Յովհաննէս / John - 6 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The miracle of the loaves, ver. 1-14. II. Christ's walking upon the water, ver. 15-21. III. The people's flocking after him to Capernaum, ver. 22-25. IV. His conference with them, occasioned by the miracle of the loaves, in which he reproves them for seeking carnal food, and directs them to spiritual food (ver. 26, 27), showing them how they must labour for spiritual food (ver. 28, 29), and what that spiritual food is, ver. 30-59. V. Their discontent at what he said, and the reproof he gave them for it, ver. 60-65. VI. The apostasy of many from him, and his discourse with his disciples that adhered to him upon that occasion, ver. 66-71.
Adam Clarke: Commentary on the Bible - 1831
Jesus passes the sea of Tiberias, and a great multitude follow him, Joh 6:1-4. He feeds five thousand with five loaves, and two fishes, Joh 6:5-13. They acknowledge him to be the prophet that should come into the world, Joh 6:14. They purpose to force him to become their king; and he withdraws from the multitude, Joh 6:15. The disciples take ship, and go towards Capernaum, and are overtaken with a storm, Joh 6:16-18. Christ comes to them, walking upon the water, Joh 6:19-21. The people take boats and follow him, Joh 6:22-24. He reproves their fleshly motives, Joh 6:25-27. They profess a desire to be instructed, Joh 6:28. Christ preaches to them, and shows them that he is the bread of life, and that they who reject him are without excuse, Joh 6:29-40. They are offended, and cavil, Joh 6:41, Joh 6:42. He asserts and illustrates his foregoing discourse, Joh 6:43-51. They again cavil, and Christ gives farther explanations, Joh 6:52-59. Several of the disciples are stumbled at his assertion, that unless they ate his flesh and drank his blood they could not have life, Joh 6:60. He shows them that his words are to be spiritually understood, Joh 6:61-65. Several of them withdraw from him, Joh 6:66. He questions the twelve, whether they also were disposed to forsake him, and Peter answers for the whole, Joh 6:67-69. Christ exposes the perfidy of Judas, Joh 6:70, Joh 6:71.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 6:1, Christ feeds five thousand men with five loaves and two fishes; Joh 6:15, Thereupon the people would have made him king; Joh 6:16, but withdrawing himself, he walks on the sea to his disciples; Joh 6:26, reproves the people flocking after him, and all the fleshly hearers of his word; Joh 6:32, declares himself to be the bread of life to believers; Joh 6:66, Many disciples depart from him; Joh 6:68, Peter confesses him; Joh 6:70, Judas is a devil.
6:16:1: Յետ այսորիկ գնա՛ց Յիսուս յայնկոյս ծովուն Գալիլեացւոց Տիբերեայ[1695]. [1695] Ոմանք. Գայ Յիսուս յայնկոյս։
6. Այնուհետեւ Յիսուս Գալիլիայի՝ Տիբերական ծովի հանդիպակաց կողմն անցաւ.
6 Այս բաներէն ետքը Յիսուս Գալիլիայի՝ այսինքն Տիբերիայի՝ ծովուն անդիի կողմը գնաց։
Յետ այսորիկ գնաց Յիսուս յայնկոյս ծովուն Գալիլեացւոց Տիբերեայ:

6:1: Յետ այսորիկ գնա՛ց Յիսուս յայնկոյս ծովուն Գալիլեացւոց Տիբերեայ[1695].
[1695] Ոմանք. Գայ Յիսուս յայնկոյս։
6. Այնուհետեւ Յիսուս Գալիլիայի՝ Տիբերական ծովի հանդիպակաց կողմն անցաւ.
6 Այս բաներէն ետքը Յիսուս Գալիլիայի՝ այսինքն Տիբերիայի՝ ծովուն անդիի կողմը գնաց։
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6:11: После сего пошел Иисус на ту сторону моря Галилейского, [в] [окрестности] Тивериады.
6:1  μετὰ ταῦτα ἀπῆλθεν ὁ ἰησοῦς πέραν τῆς θαλάσσης τῆς γαλιλαίας τῆς τιβεριάδος.
6:1. Μετὰ (With) ταῦτα (to-the-one-these) ἀπῆλθεν (it-had-came-off,"ὁ (the-one) Ἰησοῦς (an-Iesous,"πέραν (to-across) τῆς (of-the-one) θαλάσσης (of-a-sea) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) τῆς (of-the-one) Τιβεριάδος. (of-a-Tiberias)
6:1. post haec abiit Iesus trans mare Galilaeae quod est TiberiadisAfter these things Jesus went over the sea of Galilee, which is that of Tiberias.
1. After these things Jesus went away to the other side of the sea of Galilee, which is of Tiberias.
6:1. After these things, Jesus traveled across the sea of Galilee, which is the Sea of Tiberias.
6:1. After these things Jesus went over the sea of Galilee, which is [the sea] of Tiberias.
After these things Jesus went over the sea of Galilee, which is [the sea] of Tiberias:

1: После сего пошел Иисус на ту сторону моря Галилейского, [в] [окрестности] Тивериады.
6:1  μετὰ ταῦτα ἀπῆλθεν ὁ ἰησοῦς πέραν τῆς θαλάσσης τῆς γαλιλαίας τῆς τιβεριάδος.
6:1. post haec abiit Iesus trans mare Galilaeae quod est Tiberiadis
After these things Jesus went over the sea of Galilee, which is that of Tiberias.
6:1. After these things, Jesus traveled across the sea of Galilee, which is the Sea of Tiberias.
6:1. After these things Jesus went over the sea of Galilee, which is [the sea] of Tiberias.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: После сего. После чудесного исцеления расслабленного при Вифезде прошло уже довольно много времени. Это видно из того, что Христос находился в настоящий раз на море Галилейском, [географически это соответствует тому же Генисаретскому озеру (озеро Кинерет), нынешнее название - Lake Tiberias, Sea of Galilee; Тивериада (ныне - Teverya) находится на западном его берегу, Вифсаида - на северо-восточном; прим. ред. ] а чтобы дойти до этого моря от Иерусалима, где находился Христос, когда исцелил расслабленного, требовалось немалое время. Затем, нет сомнения, что чудеса насыщения 5-ти тысяч и хождения Христа по морю, описываемые здесь евангелистом Иоанном, те же самые, которые описаны у евангелистов Матфея (14:13-34) и Марка (6:30-53). Евангелист Лука передает только о первом чуде (Лк. 9:10-27). А эти чудеса или знамения составляют собою у синоптиков высший пункт, до какого достигла мессианская деятельность Христа в Галилее. Отсюда можно заключить, что Иоанн здесь пропускает несколько месяцев, в течение которых Христос проживал в Галилее по возвращении из Иерусалима с праздника Кущей (5:1). Из Евангелий Матфея и Марка мы узнаем, что в течение этих месяцев местом Своего постоянного пребывания Христос имел Капернаум, откуда и ходил по окрестностям Галилейского моря, и что Он уже послал Своих апостолов на проповедь. Когда они вернулись из путешествия, Христос получил известие об умерщвлении Иоанна Крестителя Иродом Антипою, и так как убийца Крестителя, пребывавший в то время, вероятно, в своей столице, Тивериаде, мог прийти к мысли покончить и с Иисусом и Его учениками, которые не могли, конечно, одобрить его образ действий, то Господь в это время и признал нужным на некоторое время удалиться с учениками из сферы влияния Ирода на северо-восточную сторону Галилейского моря, где начиналась тетрархия Филиппа (Мф. 14:13; Мк. 6:31: и сл.). [Видимо он пришел в окрестности Тивериады из Вифсаиды, которая находится на другой, северо-восточной стороне Генисаретского озера, где жили многие его сподвижники. Прим. ред. ]

Море Галилейское (см. прим. к Мф. 4:18; 15:29), названное у Луки (5:1) Генисаретским, здесь называется еще Тивериадским, - вероятно, с отношением к греческим христианам, читателям Евангелия, которым известно было имя Тивериады, столицы Ирода Антипы, названной так в честь императора Тиберия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. 2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased. 3 And Jesus went up into a mountain, and there he sat with his disciples. 4 And the passover, a feast of the Jews, was nigh. 5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? 6 And this he said to prove him: for he himself knew what he would do. 7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. 8 One of his disciples, Andrew, Simon Peter's brother, saith unto him, 9 There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? 10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. 11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. 12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. 13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. 14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.

We have here an account of Christ's feeding five thousand men with five loaves and two fishes, which miracle is in this respect remarkable, that it is the only passage of the actions of Christ's life that is recorded by all the four evangelists. John, who does not usually relate what had been recorded by those who wrote before him, yet relates this, because of the reference the following discourse has to it. Observe,

I. The place and time where and when this miracle was wrought, which are noted for the greater evidence of the truth of the story; it is not said that it was done once upon a time, nobody knows where, but the circumstances are specified, that the fact might be enquired into.

1. The country that Christ was in (v. 1): He went over the sea of Galilee, called elsewhere the lake of Gennesareth, here the sea of Tiberias, from a city adjoining, which Herod had lately enlarged and beautified, and called so in honour of Tiberius the emperor, and probably had made his metropolis. Christ did not go directly over cross this inland sea, but made a coasting voyage to another place on the same side. It is not tempting God to choose to go by water, when there is convenience for it, even to those places whither we might go by land; for Christ never tempted the Lord his God, Matt. iv. 7.

2. The company that he was attended with: A great multitude followed him, because they saw his miracles, v. 2. Note, (1.) Our Lord Jesus, while he went about doing good, lived continually in a crowd, which gave him more trouble than honour. Good and useful men must not complain of a hurry of business, when they are serving God and their generation; it will be time enough to enjoy ourselves when we come to that world where we shall enjoy God. (2.) Christ's miracles drew many after him that were not effectually drawn to him. They had their curiosity gratified by the strangeness of them, who had not their consciences convinced by the power of them.

3. Christ's posting himself advantageously to entertain them (v. 3): He went up into a mountain, and there he sat with his disciples, that he might the more conveniently be seen and heard by the multitude that crowded after him; this was a natural pulpit, and not, like Ezra's, made for the purpose. Christ was now driven to be a field preacher; but his word was never the worse, nor the less acceptable, for that, to those who knew how to value it, who followed him still, not only when he went out to a desert place, but when he went up to a mountain, though up-hill be against heart. He sat there, as teachers do in cathedra--in the chair of instruction. He did not sit at ease, not sit in state, yet he sat as one having authority, sat ready to receive addresses that were made to him; whoever would might come, and find him there. He sat with his disciples; he condescended to take them to sit with him, to put a reputation upon them before the people, and give them an earnest of the glory in which they should shortly sit with him. We are said to sit with him, Eph. ii. 6.

4. The time when it was. The first words, After those things, do not signify that this immediately followed what was related in the foregoing chapter, for it was a considerable time after, and they signify no more than in process of time; but we are told (v. 4) that it was when the passover was nigh, which is here noted, (1.) Because, perhaps, that had brought in all the apostles from their respective expeditions, whither they were sent as itinerant preachers, that they might attend their Master to Jerusalem, to keep the feast. (2.) Because it was a custom with the Jews religiously to observe the approach of the passover thirty days before, with some sort of solemnity; so long before they had it in their eye, repaired the roads, mended bridges, if there was occasion, and discoursed of the passover and the institution of it. (3.) Because, perhaps, the approach of the passover, when every one knew Christ would go up to Jerusalem, and be absent for some time, made the multitude flock the more after him and attend the more diligently on him. Note, The prospect of losing our opportunities should quicken us to improve them with double diligence; and, when solemn ordinances are approaching, it is good to prepare for them by conversing with the word of Christ.

II. The miracle itself. And here observe,

1. The notice Christ took of the crowd that attended him (v. 5): He lifted up his eyes, and saw a great company come to him, poor, mean, ordinary people, no doubt, for such make up the multitudes, especially in such remote corners of the country; yet Christ showed himself pleased with their attendance, and concerned for their welfare, to teach us to condescend to those of low estate, and not to set those with the dogs of our flock whom Christ hath set with the lambs of his. The souls of the poor are as precious to Christ, and should be so to us, as those of the rich.

2. The enquiry he made concerning the way of providing for them. He directed himself to Philip, who had been his disciple from the first, and had seen all his miracles, and particularly that of his turning water into wine, and therefore it might be expected that he should have said, "Lord, if thou wilt, it is easy to thee to feed them all." Those that, like Israel, have been witnesses of Christ's works, and have shared in the benefit of them, are inexcusable if they say, Can he furnish a table in the wilderness? Philip was of Bethsaida, in the neighbourhood of which town Christ now was, and therefore he was most likely to help them to provision at the best hand; and probably much of the company was known to him, and he was concerned for them. Now Christ asked, Whence shall we buy bread, that these may eat? (1.) He takes it for granted that they must all eat with him. One would think that when he had taught and healed them he had done his part; and that now they should rather have been contriving how to treat him and his disciples, for some of the people were probably rich, and we are sure that Christ and his disciples were poor; yet he is solicitous to entertain them. Those that will accept Christ's spiritual gifts, instead of paying for them, shall be paid for their acceptance of them. Christ, having fed their souls with the bread of life, feeds their bodies also with food convenient, to show that the Lord is for the body, and to encourage us to pray for our daily bread, and to set us an example of compassion to the poor, James ii. 15, 16. (2.) His enquiry is, Whence shall we buy bread? One would think, considering his poverty, that he should rather have asked, Where shall we have money to buy for them? But he will rather lay out all he has than they shall want. He will buy to give, and we must labour, that we may give, Eph. iv. 28.

3. The design of this enquiry; it was only to try the faith of Philip, for he himself knew what he would do, v. 6. Note, (1.) Our Lord Jesus is never at a loss in his counsels; but, how difficult soever the case is, he knows what he has to do and what course he will take, Acts xv. 18. He knows the thoughts he has towards his people (Jer. xxix. 11) and is never at uncertainty; when we know not, he himself knows what he will do. (2.) When Christ is pleased to puzzle his people, it is only with a design to prove them. The question put Philip to a nonplus, yet Christ proposed it, to try whether he would say, "Lord, if thou wilt exert thy power for them, we need not buy bread."

4. Philip's answer to this question: "Two hundred pennyworth of bread is not sufficient, v. 7. Master, it is to no purpose to talk of buying bread for them, for neither will the country afford so much bread, nor can we afford to lay out so much money; ask Judas, who carries the bag." Two hundred pence of their money amount to about six pounds of ours, and, if they lay out all that at once, it will exhaust their fund, and break them, and they must starve themselves. Grotius computes that two hundred pennyworth of bread would scarcely reach to two thousand, but Philip would go as near hand as he could, would have every one to take a little; and nature, we say, is content with a little. See the weakness of Philip's faith, that in this strait, as if the Master of the family had been an ordinary person, he looked for supply only in an ordinary way. Christ might now have said to him, as he did afterwards, Have I been so long time with you, and yet hast thou not known me, Philip? Or, as God to Moses in a like case, Is the Lord's hand waxen short? We are apt thus to distrust God's power when visible and ordinary means fail, that is, to trust him no further than we can see him.

5. The information which Christ received from another of his disciples concerning the provision they had. It was Andrew, here said to be Simon Peter's brother; though he was senior to Peter in discipleship, and instrumental to bring Peter to Christ, yet Peter afterwards so far outshone him that he is described by his relation to Peter: he acquainted Christ with what they had at hand; and in this we may see,

(1.) The strength of his love to those for whom he saw his Master concerned, in that he was willing to bring out all they had, though he knew not but they might want themselves, and any one would have said, Charity begins at home. He did not go about to conceal it, under pretence of being a better husband of their provision than the master was, but honestly gives in an account of all they had. There is a lad here, paidarion--a little lad, probably one that used to follow this company, as settlers do the camp, with provisions to sell, and the disciples had bespoken what he had for themselves; and it was five barley-loaves, and two small fishes. Here, [1.] The provision was coarse and ordinary; they were barley loaves. Canaan was a land of wheat (Deut. viii. 8); its inhabitants were commonly fed with the finest wheat (Ps. lxxxi. 16), the kidneys of wheat (Deut. xxxii. 14); yet Christ and his disciples were glad of barley-bread. It does not follow hence that we should tie ourselves to such coarse fare, and place religion in it (when God brings that which is finer to our hands, let us receive it, and be thankful); but it does follow that therefore we must not be desirous of dainties (Ps. xxiii. 3); nor murmur if we be reduced to coarse fare, but be content and thankful, and well reconciled to it; barley-bread is what Christ had, and better than we deserve. Nor let us despise the mean provision of the poor, nor look upon it with contempt, remembering how Christ was provided for. [2.] It was but short and scanty; there were but five loaves, and those so small that one little lad carried them all; and we find (2 Kings iv. 42, 43) that twenty barley-loaves, with some other provision to help out, would not dine a hundred men without a miracle. There were but two fishes, and those small ones (dyo opsaria), so small that one of them was but a morsel, pisciculi assati. I take the fish to have been pickled, or soused, for they had not fire to dress them with. The provision of bread was little, but that of fish was less in proportion to it, so that many a bit of dry bread they must eat before they could make a meal of this provision; but they were content with it. Bread is meat for our hunger; but of those that murmured for flesh it is said, They asked meat for their lust, Ps. lxxviii. 18. Well, Andrew was willing that the people should have this, as far as it would go. Note, A distrustful fear of wanting ourselves should not hinder us from needful charity to others.

(2.) See here the weakness of his faith in that word, "But what are they among so many? To offer this to such a multitude is but to mock them." Philip and he had not that actual consideration of the power of Christ (of which they had had such large experience) which they should have had. Who fed the camp of Israel in the wilderness? He that could make one man chase a thousand could make one loaf feed a thousand.

6. The directions Christ gave the disciples to seat the guests (v. 10): "Make the men sit down, though you have nothing to set before them, and trust me for that." This was like sending providence to market, and going to buy without money: Christ would thus try their obedience. Observe, (1.) The furniture of the dining-room: there was much grass in that place, though a desert place; see how bountiful nature is, it makes grass to grow upon the mountains, Ps. cxlvii. 8. This grass was uneaten; God gives not only enough, but more then enough. Here was this plenty of grass where Christ was preaching; the gospel brings other blessings along with it: Then shall the earth yield her increase, Ps. lxvii. 6. This plenty of grass made the place the more commodious for those that must sit on the ground, and served them for cushions, or beds (as they called what they sat on at meat, Esth. i. 6), and, considering what Christ says of the grass of the field (Matt. vi. 29, 30), these beds excelled those of Ahasuerus: nature's pomp is the most glorious. (2.) The number of the guests: About five thousand: a great entertainment, representing that of the gospel, which is a feast for all nations (Isa. xxv. 6), a feast for all comers.

7. The distribution of the provision, v. 11. Observe,

(1.) It was done with thanksgiving: He gave thanks. Note, [1.] We ought to give thanks to God for our food, for it is a mercy to have it, and we have it from the hand of God, and must receive it with thanksgiving, 1 Tim. iv. 4, 5. And this is the sweetness of our creature-comforts, that they will furnish us with matter, and give us occasion, for that excellent duty of thanksgiving. [2.] Though our provision be coarse and scanty, though we have neither plenty nor dainty, yet we must give thanks to God for what we have.

(2.) It was distributed from the hand of Christ by the hands of his disciples, v. 11. Note, [1.] All our comforts come to us originally from the hand of Christ; whoever brings them, it is he that sends them, he distributes to those who distribute to us. [2.] In distributing the bread of life to those that follow him, he is pleased to make use of the ministration of his disciples; they are the servitors at Christ's table, or rather rulers in his household, to give to every one his portion of meat in due season.

(3.) It was done to universal satisfaction. They did not every one take a little, but all had as much as they would; not a short allowance, but a full meal; and considering how long they had fasted, with what an appetite they sat down, how agreeable this miraculous food may be supposed to have been, above common food, it was not a little that served them when they ate as much as they would and on free cost. Those whom Christ feeds with the bread of life he does not stint, Ps. lxxxi. 10. There were but two small fishes, and yet they had of them too as much as they would. He did not reserve them for the better sort of the guests, and put off the poor with dry bread, but treated them all alike, for they were all alike welcome. Those who call feeding upon fish fasting reproach the entertainment Christ here made, which was a full feast.

8. The care that was taken of the broken meat. (1.) The orders Christ gave concerning it (v. 12): When they were filled, and every man had within him a sensible witness to the truth of the miracle, Christ said to the disciples, the servants he employed, Gather up the fragments. Note, We must always take care that we make no waste of any of God's good creatures; for the grant we have of them, though large and full, is with this proviso, wilful waste only excepted. It is just with God to bring us to the want of that which we make waste of. The Jews were very careful not to lose any bread, nor let it fall to the ground, to be trodden upon. Qui panem contemnit in gravem incidit paupertatem--He who despises bread falls into the depths of poverty, was a saying among them. Though Christ could command supplies whenever he pleased, yet he would have the fragments gathered up. When we are filled we must remember that others want, and we may want. Those that would have wherewith to be charitable must be provident. Had this broken meat been left upon the grass, the beasts and fowls would have gathered it up; but that which is fit to be meat for men is wasted and lost if it be thrown to the brute-creatures. Christ did not order the broken meat to be gathered up till all were filled; we must not begin to hoard and lay up till all is laid out that ought to be, for that is withholding more than is meet. Mr. Baxter notes here, "How much less should we lose God's word, or helps, or our time, or such greater mercies!" (2.) The observance of these orders (v. 13): They filled twelve baskets with the fragments, which was an evidence not only of the truth of the miracle, that they were fed, not with fancy, but with real food (witness those remains), but of the greatness of it; they were not only filled, but there was all this over and above. See how large the divine bounty is; it not only fills the cup, but makes it run over; bread enough, and to spare, in our Father's house. The fragments filled twelve baskets, one for each disciple; they were thus repaid with interest for their willingness to part with what they had for public service; see 2 Chron. xxxi. 10. The Jews lay it as a law upon themselves, when they have eaten a meal, to be sure to leave a piece of bread upon the table, upon which the blessing after meat may rest; for it is a curse upon the wicked man (Job xx. 21) that there shall none of his meat be left.

III. Here is the influence which this miracle had upon the people who tasted of the benefit of it (v. 14): They said, This is of a truth that prophet. Note, 1. Even the vulgar Jews with great assurance expected the Messiah to come into the world, and to be a great prophet, They speak here with assurance of his coming. The Pharisees despised them as not knowing the law; but, it should seem, they knew more of him that is the end of the law than the Pharisees did. 2. The miracles which Christ wrought did clearly demonstrate that he was the Messiah promised, a teacher come from God, the great prophet, and could not but convince the amazed spectators that this was he that should come. There were many who were convinced he was that prophet that should come into the world who yet did not cordially receive his doctrine, for they did not continue in it. Such a wretched incoherence and inconsistency there is between the faculties of the corrupt unsanctified soul, that it is possible for men to acknowledge that Christ is that prophet, and yet to turn a deaf ear to him.
Adam Clarke: Commentary on the Bible - 1831
6:1: After these things - This is a sort of indefinite expression, from which me can gather nothing relative to the time in which these things happened. It refers no doubt to transactions in the preceding year.
Jesus went over the sea of Galilee - Or, as some translate the words, by the side of the sea of Galilee. From Luke, Luk 9:10, we learn that this was a desert place in the vicinity of Bethsaida. The sea of Galilee, Genesaret, and Tiberias, are the same in the New Testament with the sea of Cinnereth in the Old. Tiberias was a city in Galilee, situated on the western side of the lake. See on Joh 6:22 (note).
Albert Barnes: Notes on the Bible - 1834
6:1: Jesus went over - Went to the east side of the sea. The place to which he went was Bethsaida, Luk 9:10. The account of this miracle of feeding the five thousand is recorded also in Mat 14:13-21; Mar 6:32-44; Luk 9:10-17. John has added a few circumstances omitted by the other evangelists.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: am 4036, ad 32
these: Mat 14:13, Mat 14:15-21; Mar 6:31, Mar 6:32, Mar 6:34, Mar 6:35-44; Luk 9:10-12, Luk 9:13-17
the sea: Num 34:11; Jos 12:3; Mat 4:18, Mat 15:29; Luk 5:1
which: Joh 6:23, Joh 21:1
Geneva 1599
6:1 After these things Jesus went (a) over the sea of Galilee, which is [the sea] of Tiberias.
(a) Not that he cut across the lake of Tiberias, but by sailing across the large creeks he made his journey shorter: therefore he is said to have gone over the sea, when in reality he passed over from one side of the creek to the other.
John Gill
6:1 After these things,.... After Christ's curing the man at Bethesda's pool, and the vindication of himself for doing it or the sabbath day, and for asserting his equality with God; near a year after these things: for these were done at the feast of the passover, and now it was near another; and what is related here, was after the death of John the Baptist, and when the disciples had returned from preaching in the several cities and towns, where Christ afterwards went, and had given an account of their success; see Mt 14:12. Quickly after the passover was ended, Christ departed from Jerusalem, and went into Galilee, and preached in the several cities and towns in those parts, and wrought many miracles: and after these things, in process of time,
Jesus went over the sea of Galilee; the same with the lake of Gennesaret, Lk 5:1;
which is the sea of Tiberias; and is frequently so called by the Jewish writers (x), who often make mention of , "the sea of Tiberias"; and by other writers, it is called the lake of Tiberias (y); Pliny, who calls it the lake of Genesara (z), says,
"it was sixteen miles long, and six broad, and was beset with very pleasant towns; on the east were Julias and Hippo, and on the south Tarichea, by which name some call the lake, and on the west Tiberias, wholesome for the hot waters.''
And these are the waters which the Jews call , or, the hot baths of Tiberias (a); and from the city of Tiberias built by Herod, and called so in honour of Tiberius Caesar, the sea took its name.
(x) T. Bab. Bava Kama, fol. 81. 2. & Bava Bathra, fol. 74. 2. Becorot, fol. 55. 1. Megilla, fol. 5. 2. & 6. 1. Moed. Katon, fol. 18. 2. & T. Hieros. Kilaim, fol. 32. 3. & Erubin, fol. 25. 2. (y) Solin, c. 48. Pausan. l. 5. p. 298. (z) Lib. 5. c. 15. (a) T. Hieros. Peah, fol 21. 2. & Sheviith, fol. 38. 4. Kiddushin, fol. 61. 1. R. Benj. Itinerar. p. 53.
John Wesley
6:1 After these things - The history of between ten and eleven months is to be supplied here from the other evangelists. Mt 14:13; Mk 6:32; Lk 9:10.
6:26:2: եւ զհե՛տ երթայր նորա ժողովուրդ բազում. զի տեսանէին զնշանսն՝ զոր առնէր ՚ի վերայ հիւանդաց[1696]։ [1696] Ոմանք. Եւ զհետ երթային նորա ժո՛՛։
2. եւ նրա յետեւից բազում ժողովուրդ էր գնում, որովհետեւ տեսնում էին այն նշանները, որ նա կատարում էր հիւանդների վրայ:
2 Անոր ետեւէն շատ ժողովուրդ կ’երթար, վասն զի կը տեսնէին այն հրաշքները, որոնք հիւանդներուն վրայ կ’ընէր։
եւ զհետ երթայր նորա ժողովուրդ բազում, զի տեսանէին զնշանսն զոր առնէր ի վերայ հիւանդաց:

6:2: եւ զհե՛տ երթայր նորա ժողովուրդ բազում. զի տեսանէին զնշանսն՝ զոր առնէր ՚ի վերայ հիւանդաց[1696]։
[1696] Ոմանք. Եւ զհետ երթային նորա ժո՛՛։
2. եւ նրա յետեւից բազում ժողովուրդ էր գնում, որովհետեւ տեսնում էին այն նշանները, որ նա կատարում էր հիւանդների վրայ:
2 Անոր ետեւէն շատ ժողովուրդ կ’երթար, վասն զի կը տեսնէին այն հրաշքները, որոնք հիւանդներուն վրայ կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
6:22: За Ним последовало множество народа, потому что видели чудеса, которые Он творил над больными.
6:2  ἠκολούθει δὲ αὐτῶ ὄχλος πολύς, ὅτι ἐθεώρουν τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων.
6:2. ἠκολούθει (It-was-pathing-along-unto) δὲ (moreover) αὐτῷ (unto-it,"ὄχλος (a-crowd) πολύς, (much,"ὅτι (to-which-a-one) ἐθεώρουν (they-were-surveiling-unto) τὰ (to-the-ones) σημεῖα (to-signlets-of) ἃ ( to-which ) ἐποίει (it-was-doing-unto) ἐπὶ (upon) τῶν (of-the-ones) ἀσθενούντων . ( of-un-vigoring-unto )
6:2. et sequebatur eum multitudo magna quia videbant signa quae faciebat super his qui infirmabanturAnd a great multitude followed him, because they saw the miracles which he did on them that were diseased.
2. And a great multitude followed him, because they beheld the signs which he did on them that were sick.
6:2. And a great multitude was following him, for they saw the signs that he was accomplishing toward those who were infirm.
6:2. And a great multitude followed him, because they saw his miracles which he did on them that were diseased.
And a great multitude followed him, because they saw his miracles which he did on them that were diseased:

2: За Ним последовало множество народа, потому что видели чудеса, которые Он творил над больными.
6:2  ἠκολούθει δὲ αὐτῶ ὄχλος πολύς, ὅτι ἐθεώρουν τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων.
6:2. et sequebatur eum multitudo magna quia videbant signa quae faciebat super his qui infirmabantur
And a great multitude followed him, because they saw the miracles which he did on them that were diseased.
6:2. And a great multitude was following him, for they saw the signs that he was accomplishing toward those who were infirm.
6:2. And a great multitude followed him, because they saw his miracles which he did on them that were diseased.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Объяснение к истории насыщения пяти тысяч - см. в толковании на Ев. Мф. гл. 14, ст. 13-21. Но у Иоанна есть некоторые частности этого события, требующие также пояснения.
Adam Clarke: Commentary on the Bible - 1831
6:2: They saw his miracles which he did - John does not mention these miracles; but Matthew details them, Matthew 12:2-14:13. John seems more intent on supplying the deficiencies of the other evangelists than in writing a connected history himself.
Albert Barnes: Notes on the Bible - 1834
6:2: Because they saw his miracles ... - They saw that he had the power to supply their wants, and they therefore followed him. See Joh 6:26. Compare also Mat 14:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: Mat 4:24, Mat 4:25, Mat 8:1, Mat 12:15, Mat 13:2, Mat 14:14, Mat 15:30, Mat 15:31; Mar 6:33
John Gill
6:2 And a great multitude followed him,.... From several cities and towns in Galilee, where he had been preaching and working miracles:
because they saw his miracles which he did on them that were diseased; so that it was not for the sake of his doctrine, or for the good of their souls, they followed him; but either to gratify their curiosity in seeing his miracles, or to be healed in their bodies, as others had been.
6:36:3: Ե՛լ ՚ի լեառն Յիսուս, եւ ա՛նդ նստէր աշակերտօքն հանդերձ։
3. Յիսուս լեռ բարձրացաւ եւ նստեց այնտեղ իր աշակերտների հետ:
3 Յիսուս լեռը ելաւ ու հոն նստաւ իր աշակերտներուն հետ մէկտեղ։
Ել ի լեառն Յիսուս, եւ անդ նստէր աշակերտօքն հանդերձ:

6:3: Ե՛լ ՚ի լեառն Յիսուս, եւ ա՛նդ նստէր աշակերտօքն հանդերձ։
3. Յիսուս լեռ բարձրացաւ եւ նստեց այնտեղ իր աշակերտների հետ:
3 Յիսուս լեռը ելաւ ու հոն նստաւ իր աշակերտներուն հետ մէկտեղ։
zohrab-1805▾ eastern-1994▾ western am▾
6:33: Иисус взошел на гору и там сидел с учениками Своими.
6:3  ἀνῆλθεν δὲ εἰς τὸ ὄρος ἰησοῦς, καὶ ἐκεῖ ἐκάθητο μετὰ τῶν μαθητῶν αὐτοῦ.
6:3. ἀνῆλθεν (It-had-came-up) δὲ (moreover) εἰς (into) τὸ (to-the-one) ὄρος (to-a-jut,"Ἰησοῦς, (an-Iesous,"καὶ (and) ἐκεῖ (thither) ἐκάθητο ( it-was-sitting-down ) μετὰ (with) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ. (of-it)
6:3. subiit ergo in montem Iesus et ibi sedebat cum discipulis suisJesus therefore went up into a mountain: and there he sat with his disciples.
3. And Jesus went up into the mountain, and there he sat with his disciples.
6:3. Therefore, Jesus went onto a mountain, and he sat down there with his disciples.
6:3. And Jesus went up into a mountain, and there he sat with his disciples.
And Jesus went up into a mountain, and there he sat with his disciples:

3: Иисус взошел на гору и там сидел с учениками Своими.
6:3  ἀνῆλθεν δὲ εἰς τὸ ὄρος ἰησοῦς, καὶ ἐκεῖ ἐκάθητο μετὰ τῶν μαθητῶν αὐτοῦ.
6:3. subiit ergo in montem Iesus et ibi sedebat cum discipulis suis
Jesus therefore went up into a mountain: and there he sat with his disciples.
6:3. Therefore, Jesus went onto a mountain, and he sat down there with his disciples.
6:3. And Jesus went up into a mountain, and there he sat with his disciples.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Христу нужно было побеседовать с возвратившимися из путешествия апостолами (Мк. 6:30-31) и потому Он удалился с ними на одну из гор.
Adam Clarke: Commentary on the Bible - 1831
6:3: Went up into a mountain - This mountain must have been in the desert of Bethsaida, in the territories of Philip, tetrarch of Galilee. Our Lord withdrew to this place for a little rest; for he and his disciples had been so thronged with the multitudes, continually coming and going, that they had not time to take necessary food. See Mar 6:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: Joh 6:15; Mat 14:23, Mat 15:29; Luk 6:12, Luk 6:13, Luk 9:28
John Gill
6:3 And Jesus went up into a mountain,.... In a desert place near Bethsaida, Lk 9:10;
and there he sat with his disciples; partly for security from the cruelty of Herod, having just heard of the beheading of John; and partly for privacy, that he might have some conversation alone with his disciples, upon their return from off their journey; as also for the sake of rest and refreshment; and according to the custom of the Jewish doctors, which now prevailed; see Gill on Mt 5:1, he sat with his disciples, in order to teach and instruct them.
John Wesley
6:3 Jesus went up - Before the people overtook him.
Robert Jamieson, A. R. Fausset and David Brown
6:3 FIVE THOUSAND MIRACULOUSLY FED. (Jn 6:1-13)
a mountain--somewhere in that hilly range which skirts the east side of the lake.
6:46:4: Եւ էր մե՛րձ զատիկ տօնն Հրէից։
4. Եւ մօտ էր զատիկը՝ հրեաների տօնը:
4 Հրեաներու զատկի տօնը մօտ էր։
Եւ էր մերձ զատիկ տօնն Հրէից:

6:4: Եւ էր մե՛րձ զատիկ տօնն Հրէից։
4. Եւ մօտ էր զատիկը՝ հրեաների տօնը:
4 Հրեաներու զատկի տօնը մօտ էր։
zohrab-1805▾ eastern-1994▾ western am▾
6:44: Приближалась же Пасха, праздник Иудейский.
6:4  ἦν δὲ ἐγγὺς τὸ πάσχα, ἡ ἑορτὴ τῶν ἰουδαίων.
6:4. ἦν (It-was) δὲ (moreover) ἐγγὺς (near) τὸ (to-the-one) πάσχα, (to-a-Pascha,"ἡ (the-one) ἑορτὴ (a-festival) τῶν (of-the-ones) Ἰουδαίων . ( of-Iouda-belonged )
6:4. erat autem proximum pascha dies festus IudaeorumNow the pasch, the festival day of the Jews, was near at hand.
4. Now the passover, the feast of the Jews, was at hand.
6:4. Now the Passover, the feast day of the Jews, was near.
6:4. And the passover, a feast of the Jews, was nigh.
And the passover, a feast of the Jews, was nigh:

4: Приближалась же Пасха, праздник Иудейский.
6:4  ἦν δὲ ἐγγὺς τὸ πάσχα, ἡ ἑορτὴ τῶν ἰουδαίων.
6:4. erat autem proximum pascha dies festus Iudaeorum
Now the pasch, the festival day of the Jews, was near at hand.
6:4. Now the Passover, the feast day of the Jews, was near.
6:4. And the passover, a feast of the Jews, was nigh.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Иоанн замечает о приближении праздника Пасхи, с одной стороны, для того, чтобы объяснить необычайное скопление народа на восточной стороне Галилейского моря, - шедшие в то время на Пасху в Иерусалим жители северной Галилеи должны были идти восточною стороною моря. С другой стороны, Иоанн намекает этим замечанием на связь чудесного насыщения народа с приближающейся Пасхою, так как агнец пасхальный преобразовал собою Христа, Который хотел предать Себя на смерть за грехи всего мира и в знак этого изобразил в следующей за насыщением народа речи Себя, как истинный хлеб жизни.
Adam Clarke: Commentary on the Bible - 1831
6:4: And the passover - was nigh - This happened about ten or twelve days before the third passover which Christ celebrated after his baptism. Calmet. For a particular account of our Lord's four passovers see the note on Joh 2:13.
For thirty days before the Passover there were great preparations made by the Jews, but especially in the last nineteen days, in order to celebrate the feast with due solemnity. Lightfoot supposes that what is here related happened within the last fifteen days. See Calmet's opinion above.
Albert Barnes: Notes on the Bible - 1834
6:4: The passover - See the notes at Mat 26:2, Mat 26:17.
A feast of the Jews - This is one of the circumstances of explanation thrown in by John which show that he wrote for those who were unacquainted with Jewish customs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: Joh 2:13, Joh 5:1, Joh 11:55, Joh 12:1, Joh 13:1; Exo 12:6-14; Lev 23:5, Lev 23:7; Deu 16:1
John Gill
6:4 And the passover, a feast of the Jews, was nigh. This was the third passover, since our Lord's baptism, and entrance on his public ministry; see Jn 2:13. Whether Christ went up to this feast is not certain; some think he did not; but from what is said in Jn 7:1, it looks as if he did: how nigh it was to the feast, cannot well be said. Thirty days before the feast, they began to talk about it; and especially in the last fifteen days, they made preparations for it, as being at hand (b); and if there was now so long time to it, there was time enough for Jesus to go to it.
(b) T. Bab. Pesach. fol. 6. 1. Maimon. & Bartenora in Misn. Shekalim, c. 3. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
6:4 passover . . . was nigh--but for the reason mentioned (Jn 7:1), Jesus kept away from it, remaining in Galilee.
6:56:5: Բա՛րձ ՚ի վեր զաչս իւր Յիսուս, եւ ետես զի ժողովո՛ւրդ բազում գայր առ նա. ասէ ցՓիլիպպոս. Ուստի՞ գնեսցուք հաց՝ զի կերիցեն դոքա[1697]։ [1697] Ոսկան. Գնեսցուք հացս։
5. Յիսուս իր աչքերը վեր բարձրացրեց եւ տեսաւ, որ բազում ժողովուրդ է գալիս իր մօտ: Փիլիպպոսին ասաց. «Որտեղի՞ց հաց պիտի գնենք, որ դրանք ուտեն»:
5 Յիսուս երբ իր աչքերը վեր վերցուց ու տեսաւ որ շատ ժողովուրդ կու գար իրեն, ըսաւ Փիլիպպոսին. «Ուրկէ՞ հաց ծախու առնենք, որպէս զի ատոնք ուտեն»։
Բարձ ի վեր զաչս իւր Յիսուս եւ ետես, զի ժողովուրդ բազում գայր առ նա, ասէ ցՓիլիպպոս. Ուստի՞ գնեսցուք հաց զի կերիցեն դոքա:

6:5: Բա՛րձ ՚ի վեր զաչս իւր Յիսուս, եւ ետես զի ժողովո՛ւրդ բազում գայր առ նա. ասէ ցՓիլիպպոս. Ուստի՞ գնեսցուք հաց՝ զի կերիցեն դոքա[1697]։
[1697] Ոսկան. Գնեսցուք հացս։
5. Յիսուս իր աչքերը վեր բարձրացրեց եւ տեսաւ, որ բազում ժողովուրդ է գալիս իր մօտ: Փիլիպպոսին ասաց. «Որտեղի՞ց հաց պիտի գնենք, որ դրանք ուտեն»:
5 Յիսուս երբ իր աչքերը վեր վերցուց ու տեսաւ որ շատ ժողովուրդ կու գար իրեն, ըսաւ Փիլիպպոսին. «Ուրկէ՞ հաց ծախու առնենք, որպէս զի ատոնք ուտեն»։
zohrab-1805▾ eastern-1994▾ western am▾
6:55: Иисус, возведя очи и увидев, что множество народа идет к Нему, говорит Филиппу: где нам купить хлебов, чтобы их накормить?
6:5  ἐπάρας οὗν τοὺς ὀφθαλμοὺς ὁ ἰησοῦς καὶ θεασάμενος ὅτι πολὺς ὄχλος ἔρχεται πρὸς αὐτὸν λέγει πρὸς φίλιππον, πόθεν ἀγοράσωμεν ἄρτους ἵνα φάγωσιν οὖτοι;
6:5. ἐπάρας (Having-lifted-upon) οὖν (accordingly) τοὺς (to-the-ones) ὀφθαλμοὺς (to-eyes,"ὁ (the-one) Ἰησοῦς (an-Iesous,"καὶ (and) θεασάμενος ( having-perceived-unto ) ὅτι (to-which-a-one) πολὺς (much) ὄχλος (a-crowd) ἔρχεται ( it-cometh ) πρὸς (toward) αὐτὸν (to-it,"λέγει (it-fortheth) πρὸς (toward) Φίλιππον (to-a-Filippos,"Πόθεν (Whither-from) ἀγοράσωμεν (we-might-have-gathered-to) ἄρτους (to-loaves) ἵνα (so) φάγωσιν (they-might-have-had-devoured,"οὗτοι; (the-ones-these?"
6:5. cum sublevasset ergo oculos Iesus et vidisset quia multitudo maxima venit ad eum dicit ad Philippum unde ememus panes ut manducent hiiWhen Jesus therefore had lifted up his eyes and seen that a very great multitude cometh to him, he said to Philip: Whence shall we buy bread, that these may eat?
5. Jesus therefore lifting up his eyes, and seeing that a great multitude cometh unto him, saith unto Philip, Whence are we to buy bread, that these may eat?
6:5. And so, when Jesus had lifted up his eyes and had seen that a very great multitude came to him, he said to Philip, “From where should we buy bread, so that these may eat?”
6:5. When Jesus then lifted up [his] eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?
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:

5: Иисус, возведя очи и увидев, что множество народа идет к Нему, говорит Филиппу: где нам купить хлебов, чтобы их накормить?
6:5  ἐπάρας οὗν τοὺς ὀφθαλμοὺς ὁ ἰησοῦς καὶ θεασάμενος ὅτι πολὺς ὄχλος ἔρχεται πρὸς αὐτὸν λέγει πρὸς φίλιππον, πόθεν ἀγοράσωμεν ἄρτους ἵνα φάγωσιν οὖτοι;
6:5. cum sublevasset ergo oculos Iesus et vidisset quia multitudo maxima venit ad eum dicit ad Philippum unde ememus panes ut manducent hii
When Jesus therefore had lifted up his eyes and seen that a very great multitude cometh to him, he said to Philip: Whence shall we buy bread, that these may eat?
6:5. And so, when Jesus had lifted up his eyes and had seen that a very great multitude came to him, he said to Philip, “From where should we buy bread, so that these may eat?”
6:5. When Jesus then lifted up [his] eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Господь обращается с вопросом к Филиппу, для того, чтобы тот убедился, что обычным образом помочь голодному народу тут нет возможности и чтобы Филипп, по совершении насыщения народа, признал в этом действие всемогущества Христова. Очевидно, что этот апостол, более чем другие, нуждался в укреплении своей веры во Христа.
Adam Clarke: Commentary on the Bible - 1831
6:5: Saw a great company - See this miracle explained at large on Mat 14:13 (note), etc.; Mar 6:31 (note), etc.; Luk 9:10 (note), etc. In speaking of the passovers, and various other matters, it does not appear that John follows any strict chronological order. From Joh 6:15, it appears that our Lord had come down from the mountain, and fed the multitudes in a plain at the foot of it.
Saith unto Philip - This, with what follows, to the end of the seventh verse, is not mentioned by any of the other evangelists.
Philip was probably the provider for the disciples, as Judas was the treasurer.
Whence shall we buy bread - Instead of αγορασομεν, shall we buy, I should read αγορασωμεν, may we buy, which is the reading of ABDEHLS, Mt. VB, and many others. As Philip was of Bethsaida, Joh 1:44; Joh 12:21, he must have been much better acquainted with the country in which they then were than any other of the disciples.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: saw: Joh 4:35; Mat 14:14, Mat 14:15; Mar 6:34, Mar 6:35; Luk 9:12
Whence: Mat 15:33; Mar 8:2-4; Luk 9:13
Geneva 1599
6:5 (1) 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?
(1) They that follow Christ sometimes hunger, but they are never without help.
John Gill
6:5 When Jesus then lift up his eyes,.... Being before engaged in close conversation with his disciples, and looking wistly and intently on them, whilst he was discoursing with them:
and saw a great company come unto him; who came on foot, over the bridge at Chammath, from Capernaum, and other cities of Galilee:
he saith unto Philip; he directed his discourse to him particularly, because he was of Bethsaida, near to which place Christ now was, and therefore might be best able to answer the following question:
whence shall we buy bread, that these may eat? This, according to the other evangelists, must be said after Christ came from the mountain, and the people were come to him, and he had received them kindly, and had instructed them about the kingdom of God, and had healed the diseased among them, and expressed great compassion for them; and after the disciples had desired him to dismiss them, that they might go to the adjacent towns, and provide food for themselves; which Christ would not admit of and declared it unnecessary, and then put this question, with the following view.
John Wesley
6:5 Jesus saith to Philip - Perhaps he had the care of providing victuals for the family of the apostles.
6:66:6: Զայս ասէր փորձելո՛վ զնա. այլ ինքն գիտէ՛ր զինչ առնելոց էր։
6. Այս ասում էր՝ նրան փորձելու համար, բայց ինքը գիտէր, թէ ինչ էր անելու:
6 Այս կ’ըսէր զանիկա փորձելու համար, քանզի ինք գիտէր թէ ի՛նչ պիտի ընէր։
Զայս ասէր փորձելով զնա, այլ ինքն գիտէր զինչ առնելոցն էր:

6:6: Զայս ասէր փորձելո՛վ զնա. այլ ինքն գիտէ՛ր զինչ առնելոց էր։
6. Այս ասում էր՝ նրան փորձելու համար, բայց ինքը գիտէր, թէ ինչ էր անելու:
6 Այս կ’ըսէր զանիկա փորձելու համար, քանզի ինք գիտէր թէ ի՛նչ պիտի ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
6:66: Говорил же это, испытывая его; ибо Сам знал, что хотел сделать.
6:6  τοῦτο δὲ ἔλεγεν πειράζων αὐτόν, αὐτὸς γὰρ ᾔδει τί ἔμελλεν ποιεῖν.
6:6. τοῦτο (To-the-one-this) δὲ (moreover) ἔλεγεν (it-was-forthing) πειράζων (piercing-to) αὐτόν, (to-it,"αὐτὸς (it) γὰρ (therefore) ᾔδει (it-had-come-to-have-seen) τί (to-what-one) ἔμελλεν (it-was-impending) ποιεῖν. (to-do-unto)
6:6. hoc autem dicebat temptans eum ipse enim sciebat quid esset facturusAnd this he said to try him: for he himself knew what he would do.
6. And this he said to prove him: for he himself knew what he would do.
6:6. But he said this to test him. For he himself knew what he would do.
6:6. And this he said to prove him: for he himself knew what he would do.
And this he said to prove him: for he himself knew what he would do:

6: Говорил же это, испытывая его; ибо Сам знал, что хотел сделать.
6:6  τοῦτο δὲ ἔλεγεν πειράζων αὐτόν, αὐτὸς γὰρ ᾔδει τί ἔμελλεν ποιεῖν.
6:6. hoc autem dicebat temptans eum ipse enim sciebat quid esset facturus
And this he said to try him: for he himself knew what he would do.
6:6. But he said this to test him. For he himself knew what he would do.
6:6. And this he said to prove him: for he himself knew what he would do.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:6: This he said to prove him - To try his faith, and to see whether he and the other apostles had paid proper attention to the miracles which they had already seen him work; and to draw their attention more particularly to that which he was now about to perform. This is an observation of the evangelist himself, who often interweaves his own judgment with the facts he relates, which St. Matthew rarely ever does. The other evangelists say that, previously to this miracle, he continued to instruct and heal the multitudes till it was near the close of the day. Mat 14:14, Mat 14:15; Mar 6:34, Mar 6:35; Luk 9:11, Luk 9:12.
Albert Barnes: Notes on the Bible - 1834
6:6: To prove him - To try him; to see if he had faith, or if he would show that he believed that Jesus had power to supply them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: prove: Gen 22:1; Deu 8:2, Deu 8:16, Deu 13:3, Deu 33:8; Ch2 32:31
John Gill
6:6 And this he said to prove him,.... Or "tempting him", trying his faith, and not only his, but the rest of the disciples; not as ignorant of it himself, but in order to discover it to him and them, and to prepare them for the following miracle; and that it might appear the more illustrious and marvellous:
for he himself knew what he would do; Christ had determined to work a miracle, and feed the large number of people that were with him, with that small provision they had among them; and being God omniscient, he knew that he was able to do it, and that he was determined to do it, and it would be done; but he was willing first to try the faith of his apostles.
6:76:7: Պատասխանի ետ նմա Փիլի՛պպոս. Երկերի՛ւր դահեկանի հաց՝ չէ՛ դոցա բաւական, թէպէտ եւ իւրաքանչի՛ւրոք սակա՛ւ ինչ առնուցու[1698]։ [1698] Ոմանք. Պատասխանի ետ Փիլիպպոս։
7. Փիլիպպոսը նրան պատասխանեց. «Երկու հարիւր դահեկանի հաց դրանց չի բաւարարի, թէկուզ եւ իւրաքանչիւր ոք մի կտոր վերցնի»:
7 Փիլիպպոս պատասխան տուաւ անոր. «Երկու հարիւր դահեկանի հաց չի բաւեր, որպէս զի ամէն մէկը քիչ մը առնէ»։
Պատասխանի ետ նմա Փիլիպպոս. Երկերիւր դահեկանի հաց չէ դոցա բաւական, թէպէտ եւ իւրաքանչիւր ոք սակաւ ինչ առնուցու:

6:7: Պատասխանի ետ նմա Փիլի՛պպոս. Երկերի՛ւր դահեկանի հաց՝ չէ՛ դոցա բաւական, թէպէտ եւ իւրաքանչի՛ւրոք սակա՛ւ ինչ առնուցու[1698]։
[1698] Ոմանք. Պատասխանի ետ Փիլիպպոս։
7. Փիլիպպոսը նրան պատասխանեց. «Երկու հարիւր դահեկանի հաց դրանց չի բաւարարի, թէկուզ եւ իւրաքանչիւր ոք մի կտոր վերցնի»:
7 Փիլիպպոս պատասխան տուաւ անոր. «Երկու հարիւր դահեկանի հաց չի բաւեր, որպէս զի ամէն մէկը քիչ մը առնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:77: Филипп отвечал Ему: им на двести динариев не довольно будет хлеба, чтобы каждому из них досталось хотя понемногу.
6:7  ἀπεκρίθη αὐτῶ [ὁ] φίλιππος, διακοσίων δηναρίων ἄρτοι οὐκ ἀρκοῦσιν αὐτοῖς ἵνα ἕκαστος βραχύ [τι] λάβῃ.
6:7. ἀπεκρίθη (It-was-separated-off) αὐτῷ (unto-it) Φίλιππος (a-Filippos," Διακοσίων ( Of-two-hundred ) δηναρίων (of-denarions) ἄρτοι (loaves) οὐκ (not) ἀρκοῦσιν (they-suffice-unto) αὐτοῖς (unto-them) ἵνα (so) ἕκαστος (each) βραχὺ (to-short) λάβῃ. (it-might-have-had-taken)
6:7. respondit ei Philippus ducentorum denariorum panes non sufficiunt eis ut unusquisque modicum quid accipiatPhilip answered him: Two hundred pennyworth of bread is not sufficient for them that every one may take a little.
7. Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one may take a little.
6:7. Philip answered him, “Two hundred denarii of bread would not be sufficient for each of them to receive even a little.”
6:7. Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.
Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little:

7: Филипп отвечал Ему: им на двести динариев не довольно будет хлеба, чтобы каждому из них досталось хотя понемногу.
6:7  ἀπεκρίθη αὐτῶ [ὁ] φίλιππος, διακοσίων δηναρίων ἄρτοι οὐκ ἀρκοῦσιν αὐτοῖς ἵνα ἕκαστος βραχύ [τι] λάβῃ.
6:7. respondit ei Philippus ducentorum denariorum panes non sufficiunt eis ut unusquisque modicum quid accipiat
Philip answered him: Two hundred pennyworth of bread is not sufficient for them that every one may take a little.
6:7. Philip answered him, “Two hundred denarii of bread would not be sufficient for each of them to receive even a little.”
6:7. Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Двести динариев - около сорока рублей на наши деньги. На такую сумму можно было приобрести в то время около сорока пудов хлеба, но и такого количества хлеба было мало на пять тысяч народу, который окружал Христа. Кроме того, тут были еще женщины и дети (Мф. 14:21).
Adam Clarke: Commentary on the Bible - 1831
6:7: Two hundred pennyworth - This sum, rating the denarius at 7 3/4d., would amount to 6. 9s. 2d. of our money, and appears to have been more than our Lord and all his disciples were worth of this world's goods. See the notes on Mat 18:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: Two: This sum, rating the denarius at 7 +d., would amount to 6. 5s.. or, reckoning the denarius, with some at 7, 3/4d., it would amount to 6. 9s. 2d. of our money; which appears to have been more than our Lord and all his disciples were worth of this world's goods. Num 11:21, Num 11:22; Kg2 4:43; Mar 6:37
pennyworth: Joh 12:5; Mat 18:28 *marg.
John Gill
6:7 Philip answered him,.... Very quick and short, and in a carnal and unbelieving way:
two hundred pennyworth of bread is not sufficient for them. Two hundred pence, or "Roman denarii", which may be here meant, amount to six pounds five shillings of our money; and this sum is mentioned, because it might be the whole stock that was in the bag, or that Christ and his disciples had; or because this was a round sum, much in use among the Jews; See Gill on Mk 6:37. Or this may be said by Philip, to show how impracticable it was to provide for such a company; that supposing they had two hundred pence to lay out in this way; though where should they have that, he suggests? yet if they had it, as much bread as that would purchase would not be sufficient:
that everyone of them might take a little; it would be so far from giving them a meal, or proper refreshment, that everyone could not have a small bit to taste of, or in the least to stay or blunt his appetite: a penny, with the Jews, would buy as much bread as would serve ten men; so that two hundred pence would buy bread enough for two thousand men; but here were three thousand more, besides women and children, who could not have been provided for with such a sum of money.
6:86:8: Ասէ ցնա մի յաշակերտացն նորա, Անդրէ՛աս՝ եղբայր Սիմովնի՛ Վիմի.
8. Նրա աշակերտներից մէկը՝ Անդրէասը, Սիմոն Պետրոսի եղբայրը, ասաց նրան.
8 Իր աշակերտներէն մէկը, Սիմոն Պետրոսին եղբայրը Անդրէաս, ըսաւ իրեն.
Ասէ ցնա մի յաշակերտացն նորա, Անդրէաս, եղբայր Սիմովնի Վիմի:

6:8: Ասէ ցնա մի յաշակերտացն նորա, Անդրէ՛աս՝ եղբայր Սիմովնի՛ Վիմի.
8. Նրա աշակերտներից մէկը՝ Անդրէասը, Սիմոն Պետրոսի եղբայրը, ասաց նրան.
8 Իր աշակերտներէն մէկը, Սիմոն Պետրոսին եղբայրը Անդրէաս, ըսաւ իրեն.
zohrab-1805▾ eastern-1994▾ western am▾
6:88: Один из учеников Его, Андрей, брат Симона Петра, говорит Ему:
6:8  λέγει αὐτῶ εἷς ἐκ τῶν μαθητῶν αὐτοῦ, ἀνδρέας ὁ ἀδελφὸς σίμωνος πέτρου,
6:8. λέγει (It-fortheth) αὐτῷ (unto-it,"εἷς (one) ἐκ (out) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ, (of-it,"Ἀνδρέας (an-Andreas) ὁ (the-one) ἀδελφὸς (brethrened) Σίμωνος (of-a-Simon) Πέτρου (of-a-Petros,"
6:8. dicit ei unus ex discipulis eius Andreas frater Simonis PetriOne of his disciples, Andrew, the brother of Simon Peter, saith to him:
8. One of his disciples, Andrew, Simon Peter’s brother, saith unto him,
6:8. One of his disciples, Andrew, the brother of Simon Peter, said to him:
6:8. One of his disciples, Andrew, Simon Peter’s brother, saith unto him,
One of his disciples, Andrew, Simon Peter' s brother, saith unto him:

8: Один из учеников Его, Андрей, брат Симона Петра, говорит Ему:
6:8  λέγει αὐτῶ εἷς ἐκ τῶν μαθητῶν αὐτοῦ, ἀνδρέας ὁ ἀδελφὸς σίμωνος πέτρου,
6:8. dicit ei unus ex discipulis eius Andreas frater Simonis Petri
One of his disciples, Andrew, the brother of Simon Peter, saith to him:
6:8. One of his disciples, Andrew, the brother of Simon Peter, said to him:
6:8. One of his disciples, Andrew, Simon Peter’s brother, saith unto him,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: - 13: Замечательно, что у самих апостолов не оказалось никаких съестных припасов. В самом деле, если бы таковые имелись, то Господь, без сомнения велел бы их раздать народу. Затем Иоанн упоминает о рыбе (oyaria 9:11). Это слово обозначает рыбку, которую ели с хлебом. Рыбка эта была сушеная или соленая, вроде крупных снетков или сардинок.
Adam Clarke: Commentary on the Bible - 1831
6:8: Andrew, Simon Peter's brother, saith - The other evangelists attribute this answer to the apostles in general. See the passages referred to above.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: Andrew: Joh 1:40-44; Mat 4:18
John Gill
6:8 One of his disciples, Andrew, Simon Peter's brother,.... Who also, and his brother Peter, were of Bethsaida, as well as Philip, and was a disciple of Christ's; he hearing what Christ said to Philip, and what answer he returned,
saith unto him; to Christ, with but little more faith than Philip, if any.
6:96:9: Է՛ աստ՝ պատանեակ մի որ ունի հի՛նգ նկանակ գարեղէն՝ եւ երկուս ձկունս, այլ այն զի՞նչ է առ ա՛յդչափ մարդիկդ[1699]։ [1699] Ոմանք. Նկանակս գարեղէնս... առ այդ չափ մարդիկ։
9. «Այստեղ մի պատանի կայ, որ հինգ գարեհաց ունի եւ երկու ձուկ. բայց այդքանն ի՞նչ է այսչափ մարդկանց համար»:
9 «Հոս պատանի մը կայ, որ հինգ գարիէ հաց ու երկու ձուկ ունի, բայց անոնք ի՞նչպէս պիտի բաւեն այդչափ մարդոց»։
Է աստ պատանեակ մի, որ ունի հինգ նկանակ գարեղէն եւ երկուս ձկունս, այլ այն զի՞նչ է առ այդչափ մարդիկդ:

6:9: Է՛ աստ՝ պատանեակ մի որ ունի հի՛նգ նկանակ գարեղէն՝ եւ երկուս ձկունս, այլ այն զի՞նչ է առ ա՛յդչափ մարդիկդ[1699]։
[1699] Ոմանք. Նկանակս գարեղէնս... առ այդ չափ մարդիկ։
9. «Այստեղ մի պատանի կայ, որ հինգ գարեհաց ունի եւ երկու ձուկ. բայց այդքանն ի՞նչ է այսչափ մարդկանց համար»:
9 «Հոս պատանի մը կայ, որ հինգ գարիէ հաց ու երկու ձուկ ունի, բայց անոնք ի՞նչպէս պիտի բաւեն այդչափ մարդոց»։
zohrab-1805▾ eastern-1994▾ western am▾
6:99: здесь есть у одного мальчика пять хлебов ячменных и две рыбки; но что это для такого множества?
6:9  ἔστιν παιδάριον ὧδε ὃς ἔχει πέντε ἄρτους κριθίνους καὶ δύο ὀψάρια· ἀλλὰ ταῦτα τί ἐστιν εἰς τοσούτους;
6:9. Ἔστιν (It-be) παιδάριον (a-childling) ὧδε (unto-which-moreover) ὃς (which) ἔχει (it-holdeth) πέντε (to-five) ἄρτους (to-loaves) κριθίνους ( to-barlied-belonged-to ) καὶ (and) δύο (to-two) ὀψάρια: (to-roastlings) ἀλλὰ ( to-other ) ταῦτα (to-the-ones-these) τί (what-one) ἐστιν (it-be) εἰς (into) τοσούτους; (to-the-one-which-the-ones-these?"
6:9. est puer unus hic qui habet quinque panes hordiacios et duos pisces sed haec quid sunt inter tantosThere is a boy here that hath five barley loaves and two fishes. But what are these among so many?
9. There is a lad here, which hath five barley loaves, and two fishes: but what are these among so many?
6:9. “There is a certain boy here, who has five barley loaves and two fish. But what are these among so many?”
6:9. There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?
There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many:

9: здесь есть у одного мальчика пять хлебов ячменных и две рыбки; но что это для такого множества?
6:9  ἔστιν παιδάριον ὧδε ὃς ἔχει πέντε ἄρτους κριθίνους καὶ δύο ὀψάρια· ἀλλὰ ταῦτα τί ἐστιν εἰς τοσούτους;
6:9. est puer unus hic qui habet quinque panes hordiacios et duos pisces sed haec quid sunt inter tantos
There is a boy here that hath five barley loaves and two fishes. But what are these among so many?
6:9. “There is a certain boy here, who has five barley loaves and two fish. But what are these among so many?”
6:9. There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:9: There is a lad here - Παιδαριον, a little boy, or servant, probably one who carried the apostles' provisions, or who came on purpose to sell his bread and fish.
Five barley loaves - Barley scarcely bore one-third of the value of wheat in the east: see Rev 6:6. That it was a very mean fare appears from Eze 13:19, where the false prophetesses are said to pollute the name of God for handfuls of barley, i.e. for the meanest reward. And Plutarch, in Apoph. p. 174, speaking concerning the flight of Artaxerxes Mnemon, says he was reduced to such distress as to be obliged to eat barley bread. See Kypke. From this and other circumstances we may plainly perceive that the self-denying doctrine preached by Christ and his apostles was fully exemplified in their own manner of living.
Two small fishes - Δυο οψαρια. The word of οψαριον signifies whatever is eaten with bread, to perfect the meal, or to make it easy of deglutition, or to help the digestion. There is no word in the English language for it, which is a great defect. The inhabitants of Scotland, and of the north and north-west of Ireland, use the word kytshen, by which they express what ever is eaten with bread or potatoes, as flesh, fish, butter, milk, eggs, etc., no satisfactory etymology of which word I am able to offer. In the parallel places in the other three evangelists, instead of οψαρια, ιχθυας is used; so that the word evidently means fish in the text of St. John: see on Joh 21:5 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: which: Mat 14:17, Mat 16:9; Mar 6:38, Mar 8:19; Luk 9:13
barley: Deu 8:8, Deu 32:14; Kg1 4:28; Kg2 7:1; Psa 81:16, Psa 147:14; Eze 27:17; Co2 8:9; Rev 6:6
but: Joh 6:7, Joh 11:21, Joh 11:32; Kg2 4:42-44; Psa 78:19, Psa 78:41
John Gill
6:9 There is a lad here,.... Who either belonged to Christ and his disciples, and was employed to carry their provisions for them; which, if so, shows how meanly Christ and his disciples lived; or he belonged to some in the multitude; or rather he came here to sell what he had got:
which hath five barley loaves. The land of Canaan was a land of barley, as well as wheat, Deut 8:8; this sort of grain grew there in plenty, and was in much use; the Jews had a barley harvest, Ruth 1:22, which was at the time of the passover; for on the second day after the passover, the sheaf of the first fruits was waved before the Lord, which was of barley; hence the Targumist on the place just cited, paraphrases it thus;
"they came to Bethlehem in the beginning of the passover, and on the day the children of Israel began to reap the sheaf of the wave offering, which was of barley.''
And it was now about the time of the passover, as appears from Jn 6:4, and had it been quite the time, and the barley sheaf had been waved, it might have been thought that these loaves were made of the new barley; but though barley was in use for bread among the Jews, as is evident, from the mention that is made of barley loaves and cakes, 4Kings 4:42; yet it was bread of the coarsest sort, and what the meaner sort of people ate; see Ezek 4:12. Yea, barley was used for food for horses and dromedaries, 3Kings 4:28; and since therefore these loaves were, if not designed for the use of Christ and his twelve apostles, yet for some of his followers, and which they all ate of; it is an instance of the meanness and poverty of them: but however, they had better bread than this, even the bread of life, which is afterwards largely treated of in this chapter, which some of them at least ate of; and as our countryman Mr. Dod used to say,
"brown bread and the Gospel are good fare:''
and it may be further observed, that the number of these loaves were but few; there were but "five" of them, for "five thousand" persons; and these do not seem to be very large ones, since one lad was able to carry them; and indeed, these loaves were no other than cakes, in which form they used to be made:
and two small fishes; there were but "two", and these "small"; it is amazing, that five thousand persons should everyone have something of them, and enough: these fishes seem to be what the Jews (c) call and which the gloss interprets "small fishes": and by the word which is used of them, they seem to be salted, or pickled fishes, and such it is very probable these were; Nonnus calls them, , "fishes which were broiled", or perhaps dried in the sun; see Lk 24:42.
But what are they among so many? everyone cannot possibly have a taste, much less any refreshment, still less a meal.
(c) T. Bab. Cetubot, fol. 60. 2. & Sanhedrin, fol. 49. 1.
6:106:10: Ասէ Յիսուս. Բազմեցուցէ՛ք զմարդիկդ։ Եւ էր խոտ յո՛յժ ՚ի տեղւոջն. եւ բազմեցան մարդիկն թուով իբրեւ հի՛նգ հազար։
10. Յիսուս ասաց. «Նստեցրէ՛ք մարդկանց»: Այնտեղ առատ խոտ կար: Եւ շուրջ հինգ հազար մարդիկ նստեցին:
10 Յիսուս ըսաւ. «Նստեցուցէ՛ք այդ մարդիկը»։ Հոն շատ խոտ կար։ Մարդիկը նստան՝ թիւով հինգ հազարի չափ։
Ասէ Յիսուս. Բազմեցուցէք զմարդիկդ: Եւ էր խոտ յոյժ ի տեղւոջն. եւ բազմեցան մարդիկն թուով իբրեւ հինգ հազար:

6:10: Ասէ Յիսուս. Բազմեցուցէ՛ք զմարդիկդ։ Եւ էր խոտ յո՛յժ ՚ի տեղւոջն. եւ բազմեցան մարդիկն թուով իբրեւ հի՛նգ հազար։
10. Յիսուս ասաց. «Նստեցրէ՛ք մարդկանց»: Այնտեղ առատ խոտ կար: Եւ շուրջ հինգ հազար մարդիկ նստեցին:
10 Յիսուս ըսաւ. «Նստեցուցէ՛ք այդ մարդիկը»։ Հոն շատ խոտ կար։ Մարդիկը նստան՝ թիւով հինգ հազարի չափ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1010: Иисус сказал: велите им возлечь. Было же на том месте много травы. Итак возлегло людей числом около пяти тысяч.
6:10  εἶπεν ὁ ἰησοῦς, ποιήσατε τοὺς ἀνθρώπους ἀναπεσεῖν. ἦν δὲ χόρτος πολὺς ἐν τῶ τόπῳ. ἀνέπεσαν οὗν οἱ ἄνδρες τὸν ἀριθμὸν ὡς πεντακισχίλιοι.
6:10. εἶπεν (It-had-said,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ποιήσατε (Ye-should-have-done-unto) τοὺς (to-the-ones) ἀνθρώπους (to-mankinds) ἀναπεσεῖν. (to-have-had-fallen-up) ἦν (It-was) δὲ (moreover) χόρτος (a-victualage) πολὺς (much) ἐν (in) τῷ (unto-the-one) τόπῳ. (unto-an-occasion) ἀνέπεσαν (They-fell-up) οὖν (accordingly,"οἱ (the-ones) ἄνδρες (men,"τὸν (to-the-one) ἀριθμὸν (to-a-number) ὡς (as) πεντακισχίλιοι . ( to-five-oft-thousand )
6:10. dixit ergo Iesus facite homines discumbere erat autem faenum multum in loco discubuerunt ergo viri numero quasi quinque miliaThen Jesus said: Make the men sit down. Now, there was much grass in the place. The men therefore sat down, in number about five thousand.
10. Jesus said, Make the people sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.
6:10. Then Jesus said, “Have the men sit down to eat.” Now, there was much grass in that place. And so the men, in number about five thousand, sat down to eat.
6:10. And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.
And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand:

10: Иисус сказал: велите им возлечь. Было же на том месте много травы. Итак возлегло людей числом около пяти тысяч.
6:10  εἶπεν ὁ ἰησοῦς, ποιήσατε τοὺς ἀνθρώπους ἀναπεσεῖν. ἦν δὲ χόρτος πολὺς ἐν τῶ τόπῳ. ἀνέπεσαν οὗν οἱ ἄνδρες τὸν ἀριθμὸν ὡς πεντακισχίλιοι.
6:10. dixit ergo Iesus facite homines discumbere erat autem faenum multum in loco discubuerunt ergo viri numero quasi quinque milia
Then Jesus said: Make the men sit down. Now, there was much grass in the place. The men therefore sat down, in number about five thousand.
6:10. Then Jesus said, “Have the men sit down to eat.” Now, there was much grass in that place. And so the men, in number about five thousand, sat down to eat.
6:10. And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:10: There was much grass in the place - Perhaps newly mown grass, or hay, is meant, (so the Vulgate faenum), and this circumstance marks out more particularly that the passover was at hand. In Palestine the grass is ready for mowing in March; and this miracle seems to have been wrought only a few days before the commencement of that festival: see Joh 6:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: Make: Mat 14:18, Mat 14:19, Mat 15:35, Mat 15:36; Mar 6:39-41, Mar 8:6, Mar 8:7; Luk 9:14-16
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.
John Gill
6:10 Jesus said, make the men sit down,.... The Syriac version reads, "all the men"; and the Persic version, "all the people"; men, women, and children: Christ, without reproving his disciples for their unbelief, ordered them directly to place the people upon the ground, and seat them in rows by hundreds and by fifties, in a rank and company, as persons about to take a meal:
now there was much grass in the place; at the bottom of the mountain; and it was green, as one of the evangelists observes, it being the spring of the year, and was very commodious to sit down upon:
so the men sat down, in number about five thousand; besides women and children, Mt 14:21, so that there was but one loaf for more than a thousand persons.
6:116:11: Եւ ա՛ռ զհացն Յիսուս, եւ գոհացա՛ւ. եւ բաշխեաց բազմականացն. նոյնպէս եւ ՚ի ձկանցն որչափ եւ կամեցան։
11. Եւ Յիսուս հացն առաւ ու գոհութիւն յայտնեց Աստծուն եւ բաշխեց նստածներին: Նոյն ձեւով եւ ձկներից՝ որչափ որ կամեցան:
11 Յիսուս հացերը առաւ ու գոհացաւ եւ աշակերտներուն բաժնեց, աշակերտներն ալ՝ նստողներուն։ Նոյնպէս ալ ձուկերէն՝ որչափ որ ուզեցին։
Եւ առ զհացն Յիսուս, եւ գոհացաւ եւ բաշխեաց [28]բազմականացն. նոյնպէս եւ ի ձկանցն որչափ եւ կամեցան:

6:11: Եւ ա՛ռ զհացն Յիսուս, եւ գոհացա՛ւ. եւ բաշխեաց բազմականացն. նոյնպէս եւ ՚ի ձկանցն որչափ եւ կամեցան։
11. Եւ Յիսուս հացն առաւ ու գոհութիւն յայտնեց Աստծուն եւ բաշխեց նստածներին: Նոյն ձեւով եւ ձկներից՝ որչափ որ կամեցան:
11 Յիսուս հացերը առաւ ու գոհացաւ եւ աշակերտներուն բաժնեց, աշակերտներն ալ՝ նստողներուն։ Նոյնպէս ալ ձուկերէն՝ որչափ որ ուզեցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:1111: Иисус, взяв хлебы и воздав благодарение, роздал ученикам, а ученики возлежавшим, также и рыбы, сколько кто хотел.
6:11  ἔλαβεν οὗν τοὺς ἄρτους ὁ ἰησοῦς καὶ εὐχαριστήσας διέδωκεν τοῖς ἀνακειμένοις, ὁμοίως καὶ ἐκ τῶν ὀψαρίων ὅσον ἤθελον.
6:11. ἔλαβεν (It-had-taken) οὖν (accordingly) τοὺς (to-the-ones) ἄρτους (to-loaves,"ὁ (the-one) Ἰησοῦς (an-Iesous,"καὶ (and) εὐχαριστήσας (having-goodly-granted-unto) διέδωκεν (it-gave-through) τοῖς (unto-the-ones) ἀνακειμένοις , ( unto-situating-up ,"ὁμοίως (unto-along-belonged) καὶ (and) ἐκ (out) τῶν (of-the-ones) ὀψαρίων (of-roastlings) ὅσον (to-which-a-which) ἤθελον. (they-were-determining)
6:11. accepit ergo panes Iesus et cum gratias egisset distribuit discumbentibus similiter et ex piscibus quantum volebantAnd Jesus took the loaves: and when he had given thanks, he distributed to them that were set down. In like manner also of the fishes, as much as they would.
11. Jesus therefore took the loaves; and having given thanks, he distributed to them that were set down; likewise also of the fishes as much as they would.
6:11. Therefore, Jesus took the bread, and when he had given thanks, he distributed it to those who were sitting down to eat; similarly also, from the fish, as much as they wanted.
6:11. And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.
And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would:

11: Иисус, взяв хлебы и воздав благодарение, роздал ученикам, а ученики возлежавшим, также и рыбы, сколько кто хотел.
6:11  ἔλαβεν οὗν τοὺς ἄρτους ὁ ἰησοῦς καὶ εὐχαριστήσας διέδωκεν τοῖς ἀνακειμένοις, ὁμοίως καὶ ἐκ τῶν ὀψαρίων ὅσον ἤθελον.
6:11. accepit ergo panes Iesus et cum gratias egisset distribuit discumbentibus similiter et ex piscibus quantum volebant
And Jesus took the loaves: and when he had given thanks, he distributed to them that were set down. In like manner also of the fishes, as much as they would.
6:11. Therefore, Jesus took the bread, and when he had given thanks, he distributed it to those who were sitting down to eat; similarly also, from the fish, as much as they wanted.
6:11. And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:11: Jesus took the loaves - See the notes on Mat 14:19-21 (note). As there were five loaves and five thousand people, so there was one loaf to every thousand men, independently of the women and children.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: when: Joh 6:23; Sa1 9:13; Luk 24:30; Act 27:35; Rom 14:6; Co1 10:31; Th1 5:18; Ti1 4:4, Ti1 4:5
John Gill
6:11 And Jesus took the loaves,.... Into his hands, as also the fishes, in order to feed the multitude with them:
and when he had given thanks; for them, and blessed them, or implored a blessing on them, that they might be nourishing to the bodies of men, as was his usual manner, and which is an example to us;
he distributed to the disciples, and the disciples to them that were sat down. The Vulgate Latin, and all the Oriental versions, only read, "he distributed to them that were sat down": but it was not by his own hands, but by the means of the disciples, who received from him, and gave it to them; so that the sense is the same;
and likewise of the fishes, as much as they would; that is, they had as much, both of the bread and of the fishes, distributed to them, and which they took and ate, as they chose: in some printed copies it is read, "as much as he would", and so the Persic version; that is, as much as Jesus would; but the former is the true reading, and makes the miracle more illustrious.
6:126:12: Եւ իբրեւ յագեցան, ասէ ցաշակերտսն. Ժողովեցէ՛ք զնշխարեալ կոտորսդ, զի մի՛ ինչ կորիցէ[1700]։ [1700] Ոսկան. Ցաշակերտսն իւր։
12. Եւ երբ կշտացան, աշակերտներին ասաց. «Հաւաքեցէ՛ք այդ մնացած կտորները, որպէսզի ոչ մի բան չկորչի»:
12 Երբ կշտացան, ըսաւ իր աշակերտներուն. «Ժողվեցէ՛ք աւելցած կտորուանքները, որպէս զի բան մը չկորսուի»։
Եւ իբրեւ յագեցան, ասէ ցաշակերտսն. Ժողովեցէք զնշխարեալ կոտորսդ, զի մի՛ ինչ կորիցէ:

6:12: Եւ իբրեւ յագեցան, ասէ ցաշակերտսն. Ժողովեցէ՛ք զնշխարեալ կոտորսդ, զի մի՛ ինչ կորիցէ[1700]։
[1700] Ոսկան. Ցաշակերտսն իւր։
12. Եւ երբ կշտացան, աշակերտներին ասաց. «Հաւաքեցէ՛ք այդ մնացած կտորները, որպէսզի ոչ մի բան չկորչի»:
12 Երբ կշտացան, ըսաւ իր աշակերտներուն. «Ժողվեցէ՛ք աւելցած կտորուանքները, որպէս զի բան մը չկորսուի»։
zohrab-1805▾ eastern-1994▾ western am▾
6:1212: И когда насытились, то сказал ученикам Своим: соберите оставшиеся куски, чтобы ничего не пропало.
6:12  ὡς δὲ ἐνεπλήσθησαν λέγει τοῖς μαθηταῖς αὐτοῦ, συναγάγετε τὰ περισσεύσαντα κλάσματα, ἵνα μή τι ἀπόληται.
6:12. ὡς (As) δὲ (moreover) ἐνεπλήσθησαν (they-were-repeleted-in) λέγει (it-fortheth) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it,"Συναγάγετε (Ye-should-have-had-led-together) τὰ (to-the-ones) περισσεύσαντα ( to-having-about-of ) κλάσματα, (to-breakings-to,"ἵνα (so) μή (lest) τι (to-a-one) ἀπόληται . ( it-might-have-had-destructed-off )
6:12. ut autem impleti sunt dixit discipulis suis colligite quae superaverunt fragmenta ne pereantAnd when they were filled, he said to his disciples: gather up the fragments that remain, lest they be lost.
12. And when they were filled, he saith unto his disciples, Gather up the broken pieces which remain over, that nothing be lost.
6:12. Then, when they were filled, he said to his disciples, “Gather the fragments that are left over, lest they be lost.”
6:12. When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.
When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost:

12: И когда насытились, то сказал ученикам Своим: соберите оставшиеся куски, чтобы ничего не пропало.
6:12  ὡς δὲ ἐνεπλήσθησαν λέγει τοῖς μαθηταῖς αὐτοῦ, συναγάγετε τὰ περισσεύσαντα κλάσματα, ἵνα μή τι ἀπόληται.
6:12. ut autem impleti sunt dixit discipulis suis colligite quae superaverunt fragmenta ne pereant
And when they were filled, he said to his disciples: gather up the fragments that remain, lest they be lost.
6:12. Then, when they were filled, he said to his disciples, “Gather the fragments that are left over, lest they be lost.”
6:12. When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:12: Gather up the fragments - "Great will be the punishment of those who waste the crumbs of food, scatter seed, and neglect the law." Synops Sohar. Among the Jews the פאה peah, or residue after a meal, was the property of the servitors.
Albert Barnes: Notes on the Bible - 1834
6:12: Gather up the fragments - This command is omitted by the other evangelists. It shows the care of Jesus that there should be no waste. Though he had power to provide any quantity of food, yet he has here taught us that the bounties of Providence are not to be squandered. In all things the Saviour set us an example of frugality, though he had an infinite supply at his disposal; he was himself economical, though he was Lord of all. If he was thus saving, it becomes us dependent creatures not to waste the bounties of a beneficent Providence. And it especially becomes the rich not to squander the bounties of Providence. They often feel that they are rich. They have enough. They have no fear of want, and they do not feel the necessity of studying economy. Yet let them remember that what they have is the gift of God - just as certainly as the loaves and fishes created by the Saviour were his gift. It is not given them to waste, nor to spend in riot, nor to be the means of injuring their health or of shortening life. It is given to sustain life, to excite gratitude, to fit for the active service of God. Everything should be applied to its appropriate end, and nothing should be squandered or lost.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: they: Neh 9:25; Mat 14:20, Mat 14:21, Mat 15:37, Mat 15:38; Mar 6:42-44, Mar 8:8, Mar 8:9; Luk 1:53, Luk 9:17
that nothing: Neh 8:10; Pro 18:9; Luk 15:13, Luk 16:1
John Gill
6:12 When they were filled,.... Had not only eaten, but had made a full meal, and were thoroughly satisfied, having eaten as much as they could, or chose to eat:
he said unto his disciples, gather up the fragments that remain,
that nothing be lost; this he said, partly that the truth, reality, and greatness of the miracle might be clearly discerned; and partly, to teach frugality, that, in the midst of abundance, care be taken that nothing be lost of the good things which God gives; and which may be useful to other persons, or at another time.
6:136:13: Ժողովեցին. եւ լցին երկոտասա՛ն սակառի զկոտորոցն՝ ՚ի հինգ գարեղէն նկանակէ՛ անտի, որ յաւելաւ ՚ի կերողացն։
13. Հաւաքեցին եւ լցրին տասներկու սակառ այն հինգ գարեհացի կտորտանքով, որ ավելացել էր ուտողներից:
13 Ուստի ժողվեցին եւ տասներկու կողով լեցուցին այն հինգ գարիէ հացերէն մնացած կտորուանքները, որոնք ուտողներէն աւելցան։
Ժողովեցին եւ լցին երկոտասան սակառի զկոտորոցն ի հինգ գարեղէն նկանակէ անտի, որ յաւելաւ ի կերողացն:

6:13: Ժողովեցին. եւ լցին երկոտասա՛ն սակառի զկոտորոցն՝ ՚ի հինգ գարեղէն նկանակէ՛ անտի, որ յաւելաւ ՚ի կերողացն։
13. Հաւաքեցին եւ լցրին տասներկու սակառ այն հինգ գարեհացի կտորտանքով, որ ավելացել էր ուտողներից:
13 Ուստի ժողվեցին եւ տասներկու կողով լեցուցին այն հինգ գարիէ հացերէն մնացած կտորուանքները, որոնք ուտողներէն աւելցան։
zohrab-1805▾ eastern-1994▾ western am▾
6:1313: И собрали, и наполнили двенадцать коробов кусками от пяти ячменных хлебов, оставшимися у тех, которые ели.
6:13  συνήγαγον οὗν, καὶ ἐγέμισαν δώδεκα κοφίνους κλασμάτων ἐκ τῶν πέντε ἄρτων τῶν κριθίνων ἃ ἐπερίσσευσαν τοῖς βεβρωκόσιν.
6:13. συνήγαγον (They-had-led-together) οὖν, (accordingly,"καὶ (and) ἐγέμισαν (they-saturated-to) δώδεκα (to-two-ten) κοφίνους (to-baskets) κλασμάτων (of-breakings-to) ἐκ (out) τῶν (of-the-ones) πέντε (of-five) ἄρτων (of-loaves) τῶν (of-the-ones) κριθίνων ( of-barlied-belonged-to ) ἃ ( to-which ) ἐπερίσσευσαν (they-abouted-of) τοῖς (unto-the-ones) βεβρωκόσιν . ( unto-having-had-come-to-consume )
6:13. collegerunt ergo et impleverunt duodecim cofinos fragmentorum ex quinque panibus hordiaciis quae superfuerunt his qui manducaveruntThey gathered up therefore and filled twelve baskets with the fragments of the five barley loaves which remained over and above to them that had eaten.
13. So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which remained over unto them that had eaten.
6:13. And so they gathered, and they filled twelve baskets with the fragments of the five barley loaves, which were left over from those who had eaten.
6:13. Therefore they gathered [them] together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.
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:

13: И собрали, и наполнили двенадцать коробов кусками от пяти ячменных хлебов, оставшимися у тех, которые ели.
6:13  συνήγαγον οὗν, καὶ ἐγέμισαν δώδεκα κοφίνους κλασμάτων ἐκ τῶν πέντε ἄρτων τῶν κριθίνων ἃ ἐπερίσσευσαν τοῖς βεβρωκόσιν.
6:13. collegerunt ergo et impleverunt duodecim cofinos fragmentorum ex quinque panibus hordiaciis quae superfuerunt his qui manducaverunt
They gathered up therefore and filled twelve baskets with the fragments of the five barley loaves which remained over and above to them that had eaten.
6:13. And so they gathered, and they filled twelve baskets with the fragments of the five barley loaves, which were left over from those who had eaten.
6:13. Therefore they gathered [them] together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: and filled: Kg1 7:15, Kg1 7:16; Kg2 4:2-7; Ch2 25:9; Pro 11:24, Pro 11:25; Co2 9:8, Co2 9:9; Phi 4:19
John Gill
6:13 Therefore they gathered them together,.... The several broken bits of bread, which lay about upon the grass, which the people had left, after they had been sufficiently refreshed:
and filled twelve baskets; every disciple had a basket filled:
with the fragments of the five barley loaves; and it may be of the fishes also:
which remained over and above unto them that had eaten; such a marvellous increase was there, through the power of Christ going along with them; insomuch that they multiplied to such a degree, either in the hands of the distributors, or of the eaters.
6:146:14: Իսկ մարդիկն՝ իբրեւ տեսին զնշանսն զոր արար, ասէին, թէ սա՛ է ճշմարիտ մարգարէն՝ որ գալո՛ց էր յաշխարհ[1701]։ դդ [1701] Օրինակ մի ընդ Ոսկանայ. Որ գալոց է յաշ՛՛։
14. Իսկ մարդիկ, երբ տեսան այն նշանները, որ նա արեց, ասացին. «Սա՛ է ճշմարիտ մարգարէն, որ աշխարհ էր գալու»:
14 Իսկ մարդիկը, երբ Յիսուսին ըրած հրաշքը տեսան, ըսին. «Ասիկա է ճշմարտապէս այն մարգարէն, որ աշխարհ պիտի գար»։
Իսկ մարդիկն իբրեւ տեսին զնշանսն զոր արար` ասէին եթէ` Սա է ճշմարիտ մարգարէն, որ գալոց էր յաշխարհ:

6:14: Իսկ մարդիկն՝ իբրեւ տեսին զնշանսն զոր արար, ասէին, թէ սա՛ է ճշմարիտ մարգարէն՝ որ գալո՛ց էր յաշխարհ[1701]։ դդ
[1701] Օրինակ մի ընդ Ոսկանայ. Որ գալոց է յաշ՛՛։
14. Իսկ մարդիկ, երբ տեսան այն նշանները, որ նա արեց, ասացին. «Սա՛ է ճշմարիտ մարգարէն, որ աշխարհ էր գալու»:
14 Իսկ մարդիկը, երբ Յիսուսին ըրած հրաշքը տեսան, ըսին. «Ասիկա է ճշմարտապէս այն մարգարէն, որ աշխարհ պիտի գար»։
zohrab-1805▾ eastern-1994▾ western am▾
6:1414: Тогда люди, видевшие чудо, сотворенное Иисусом, сказали: это истинно Тот Пророк, Которому должно придти в мир.
6:14  οἱ οὗν ἄνθρωποι ἰδόντες ὃ ἐποίησεν σημεῖον ἔλεγον ὅτι οὖτός ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον.
6:14. Οἱ (The-ones) οὖν (accordingly) ἄνθρωποι (mankinds) ἰδόντες ( having-had-seen ) ἃ ( to-which ) ἐποίησεν (it-did-unto) σημεῖα (to-signlets-of) ἔλεγον (they-were-forthing) ὅτι (to-which-a-one,"Οὗτός (The-one-this) ἐστιν (it-be) ἀληθῶς (unto-un-secluded) ὁ (the-one) προφήτης (a-declarer-before) ὁ (the-one) ἐρχόμενος ( coming ) εἰς (into) τὸν (to-the-one) κόσμον. (to-a-configuration)
6:14. illi ergo homines cum vidissent quod fecerat signum dicebant quia hic est vere propheta qui venturus est in mundumNow those men, when they had seen what a miracle Jesus had done, said: This is of a truth the prophet that is to come into the world.
14. When therefore the people saw the sign which he did, they said, This is of a truth the prophet that cometh into the world.
6:14. Therefore, those men, when they had seen that Jesus had accomplished a sign, they said, “Truly, this one is the Prophet who is to come into the world.”
6:14. Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.
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:

14: Тогда люди, видевшие чудо, сотворенное Иисусом, сказали: это истинно Тот Пророк, Которому должно придти в мир.
6:14  οἱ οὗν ἄνθρωποι ἰδόντες ὃ ἐποίησεν σημεῖον ἔλεγον ὅτι οὖτός ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον.
6:14. illi ergo homines cum vidissent quod fecerat signum dicebant quia hic est vere propheta qui venturus est in mundum
Now those men, when they had seen what a miracle Jesus had done, said: This is of a truth the prophet that is to come into the world.
6:14. Therefore, those men, when they had seen that Jesus had accomplished a sign, they said, “Truly, this one is the Prophet who is to come into the world.”
6:14. Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: - 15: Народ, видя в Иисусе Мессию, Которого он, согласно с обетованием Моисея (Втор. 18:15), называет пророком, хочет поставить Его царем. Но Иисус опять удаляется в гору, узнав о намерении народа.
Adam Clarke: Commentary on the Bible - 1831
6:14: This is of a truth that prophet - Spoken of, Deu 18:15, viz. the Messiah. How near were these people at this time to the kingdom of heaven!
Albert Barnes: Notes on the Bible - 1834
6:14: That Prophet ... - The Messiah. The power to work the miracle, and the benevolence manifested in it, showed that he was the long-expected Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: This: Joh 1:21, Joh 4:19, Joh 4:25, Joh 4:42, Joh 7:40; Gen 49:10; Deu 18:15-18; Mat 11:3, Mat 21:11; Luk 7:16, Luk 24:19; Act 3:22-24, Act 7:37
John Gill
6:14 Then those men,.... The five thousand men, who had been fed with the loaves and fishes:
when they had seen the miracle that Jesus did; in feeding so many of them, with so small a quantity of food; in multiplying the provision in such a prodigious manner, that after they had eaten to the full, so many baskets of fragments were taken up:
said, this is of a truth that prophet that should come into the world; meaning that prophet, that Moses spoke of, in Deut 18:15; for the ancient Jews understood this passage of the Messiah, though the modern ones apply it to others; See Gill on Acts 3:22. And these men concluded that Jesus was that prophet, or the true Messiah, from the miracle he wrought; in which he appeared, not only to be like to Moses, but greater than he.
Robert Jamieson, A. R. Fausset and David Brown
6:14 JESUS WALKS ON THE SEA. (Jn 6:14-21)
that prophet--(See on Jn 1:21).
6:156:15: Յիսուս իբրեւ գիտաց եթէ գալոց են յափշտակել զնա, զի արասցեն զնա թագաւո՛ր, գնա՛ց դարձեալ ՚ի լեառնն միայն։
15. Երբ Յիսուս իմացաւ, որ գալու են իրեն բռնել տանելու, որպէսզի իրեն թագաւոր անեն, դարձեալ միայնակ դէպի լեռը գնաց:
15 Յիսուս գիտնալով թէ պիտի գան զինք յափշտակեն, որպէս զի զինք թագաւոր ընեն, նորէն մինակը լեռը գնաց։
Յիսուս իբրեւ գիտաց եթէ գալոց են յափշտակել զնա զի արասցեն զնա թագաւոր, գնաց դարձեալ ի լեառն միայն:

6:15: Յիսուս իբրեւ գիտաց եթէ գալոց են յափշտակել զնա, զի արասցեն զնա թագաւո՛ր, գնա՛ց դարձեալ ՚ի լեառնն միայն։
15. Երբ Յիսուս իմացաւ, որ գալու են իրեն բռնել տանելու, որպէսզի իրեն թագաւոր անեն, դարձեալ միայնակ դէպի լեռը գնաց:
15 Յիսուս գիտնալով թէ պիտի գան զինք յափշտակեն, որպէս զի զինք թագաւոր ընեն, նորէն մինակը լեռը գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
6:1515: Иисус же, узнав, что хотят придти, нечаянно взять его и сделать царем, опять удалился на гору один.
6:15  ἰησοῦς οὗν γνοὺς ὅτι μέλλουσιν ἔρχεσθαι καὶ ἁρπάζειν αὐτὸν ἵνα ποιήσωσιν βασιλέα ἀνεχώρησεν πάλιν εἰς τὸ ὄρος αὐτὸς μόνος.
6:15. Ἰησοῦς (An-Iesous) οὖν (accordingly) γνοὺς (having-had-acquainted) ὅτι (to-which-a-one) μέλλουσιν (they-impendeth) ἔρχεσθαι ( to-come ) καὶ (and) ἁρπάζειν (to-snatch-to) αὐτὸν (to-it) ἵνα (so) ποιήσωσιν (they-might-have-done-unto) βασιλέα (to-a-ruler-of) ἀνεχώρησεν (it-spaced-up-unto) πάλιν (unto-furthered) εἰς (into) τὸ (to-the-one) ὄρος (to-a-jut,"αὐτὸς (it) μόνος. (alone)
6:15. Iesus ergo cum cognovisset quia venturi essent ut raperent eum et facerent eum regem fugit iterum in montem ipse solusJesus therefore, when he knew that they would come to take him by force and make him king, fled again into the mountains, himself alone.
15. Jesus therefore perceiving that they were about to come and take him by force, to make him king, withdrew again into the mountain himself alone.
6:15. And so, when he realized that they were going to come and take him away and make him king, Jesus fled back to the mountain, by himself alone.
6:15. When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.
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:

15: Иисус же, узнав, что хотят придти, нечаянно взять его и сделать царем, опять удалился на гору один.
6:15  ἰησοῦς οὗν γνοὺς ὅτι μέλλουσιν ἔρχεσθαι καὶ ἁρπάζειν αὐτὸν ἵνα ποιήσωσιν βασιλέα ἀνεχώρησεν πάλιν εἰς τὸ ὄρος αὐτὸς μόνος.
6:15. Iesus ergo cum cognovisset quia venturi essent ut raperent eum et facerent eum regem fugit iterum in montem ipse solus
Jesus therefore, when he knew that they would come to take him by force and make him king, fled again into the mountains, himself alone.
6:15. And so, when he realized that they were going to come and take him away and make him king, Jesus fled back to the mountain, by himself alone.
6:15. When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone. 16 And when even was now come, his disciples went down unto the sea, 17 And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them. 18 And the sea arose by reason of a great wind that blew. 19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid. 20 But he saith unto them, It is I; be not afraid. 21 Then they willingly received him into the ship: and immediately the ship was at the land whither they went.

Here is, I. Christ's retirement from the multitude.

1. Observe what induced him to retire; because he perceived that those who acknowledged him to be that prophet that should come into the world would come, and take him by force, to make him a king, v. 15. Now here we have an instance,

(1.) Of the irregular zeal of some of Christ's followers; nothing would serve but they would make him a king. Now, [1.] This was an act of zeal for the honour of Christ, and against the contempt which the ruling part of the Jewish church put upon him. They were concerned to see so great a benefactor to the world so little esteemed in it; and therefore, since royal titles are counted the most illustrious, they would make him a king, knowing that the Messiah was to be a king; and if a prophet, like Moses, then a sovereign prince and lawgiver, like him; and, if they cannot set him up upon the holy hill of Zion, a mountain in Galilee shall serve for the present. Those whom Christ has feasted with the royal dainties of heaven should, in return for his favour, make him their king, and set him upon the throne in their souls: let him that has fed us rule us. But, [2.] It was an irregular zeal; for First, It was grounded upon a mistake concerning the nature of Christ's kingdom, as if it were to be of this world, and he must appear with outward pomp, a crown on his head, and an army at his foot; such a king as this they would make him, which was as great a disparagement to his glory as it would be to lacquer gold or paint a ruby. Right notions of Christ's kingdom would keep us to right methods for advancing it. Secondly, It was excited by the love of the flesh; they would make him their king who could feed them so plentifully without their toil, and save them from the curse of eating their bread in the sweat of their face. Thirdly, It was intended to carry on a secular design; they hoped this might be a fair opportunity of shaking off the Roman yoke, of which they were weary. If they had one to head them who could victual an army cheaper than another could provide for a family, they were sure of the sinews of the war, and could not fail of success, and the recovery of their ancient liberties. Thus is religion often prostituted to a secular interest, and Christ is served only to serve a turn, Rom. xvi. 18. Vix quæritur Jesus propter Jesum, sed propter aliud--Jesus is usually sought after for something else, not for his own sake.--Augustine. Nay, Fourthly, It was a tumultuous, seditious attempt, and a disturbance of the public peace; it would make the country a seat of war, and expose it to the resentments of the Roman power. Fifthly, It was contrary to the mind of our Lord Jesus himself; for they would take him by force, whether he would or no. Note, Those who force honours upon Christ which he has not required at their hands displease him, and do him the greatest dishonour. Those that say I am of Christ, in opposition to those that are of Apollos and Cephas (so making Christ the head of a party), take him by force, to make him a king, contrary to his own mind.

(2.) Here is an instance of the humility and self-denial of the Lord Jesus, that, when they would have made him a king, he departed; so far was he from countenancing the design that he effectually quashed it. Herein he has left a testimony, [1.] Against ambition and affectation of worldly honour, to which he was perfectly mortified, and has taught us to be so. Had they come to take him by force and make him a prisoner, he could not have been more industrious to abscond than he was when they would make him a king. Let us not then covet to be the idols of the crowd, nor be desirous of vainglory. [2.] Against faction and sedition, treason and rebellion, and whatever tends to disturb the peace of kings and provinces. By this it appears that he was no enemy to Cæsar, nor would have his followers be so, but the quiet in the land; that he would have his ministers decline every thing that looks like sedition, or looks towards it, and improve their interest only for their work's sake.

2. Observe whither he retired: He departed again into a mountain, eis to oros--into the mountain, the mountain where he had preached (v. 3), whence he came down into the plain, to feed the people, and then returned to it alone, to be private. Christ, though so useful in the places of concourse, yet chose sometimes to be alone, to teach us to sequester ourselves from the world now and then, for the more free converse with God and our own souls; and never less alone, says the serious Christian, than when alone. Public services must not jostle out private devotions.

II. Here is the disciples' distress at sea. They that go down to the sea in ships, these see the works of the Lord, for he raiseth the stormy wind, Ps. xvii. 23, 24. Apply this to these disciples.

1. Here is their going down to the sea in a ship (v. 16, 17): When even was come, and they had done their day's work, it was time to look homeward, and therefore they went aboard, and set sail for Capernaum. This they did by particular direction from their Master, with design (as it should seem) to get them out of the way of the temptation of countenancing those that would have made him a king.

2. Here is the stormy wind arising and fulfilling the word of God. They were Christ's disciples, and were now in the way of their duty, and Christ was now in the mount praying for them; and yet they were in this distress. The perils and afflictions of this present time may very well consist with our interest in Christ and his intercession. They had lately been feasted at Christ's table; but after the sun-shine of comfort expect a storm. (1.) It was now dark; this made the storm the more dangerous and uncomfortable. Sometimes the people of God are in trouble, and cannot see their way out; in the dark concerning the cause of their trouble, concerning the design and tendency of it, and what the issue will be. (2.) Jesus was not come to them. When they were in that storm (Matt. viii. 23, &c.) Jesus was with them; but now their beloved had withdrawn himself, and was gone. The absence of Christ is the great aggravation of the troubles of Christians. (3.) The sea arose by reason of a great wind. It was calm and fair when they put to sea (they were not so presumptuous as to launch out in a storm), but it arose when they were at sea. In times of tranquillity we must prepare for trouble, for it may arise when we little think of it. Let it comfort good people, when they happen to be in storms at sea, that the disciples of Christ were so; and let the promises of a gracious God balance the threats of an angry sea. Though in a storm, and in the dark, they are no worse off than Christ's disciples were. Clouds and darkness sometimes surround the children of the light, and of the day.

3. Here is Christ's seasonable approach to them when they were in this peril, v. 19. They had rowed (being forced by the contrary winds to betake themselves to their oars) about twenty-five or thirty furlongs. The Holy Spirit that indicted this could have ascertained the number of furlongs precisely, but this, being only circumstantial, is left to be expressed according to the conjecture of the penman. And, when they were got off a good way at sea, they see Jesus walking on the sea. See here, (1.) The power Christ has over the laws and customs of nature, to control and dispense with them at his pleasure. It is natural for heavy bodies to sink in water, but Christ walked upon the water as upon dry land, which was more than Moses's dividing the water and walking through the water. (2.) The concern Christ has for his disciples in distress: He drew nigh to the ship; for therefore he walked upon the water, as he rides upon the heavens, for the help of his people, Deut. xxxiii. 26. He will not leave them comfortless when they seem to be tossed with tempests and not comforted. When they are banished (as John) into remote places, or shut up (as Paul and Silas) in close places, he will find access to them, and will be nigh them. (3.) The relief Christ gives to his disciples in their fears. They were afraid, more afraid of an apparition (for so they supposed him to be) than of the winds and waves. It is more terrible to wrestle with the rulers of the darkness of this world than with a tempestuous sea. When they thought a demon haunted them, and perhaps was instrumental to raise the storm, they were more terrified than they had been while they saw nothing in it but what was natural. Note, [1.] Our real distresses are often much increased by our imaginary ones, the creatures of our own fancy. [2.] Even the approaches of comfort and deliverance are often so misconstrued as to become the occasions of fear and perplexity. We are often not only worse frightened than hurt, but then most frightened when we are ready to be helped. But, when they were in this fright, how affectionately did Christ silence their fears with that compassionate word (v. 20), It is I, be not afraid! Nothing is more powerful to convince sinners than that word, I am Jesus whom thou persecutest; nothing more powerful to comfort saints than this, "I am Jesus whom thou lovest; it is I that love thee, and seek thy good; be not afraid of me, nor of the storm." When trouble is nigh Christ is nigh.

4. Here is their speedy arrival at the port they were bound for, v. 17. (1.) They welcomed Christ into the ship; they willingly received him. Note, Christ's absenting himself for a time is but so much the more to endear himself, at his return, to his disciples, who value his presence above any thing; see Cant. iii. 4. (2.) Christ brought them safely to the shore: Immediately the ship was at the land whither they went. Note, [1.] The ship of the church, in which the disciples of Christ have embarked themselves and their all, may be much shattered and distressed, yet it shall come safe to the harbour at last; tossed at sea, but not lost; cast down, but not destroyed; the bush burning, but not consumed. [2.] The power and presence of the church's King shall expedite and facilitate her deliverance, and conquer the difficulties which have baffled the skill and industry of all her other friends. The disciples had rowed hard, but could not make their point till they had got Christ in the ship, and then the work was done suddenly. If we have received Christ Jesus the Lord, have received him willingly, though the night be dark and the wind high, yet we may comfort ourselves with this, that we shall be at shore shortly, and are nearer to it than we think we are. Many a doubting soul is fetched to heaven by a pleasing surprise, or ever it is aware.
Adam Clarke: Commentary on the Bible - 1831
6:15: Take him by force, to make him a king - The Jews had often suffered by famine in those times in which their enemies were permitted to prevail over them; but, finding that Jesus had such power as to multiply a few loaves to feed thousands, they took it for granted that while he was at their head no evil could possibly happen to them, and therefore were determined immediately to proclaim him king, and rid themselves at once of Herod and the Romans. Our Lord perceiving this, either by some words which they had dropped, or by his penetration of their hearts, retired before the project had been fully formed, or could be put into execution. It was not till a considerable time afterwards that even the disciples fully understood that his kingdom was not of this world.
Into a mountain - That on which he was with his disciples previously to his working this miracle: see Joh 6:3.
St. Matthew, Mat 14:22, Mat 14:23, and Mark, Mar 6:45, Mar 6:46, say that, before this, Jesus constrained his disciples to embark in the vessel, and go along the sea coast towards Capernaum, or Bethsaida - see here Joh 6:17, and the note on Mar 6:45 (note); and that, after they were gone, he dismissed the multitudes, having, no doubt, given them such advices as the nature of the case required; after which he went into the mountain to pray.
Worldly wisdom would have said, "Declare thyself king: yield to the desires of the people: this will be the readiest way of converting the Jews." No. Jesus must die for the sin of the world. - No man's heart can be turned to God by outward pomp or splendor - no saving change can be brought about by any might or any power, but by the Spirit of the Lord of hosts. Zac 4:6.
Albert Barnes: Notes on the Bible - 1834
6:15: When Jesus perceived ... - They were satisfied by the miracle that he was the Messiah. They supposed that the Messiah was to be a temporal prince. They saw that Jesus was retiring, unambitious, and indisposed to assume the ensigns of office. They thought, therefore, that they would proclaim him as the long-expected king, and constrain him to assume the character and titles of an earthly prince. Men often attempt to dictate to God, and suppose that they understand what is right better than he does. They are fond of pomp and power, but Jesus sought retirement, and evinced profound humility. Though he had claims to the honor and gratitude of the nation, yet he sought it not in this way; nor did it evince a proper spirit in his followers when they sought to advance him to a place of external splendor and regal authority.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: perceived: Joh 2:24, Joh 2:25; Heb 4:13
take: Joh 7:3, Joh 7:4, Joh 12:12, Joh 12:13; Mar 11:9; Luk 19:38
he departed: Joh 5:41, Joh 18:36; Mat 14:22; Mar 6:46-52
Geneva 1599
6:15 (2) 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.
(2) Not only is Christ not delighted by a preposterous worship, but he is greatly offended by it.
John Gill
6:15 When Jesus therefore perceived,.... As being the omniscient God, who knew their hearts, and the secret thoughts and purposes of them; or, as man, understood by their words and gestures:
that they would come and take him by force, and make him a king; that they had "determined", as the Arabic version renders it; or "had it in their mind", as the Persic; to gather about him as one man, and seize him in a violent manner, whether he would or not; and proclaim him the King Messiah; place him at the head of them, to deliver the nation from the Roman yoke, and set up a temporal kingdom, in which they might hope for great secular advantages: and they might the rather be induced to take such a step, since, by this miracle, they could not doubt of his being able to support such an army of men, and to succeed in the enterprise; for he that could do this, what was it he could not do? but,
he departed again into a mountain, himself alone; he left the company directly, upon this resolution of theirs, and even took not his disciples with him, who were in the same way of thinking about a temporal kingdom, as the people, and might encourage them in this undertaking: the mountain Christ went into, very probably was the same he went up to before; the reasons of his departure, were to prevent the attempt; to show that his kingdom was not of this world; to teach his followers to forsake the honours and riches of this world, for his sake; and to let them know, that those who sought only for a temporal redeemer, were unworthy of his presence: and also he went away alone, for the sake of secret retirement, and private prayer; and it may be chiefly, that he prayed that God would open the minds of these men, and particularly the disciples; that they might be convinced of their mistaken notions of him as a temporal prince: some copies add, "and he prayed there"; the Syriac, Ethiopic, and Persic versions leave out the word "again"; and the latter, contrary to all others, renders it, "Christ departed from the mountain alone".
John Wesley
6:15 He retired to the mountain alone - Having ordered his disciples to cross over the lake.
Robert Jamieson, A. R. Fausset and David Brown
6:15 departed . . . to a mountain himself alone--(1) to rest, which He came to this "desert place" on purpose to do before the miracle of the loaves, but could not for the multitude that followed Him (see Mk 6:31); and (2) "to pray" (Mt 14:23; Mk 6:46). But from His mountain-top He kept watching the ship (see on Jn 6:18), and doubtless prayed both for them, and with a view to the new manifestation which He was to give them of His glory.
6:166:16: Եւ իբրեւ երեկոյ եղեւ, իջին աշակերտքն նորա ՚ի ծովեզրն։
16. Եւ երբ երեկոյ եղաւ, նրա աշակերտները ծովեզերք իջան:
16 Իրիկունը, իր աշակերտները ծովեզերքը իջան,
Եւ իբրեւ երեկոյ եղեւ, իջին աշակերտքն նորա ի ծովեզրն:

6:16: Եւ իբրեւ երեկոյ եղեւ, իջին աշակերտքն նորա ՚ի ծովեզրն։
16. Եւ երբ երեկոյ եղաւ, նրա աշակերտները ծովեզերք իջան:
16 Իրիկունը, իր աշակերտները ծովեզերքը իջան,
zohrab-1805▾ eastern-1994▾ western am▾
6:1616: Когда же настал вечер, то ученики Его сошли к морю
6:16  ὡς δὲ ὀψία ἐγένετο κατέβησαν οἱ μαθηταὶ αὐτοῦ ἐπὶ τὴν θάλασσαν,
6:16. Ὡς (As) δὲ (moreover) ὀψία (late) ἐγένετο ( it-had-became ) κατέβησαν (they-had-stepped-down,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"ἐπὶ (upon) τὴν (to-the-one) θάλασσαν, (to-a-sea,"
6:16. ut autem sero factum est descenderunt discipuli eius ad mareAnd when evening was come, his disciples went down to the sea.
16. And when evening came, his disciples went down unto the sea;
6:16. Then, when evening arrived, his disciples descended to the sea.
6:16. And when even was [now] come, his disciples went down unto the sea,
And when even was [now] come, his disciples went down unto the sea:

16: Когда же настал вечер, то ученики Его сошли к морю
6:16  ὡς δὲ ὀψία ἐγένετο κατέβησαν οἱ μαθηταὶ αὐτοῦ ἐπὶ τὴν θάλασσαν,
6:16. ut autem sero factum est descenderunt discipuli eius ad mare
And when evening was come, his disciples went down to the sea.
6:16. Then, when evening arrived, his disciples descended to the sea.
6:16. And when even was [now] come, his disciples went down unto the sea,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Здесь начинается повествование о чудесном хождении Христа по морю. Объяснение см. в толк. на Мф. 14:22-34, и Мк. 6:46-51. Ученики, оставив Христа одного на горе, сошли к морю. Море лежало ниже того места, где произошло насыщение народа, и к нему нужно было ученикам спускаться или сходить. По повелению Христа (Мф. 14: 22), они должны были направиться в Капернаум: Господь хотел отдалить их от народа, увлечение которого идеей Мессии-Царя могло передаться и им.

А Иисус не приходил к ним. Отсюда некоторые (напр., епископ Михаил) заключают, что Христос обещал апостолам сойти с горы и ехать с ними в лодке. Но стоящий здесь глагол (oupw eleluqei) правильнее перевести выражением: "еще не пришел" и видеть здесь указание на то пришествие Христа к апостолам, о котором говорится далее в 19-м стихе (пришествие по морю). Ученики, отправляясь одни в лодке, могли полагать, что Христос на другой день один прибудет в Капернаум. [Совершенно объяснимо использование лодки для путешествия в Капернаум "на ту сторону моря"- он находится на другой стороне залива Генисаретского озера, и это значительно сокращает путь по сравнению с сухопутной дорогой. Прим. ред. ]
Albert Barnes: Notes on the Bible - 1834
6:16: See this miracle of walking on the sea explained in the notes at Mat 14:22-33. Compare Mar 6:45-52.
Geneva 1599
6:16 (3) And when even was [now] come, his disciples went down unto the sea,
(3) The godly are often in peril and danger, but Christ comes to them in time, even in the midst of the tempests, and brings them to the haven.
John Gill
6:16 And when even was now come,.... The last of the evenings, when night was coming on; for the first of the evenings took place before they sat down to eat, when the above miracle was wrought; see Mt 14:15.
His disciples went down unto the sea; of Galilee, or Tiberias, to the sea side; and this was by the order, and even constraint of Christ, who would have them go before him, that he might be clear of the multitude, and have an opportunity for solitary prayer, See Gill on Mt 14:22, Mk 6:45.
John Wesley
6:16 Mt 14:22; Mk 6:45.
Robert Jamieson, A. R. Fausset and David Brown
6:16 when even was come--(See on Mk 6:35).
entered into a ship--"constrained" to do so by their Master (Mt 14:22; Mk 6:45), in order to put an end to the misdirected excitement in His favor (Jn 6:15), into which the disciples themselves may have been somewhat drawn. The word "constrained" implies reluctance on their part, perhaps from unwillingness to part with their Master and embark at night, leaving Him alone on the mountain.
went--rather, "were proceeding."
toward Capernaum--Mark says (Mk 6:45), "unto Bethsaida," meaning "Bethsaida of Galilee" (Jn 12:21), on the west side of the lake. The place they left was of the same name (see on Mk 6:32).
Jesus was not come to them--They probably lingered in hopes of His still joining them, and so let the darkness come on.
6:176:17: Եւ մտեալ ՚ի նաւ՝ գնացի՛ն յայնկոյս ծովուն ՚ի Կափառնաում. եւ իբրեւ նսեմացաւ, եւ չեւ՛ եւս եկեալ էր առ նոսա Յիսուս[1702]. [1702] Բազումք. ՚Ի նաւ՝ գային յայն կոյս։
17. Եւ նաւակ նստելով՝ գալիս էին դէպի ծովի միւս կողմը, դէպի Կափառնայում: Եւ երբ մութն ընկաւ, Յիսուս դեռ իրենց մօտ չէր եկել.
17 Նաւը մտնելով ծովուն անդիի կողմը՝ Կափառնայում գացին։ Արդէն մութը կոխեր էր, բայց դեռ Յիսուս իրենց եկած չէր։
եւ մտեալ ի նաւ` գնային յայնկոյս ծովուն ի Կափառնայում. եւ իբրեւ նսեմացաւ, եւ չեւ եւս եկեալ էր առ նոսա Յիսուս:

6:17: Եւ մտեալ ՚ի նաւ՝ գնացի՛ն յայնկոյս ծովուն ՚ի Կափառնաում. եւ իբրեւ նսեմացաւ, եւ չեւ՛ եւս եկեալ էր առ նոսա Յիսուս[1702].
[1702] Բազումք. ՚Ի նաւ՝ գային յայն կոյս։
17. Եւ նաւակ նստելով՝ գալիս էին դէպի ծովի միւս կողմը, դէպի Կափառնայում: Եւ երբ մութն ընկաւ, Յիսուս դեռ իրենց մօտ չէր եկել.
17 Նաւը մտնելով ծովուն անդիի կողմը՝ Կափառնայում գացին։ Արդէն մութը կոխեր էր, բայց դեռ Յիսուս իրենց եկած չէր։
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6:1717: и, войдя в лодку, отправились на ту сторону моря, в Капернаум. Становилось темно, а Иисус не приходил к ним.
6:17  καὶ ἐμβάντες εἰς πλοῖον ἤρχοντο πέραν τῆς θαλάσσης εἰς καφαρναούμ. καὶ σκοτία ἤδη ἐγεγόνει καὶ οὔπω ἐληλύθει πρὸς αὐτοὺς ὁ ἰησοῦς,
6:17. καὶ (and) ἐμβάντες ( having-had-stepped-in ) εἰς (into) πλοῖον (to-a-floatlet) ἤρχοντο ( they-were-coming ) πέραν (to-across) τῆς (of-the-one) θαλάσσης (of-a-sea) εἰς (into) Καφαρναούμ. (to-a-Kafarnaoum) καὶ (And) σκοτία (an-obscuring-unto) ἤδη (which-then) ἐγεγόνει (it-had-come-to-have-became) καὶ (and) οὔπω (not-unto-whither) ἐληλύθει (it-had-come-to-have-came) πρὸς (toward) αὐτοὺς (to-them,"ὁ (the-one) Ἰησοῦς, (an-Iesous,"
6:17. et cum ascendissent navem venerunt trans mare in Capharnaum et tenebrae iam factae erant et non venerat ad eos IesusAnd when they had gone up into a ship, they went over the sea to Capharnaum. And it was now dark: and Jesus was not come unto them.
17. and they entered into a boat, and were going over the sea unto Capernaum. And it was now dark, and Jesus had not yet come to them.
6:17. And when they had climbed into a boat, they went across the sea to Capernaum. And darkness had now arrived, and Jesus had not returned to them.
6:17. And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.
And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them:

17: и, войдя в лодку, отправились на ту сторону моря, в Капернаум. Становилось темно, а Иисус не приходил к ним.
6:17  καὶ ἐμβάντες εἰς πλοῖον ἤρχοντο πέραν τῆς θαλάσσης εἰς καφαρναούμ. καὶ σκοτία ἤδη ἐγεγόνει καὶ οὔπω ἐληλύθει πρὸς αὐτοὺς ὁ ἰησοῦς,
6:17. et cum ascendissent navem venerunt trans mare in Capharnaum et tenebrae iam factae erant et non venerat ad eos Iesus
And when they had gone up into a ship, they went over the sea to Capharnaum. And it was now dark: and Jesus was not come unto them.
6:17. And when they had climbed into a boat, they went across the sea to Capernaum. And darkness had now arrived, and Jesus had not returned to them.
6:17. And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:17: Toward Capernaum - St. Mark says, Mar 6:45, that our Lord commanded them to go along to Bethsaida; and in the course of the history we find they got neither to Bethsaida nor Capernaum, but landed in the country of Genesaret: Mat 14:34. Our Lord seems to have desired them to go either to Bethsaida or Capernaum, which were only a very few miles distant, and on the same side of the sea. The reason why they could reach neither was the storm which the evangelists say rose at the time, and the wind being contrary: the storm being probably excited by the prince of the power of the air. Capernaum lay at the northern part of this sea, and they went along the Galilean or western coast, probably expecting Christ to come to them, on which account they might keep in close by the land. But there are great difficulties in fixing the places mentioned by the evangelists. By some writers Bethsaida and Capernaum are placed on opposite sides of this lake: by others on the same side. Sometimes when our translation speaks of passing over the sea, etc., a coasting voyage only is meant, as we find the disciples landing on the same side from which they had departed: see the note on Joh 6:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: and went: Joh 6:24, Joh 6:25, Joh 2:12, Joh 4:46; Mar 6:45
Geneva 1599
6:17 And entered into a ship, and went over the sea (b) toward Capernaum. And it was now dark, and Jesus was not come to them.
(b) In (Mk 6:45) they are told to go ahead to Bethsaida, for Bethsaida was along the way to Capernaum.
John Gill
6:17 And entered into a ship,.... In which they came, and was waiting for them; or into another:
and went over the sea towards Capernaum; steered their course from Bethsaida, where they took shipping over the sea of Galilee; at least over one part of it, a creek or bay of it, as they intended, towards the city of Capernaum, which lay over against Bethsaida:
and it was now dark; quite night, which made their voyage more uncomfortable, especially as it afterwards was tempestuous: but the worst of all was,
and Jesus was not come to them; as they expected, and therefore were obliged to set sail and go without him.
6:186:18: եւ ծովն ՚ի սաստիկ հողմոյ շնչելոյ յուզէ՛ր։
18. եւ ծովը հողմի ուժգին փչելուց փոթորկւում էր:
18 Ծովն ալ հովին սաստիկ փչելէն տակնուվրայ կ’ըլլար։
եւ ծովն ի սաստիկ հողմոյ շնչելոյ յուզէր:

6:18: եւ ծովն ՚ի սաստիկ հողմոյ շնչելոյ յուզէ՛ր։
18. եւ ծովը հողմի ուժգին փչելուց փոթորկւում էր:
18 Ծովն ալ հովին սաստիկ փչելէն տակնուվրայ կ’ըլլար։
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6:1818: Дул сильный ветер, и море волновалось.
6:18  ἥ τε θάλασσα ἀνέμου μεγάλου πνέοντος διεγείρετο.
6:18. ἥ (which) τε (also) θάλασσα (a-sea) ἀνέμου (of-a-wind) μεγάλου (of-great) πνέοντος (of-currenting-unto) διεγείρετο. (it-was-being-roused-through)
6:18. mare autem vento magno flante exsurgebatAnd the sea arose, by reason of a great wind that blew.
18. And the sea was rising by reason of a great wind that blew.
6:18. Then the sea was stirred up by a great wind that was blowing.
6:18. And the sea arose by reason of a great wind that blew.
And the sea arose by reason of a great wind that blew:

18: Дул сильный ветер, и море волновалось.
6:18  ἥ τε θάλασσα ἀνέμου μεγάλου πνέοντος διεγείρετο.
6:18. mare autem vento magno flante exsurgebat
And the sea arose, by reason of a great wind that blew.
6:18. Then the sea was stirred up by a great wind that was blowing.
6:18. And the sea arose by reason of a great wind that blew.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: - 21: Евангелисты Матфей и Марк указывают время, когда подошел к апостолам по морю Иисус. Это было в четвертую ночную стражу. Вместо этого Иоанн указывает расстояние, какое проплыли ученики до встречи со Христом (стадия - см. Лк. 24:13). [Стадия - греческая мера расстояния, около 185: м. Прим. ред. ] Когда ученики хотели принять Христа в лодку, она тотчас подошла к тому месту, куда они держали путь, т. е. к Капернауму. По Евангелиям Матфея и Марка, они действительно приняли Иисуса в лодку, после чего буря, начавшаяся на море, успокоилась. Чтобы примирить эти противоречивые по видимости показания евангелистов, можно допустить, что Иоанн не упомянул о самом вступлении Христа в лодку, чтобы поскорее сообщить о чуде неожиданного прибытия лодки к месту назначения. Притом слово вдруг (euqewz) не всегда значит: "тотчас же" (ср. Мф. 24:29), так что между прибытием лодки и явлением Христа на море могло пройти некоторое время, когда Он ехал в лодке с апостолами.

Это было второе чудо, совершенное Христом в Галилее, о котором упоминает евангелист Иоанн. За этот период времени Христос, конечно, совершил в Галилее еще много чудес, но Иоанн описывает только два из них - насыщение пяти тысяч и хождение по морю. О символическом значении первого уже сказано выше (ст. 4). С какою целью Иоанн сообщает о хождении Христа по морю? По всему вероятию, он видел в этом Его указание на то, что Христос будет помогать апостолам во всех опасностях, хотя бы апостолы считали Его далеким от них по месту пребывания. Затем Иоанн мог видеть в этом чуде доказательство того, что Христос имеет власть над силами природы и что дух вообще возвышается над телесностью и ее условиями. Как стоящий по своей божественной природе выше закона тяготения и пространственной ограниченности, Христос шествует по волнующемуся морю, и при Его приближении к кораблю прекращается буря. В другом подобном случае (Мф. 8:22: сл.) буря прекращается по слову Христа, здесь - при одном Его приближении к кораблю.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: Psa 107:25, Psa 135:7; Mat 14:24
John Gill
6:18 And the sea arose,.... Swelled, and was tumultuous and raging; the waves mounted up, and tossed the ship to and fro:
by reason of a great wind that blew; which agitated the waters of the sea, and lifted up the waves; which storm seems to have arose after they had set sail, and were got into the midst of the sea.
Robert Jamieson, A. R. Fausset and David Brown
6:18 sea arose, &c.--and they were "now in the midst of it" (Mt 14:24). Mark adds the graphic and touching particular, "He saw them toiling in rowing" (Mk 6:48), putting forth all their strength to buffet the waves and bear on against a head wind, but to little effect. He saw this from His mountain-top, and through the darkness of the night, for His heart was all with them; yet would He not go to their relief till His own time came.
6:196:19: Եւ վարեալ իբրեւ ասպարէսս քսան եւ հինգ կամ երեսուն, տեսանէին զՅիսուս՝ զի գա՛յր ՚ի վերայ ծովուն՝ եւ մերձ է՛ր ՚ի նաւն, եւ զարհուրեցա՛ն յոյժ[1703]։ [1703] Ոմանք. Եւ վարէր իբրեւ ասպարէզս... զՅիսուս զի գնայր ՚ի վերայ ծո՛՛... ՚ի նաւն՝ զարհուրե՛՛։
19. Երբ շուրջ հինգ կամ վեց կիլոմետր թիավարելուց յետոյ տեսան Յիսուսին, որ քայլում էր ծովի վրայով եւ նաւակին մօտեցել էր, սաստիկ վախեցան:
19 Երբ թի քաշելով քսանըհինգ կամ երեսուն ասպարէզի չափ գացին, տեսան Յիսուսը, որ ծովուն վրայէն քալելով՝ նաւուն կը մօտենար ու վախցան։
Եւ վարեալ իբրեւ ասպարէզս քսան եւ հինգ կամ երեսուն, տեսանէին զՅիսուս զի գնայր ի վերայ ծովուն եւ մերձ էր ի նաւն, զարհուրեցան:

6:19: Եւ վարեալ իբրեւ ասպարէսս քսան եւ հինգ կամ երեսուն, տեսանէին զՅիսուս՝ զի գա՛յր ՚ի վերայ ծովուն՝ եւ մերձ է՛ր ՚ի նաւն, եւ զարհուրեցա՛ն յոյժ[1703]։
[1703] Ոմանք. Եւ վարէր իբրեւ ասպարէզս... զՅիսուս զի գնայր ՚ի վերայ ծո՛՛... ՚ի նաւն՝ զարհուրե՛՛։
19. Երբ շուրջ հինգ կամ վեց կիլոմետր թիավարելուց յետոյ տեսան Յիսուսին, որ քայլում էր ծովի վրայով եւ նաւակին մօտեցել էր, սաստիկ վախեցան:
19 Երբ թի քաշելով քսանըհինգ կամ երեսուն ասպարէզի չափ գացին, տեսան Յիսուսը, որ ծովուն վրայէն քալելով՝ նաւուն կը մօտենար ու վախցան։
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6:1919: Проплыв около двадцати пяти или тридцати стадий, они увидели Иисуса, идущего по морю и приближающегося к лодке, и испугались.
6:19  ἐληλακότες οὗν ὡς σταδίους εἴκοσι πέντε ἢ τριάκοντα θεωροῦσιν τὸν ἰησοῦν περιπατοῦντα ἐπὶ τῆς θαλάσσης καὶ ἐγγὺς τοῦ πλοίου γινόμενον, καὶ ἐφοβήθησαν.
6:19. ἐληλακότες ( Having-had-come-to-drive ) οὖν (accordingly) ὡς (as) σταδίους (to-stadions) εἴκοσι (to-twenty) πέντε (to-five) ἢ (or) τριάκοντα (to-thirty) θεωροῦσιν (they-surveileth-unto) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) περιπατοῦντα (to-treading-about-unto) ἐπὶ (upon) τῆς (of-the-one) θαλάσσης (of-a-sea) καὶ (and) ἐγγὺς (near) τοῦ (of-the-one) πλοίου (of-a-floatlet) γινόμενον , ( to-becoming ,"καὶ (and) ἐφοβήθησαν. (they-were-feareed-unto)
6:19. cum remigassent ergo quasi stadia viginti quinque aut triginta vident Iesum ambulantem super mare et proximum navi fieri et timueruntWhen they had rowed therefore about five and twenty or thirty furlongs, they see Jesus walking upon the sea and drawing nigh to the ship. And they were afraid.
19. When therefore they had rowed about five and twenty or thirty furlongs, they behold Jesus walking on the sea, and drawing nigh unto the boat: and they were afraid.
6:19. And so, when they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea, and drawing near to the boat, and they were afraid.
6:19. So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid.
So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid:

19: Проплыв около двадцати пяти или тридцати стадий, они увидели Иисуса, идущего по морю и приближающегося к лодке, и испугались.
6:19  ἐληλακότες οὗν ὡς σταδίους εἴκοσι πέντε ἢ τριάκοντα θεωροῦσιν τὸν ἰησοῦν περιπατοῦντα ἐπὶ τῆς θαλάσσης καὶ ἐγγὺς τοῦ πλοίου γινόμενον, καὶ ἐφοβήθησαν.
6:19. cum remigassent ergo quasi stadia viginti quinque aut triginta vident Iesum ambulantem super mare et proximum navi fieri et timuerunt
When they had rowed therefore about five and twenty or thirty furlongs, they see Jesus walking upon the sea and drawing nigh to the ship. And they were afraid.
6:19. And so, when they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea, and drawing near to the boat, and they were afraid.
6:19. So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:19: Had rowed - Their vessel was a small one only, something of the boat kind: as to sails, if they had any, they could not now venture to carry them, because of the storm.
Five and twenty or thirty furlongs - Between three and four miles. The sea of Tiberias, on which they now were, was, according to Josephus, War, book iii. chap. 25, forty furlongs, or five miles in breadth; and one hundred and forty furlongs, or eighteen miles, in length. Pliny, lib. v. chap. 15, makes it about six miles broad, and sixteen long.
They see Jesus - See the notes on Mat 14:25, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:19: had rowed: Eze 27:26; Jon 1:13; Mar 6:47, Mar 6:48
furlongs: Joh 11:18; Luk 24:13; Rev 14:20, Rev 21:16
walking: Joh 14:18; Job 9:8; Psa 29:10, Psa 93:4; Mat 14:25, Mat 14:26; Mar 6:49; Luk 24:36-39
John Gill
6:19 So when they had rowed,.... For the wind being contrary, they could not make use of their sails, but betook themselves to their oars, and by that means got
about five and twenty, or thirty furlongs; which were three or four miles, or little more than a league; no further had they got, though they had been rowing from the time it was dark, to the fourth watch, which was after three o'clock in the morning; all this while they had been tossed in the sea;
they saw Jesus walking on the sea; See Gill on Mt 14:25, See Gill on Mt 14:26, See Gill on Mt 14:29.
And drawing nigh unto the ship; though Mark says, he "would have passed by them", Mk 6:48; that is, he seemed as if he would, but his intention was to come to them, and save them from perishing, as he did:
and they were afraid; that he was a spirit, some nocturnal apparition, or demon, in an human form; See Gill on Mt 14:26.
Robert Jamieson, A. R. Fausset and David Brown
6:19 they see Jesus--"about the fourth watch of the night" (Mt 14:25; Mk 6:48), or between three and six in the morning.
walking on the sea--What Job (Job 9:8) celebrates as the distinguishing prerogative of GOD, "WHO ALONE spreadeth out the heavens, and TREADETH UPON THE WAVES OF THE SEA"--What AGUR challenges as GOD'S unapproachable prerogative, to "GATHER THE WIND IN HIS FISTS, and BIND THE WATERS IN A GARMENT" (Prov 30:4) --lo! this is here done in flesh, by "THE SON OF MAN."
drawing nigh to the ship--yet as though He "would have passed by them," Mk 6:48 (compare Lk 24:28; Gen 18:3, Gen 18:5; Gen 32:24-26).
they were afraid--"cried out for fear" (Mt 14:26), "supposing it had been a spirit" (Mk 6:49). He would appear to them at first like a dark moving speck upon the waters; then as a human figure, but--in the dark tempestuous sky, and not dreaming that it could be their Lord--they take it for a spirit. (How often thus we miscall our chiefest mercies--not only thinking them distant when they are near, but thinking the best the worst!)
6:206:20: Եւ նա՝ ասէ ցնոսա. Ե՛ս եմ՝ մի՛ երկնչիք[1704]։ [1704] ՚Ի բազումս պակասի. Եւ նա ասէ։
20. Եւ նա ասաց նրանց. «Ես եմ, մի՛ վախեցէք»:
20 Բայց Յիսուս ըսաւ անոնց. «Ե՛ս եմ, մի՛ վախնաք»։
Նա ասէ ցնոսա. Ես եմ, մի՛ երկնչիք:

6:20: Եւ նա՝ ասէ ցնոսա. Ե՛ս եմ՝ մի՛ երկնչիք[1704]։
[1704] ՚Ի բազումս պակասի. Եւ նա ասէ։
20. Եւ նա ասաց նրանց. «Ես եմ, մի՛ վախեցէք»:
20 Բայց Յիսուս ըսաւ անոնց. «Ե՛ս եմ, մի՛ վախնաք»։
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6:2020: Но Он сказал им: это Я; не бойтесь.
6:20  ὁ δὲ λέγει αὐτοῖς, ἐγώ εἰμι, μὴ φοβεῖσθε.
6:20. ὁ (The-one) δὲ (moreover) λέγει (it-fortheth) αὐτοῖς (unto-them,"Ἐγώ (I) εἰμι, (I-be,"μὴ (lest) φοβεῖσθε . ( ye-should-fearee-unto )
6:20. ille autem dicit eis ego sum nolite timereBut he saith to them: It is I. Be not afraid.
20. But he saith unto them, It is I; be not afraid.
6:20. But he said to them: “It is I. Do not be afraid.”
6:20. But he saith unto them, It is I; be not afraid.
But he saith unto them, It is I; be not afraid:

20: Но Он сказал им: это Я; не бойтесь.
6:20  ὁ δὲ λέγει αὐτοῖς, ἐγώ εἰμι, μὴ φοβεῖσθε.
6:20. ille autem dicit eis ego sum nolite timere
But he saith to them: It is I. Be not afraid.
6:20. But he said to them: “It is I. Do not be afraid.”
6:20. But he saith unto them, It is I; be not afraid.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: It is: Psa 35:3; Isa 41:10, Isa 41:14, Isa 43:1, Isa 43:2, Isa 44:8; Mat 14:27-31; Mar 6:50, Mar 16:6; Rev 1:17, Rev 1:18
John Gill
6:20 But he saith to them, it is I, be not afraid. See Gill on Mt 14:27.
Robert Jamieson, A. R. Fausset and David Brown
6:20 It is I; be not afraid--Matthew (Mt 14:27) and Mark (Mk 6:50) give before these exhilarating words, that to them well-known one, "Be of good cheer!"
6:216:21: Եւ կամէին զնա ընդունե՛լ ՚ի նաւն. եւ վաղվաղակի՛ եհաս նաւն յերկիրն յոր երթային[1705]։ դե [1705] Բազումք. Ընդունել զնա ՚ի նաւն։
21. Եւ ուզում էին նրան նաւակի մէջ առնել. եւ նաւակը շուտով հասաւ այն տեղը, ուր գնում էին:
21 Այն ատեն զանիկա նաւը առին եւ նաւը շուտով այն երկիրը հասաւ՝ ուր կ’երթային։
Եւ կամէին ընդունել զնա ի նաւն. եւ վաղվաղակի եհաս նաւն յերկիրն յոր երթային:

6:21: Եւ կամէին զնա ընդունե՛լ ՚ի նաւն. եւ վաղվաղակի՛ եհաս նաւն յերկիրն յոր երթային[1705]։ դե
[1705] Բազումք. Ընդունել զնա ՚ի նաւն։
21. Եւ ուզում էին նրան նաւակի մէջ առնել. եւ նաւակը շուտով հասաւ այն տեղը, ուր գնում էին:
21 Այն ատեն զանիկա նաւը առին եւ նաւը շուտով այն երկիրը հասաւ՝ ուր կ’երթային։
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6:2121: Они хотели принять Его в лодку; и тотчас лодка пристала к берегу, куда плыли.
6:21  ἤθελον οὗν λαβεῖν αὐτὸν εἰς τὸ πλοῖον, καὶ εὐθέως ἐγένετο τὸ πλοῖον ἐπὶ τῆς γῆς εἰς ἣν ὑπῆγον.
6:21. ἤθελον (They-were-determining) οὖν (accordingly) λαβεῖν (to-have-had-taken) αὐτὸν (to-it) εἰς (into) τὸ (to-the-one) πλοῖον, (to-a-floatlet,"καὶ (and) εὐθέως (unto-straight) ἐγένετο ( it-had-became ,"τὸ (the-one) πλοῖον (a-floatlet,"ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) εἰς (into) ἣν (to-which) ὑπῆγον. (they-were-leading-under)
6:21. voluerunt ergo accipere eum in navi et statim fuit navis ad terram quam ibantThey were willing therefore to take him into the ship. And presently the ship was at the land to which they were going.
21. They were willing therefore to receive him into the boat: and straightway the boat was at the land whither they were going.
6:21. Therefore, they were willing to receive him into the boat. But immediately the boat was at the land to which they were going.
6:21. Then they willingly received him into the ship: and immediately the ship was at the land whither they went.
Then they willingly received him into the ship: and immediately the ship was at the land whither they went:

21: Они хотели принять Его в лодку; и тотчас лодка пристала к берегу, куда плыли.
6:21  ἤθελον οὗν λαβεῖν αὐτὸν εἰς τὸ πλοῖον, καὶ εὐθέως ἐγένετο τὸ πλοῖον ἐπὶ τῆς γῆς εἰς ἣν ὑπῆγον.
6:21. voluerunt ergo accipere eum in navi et statim fuit navis ad terram quam ibant
They were willing therefore to take him into the ship. And presently the ship was at the land to which they were going.
6:21. Therefore, they were willing to receive him into the boat. But immediately the boat was at the land to which they were going.
6:21. Then they willingly received him into the ship: and immediately the ship was at the land whither they went.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:21: Immediately the ship was at the land - How far they were from the place at which they landed, when our Lord came to them, we know not. But the evangelist seems to speak of their sudden arrival there as extraordinary and miraculous.
Albert Barnes: Notes on the Bible - 1834
6:21
Immediately - Quickly. Before a long time. How far they were from the land we know not, but there is no evidence that there was a miracle in the case. The word translated "immediately" does not of necessity imply that there was no interval of time, but that there was not a long interval. Thus, in Mat 13:5, in the parable of the sower, "and immediately (the same word in Greek) they sprung up," etc., Mar 4:17; Mat 24:29; Jo3 1:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:21: they willingly: Psa 24:7-10; Sol 3:4; Mat 14:32, Mat 14:33; Mar 6:51; Rev 3:20
Geneva 1599
6:21 Then they (c) willingly received him into the ship: and immediately the ship was at the land whither they went.
(c) They were afraid at first, but when they recognized his voice they became new men and took him willingly into the ship, the very one whom they had shunned and fled from before.
John Gill
6:21 Then they willingly received him into the ship,.... When they knew who he was; and especially he was the more welcome, as they were in distress; and he able, as they well knew, to help them:
and immediately the ship was at the land whither they went; which was done, as Nonnus observes, by a divine motion; for not only the wind ceased, but another miracle was wrought; the ship was in an instant at the place whither they intended to go.
Robert Jamieson, A. R. Fausset and David Brown
6:21 willingly received him into the ship--their first fears being now converted into wonder and delight.
and immediately the ship was at the land--This additional miracle, for as such it is manifestly related, is recorded here alone. Yet all that is meant seems to be that as the storm was suddenly calmed, so the little bark--propelled by the secret power of the Lord of Nature now sailing in it--glided through the now unruffled waters, and while they were wrapt in wonder at what had happened, not heeding their rapid motion, was found at port, to their still further surprise.
6:226:22: ՚Ի վաղիւ անդր ժողովուրդն որ կայր յայն կոյս ծովուն. տեսանէր թէ ա՛յլ նաւ ո՛չ գոյր անդ բայց միայն ՚ի միո՛յն՝ յոր մտին աշակերտքն Յիսուսի. եւ զի չէ՛ր մտեալ Յիսուս ընդ աշակերտսն իւր ՚ի նաւն. բայց միայն աշակե՛րտքն նորա գնացին[1706]։ [1706] Ոմանք. Բայց միայն միոյն։ Ուր Ոսկան. Բաց ՚ի միոյն։
22. Յաջորդ օրը, ժողովուրդը, որ մնացել էր ծովի այն կողմը, տեսաւ, որ այնտեղ այլ նաւակ չկայ, բացի միայն մէկից[9], որի մէջ մտել էին Յիսուսի աշակերտները, իսկ Յիսուս իր աշակերտների հետ նաւակ չէր մտել, այլ միայն իր աշակերտներն էին գնացել:[9] 9. Յունարէնը ունի... որ այնտեղ կար միայն մէկ նաւակ...
22 Հետեւեալ օրը ժողովուրդը որ ծովուն անդիի կողմն էր եւ տեսեր էր որ ուրիշ նաւակ չկար այն մէկէն զատ՝ որուն մէջ անոր աշակերտները մտեր էին, իսկ Յիսուս իր աշակերտներուն հետ նաւակը մտած չէր եւ միայն անոր աշակերտները գացեր էին.
Ի վաղիւ անդր ժողովուրդն որ կայր յայնկոյս ծովուն, տեսանէր թէ այլ նաւ ոչ գոյր անդ բայց միայն ի միոյն, յոր մտին աշակերտքն Յիսուսի. եւ զի չէր մտեալ Յիսուս ընդ աշակերտսն իւր ի նաւն, բայց միայն աշակերտքն նորա գնացին:

6:22: ՚Ի վաղիւ անդր ժողովուրդն որ կայր յայն կոյս ծովուն. տեսանէր թէ ա՛յլ նաւ ո՛չ գոյր անդ բայց միայն ՚ի միո՛յն՝ յոր մտին աշակերտքն Յիսուսի. եւ զի չէ՛ր մտեալ Յիսուս ընդ աշակերտսն իւր ՚ի նաւն. բայց միայն աշակե՛րտքն նորա գնացին[1706]։
[1706] Ոմանք. Բայց միայն միոյն։ Ուր Ոսկան. Բաց ՚ի միոյն։
22. Յաջորդ օրը, ժողովուրդը, որ մնացել էր ծովի այն կողմը, տեսաւ, որ այնտեղ այլ նաւակ չկայ, բացի միայն մէկից[9], որի մէջ մտել էին Յիսուսի աշակերտները, իսկ Յիսուս իր աշակերտների հետ նաւակ չէր մտել, այլ միայն իր աշակերտներն էին գնացել:
[9] 9. Յունարէնը ունի... որ այնտեղ կար միայն մէկ նաւակ...
22 Հետեւեալ օրը ժողովուրդը որ ծովուն անդիի կողմն էր եւ տեսեր էր որ ուրիշ նաւակ չկար այն մէկէն զատ՝ որուն մէջ անոր աշակերտները մտեր էին, իսկ Յիսուս իր աշակերտներուն հետ նաւակը մտած չէր եւ միայն անոր աշակերտները գացեր էին.
zohrab-1805▾ eastern-1994▾ western am▾
6:2222: На другой день народ, стоявший по ту сторону моря, видел, что там, кроме одной лодки, в которую вошли ученики Его, иной не было, и что Иисус не входил в лодку с учениками Своими, а отплыли одни ученики Его.
6:22  τῇ ἐπαύριον ὁ ὄχλος ὁ ἑστηκὼς πέραν τῆς θαλάσσης εἶδον ὅτι πλοιάριον ἄλλο οὐκ ἦν ἐκεῖ εἰ μὴ ἕν, καὶ ὅτι οὐ συνεισῆλθεν τοῖς μαθηταῖς αὐτοῦ ὁ ἰησοῦς εἰς τὸ πλοῖον ἀλλὰ μόνοι οἱ μαθηταὶ αὐτοῦ ἀπῆλθον·
6:22. Τῇ (Unto-the-one) ἐπαύριον (upon-to-morrow) ὁ (the-one) ὄχλος (a-crowd) ὁ (the-one) ἑστηκὼς (having-had-come-to-stand) πέραν (to-across) τῆς (of-the-one) θαλάσσης (of-a-sea) εἶδον (they-had-seen) ὅτι (to-which-a-one) πλοιάριον (a-floatling) ἄλλο (other) οὐκ (not) ἦν (it-was) ἐκεῖ (thither) εἰ (if) μὴ (lest) ἕν, (one,"καὶ (and) ὅτι (to-which-a-one) οὐ (not) συνεισῆλθεν (it-had-came-into-together) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εἰς (into) τὸ (to-the-one) πλοῖον (to-a-floatlet,"ἀλλὰ (other) μόνοι ( alone ) οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it) ἀπῆλθον: (they-had-came-off)
6:22. altera die turba quae stabat trans mare vidit quia navicula alia non erat ibi nisi una et quia non introisset cum discipulis suis Iesus in navem sed soli discipuli eius abissentThe next day, the multitude that stood on the other side of the sea saw that there was no other ship there but one: and that Jesus had not entered into the ship with his disciples, but that his disciples were gone away alone.
22. On the morrow the multitude which stood on the other side of the sea saw that there was none other boat there, save one, and that Jesus entered not with his disciples into the boat, but his disciples went away alone
6:22. On the next day, the crowd which was standing across the sea saw that there were no other small boats in that place, except one, and that Jesus had not entered into the boat with his disciples, but that his disciples had departed alone.
6:22. The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but [that] his disciples were gone away alone;
The day following, 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:

22: На другой день народ, стоявший по ту сторону моря, видел, что там, кроме одной лодки, в которую вошли ученики Его, иной не было, и что Иисус не входил в лодку с учениками Своими, а отплыли одни ученики Его.
6:22  τῇ ἐπαύριον ὁ ὄχλος ὁ ἑστηκὼς πέραν τῆς θαλάσσης εἶδον ὅτι πλοιάριον ἄλλο οὐκ ἦν ἐκεῖ εἰ μὴ ἕν, καὶ ὅτι οὐ συνεισῆλθεν τοῖς μαθηταῖς αὐτοῦ ὁ ἰησοῦς εἰς τὸ πλοῖον ἀλλὰ μόνοι οἱ μαθηταὶ αὐτοῦ ἀπῆλθον·
6:22. altera die turba quae stabat trans mare vidit quia navicula alia non erat ibi nisi una et quia non introisset cum discipulis suis Iesus in navem sed soli discipuli eius abissent
The next day, the multitude that stood on the other side of the sea saw that there was no other ship there but one: and that Jesus had not entered into the ship with his disciples, but that his disciples were gone away alone.
6:22. On the next day, the crowd which was standing across the sea saw that there were no other small boats in that place, except one, and that Jesus had not entered into the boat with his disciples, but that his disciples had departed alone.
6:22. The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but [that] his disciples were gone away alone;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: - 24: С 22-го по 70-й стих идет речь Христа, сказанная Им по возвращении в Капернаум. Эта речь разделяется на три отдела: первый заключается в ст. 25-40, второй - в ст. 41-51: и третий - в ст. 52-59. Ст. 22-24: представляют собою историческое замечание о поводе к речи.

На другой день по совершении чуда насыщения толпы народа прибыли в Капернаум в надежде здесь отыскать Чудотворца-Христа. Найдя здесь действительно Христа, народ обращается к Нему с вопросом: когда Он пришел в Капернаум? Христос на это делает им замечание: эти люди ищут Христа только потому, что получили насыщение чудесным образом, а между тем им следовало бы более заботиться о вечной жизни, которая может быть названа неистощимой пищей. При этом на требование народа совершить перед ним что-либо подобное низведению Моисеем манны, Господь отвечает заявлением, что истинный хлеб с неба сходит к народу теперь и что этот хлеб жизни есть Сам Христос. Так как народная толпа обнаруживает неверие к этим словам Господа, то Господь разъясняет, что Его слушатели, очевидно, не принадлежат к числу избранников Его Отца (25-40). На этот упрек слушатели Христа отвечают указанием на Его простое происхождение; Христос же, продолжая свою мысль, разъясняет в чем состоит "приближение" людей Отцом и указывает на необходимость веры в Него, Христа, потому что только Он один может дать людям вечную жизнь (41-51). Так как Христос сказал, что хлеб жизни, какой Он даст людям, есть Его собственная плоть, то иудеи соблазнились этим. Однако Господь снова подтвердил, что без вкушения Его плоти и крови никто не может получить вечной жизни (52-59). После этого соблазнились словами Христа и некоторые ученики Его, но Апостол Петр от лица 12-ти исповедал, что только один Христос имеет глаголы вечной жизни (60-71).

Мысль этих стихов такая: на другой день народ, стоявши по ту сторону моря, когда увидел (т. е. узнал), что там не было другой лодки, кроме одной, принадлежавшей ученикам Христа, и что Иисус не вошел в лодку к Своим ученикам, но ученики Его отправились одни (а между тем из Тивериады прибыли и новые лодки), - увидев это, народ поехал на этих лодках в Капернаум, который известен был как постоянное местопребывание Иисуса.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone; 23 (Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:) 24 When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus. 25 And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? 26 Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. 27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.

In these verses we have,

I. The careful enquiry which the people made after Christ, v. 23, 24. They saw the disciples go to sea; they saw Christ retire to the mountain, probably with an intimation that he desired to be private for some time; but, their hearts being set upon making him a king, they way-laid his return, and the day following, the hot fit of their zeal still continuing,

1. They were much at a loss for him. He was gone, and they knew not what was become of him. They saw there was no boat there but that in which the disciples went off, Providence so ordering it for the confirming of the miracle of his walking on the sea, for there was no boat for him to go in. They observed also that Jesus did not go with his disciples, but that they went off alone, and left him among them on their side of the water. Note, Those that would find Christ must diligently observe all his motions, and learn to understand the tokens of his presence and absence, that they may steer accordingly.

2. They were very industrious in seeking him. They searched the places thereabouts, and when they saw that Jesus was not there, nor his disciples (neither he nor any one that could give tidings of him), they resolved to search elsewhere. Note, Those that would find Christ must accomplish a diligent search, must seek till they find, must go from sea to sea, to seek the word of God, rather than live without it; and those whom Christ has feasted with the bread of life should have their souls carried out in earnest desires towards him. Much would have more, in communion with Christ. Now, (1.) They resolved to go to Capernaum in quest of him. There were his head-quarters, where he usually resided. Thither his disciples were gone; and they knew he would not be long absent from them. Those that would find Christ must go forth by the footsteps of the flock. (2.) Providence favoured them with an opportunity of going thither by sea, which was the speediest way; for there came other boats from Tiberias, which lay further off upon the same shore, nigh, though not so nigh to the place where they did eat bread, in which they might soon make a trip to Capernaum, and probably the boats were bound for that port. Note, Those that in sincerity seek Christ, and seek opportunities of converse with him, are commonly owned and assisted by Providence in those pursuits. The evangelist, having occasion to mention their eating the multiplied bread, adds, After that the Lord had given thanks, v. 11. So much were the disciples affected with their Master's giving thanks that they could never forget the impressions made upon them by it, but took a pleasure in remembering the gracious words that then proceeded out of his mouth. This was the grace and beauty of that meal, and made it remarkable; their hearts burned within them.

3. They laid hold of the opportunity that offered itself, and they also took shipping, and came to Capernaum, seeking for Jesus. They did not defer, in hopes to see him again on this side the water; but their convictions being strong, and their desires warm, they followed him presently. Good motions are often crushed, and come to nothing, for want of being prosecuted in time. They came to Capernaum, and, for aught that appears, these unsound hypocritical followers of Christ had a calm and pleasant passage, while his sincere disciples had a rough and stormy one. It is not strange if it fare worst with the best men in this evil world. They came, seeking Jesus. Note, Those that would find Christ, and find comfort in him, must be willing to take pains, and, as here, to compass sea and land to seek and serve him who came from heaven to earth to seek and save us.

II. The success of this enquiry: They found him on the other side of the sea, v. 25. Note, Christ will be found of those that seek him, first or last; and it is worth while to cross a sea, nay, to go from sea to sea, and from the river to the ends of the earth, to seek Christ, if we may but find him at last. These people appeared afterwards to be unsound, and not actuated by any good principle, and yet were thus zealous. Note, Hypocrites may be very forward in their attendance on God's ordinances. If men have no more to show for their love to Christ than their running after sermons and prayers, and their pangs of affection to good preaching, they have reason to suspect themselves no better than this eager crowd. But though these people were no better principled, and Christ knew it, yet he was willing to be found of them, and admitted them into fellowship with him. If we could know the hearts of hypocrites, yet, while their profession is plausible, we must not exclude them from our communion, much less when we do not know their hearts.

III. The question they put to him when they found him: Rabbi, when camest thou hither? It should seem by v. 59 that they found him in the synagogue. They knew this was the likeliest place to seek Christ in, for it was his custom to attend public assemblies for religious worship, Luke iv. 16. Note, Christ must be sought, and will be found, in the congregations of his people and in the administration of his ordinances; public worship is what Christ chooses to own and grace with his presence and the manifestations of himself. There they found him, and all they had to say to him was, Rabbi, when camest thou hither? They saw he would not be made a king, and therefore say no more of this, but call him Rabbi, their teacher. Their enquiry refers not only to the time, but to the manner, of his conveying himself thither; not only When, but, "How, camest thou thither?" for there was no boat for him to come in. They were curious in asking concerning Christ's motions, but not solicitous to observe their own.

IV. The answer Christ gave them, not direct to their question (what was it to them when and how he came thither?) but such an answer as their case required.

1. He discovers the corrupt principle they acted from in following him (v. 26): "Verily, verily, I say unto you, I that search the heart, and know what is in man, I the Amen, the faithful witness, Rev. iii. 14, 15. You seek me; that is well, but it is not from a good principle." Christ knows not only what we do, but why we do it. These followed Christ, (1.) Not for his doctrine's sake: Not because you saw the miracles. The miracles were the great confirmation of his doctrine; Nicodemus sought for him for the sake of them (ch. iii. 2), and argued from the power of his works to the truth of his word; but these were so stupid and mindless that they never considered this. But, (2.) It was for their own bellies' sake: Because you did eat of the loaves, and were filled; not because he taught them, but because he fed them. He had given them, [1.] A full meal's meat: They did eat, and were filled; and some of them perhaps were so poor that they had not known of a long time before now what it was to have enough, to eat and leave. [2.] A dainty meal's meat; it is probable that, as the miraculous wine was the best wine, so was the miraculous food more than usually pleasant. [3.] A cheap meal's meat, that cost them nothing; no reckoning was brought in. Note, Many follow Christ for loaves, and not for love. Thus those do who aim at secular advantage in their profession of religion, and follow it because by this craft they get their preferments. Quantis profuit nobis hæc fabula de Christo--This fable respecting Christ, what a gainful concern we have made of it! said one of the popes. These people complimented Christ with Rabbi, and showed him great respect, yet he told them thus faithfully of their hypocrisy; his ministers must hence learn not to flatter those that flatter them, nor to be bribed by fair words to cry peace to all that cry rabbi to them, but to give faithful reproofs where there is cause for them.

2. He directs them to better principles (v. 27): Labour for that meat which endures to everlasting life. With the woman of Samaria he had discoursed of spiritual things under the similitude of water; here he speaks of them under the similitude of meat, taking occasion from the loaves they had eaten. His design is,

(1.) To moderate our worldly pursuits: Labour not for the meat that perishes. This does not forbid honest labour for food convenient, 2 Thess. iii. 12. But we must not make the things of this world our chief care and concern. Note, [1.] The things of the world are meat that perishes. Worldly wealth, honour, and pleasure, are meat; they feed the fancy (and many times this is all) and fill the belly. These are things which mean hunger after as meat, and glut themselves with, and which a carnal heart, as long as they last, may make a shift to live upon; but they perish, are of a perishing nature, wither of themselves, and are exposed to a thousand accidents; those that have the largest share of them are not sure to have them while they live, but are sure to leave them and lose them when they die. [2.] It is therefore folly for us inordinately to labour after them. First, We must not labour in religion, nor work the works thereof, for this perishing meat, with an eye to this; we must not make our religion subservient to a worldly interest, nor aim at secular advantages in sacred exercises. Secondly, We must not at all labour for this meat; that is, we must not make these perishing things our chief good, nor make our care and pains about them our chief business; not seek those things first and most, Prov. xxiii. 4, 5.

(2.) To quicken and excite our gracious pursuits: "Bestow your pains to better purpose, and labour for that meat which belongs to the soul," of which he shows,

[1.] That it is unspeakably desirable: It is meat which endures to everlasting life; it is a happiness which will last as long as we must, which not only itself endures eternally, but will nourish us up to everlasting life. The blessings of the new covenant are our preparative for eternal life, our preservative to it, and the pledge and earnest of it.

[2.] It is undoubtedly attainable. Shall all the treasures of the world be ransacked, and all the fruits of the earth gathered together, to furnish us with provisions that will last to eternity? No, The sea saith, It is not in me, among all the treasures hidden in the sand. It cannot be gotten for gold; but it is that which the Son of man shall give; hen dosei, either which meat, or which life, the Son of man shall give. Observe here, First, Who gives this meat: the Son of man, the great householder and master of the stores, who is entrusted with the administration of the kingdom of God among men, and the dispensation of the gifts, graces, and comforts of that kingdom, and has power to give eternal life, with all the means of it and preparatives for it. We are told to labour for it, as if it were to be got by our own industry, and sold upon that valuable consideration, as the heathen said, Dii laboribus omnia vendunt--The gods sell all advantages to the industrious. But when we have laboured ever so much for it, we have not merited it as our hire, but the Son of man gives it. And what more free than gift? It is an encouragement that he who has the giving of it is the Son of man, for then we may hope the sons of men that seek it, and labour for it, shall not fail to have it. Secondly, What authority he has to give it; for him has God the Father sealed, touton gar ho Pater esphragisen, ho Theos--for him the Father has sealed (proved and evidenced) to be God; so some read it; he has declared him to be the Son of God with power. He has sealed him, that is, has given him full authority to deal between God and man, as God's ambassador to man and man's intercessor with God, and has proved his commission by miracles. Having given him authority, he has given us assurance of it; having entrusted him with unlimited powers, he has satisfied us with undoubted proofs of them; so that as he might go on with confidence in his undertaking for us, so may we in our resignations to him. God the Father scaled him with the Spirit that rested on him, by the voice from heaven, by the testimony he bore to him in signs and wonders. Divine revelation is perfected in him, in him the vision and prophecy is sealed up (Dan. ix. 24), to him all believers seal that he is true (ch. iii. 33), and in him they are all sealed, 2 Cor. i. 22.
Adam Clarke: Commentary on the Bible - 1831
6:22: The people which stood on the other side - ἙϚηκως περαν της θαλασσης, Standing by the sea side. The people were not on the other side, i.e. in Perea, as our version states, but on that side where Bethsaida lay: see the notes on Mat 14:25, Mat 14:34, and on Mar 6:45. The Greek word, περαν, says Bishop Pearce, seems to signify in Scripture sometimes on the side of, and sometimes on this side of: see Jos 5:1 and 1 Maccabees 9:34. The Hebrew word אבר abar, signifies by the side: Exo 28:26, and is translated on this side in Deu 4:29. It has the same meaning in the Septuagint, Deu 1:5; Deu 3:8; Deu 4:46. περαν, says Vorstius, is the same with παρα, near to. This is evidently the meaning of the word in Mat 4:15; as it appears, from what is said of the land of Zabulon and Nepthali, that by περαν is not meant beyond, but by the side of; because those two tribes inhabited the western side of Jordan, which was the side lying nearest to Judea and Galilee: see on Mat 19:1 (note).
Albert Barnes: Notes on the Bible - 1834
6:22: The people which stood on the other side of the sea - That is, on the east side, or on the same side with Jesus. The country was called the region beyond or on, the other side of the sea, because the writer and the people lived on the west side.
Jesus went not with his disciples - He had gone into a mountain to pray alone, Joh 6:15. Compare Mar 6:46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:22: but: Joh 6:16, Joh 6:17; Mat 14:22; Mar 6:45
John Gill
6:22 The day following,.... The day after that, in which the miracle of feeding live thousand men with five loaves and two fishes was done: the morning after the disciples had had such a bad voyage:
when the people which stood on the other side of the sea; from that in which the disciples now were, being landed at Capernaum; that is, they stood on that side, or shore, where they took shipping, near Bethsaida and Tiberias: here, after they were dismissed by Christ, they stood all night, waiting for boats to carry them over; or rather, knowing that Christ was not gone with his disciples, they continued, hoping to meet with him in the morning, and enjoy some more advantage by him: for they
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; from whence they concluded, that since there was only that boat, and Jesus did not go into it, but that the disciples went off without him, that he must be therefore somewhere on shore, and not far off, and they hoped to find him in the morning; wherefore it was very surprising to them, when they found him at Capernaum, when, and how he got there.
John Wesley
6:22 Who had stood on the other side - They were forced to stay a while, because there were then no other vessels; and they stayed the less unwillingly, because they saw that Jesus was not embarked.
Robert Jamieson, A. R. Fausset and David Brown
6:22 JESUS FOLLOWED BY THE MULTITUDES TO CAPERNAUM, DISCOURSES TO THEM IN THE SYNAGOGUE OF THE BREAD OF LIFE--EFFECT OF THIS ON TWO CLASSES OF THE DISCIPLES. (John 6:22-71)
These verses are a little involved, from the Evangelist's desire to mention every circumstance, however minute, that might call up the scene as vividly to the reader as it stood before his own view.
The day following--the miracle of the loaves, and the stormy night; the day on which they landed at Capernaum.
the people which stood on the other side of the sea--not the whole multitude that had been fed, but only such of them as remained over night about the shore, that is, on the east side of the lake; for we are supposed to have come, with Jesus and His disciples in the ship, to the west side, to Capernaum.
saw that there was none other boat there, &c.--The meaning is, the people had observed that there had been only one boat on the east side where they were; namely, the one in which the disciples had crossed at night to the other, the west side, and they had also observed that Jesus had not gone on board that boat, but His disciples had put off without Him:
6:236:23: Իբրեւ ա՛յլ նաւք գային ՚ի Տիբերեայ մօտ յա՛յն տեղի՝ ուր զհա՛ցն կերան։
23. Սակայն Տիբերիայից ուրիշ նաւակներ էլ գալիս էին մօտ այն տեղին, ուր հացն էին կերել[10]:[10] 10 . Յուն. լաւ բն. աւելացնում են երբ որ Տէրը գոհութիւն էր մատուցել:
23 Բայց Տիբերիայէն ուրիշ նաւակներ եկան այն տեղին մօտ՝ ուր Տէրոջը գոհանալովը հացը կերեր էին.
[29]Իբրեւ այլ նաւք գային`` ի Տիբերեայ մօտ յայն տեղին` ուր զհացն [30]կերան:

6:23: Իբրեւ ա՛յլ նաւք գային ՚ի Տիբերեայ մօտ յա՛յն տեղի՝ ուր զհա՛ցն կերան։
23. Սակայն Տիբերիայից ուրիշ նաւակներ էլ գալիս էին մօտ այն տեղին, ուր հացն էին կերել[10]:
[10] 10 . Յուն. լաւ բն. աւելացնում են երբ որ Տէրը գոհութիւն էր մատուցել:
23 Բայց Տիբերիայէն ուրիշ նաւակներ եկան այն տեղին մօտ՝ ուր Տէրոջը գոհանալովը հացը կերեր էին.
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6:2323: Между тем пришли из Тивериады другие лодки близко к тому месту, где ели хлеб по благословении Господнем.
6:23  ἄλλα ἦλθεν πλοιά[ρια] ἐκ τιβεριάδος ἐγγὺς τοῦ τόπου ὅπου ἔφαγον τὸν ἄρτον εὐχαριστήσαντος τοῦ κυρίου.
6:23. ἀλλὰ ( other ) ἦλθεν (it-had-came,"πλοῖα (floatlets,"ἐκ (out) Τιβεριάδος (of-a-Tiberias,"ἐγγὺς (near) τοῦ (of-the-one) τόπου (of-an-occasion) ὅπου (to-which-of-whither) ἔφαγον (they-had-devoured) τὸν (to-the-one) ἄρτον (to-a-loaf) εὐχαριστήσαντος (of-having-goodly-granted-unto) τοῦ (of-the-one) κυρίου. (of-Authority-belonged)
6:23. aliae vero supervenerunt naves a Tiberiade iuxta locum ubi manducaverant panem gratias agente DominoBut other ships came in from Tiberias, nigh unto the place where they had eaten the bread, the Lord giving thanks.
23. (howbeit there came boats from Tiberias nigh unto the place where they ate the bread after the Lord had given thanks):
6:23. Yet truly, other boats came over from Tiberias, next to the place where they had eaten the bread after the Lord gave thanks.
6:23. (Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:)
Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:

23: Между тем пришли из Тивериады другие лодки близко к тому месту, где ели хлеб по благословении Господнем.
6:23  ἄλλα ἦλθεν πλοιά[ρια] ἐκ τιβεριάδος ἐγγὺς τοῦ τόπου ὅπου ἔφαγον τὸν ἄρτον εὐχαριστήσαντος τοῦ κυρίου.
6:23. aliae vero supervenerunt naves a Tiberiade iuxta locum ubi manducaverant panem gratias agente Domino
But other ships came in from Tiberias, nigh unto the place where they had eaten the bread, the Lord giving thanks.
6:23. Yet truly, other boats came over from Tiberias, next to the place where they had eaten the bread after the Lord gave thanks.
6:23. (Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:)
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Adam Clarke: Commentary on the Bible - 1831
6:23: There came other boats - After Jesus and his disciples had departed.
From Tiberias - Herod Antipas built this city near the lake of Genesaret, in the best parts of Galilee, and called it Tiberias, in honor of Tiberius, the Roman emperor: see Jos. Ant. book xviii. chap. 2. sect. 3.
Albert Barnes: Notes on the Bible - 1834
6:23: There came other boats - After the disciples had departed. This is added because, from what follows, it appears that they supposed that he had entered one of those boats and gone to Capernaum after his disciples had departed.
From Tiberias - This town stood on the western borders of the lake, not far from where the miracle had been performed. It was so called in honor of the Emperor Tiberius. It was built by Herod Antipas, and was made by him the capital of Galilee. The city afterward became a celebrated seat of Jewish learning. It is now called Tabaria, and is a considerable place. It is occupied chiefly by Turks, and is very hot and unhealthy. Mr. Fisk, an American missionary, was at Tiberius (Tabaria) in 1823. The old town is surrounded by a wall, but within it is very ruinous, and the plain for a mile or two south is strewed with ruins. The Jordan, where it issues from the lake, was so shallow that cattle and asses forded it easily. Mr. Fisk was shown a house called the house of Peter, which is used as the Greek Catholic church, and is the only church in the place. The number of Christian families is 30 or 40, all Greek Catholics. There were two sects of Jews, each of whom had a synagogue.
The Jewish population was estimated at about 1, 000. On the 1st of January, 1837, Tiberius was destroyed by an earthquake. Dr. Thomson (The Land and the Book, vol. ii. pp. 76, 77) says of this city: "Ever since the destruction of Jerusalem, it has been chiefly celebrated in connection with the Jews, and was for a long time the chief seat of rabbinical learning. It is still one of their four holy cities. Among the Christians it also early rose to distinction, and the old church, built upon the spot where our Lord gave his last charge to Peter, is a choice bit of ecclesiastical antiquity. The present city is situated on the shore, at the northeast corner of this small plain. The walls inclose an irregular parallelogram, about 100 rods from north to south, and in width not more than 40. They were strengthened by ten round towers on the west, five on the north, and eight on the south. There were also two or three towers along the shore to protect the city from attack by sea. Not much more than one-half of this small area is occupied by buildings of any kind, and the north end, which is a rocky hill, has nothing but the ruins of the old palace.
The earthquake of 1837 prostrated a large part of the walls, and they have not yet been repaired, and perhaps never will be. There is no town in Syria so utterly filthy as Tiberius, or so little to be desired as a residence. Being 600 feet below the level of the ocean, and overhung on the west by a high mountain, which effectually shuts off the Mediterranean breezes, it is fearfully hot in summer. The last time I was encamped at the Baths the thermometer stood at 100 at midnight, and a steam went up from the surface of the lake as from some huge, smouldering volcano. Of course it swarms with all sorts of vermin. What can induce human beings to settle down in such a place? And yet some 2, 000 of our race make it their chosen abode. They are chiefly Jews, attracted hither either to cleanse their leprous bodies in her baths, or to purify their unclean spirits by contact with her traditionary and ceremonial holiness."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:23: 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, Joh 6:12
John Gill
6:23 Howbeit there came other boats from Tiberias,.... A city by the sea side, built by Herod, and called so in honour of Tiberius Caesar; though the Jews give a different etymology of it; they say, it is the same with Rakkath, Josh 19:35, and that it was a fortified place from the days of Joshua, and that on one side, , "the sea was its wall" (d): and so Jonathan the Targumist on Deut 3:17 says, that Tiberias was near the sea of salt: this place became famous for many of the wise men that lived here; here was a famous university, and here the Misna and Jerusalem Talmud were written; and here the sanhedrim sat, after it removed from Jerusalem:
nigh unto the place where they did eat bread; where the day before they had been fed in so miraculous a manner: the meaning is, either that Tiberias was near to the place where the miracle was wrought, or the boats from Tiberias came near that place, and both were true: so that these men that were waiting by the sea side, had an opportunity of going over in these boats in quest of Christ, to whom they were now become greatly attached, by feeding them in so wonderful a manner:
after that the Lord had given thanks; which clause is added to show, that the multiplication of the bread, and the refreshment the men had by it, were owing to the power of Christ, and his blessing it; though this is wanting in Beza's most ancient copy, and in some others.
(d) T. Bab. Megilla, fol. 5. 2. & Hieros. Megilla, fol. 70. 1.
Robert Jamieson, A. R. Fausset and David Brown
6:23 Howbeit, &c.--"Howbeit," adds the Evangelist, in a lively parenthesis, "there came other boats from Tiberias" (which lay near the southwest coast of the lake), whose passengers were part of the multitude that had followed Jesus to the east side, and been miraculously fed; these boats were fastened somewhere (says the Evangelist)
nigh unto the place where they did eat bread, after that the Lord had given thanks--thus he refers to the glorious "miracle of the loaves"--and now they were put in requisition to convey the people back again to the west side. For when "the people saw that Jesus was not there, neither His disciples, they also took shipping [in these boats] and came to Capernaum, seeking for Jesus."
6:246:24: Իսկ իբրեւ ետես ժողովուրդն եթէ Յիսուս ո՛չ է անդ՝ եւ ո՛չ աշակերտքն նորա, առին նոքա զնա՛ւսն, եւ եկին ՚ի Կափառնաում խնդրել զՅիսուս։
24. Ուրեմն, երբ ժողովուրդը տեսաւ, որ Յիսուս այդտեղ չէ եւ ոչ էլ՝ նրա աշակերտները, նաւակներ նստեցին եւ եկան Կափառնայում՝ Յիսուսին փնտռելու:
24 Այն ատեն ժողովուրդը տեսնելով թէ ո՛չ Յիսուսը հոն է, ո՛չ ալ անոր աշակերտները, իրենք ալ նաւերը մտան ու գացին Կափառնայում Յիսուսը փնտռելու։
Իսկ իբրեւ ետես ժողովուրդն եթէ Յիսուս ոչ է անդ եւ ոչ աշակերտքն նորա, առին նոքա զնաւսն, եւ եկին ի Կափառնայում խնդրել զՅիսուս:

6:24: Իսկ իբրեւ ետես ժողովուրդն եթէ Յիսուս ո՛չ է անդ՝ եւ ո՛չ աշակերտքն նորա, առին նոքա զնա՛ւսն, եւ եկին ՚ի Կափառնաում խնդրել զՅիսուս։
24. Ուրեմն, երբ ժողովուրդը տեսաւ, որ Յիսուս այդտեղ չէ եւ ոչ էլ՝ նրա աշակերտները, նաւակներ նստեցին եւ եկան Կափառնայում՝ Յիսուսին փնտռելու:
24 Այն ատեն ժողովուրդը տեսնելով թէ ո՛չ Յիսուսը հոն է, ո՛չ ալ անոր աշակերտները, իրենք ալ նաւերը մտան ու գացին Կափառնայում Յիսուսը փնտռելու։
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6:2424: Итак, когда народ увидел, что тут нет Иисуса, ни учеников Его, то вошли в лодки и приплыли в Капернаум, ища Иисуса.
6:24  ὅτε οὗν εἶδεν ὁ ὄχλος ὅτι ἰησοῦς οὐκ ἔστιν ἐκεῖ οὐδὲ οἱ μαθηταὶ αὐτοῦ, ἐνέβησαν αὐτοὶ εἰς τὰ πλοιάρια καὶ ἦλθον εἰς καφαρναοὺμ ζητοῦντες τὸν ἰησοῦν.
6:24. ὅτε (Which-also) οὖν (accordingly) εἶδεν (it-had-seen,"ὁ (the-one) ὄχλος (a-crowd,"ὅτι (to-which-a-one) Ἰησοῦς (an-Iesous) οὐκ (not) ἔστιν (it-be) ἐκεῖ (thither) οὐδὲ (not-moreover) οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ, (of-it,"ἐνέβησαν (they-had-stepped-in,"αὐτοὶ (them,"εἰς (into) τὰ (to-the-ones) πλοιάρια (to-floatlings,"καὶ (and) ἦλθον (they-had-came) εἰς (into) Καφαρναοὺμ (to-a-Kafarnaoum) ζητοῦντες ( seeking-unto ) τὸν (to-the-one) Ἰησοῦν. (to-an-Iesous)
6:24. cum ergo vidisset turba quia Iesus non esset ibi neque discipuli eius ascenderunt naviculas et venerunt Capharnaum quaerentes IesumWhen therefore the multitude saw that Jesus was not there, nor his disciples, they took shipping and came to Capharnaum, seeking for Jesus.
24. when the multitude therefore saw that Jesus was not there, neither his disciples, they themselves got into the boats, and came to Capernaum, seeking Jesus.
6:24. Therefore, when the crowd had seen that Jesus was not there, nor his disciples, they climbed into the small boats, and they went to Capernaum, seeking Jesus.
6:24. When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.
When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus:

24: Итак, когда народ увидел, что тут нет Иисуса, ни учеников Его, то вошли в лодки и приплыли в Капернаум, ища Иисуса.
6:24  ὅτε οὗν εἶδεν ὁ ὄχλος ὅτι ἰησοῦς οὐκ ἔστιν ἐκεῖ οὐδὲ οἱ μαθηταὶ αὐτοῦ, ἐνέβησαν αὐτοὶ εἰς τὰ πλοιάρια καὶ ἦλθον εἰς καφαρναοὺμ ζητοῦντες τὸν ἰησοῦν.
6:24. cum ergo vidisset turba quia Iesus non esset ibi neque discipuli eius ascenderunt naviculas et venerunt Capharnaum quaerentes Iesum
When therefore the multitude saw that Jesus was not there, nor his disciples, they took shipping and came to Capharnaum, seeking for Jesus.
6:24. Therefore, when the crowd had seen that Jesus was not there, nor his disciples, they climbed into the small boats, and they went to Capernaum, seeking Jesus.
6:24. When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.
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Adam Clarke: Commentary on the Bible - 1831
6:24: They also took shipping - That is, as many of them as could get accommodated with boats took them and thus got to Capernaum; but many others doubtless went thither on foot, as it is not at all likely that five or six thousand persons could get boats enow to carry them.
Albert Barnes: Notes on the Bible - 1834
6:24: Took shipping - Went into the boats.
Came to Capernaum - This was the ordinary place of the residence of Jesus, and they therefore expected to find him there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:24: they also: Joh 6:17, Joh 6:23
seeking: Joh 7:11, Joh 18:4, Joh 18:5, Joh 20:15; Mar 1:37; Luk 8:40
John Gill
6:24 When the people therefore saw that Jesus was not there,.... At the sea side, at the usual place of taking boat; and having reason to think he was not on that side of the lake, but was gone from thence:
neither his disciples; when they found that there were neither of them there, but both were gone, and considering that it was to no purpose for them to stay there:
they also took shipping, and came to Capernaum seeking Jesus; they might observe, that the disciples steered their course towards this place; and they knew that was a place of general resort with Christ and his disciples; therefore they took boat and came directly thither, and sought for him in the synagogue, it being on a day in which the people used to go thither; and where Christ, as often as he had opportunity, attended.
6:256:25: Եւ իբրեւ գտին զնա յայնկոյս ծովուն, ասեն ցնա. Ռա՛բբի՝ ե՞րբ եկիր այսր։
25. Եւ երբ նրան գտան ծովի միւս կողմում, ասացին նրան. «Ռաբբի՛, ե՞րբ եկար այստեղ»:
25 Ու երբ զանիկա ծովուն անդիի կողմը գտան, ըսին անոր. «Ռա՛բբի, ե՞րբ եկար դուն հոս»։
Եւ իբրեւ գտին զնա յայնկոյս ծովուն, ասեն ցնա. Ռաբբի, ե՞րբ եկիր այսր:

6:25: Եւ իբրեւ գտին զնա յայնկոյս ծովուն, ասեն ցնա. Ռա՛բբի՝ ե՞րբ եկիր այսր։
25. Եւ երբ նրան գտան ծովի միւս կողմում, ասացին նրան. «Ռաբբի՛, ե՞րբ եկար այստեղ»:
25 Ու երբ զանիկա ծովուն անդիի կողմը գտան, ըսին անոր. «Ռա՛բբի, ե՞րբ եկար դուն հոս»։
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6:2525: И, найдя Его на той стороне моря, сказали Ему: Равви! когда Ты сюда пришел?
6:25  καὶ εὑρόντες αὐτὸν πέραν τῆς θαλάσσης εἶπον αὐτῶ, ῥαββί, πότε ὧδε γέγονας;
6:25. καὶ (And) εὑρόντες ( having-had-found ) αὐτὸν (to-it) πέραν (to-across) τῆς (of-the-one) θαλάσσης (of-a-sea) εἶπον (they-had-said) αὐτῷ (unto-it,"Ῥαββεί, (Rabbei,"πότε (whither-also) ὧδε (unto-which-moreover) γέγονας; (thou-hath-had-come-to-become?"
6:25. et cum invenissent eum trans mare dixerunt ei rabbi quando huc venistiAnd when they had found him on that other side of the sea, they said to him: Rabbi, when camest thou hither?
25. And when they found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?
6:25. And when they had found him across the sea, they said to him, “Rabbi, when did you come here?”
6:25. And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?
And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither:

25: И, найдя Его на той стороне моря, сказали Ему: Равви! когда Ты сюда пришел?
6:25  καὶ εὑρόντες αὐτὸν πέραν τῆς θαλάσσης εἶπον αὐτῶ, ῥαββί, πότε ὧδε γέγονας;
6:25. et cum invenissent eum trans mare dixerunt ei rabbi quando huc venisti
And when they had found him on that other side of the sea, they said to him: Rabbi, when camest thou hither?
6:25. And when they had found him across the sea, they said to him, “Rabbi, when did you come here?”
6:25. And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: - 27: Христос не отвечает на вопрос народа, а как Сердцеведец раскрывает перед Своими слушателями состояние их собственных сердец, так как этим состоянием и объясняется предложенный народом Христу вопрос. Народ - говорит Господь - ищет Его не потому, что видел в чуде насыщения знамение, но ради самого этого чудесного насыщения. Народ не склонен видеть в чудесах Христа доказательства Его божественного происхождения и свидетельство о Его призвании стать Искупителем человечества от греха, проклятия и смерти. Народ смотрит на чудо только как на средство удовлетворения тех надежд и ожиданий, какие иудеи связывали с пришествием Мессии. "Теперь-то думал народ - настала, наконец, пора счастливого Царства Мессии! Христос объявит Себя царем земным и даст нам все, чего мы ни пожелаем". Но Христос далек от этих мечтаний. Он указывает народу на непрочность той пищи, которой тот ищет: эта пища не может продлить жизнь на веки для тех, кто ее вкушает. Есть другая пища, которая не исчезает и питательность которой простирается на всю вечность (эта пища то же, что и вода, о которой Христос говорил самарянке в 4:14). Вероятнее всего, под этой пищей Христос разумеет Себя Самого как посланного от Отца и раздаятеля небесных благ (ср. ст. 35). И пищу эту может дать только Сам же Христос, ибо Его запечатлел Отец, т. е. дал относительно Христа Свое удостоверение (3:33) как относительно раздаятеля этой вечной небесной пищи. Запечатление же совершилось посредством дел вообще, какие совершал Христос (5:36: и сл.), и особенно через чудо насыщения пяти тысяч.

Бог. Слово это поставлено в самом конце предложения, для того чтобы оттенить особую важность Этого Свидетеля о Христе.
Adam Clarke: Commentary on the Bible - 1831
6:25: On the other side of the sea - That is, on the sea coast, to the northward of it, where Capernaum lies in the land of Genesaret: but see the note, on Joh 6:17, Joh 6:22. It was in one of the synagogues of Capernaum that he delivered the following discourse: see Joh 6:59.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:25: Rabbi: Joh 1:38, Joh 1:39
John Gill
6:25 And when they had found him on the other side of the sea,.... At Capernaum, and in the synagogue there; see Jn 6:59.
They said unto him, Rabbi; or "master", a name now much in use with the Jewish doctors, and by which they delighted to be called; and these men being convinced by the miracle, that Christ was that prophet that should come, honour him with this title, saying,
when camest thou hither? since he did not go with his disciples, and there was no other boat that went off the night before, but that in which they went; and they came over in the first that came out that morning, and he did not come in any of them; and therefore it was amazing to them, both when and how he came, since they could not devise how he should get there by shipping, and also how he should so soon get there on foot.
Robert Jamieson, A. R. Fausset and David Brown
6:25 when they had found him on the other side--at Capernaum.
they said, &c.--astonished at His being there, and wondering how He could have accomplished it, whether by land or water, and when He came; for being quite unaware of His having walked upon the sea and landed with the disciples in the ship, they could not see how, unless He had travelled all night round the head of the lake alone, He could have reached Capernaum, and even then, how He could have arrived before themselves.
6:266:26: Պատասխանի ետ նոցա Յիսուս՝ եւ ասէ. Ամէն ամէն ասե՛մ ձեզ. խնդրէ՛ք դուք զիս, իբրեւ ո՛չ եթէ զի նշա՛նս ինչ տեսէք, այլ զի կերա՛յք ՚ի հացէ անտի՝ եւ յագեցարո՛ւք[1707]։ [1707] Ոմանք. Խնդրէք զիս. իբր ոչ եթէ նշանս ինչ տե՛՛։
26. Յիսուս պատասխանեց նրանց եւ ասաց. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, դուք ինձ փնտռում էք ոչ թէ նրա համար, որ նշաններ տեսաք, այլ որովհետեւ կերաք այն հացից եւ կշտացաք:
26 Յիսուս պատասխան տուաւ անոնց եւ ըսաւ. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի. ‘Դուք զիս կը փնտռէք՝ ո՛չ թէ անոր համար որ հրաշքներ տեսաք, հապա անոր համար որ հացերէն կերաք ու կշտացաք’։
Պատասխանի ետ նոցա Յիսուս եւ ասէ. Ամէն ամէն ասեմ ձեզ. Խնդրէք զիս, իբր ոչ եթէ զի նշանս ինչ տեսէք, այլ զի կերայք ի հացէ անտի եւ յագեցարուք:

6:26: Պատասխանի ետ նոցա Յիսուս՝ եւ ասէ. Ամէն ամէն ասե՛մ ձեզ. խնդրէ՛ք դուք զիս, իբրեւ ո՛չ եթէ զի նշա՛նս ինչ տեսէք, այլ զի կերա՛յք ՚ի հացէ անտի՝ եւ յագեցարո՛ւք[1707]։
[1707] Ոմանք. Խնդրէք զիս. իբր ոչ եթէ նշանս ինչ տե՛՛։
26. Յիսուս պատասխանեց նրանց եւ ասաց. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, դուք ինձ փնտռում էք ոչ թէ նրա համար, որ նշաններ տեսաք, այլ որովհետեւ կերաք այն հացից եւ կշտացաք:
26 Յիսուս պատասխան տուաւ անոնց եւ ըսաւ. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի. ‘Դուք զիս կը փնտռէք՝ ո՛չ թէ անոր համար որ հրաշքներ տեսաք, հապա անոր համար որ հացերէն կերաք ու կշտացաք’։
zohrab-1805▾ eastern-1994▾ western am▾
6:2626: Иисус сказал им в ответ: истинно, истинно говорю вам: вы ищете Меня не потому, что видели чудеса, но потому, что ели хлеб и насытились.
6:26  ἀπεκρίθη αὐτοῖς ὁ ἰησοῦς καὶ εἶπεν, ἀμὴν ἀμὴν λέγω ὑμῖν, ζητεῖτέ με οὐχ ὅτι εἴδετε σημεῖα ἀλλ᾽ ὅτι ἐφάγετε ἐκ τῶν ἄρτων καὶ ἐχορτάσθητε.
6:26. ἀπεκρίθη (It-was-separated-off) αὐτοῖς (unto-them) ὁ (the-one) Ἰησοῦς (an-Iesous) καὶ (and) εἶπεν (it-had-said,"Ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ζητεῖτέ (ye-should-seek-unto) με (to-me) οὐχ (not) ὅτι (to-which-a-one) εἴδετε (ye-had-seen) σημεῖα (to-signlets-of,"ἀλλ' (other) ὅτι (to-which-a-one) ἐφάγετε (ye-had-devoured) ἐκ (out) τῶν (of-the-ones) ἄρτων (of-loaves) καὶ (and) ἐχορτάσθητε: (ye-were-victualaged-to)
6:26. respondit eis Iesus et dixit amen amen dico vobis quaeritis me non quia vidistis signa sed quia manducastis ex panibus et saturati estisJesus answered them and said: Amen, amen, I say to you, you seek me, not because you have seen miracles, but because you did eat of the loaves and were filled.
26. Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw signs, but because ye ate of the loaves, and were filled.
6:26. Jesus answered them and said: “Amen, amen, I say to you, you seek me, not because you have seen signs, but because you have eaten from the bread and were satisfied.
6:26. Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.
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:

26: Иисус сказал им в ответ: истинно, истинно говорю вам: вы ищете Меня не потому, что видели чудеса, но потому, что ели хлеб и насытились.
6:26  ἀπεκρίθη αὐτοῖς ὁ ἰησοῦς καὶ εἶπεν, ἀμὴν ἀμὴν λέγω ὑμῖν, ζητεῖτέ με οὐχ ὅτι εἴδετε σημεῖα ἀλλ᾽ ὅτι ἐφάγετε ἐκ τῶν ἄρτων καὶ ἐχορτάσθητε.
6:26. respondit eis Iesus et dixit amen amen dico vobis quaeritis me non quia vidistis signa sed quia manducastis ex panibus et saturati estis
Jesus answered them and said: Amen, amen, I say to you, you seek me, not because you have seen miracles, but because you did eat of the loaves and were filled.
6:26. Jesus answered them and said: “Amen, amen, I say to you, you seek me, not because you have seen signs, but because you have eaten from the bread and were satisfied.
6:26. Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
6:26: Ye seek me, not because ye saw, etc. - Though the miracle of the loaves was one of the most astonishing that ever was wrought upon earth; and though this people had, by the testimony of all their senses, the most convincing proof of its reality; yet we find many of them paid little attention to it, and regarded the omnipotent hand of God in it no farther than it went to satisfy the demands of their appetite! Most men are willing to receive temporal good from the hands of God; but there are few, very few, who are willing to receive spiritual blessings.
Albert Barnes: Notes on the Bible - 1834
6:26: Ye seek me, not because ... - The miracles which Jesus performed were proofs that he came from God. To seek him because they had seen them, and were convinced by them that he was the Messiah, would have been proper; but to follow him simply because their wants were supplied was mere selfishness of a gross kind. Yet, alas! many seek religion from no better motive than this. They suppose that it will add to their earthly happiness, or they seek only to escape from suffering or from the convictions of conscience, or they seek for heaven only as a place of enjoyment, and regard religion as valuable only for this. All this is mere selfishness. Religion does not forbid our regarding our own happiness, or seeking it in any proper way; but when this is the only or the pRev_ailing motive, it is evident that we have never yet sought God aright. We are aiming at the loaves and fishes, and not at the honor of God and the good of his kingdom; and if this is the only or the main motive of our entering the church, we cannot be Christians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:26: Verily: Joh 6:47, Joh 6:53, Joh 3:3, Joh 3:5
Ye seek: Joh 6:15, Joh 6:64; Psa 78:37, Psa 106:12-14; Eze 33:31; Act 8:18-21; Rom 16:18; Phi 2:21, Phi 3:19; Ti1 6:5; Jam 4:3, Jam 4:4
Geneva 1599
6:26 (4) 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.
(4) They that seek the kingdom of heaven lack nothing: nevertheless, the gospel is not the food of the stomach but rather of the mind.
John Gill
6:26 Jesus answered them and said,.... Not by replying to their question, or giving a direct answer to that, which he could have done, by telling them that he walked upon the water, and found his disciples in great distress, and delivered them, and came early that morning with them to the land of Gennesaret, and so to Capernaum: but not willing to gratify their curiosity; and knowing from what principles, and with what views they sought after him, and followed him; and willing to let them know that he knew them, being the searcher of hearts, and to reprove them for them, thus addressed them:
verily, verily, I say unto you; this is a certain truth, and was full well known to Christ, and what their own consciences must attest:
ye seek me not because ye saw the miracles; of feeding so large a number with so small a quantity of food, and of healing them that needed it, Lk 9:11. Not but that they did regard the miracles of Christ, and concluded from thence he must be that prophet that was to come, and were for taking him by force, and proclaiming him king; but then they had a greater respect to their own worldly interest, and their carnal appetites, than to these, as follows:
but because ye did eat of the loaves, and were filled; they regarded their own bellies more than the honour and glory of Christ, and even than the good of their immortal souls, and the spiritual and eternal salvation of them: and it is to be feared that this is the case of too many who make a profession of religion; their view being their own worldly advantages, and not the spiritual and everlasting good of their souls, and the real interest of a Redeemer: hence the following advice.
John Wesley
6:26 Our Lord does not satisfy their curiosity, but corrects the wrong motive they had in seeking him: because ye did eat - Merely for temporal advantage. Hitherto Christ had been gathering hearers: he now begins to try their sincerity, by a figurative discourse concerning his passion, and the fruit of it, to be received by faith.
Robert Jamieson, A. R. Fausset and David Brown
6:26 Ye seek me, &c.--Jesus does not put them through their difficulty, says nothing of His treading on the waves of the sea, nor even notices their question, but takes advantage of the favorable moment for pointing out to them how forward, flippant, and superficial were their views, and how low their desires. "Ye seek Me not because ye saw the miracles"--literally, "the signs," that is, supernatural tokens of a higher presence, and a divine commission, "but because ye did eat of the loaves and were filled." From this He proceeds at once to that other Bread, just as, with the woman of Samaria, to that other Water (Jn 4:9-15). We should have supposed all that follows to have been delivered by the wayside, or wherever they happened first to meet. But from Jn 6:59 we gather that they had probably met about the door of the synagogue--"for that was the day in which they assembled in their synagogues" [LIGHTFOOT]--and that on being asked, at the close of the service, if He had any word of exhortation to the people, He had taken the two breads, the perishing and the living bread, for the subject of His profound and extraordinary discourse.
6:276:27: Երթա՛յք գործեցէք մի՛ զկորստակա՛ն կերակուրն, այլ զկերակուրն որ մնայ ՚ի կեա՛նսն յաւիտենակա՛նս, զոր Որդին մարդոյ տացէ՛ ձեզ. քանզի զնա Հայր կնքեա՛ց Աստուած։
27. Գնացէք աշխատեցէ՛ք ոչ թէ կորստեան ենթակայ կերակրի համար, այլ այն կերակրի, որը մնում է յաւիտենական կեանքի համար, եւ որը մարդու Որդին կը տայ ձեզ, քանի որ նրան իր կնիքով հաստատել է Հայրը՝ Աստուած»:
27 Գացէ՛ք, գործեցէ՛ք, ո՛չ թէ կորստական կերակուրին համար, հապա այն կերակուրին համար, որ յաւիտենական կեանքի մէջ կը մնայ, որ Որդին մարդոյ ձեզի պիտի տայ, վասն զի Հայրն Աստուած զանիկա կնքեց»։
[31]Երթայք գործեցէք մի՛ զկորստական կերակուրն, այլ զկերակուրն որ մնայ ի կեանսն յաւիտենականս, զոր Որդին մարդոյ տացէ ձեզ. քանզի զնա Հայր կնքեաց, Աստուած:

6:27: Երթա՛յք գործեցէք մի՛ զկորստակա՛ն կերակուրն, այլ զկերակուրն որ մնայ ՚ի կեա՛նսն յաւիտենակա՛նս, զոր Որդին մարդոյ տացէ՛ ձեզ. քանզի զնա Հայր կնքեա՛ց Աստուած։
27. Գնացէք աշխատեցէ՛ք ոչ թէ կորստեան ենթակայ կերակրի համար, այլ այն կերակրի, որը մնում է յաւիտենական կեանքի համար, եւ որը մարդու Որդին կը տայ ձեզ, քանի որ նրան իր կնիքով հաստատել է Հայրը՝ Աստուած»:
27 Գացէ՛ք, գործեցէ՛ք, ո՛չ թէ կորստական կերակուրին համար, հապա այն կերակուրին համար, որ յաւիտենական կեանքի մէջ կը մնայ, որ Որդին մարդոյ ձեզի պիտի տայ, վասն զի Հայրն Աստուած զանիկա կնքեց»։
zohrab-1805▾ eastern-1994▾ western am▾
6:2727: Старайтесь не о пище тленной, но о пище, пребывающей в жизнь вечную, которую даст вам Сын Человеческий, ибо на Нем положил печать [Свою] Отец, Бог.
6:27  ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει· τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός.
6:27. ἐργάζεσθε ( ye-should-work-to ) μὴ (lest) τὴν (to-the-one) βρῶσιν (to-a-consuming) τὴν (to-the-one) ἀπολλυμένην ( to-destructing-off ,"ἀλλὰ (other) τὴν (to-the-one) βρῶσιν (to-a-consuming) τὴν (to-the-one) μένουσαν (to-staying) εἰς (into) ζωὴν (to-a-lifing) αἰώνιον, (to-aged-belonged) ἣν (to-which) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ὑμῖν (unto-ye) δώσει, (it-shall-give) τοῦτον (to-the-one-this) γὰρ (therefore) ὁ (the-one) πατὴρ (a-Father) ἐσφράγισεν (it-sealed-to,"ὁ (the-one) θεός. (a-Deity)
6:27. operamini non cibum qui perit sed qui permanet in vitam aeternam quem Filius hominis vobis dabit hunc enim Pater signavit DeusLabour not for the meat which perisheth, but for that which endureth unto life everlasting, which the Son of man will give you. For him hath God, the Father, sealed.
27. Work not for the meat which perisheth, but for the meat which abideth unto eternal life, which the Son of man shall give unto you: for him the Father, God, hath sealed.
6:27. Do not work for food that perishes, but for that which endures to eternal life, which the Son of man will give to you. For God the Father has sealed him.”
6:27. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.
Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed:

27: Старайтесь не о пище тленной, но о пище, пребывающей в жизнь вечную, которую даст вам Сын Человеческий, ибо на Нем положил печать [Свою] Отец, Бог.
6:27  ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει· τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός.
6:27. operamini non cibum qui perit sed qui permanet in vitam aeternam quem Filius hominis vobis dabit hunc enim Pater signavit Deus
Labour not for the meat which perisheth, but for that which endureth unto life everlasting, which the Son of man will give you. For him hath God, the Father, sealed.
6:27. Do not work for food that perishes, but for that which endures to eternal life, which the Son of man will give to you. For God the Father has sealed him.”
6:27. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.
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Adam Clarke: Commentary on the Bible - 1831
6:27: Labor not for the meat - That is, for that only, but also for the bread, etc. Our Lord wills every man to be active and diligent in that employment in which providence has placed him; but it is his will also that that employment, and all the concerns of life, should be subservient to the interest of his soul.
But for that meat, etc. - He who labors not, in the work of his salvation, is never likely to enter into the kingdom of God. Though our labor cannot purchase it, either in whole or in part, yet it is the way in which God chooses to give salvation; and he that will have heaven must strive for it. Every thing that can be possessed, except the salvation of God, is a perishing thing: this is its essential character: it can last to us no longer than the body lasts. But, when the earth and its produce are burnt up, this bread of Christ, his grace and salvation, will be found remaining unto eternal life. This is the portion after which an immortal spirit should seek.
Him hath God the Father sealed - By this expression, our Lord points out the commission which, as the Messiah, he received from the Father, to be prophet and priest to an ignorant, sinful world. As a person who wishes to communicate his mind to another who is at a distance writes a letter, seals it with his own seal, and sends it directed to the person for whom it was written, so Christ, who lay in the bosom of the Father, came to interpret the Divine will to man, bearing the image, superscription, and seal of God, in the immaculate holiness of his nature, unsullied truth of his doctrine, and in the astonishing evidence of his miracles. But he came also as a priest, to make an atonement for sin; and the bread which nourishes unto eternal life, he tells us, Joh 6:51, is his body, which he gives for the life of the world; and to this sacrifice of himself, the words, him hath God the Father sealed, seem especially to relate. It certainly was a custom, among nations contiguous to Judea, to set a seal upon the victim which was deemed proper for sacrifice. The following account of the method of providing white bulls among the Egyptians, for sacrifices to their god Apis, taken from Herodotus, Euterpe, b. ii. p. 117, casts much light upon this place. "They sacrifice white bulls to Apis; and for that reason make the following trial. If they find one black hair upon him, they consider him as unclean: that they may know this with certainty, the priest appointed for this purpose views every part of the animal, both standing and lying on the ground. After this, he draws out his tongue, to see if he be clean by certain signs: in the last place, he looks upon the hairs of his tail, that he may be sure they are as by nature they should be. If, after this search, the bull is found unblemished, he signifies it by tying a label to his horns; then, having applied wax, he seals it with his ring, and they lead him away: for it is death to sacrifice one of these animals, unless he have been marked with such a seal.
The Jews could not be unacquainted with the rites and ceremonies of the Egyptian worship; and it is possible that such precautions as these were in use among themselves, especially as they were so strictly enjoined to have their sacrifices without Spot, and without blemish. Infinite justice found Jesus Christ to be without spot or blemish, and therefore sealed, pointed out and accepted him, as a proper sacrifice and atonement for the sin of the whole world. Collate with this passage, Heb 7:26-28; Eph 5:27; Pe2 3:14; and especially Heb 9:13, Heb 9:14 : For if the blood of Bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth - how much more shall the blood of Christ, who through the eternal Spirit offered himself Without Spot to God, purge your consciences from dead works! The rabbins talk much of the seal of God, which they suppose to be אמת emeth, or truth; and that this is a representation of the unoriginated and endless perfections of God. This doctrine is just; but their method of proving it is not so satisfactory. Aleph א, say they, is the first letter of the alphabet; mem מ the middle; and tau ת the last: these three letters make אמת emeth, Truth, because God is the first - there was none before him; he is the middle - none mingles with him; and he is the last - there can be none after him. Hieros. Sanhed. fol. 18. See also Pe1 1:18, Pe1 1:19.
Albert Barnes: Notes on the Bible - 1834
6:27: Labour not - This does not mean that we are to make no effort for the supply of our wants (compare Ti1 5:1; Th2 3:10), but that we are not to manifest anxiety, we are not to make this the main or supreme object of our desire. See the notes at Mat 6:25.
The meat that perisheth - The food for the supply of your natural needs. It perishes. The strength you derive from it is soon exhausted, and your wasted powers need to be reinvigorated.
That meat which endureth - The supply of your spiritual wants; that which supports, and nourishes, and strengthens the soul; the doctrines of the gospel, that are to a weak and guilty soul what needful food is to the weary and decaying body.
To everlasting life - The strength derived from the doctrines of the gospel is not exhausted. It endures without wasting away. It nourishes the soul to everlasting life. "They that wait upon the Lord shall renew their strength; they shall run and not be weary, and shall walk and not faint," Isa 40:31.
Him hath God the Father sealed - To seal is to confirm or approve as ours. This is done when we set our seal to a compact, or deed, or testament, by which we ratify it as our act. So God the Father, by the miracles which had been performed by Jesus, had shown that he had sent him, that he approved his doctrines, and ratified his works. The miracles were to his doctrine what a seal is to a written instrument. See the notes at Joh 3:33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:27: Labour not: or, Work not, Joh 6:28, Joh 6:29; Gal 5:6; Phi 2:13; Col 1:29; Th1 1:3
the meat: Joh 4:13, Joh 4:14; Ecc 5:11-16, Ecc 6:7; Isa 55:2; Hab 2:13; Mat 6:19, Mat 6:31-33; Luk 10:40-42; Co1 6:13, Co1 7:29-31, Co1 9:24-27; Co2 4:18; Col 2:22, Col 3:2; Heb 4:11, Heb 12:16; Jam 1:11; Pe1 1:24; Pe2 3:11-14
which endureth: Joh 6:40, Joh 6:51, Joh 6:54, Joh 6:58, Joh 6:68, Joh 4:14; Jer 15:16
which the: Joh 10:28, Joh 11:25, Joh 11:26, Joh 14:6, Joh 17:2; Pro 2:2-6; Rom 6:23
for him: Joh 1:33, Joh 1:34, Joh 5:36, Joh 5:37, Joh 8:18, Joh 10:37, Joh 10:38, Joh 11:42, Joh 15:24; Psa 2:7, Psa 40:7; Isa 11:1-3, Isa 42:1, Isa 61:1-3; Mat 3:17, Mat 17:5; Mar 1:11, Mar 9:7; Luk 3:22; Luk 4:18-21, Luk 9:35; Act 2:22, Act 10:38; Pe2 1:17
Geneva 1599
6:27 (d) Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father (e) sealed.
(d) Bestow your labour and pain.
(e) That is, whom God the Father had distinguished from all other men by planting his own power in him, as though he had sealed him with his seal, so that he might be a vivid example and representation of him: and furthermore he installed him to this office, to reconcile us men to God, and bring us to everlasting life, which office belongs only to Christ.
John Gill
6:27 Labour not for the meat which perisheth,.... Meaning either food for the body, which is perishing; its virtue is perishing; man cannot live by it alone, nor does it last long; its substance is perishing; it is received into the stomach, and there digested; it goes into the belly, and is cast out into the draught; and that which it supports, for a while, is perishing; and both the one, and the other, shall be destroyed; even meats for the belly, and the belly for meats: now, though it becomes men to work for their bread, to provide it for themselves and families; yet they should not be anxiously solicitous about it, or labour only for that, and prefer it to spiritual food: or else food for the mind is meant, and that either in a sensual way, as sinful lust and pleasures, the honours of this world, and the riches of it; which are sweet morsels, though bread of deceit, to carnal minds, and which they labour hard for: or, in a religious way, as superstition, will worship, external works of righteousness, in order to please God, and obtain eternal life and salvation; which to labour for in such a way, is to spend money for that which is not bread, and labour for that which profiteth not; and in each of these ways were these Jews labouring for perishing food, from which Christ dissuades them:
but for that which endureth unto everlasting life; either the grace of Christ, which, as meat, is quickening and refreshing, strengthening and supporting, and which causes nourishment and growth, and by virtue of which work is done; and this springs up unto everlasting life, and is inseparably connected with it; and particularly the blessings of grace, such as sanctification, adoption, pardon, and justification: or the Gospel, and the ordinances of it, which are refreshing, and strengthening, and by which the saints are nourished up unto everlasting life; or rather the flesh of Christ eaten, in a spiritual sense, by faith, of which Christ so largely discourses in the following part of the chapter:
which the son of man shall give unto you; meaning either everlasting life, which is in Christ's gift, and is a free grace gift of his; or else the meat which endures unto it: for though it is to be laboured for, not so as to prepare it, or to purchase it, but by asking for it in prayer, and by attending on ordinances, and exercising faith on Christ; yet it is his gift, and he gives it freely; grace, and the blessings of it, are freely given by him, and so are the Gospel and its ordinances; and also his own flesh, which is first given by him, by way of sacrifice, in the room and stead of his people, and for the life of them, Jn 6:51; and then it is given unto them to feed upon spiritually by faith, and which is here designed:
for him hath God the Father sealed; designated and appointed to be the Saviour, and Redeemer of his people, and has sent, authorized, and commissioned him as such; and has made him known, and approved of him, by the descent of the Spirit on him, and by a voice from heaven, declaring him his beloved Son; and has confirmed him to be the Messiah by the miraculous works he gave him to finish; for all which several uses seals are, as to distinguish one thing from another, to render anything authentic, to point it out, or to confirm it.
John Wesley
6:27 Labour not for the meat which perisheth - For bodily food: not for that only not chiefly: not at all, but in subordination to grace, faith, love, the meat which endureth to everlasting life. Labour, work for this; for everlasting life. So our Lord expressly commands, work for life, as well as from life: from a principle of faith and love. Him hath the Father sealed - By this very miracle, as well as by his whole testimony concerning him. See Jn 3:33. Sealing is a mark of the authenticity of a writing.
Robert Jamieson, A. R. Fausset and David Brown
6:27 which the Son of man--taking that title of Himself which denoted His incarnate life.
shall give unto you--in the sense of Jn 6:51.
him hath God the Father sealed--marked out and authenticated for that transcendent office, to impart to the world the bread of an everlasting life, and this in the character of "the Son of man."
6:286:28: Ասեն ցնա. Զի՞նչ առնիցեմք զի զգործսն Աստուծոյ գործեսցուք։
28. Նրան ասացին. «Ի՞նչ անենք, որ Աստծու ուզած գործերը գործենք»:
28 Այն ատեն ըսին անոր. «Ի՞նչ ընենք որպէս զի Աստուծոյ գործերը կատարենք»։
Ասեն ցնա. Զի՞նչ առնիցեմք զի զգործսն Աստուծոյ գործեսցուք:

6:28: Ասեն ցնա. Զի՞նչ առնիցեմք զի զգործսն Աստուծոյ գործեսցուք։
28. Նրան ասացին. «Ի՞նչ անենք, որ Աստծու ուզած գործերը գործենք»:
28 Այն ատեն ըսին անոր. «Ի՞նչ ընենք որպէս զի Աստուծոյ գործերը կատարենք»։
zohrab-1805▾ eastern-1994▾ western am▾
6:2828: Итак сказали Ему: что нам делать, чтобы творить дела Божии?
6:28  εἶπον οὗν πρὸς αὐτόν, τί ποιῶμεν ἵνα ἐργαζώμεθα τὰ ἔργα τοῦ θεοῦ;
6:28. εἶπον (They-had-said) οὖν (accordingly) πρὸς (toward) αὐτόν (to-it,"Τί (To-what-one) ποιῶμεν (we-might-do-unto) ἵνα (so) ἐργαζώμεθα ( we-might-work-to ) τὰ (to-the-ones) ἔργα (to-works) τοῦ (of-the-one) θεοῦ; (of-a-Deity?"
6:28. dixerunt ergo ad eum quid faciemus ut operemur opera DeiThey said therefore unto him: What shall we do, that we may work the works of God?
28. They said therefore unto him, What must we do, that we may work the works of God?
6:28. Therefore, they said to him, “What should we do, so that we may labor in the works of God?”
6:28. Then said they unto him, What shall we do, that we might work the works of God?
Then said they unto him, What shall we do, that we might work the works of God:

28: Итак сказали Ему: что нам делать, чтобы творить дела Божии?
6:28  εἶπον οὗν πρὸς αὐτόν, τί ποιῶμεν ἵνα ἐργαζώμεθα τὰ ἔργα τοῦ θεοῦ;
6:28. dixerunt ergo ad eum quid faciemus ut operemur opera Dei
They said therefore unto him: What shall we do, that we may work the works of God?
6:28. Therefore, they said to him, “What should we do, so that we may labor in the works of God?”
6:28. Then said they unto him, What shall we do, that we might work the works of God?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Слушатели Христа и сами стремятся к вечной жизни как к высшему благу, но они не знают, что им нужно сделать для того, чтобы особенно угодить Богу (дела Божии)и получить вечную жизнь. В ответ на это Христос говорит им, что для этого необходимо только одно дело - вера во Христа как посланного от Бога раздаятеля небесных благ. Они должны всецело предать сердца свои Христу, отказавшись от церковных пожеланий, от своих эгоистических стремлений и подчинившись откровенной во Христе воле Божией.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 Then said they unto him, What shall we do, that we might work the works of God? 29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. 30 They said therefore unto him, What sign showest thou then, that we may see, and believe thee? what dost thou work? 31 Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. 32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. 33 For the bread of God is he which cometh down from heaven, and giveth life unto the world. 34 Then said they unto him, Lord, evermore give us this bread. 35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. 36 But I said unto you, That ye also have seen me, and believe not. 37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. 38 For I came down from heaven, not to do mine own will, but the will of him that sent me. 39 And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. 41 The Jews then murmured at him, because he said, I am the bread which came down from heaven. 42 And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? 43 Jesus therefore answered and said unto them, Murmur not among yourselves. 44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. 45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father. 47 Verily, verily, I say unto you, He that believeth on me hath everlasting life. 48 I am that bread of life. 49 Your fathers did eat manna in the wilderness, and are dead. 50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die. 51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. 52 The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? 53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. 54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. 55 For my flesh is meat indeed, and my blood is drink indeed. 56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. 57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. 58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. 59 These things said he in the synagogue, as he taught in Capernaum.

Whether this conference was with the Capernaites, in whose synagogue Christ now was, or with those who came from the other side of the sea, is not certain nor material; however, it is an instance of Christ's condescension that he gave them leave to ask him questions, and did not resent the interruption as an affront, no, not from his common hearers, though not his immediate followers. Those that would be apt to teach must be swift to hear, and study to answer. It is the wisdom of teachers, when they are asked even impertinent unprofitable questions, thence to take occasion to answer in that which is profitable, that the question may be rejected, but not the request. Now,

I. Christ having told them that they must work for the meat he spoke of, must labour for it, they enquire what work they must do, and he answers them, v. 28, 29. 1. Their enquiry was pertinent enough (v. 28): What shall we do, that we may work the works of God? Some understand it as a pert question: "What works of God can we do more and better than those we do in obedience to the law of Moses?" But I rather take it as a humble serious question, showing them to be, at least for the present, in a good mind, and willing to know and do their duty; and I imagine that those who asked this question, How and What (v. 30), and made the request (v. 34), were not the same persons with those that murmured (v. 41, 42), and strove (v. 52), for those are expressly called the Jews, who came out of Judea (for those were strictly called Jews) to cavil, whereas these were of Galilee, and came to be taught. This question here intimates that they were convinced that those who would obtain this everlasting meat, (1.) Must aim to do something great. Those who look high in their expectations, and hope to enjoy the glory of God, must aim high in those endeavours, and study to do the works of God, works which he requires and will accept, works of God, distinguished from the works of worldly men in their worldly pursuits. It is not enough to speak the words of God, but we must do the works of God. (2.) Must be willing to do any thing: What shall we do? Lord, I am ready to do whatever thou shalt appoint, though ever so displeasing to flesh and blood, Acts ix. 6. 2. Christ's answer was plain enough (v. 29): This is the work of God that ye believe. Note, (1.) The work of faith is the work of God. They enquire after the works of God (in the plural number), being careful about many things; but Christ directs them to one work, which includes all, the one thing needful: that you believe, which supersedes all the works of the ceremonial law; the work which is necessary to the acceptance of all the other works, and which produces them, for without faith you cannot please God. It is God's work, for it is of his working in us, it subjects the soul to his working on us, and quickens the soul in working for him, (2.) That faith is the work of God which closes with Christ, and relies upon him. It is to believe on him as one whom God hath sent, as God's commissioner in the great affair of peace between God and man, and as such to rest upon him, and resign ourselves to him. See ch. xiv. 1.

II. Christ having told them that the Son of man would give them this meat, they enquire concerning him, and he answers their enquiry.

1. Their enquiry is after a sign (v. 30): What sign showest thou? Thus far they were right, that, since he required them to give him credit, he should produce his credentials, and make it out by miracle that he was sent of God. Moses having confirmed his mission by signs, it was requisite that Christ, who came to set aside the ceremonial law, should in like manner confirm his: "What dost thou work? What doest thou drive at? What lasting characters of a divine power does thou design to leave upon thy doctrine?" But herein they missed it,

(1.) That they overlooked the many miracles which they had seen wrought by him, and which amounted to an abundant proof of his divine mission. Is this a time of day to ask, "What sign showest thou?" especially at Capernaum, the staple of miracles, where he had done so many mighty works, signs so significant of his office and undertaking? Were not these very persons but the other day miraculously fed by him? None so blind as they that will not see; for they may be so blind as to question whether it be day or no, when the sun shines in their faces.

(2.) That they preferred the miraculous feeding of Israel in the wilderness before all the miracles Christ wrought (v. 31): Our fathers did eat manna in the desert; and, to strengthen the objection, they quote a scripture for it: He gave them bread from heaven (taken from Ps. lxxviii. 24), he gave them of the corn of heaven. What a good use might be made of this story to which they here refer! It was a memorable instance of God's power and goodness, often mentioned to the glory of God (Neh. xix. 20, 21), yet see how these people perverted it, and made an ill use of it. [1.] Christ reproved them for their fondness of the miraculous bread, and bade them not set their hearts upon meat which perisheth; "Why," say they, "meat for the belly was the great good thing that God gave to our fathers in the desert; and why should not we then labour for that meat? If God made much of them, why should not we be for those that will make much of us?" [2.] Christ had fed five thousand men with five loaves, and had given them that as one sign to prove him sent of God; but, under colour of magnifying the miracles of Moses, they tacitly undervalue this miracle of Christ, and evade the evidence of it. "Christ fed his thousands; but Moses his hundreds of thousands; Christ fed them but once, and then reproved those who followed him in hope to be still fed, and put them off with a discourse of spiritual food; but Moses fed his followers forty years, and miracles were not their rarities, but their daily bread: Christ fed them with bread out of the earth, barley-bread, and fishes out of the sea; but Moses fed Israel with bread from heaven, angel's food." Thus big did these Jews talk of the manna which their fathers did eat; but their fathers had slighted it as much as they did now the barley-loaves, and called light bread, Num. xxi. 5. Thus apt are we to slight and overlook the appearances of God's power and grace in our own times, while we pretend to admire the wonders of which our fathers told us. Suppose this miracle of Christ was outdone by that of Moses, yet there were other instances in which Christ's miracles outshone his; and, besides, all true miracles prove a divine doctrine, though not equally illustrious in the circumstances, which were ever diversified according as the occasion did require. As much as the manna excelled the barley-loaves, so much, and much more, did the doctrine of Christ excel the law of Moses, and his heavenly institutions the carnal ordinances of that dispensation.

2. Here is Christ's reply to this enquiry, wherein,

(1.) He rectifies their mistake concerning the typical manna. It was true that their fathers did eat manna in the desert. But, [1.] It was not Moses that gave it to them, nor were they obliged to him for it; he was but the instrument, and therefore they must look beyond him to God. We do not find that Moses did so much as pray to God for the manna; and he spoke unadvisedly when he said, Must we fetch water out of the rock? Moses gave them not either that bread or that water. [2.] It was not given them, as they imagined, from heaven, from the highest heavens, but only from the clouds, and therefore not so much superior to that which had its rise from the earth as they thought. Because the scripture saith, He gave them bread from heaven, it does not follow that it was heavenly bread, or was intended to be the nourishment of souls. Misunderstanding scripture language occasions many mistakes in the things of God.

(2.) He informs them concerning the true manna, of which that was a type: But my Father giveth you the true bread from heaven; that which is truly and properly the bread from heaven, of which the manna was but a shadow and figure, is now given, not to your fathers, who are dead and gone, but to you of this present age, for whom the better things were reserved: he is now giving you that bread from heaven, which is truly so called. As much as the throne of God's glory is above the clouds of the air, so much does the spiritual bread of the everlasting gospel excel the manna. In calling God his Father, he proclaims himself greater than Moses; for Moses was faithful but as a servant, Christ as a Son, Heb. iii. 5, 6.

III. Christ, having replied to their enquiries, takes further occasion from their objection concerning the manna to discourse of himself under the similitude of bread, and of believing under the similitude of eating and drinking; to which, together with his putting both together in the eating of his flesh and drinking of his blood, and with the remarks made upon it by the hearers, the rest of this conference may be reduced.

1. Christ having spoken of himself as the great gift of God, and the true bread (v. 32), largely explains and confirms this, that we may rightly know him.

(1.) He here shows that he is the true bread; this he repeats again and again, v. 33, 35, 48-51. Observe, [1.] That Christ is bread is that to the soul which bread is to the body, nourishes and supports the spiritual life (is the staff of it) as bread does the bodily life; it is the staff of life. The doctrines of the gospel concerning Christ--that he is the mediator between God and man, that he is our peace, our righteousness, our Redeemer; by these things do men live. Our bodies could better live without food than our souls without Christ. Bread-corn is bruised (Isa. xxviii. 28), so was Christ; he was born at Bethlehem, the house of bread, and typified by the show-bread. [2.] That he is the bread of God (v. 33), divine bread; it is he that is of God (v. 46), bread which my Father gives (v. 32), which he has made to be the food of our souls; the bread of God's family, his children's bread. The Levitical sacrifices are called the bread of God (Lev. xxi. 21, 22), and Christ is the great sacrifice; Christ, in his word and ordinances, the feast upon the sacrifice. [3.] That he is the bread of life (v. 35, and again, v. 48), that bread of life, alluding to the tree of life in the midst of the garden of Eden, which was to Adam the seal of that part of the covenant, Do this and live, of which he might eat and live. Christ is the bread of life, for he is the fruit of the tree of life. First, He is the living bread (so he explains himself, v. 51): I am the living bread. Bread is itself a dead thing, and nourishes not but by the help of the faculties of a living body; but Christ is himself living bread, and nourishes by his own power. Manna was a dead thing; if kept but one night, it putrefied and bred worms; but Christ is ever living, everlasting bread, that never moulds, nor waxes old. The doctrine of Christ crucified is now as strengthening and comforting to a believer as ever it was, and his mediation still of as much value and efficacy as ever. Secondly, He gives life unto the world (v. 33), spiritual and eternal life; the life of the soul in union and communion with God here, and in the vision and fruition of him hereafter; a life that includes in it all happiness. The manna did only reserve and support life, did not preserve and perpetuate life, much less restore it; but Christ gives life to those that were dead in sin. The manna was ordained only for the life of the Israelites, but Christ is given for the life of the world; none are excluded from the benefit of this bread, but such as exclude themselves. Christ came to put life into the minds of men, principles productive of acceptable performances. [4.] That he is the bread which came down from heaven; this is often repeated here, v. 33, 50, 51, 58. This denotes, First, The divinity of Christ's person. As God, he had a being in heaven, whence he came to take our nature upon him: I came down from heaven, whence we may infer his antiquity, he was in the beginning with God; his ability, for heaven is the firmament of power; and his authority, he came with a divine commission. Secondly, The divine original of all that good which flows to us through him. He comes, not only katabas--that came down (v. 51), but katabainoi--that comes down; he is descending, denoting a constant communication of light, life, and love, from God to believers through Christ, as the manna descended daily; see Eph. i. 3. Omnia desuper--All things from above. [5.] That he is that bread of which the manna was a type and figure (v. 58), that bread, the true bread, v. 32. As the rock that they drank of was Christ, so was the manna they ate of spiritual bread, 1 Cor. x. 3, 4. Manna was given to Israel; so Christ to the spiritual Israel. There was manna enough for them all; so in Christ a fulness of grace for all believers; he that gathers much of this manna will have none to spare when he comes to use it; and he that gathers little, when his grace comes to be perfected in glory, shall find that he has no lack. Manna was to be gathered in the morning; and those that would find Christ must seek him early. Manna was sweet, and, as the author of the Wisdom of Solomon tells us (Wisd. xvi. 20), was agreeable to every palate; and to those that believe Christ is precious. Israel lived upon manna till they came to Canaan; and Christ is our life. There was a memorial of the manna preserved in the ark; so of Christ in the Lord's supper, as the food of souls.

(2.) He here shows what his undertaking was, and what his errand into the world. Laying aside the metaphor, he speaks plainly, and speaks no proverb, giving us an account of his business among men, v. 38-40.

[1.] He assures us, in general, that he came from heaven upon his Father's business (v. 38), not do his own will, but the will of him that sent him. He came from heaven, which bespeaks him an intelligent active being, who voluntarily descended to this lower world, a long journey, and a great step downward, considering the glories of the world he came from and the calamities of the world he came to; we may well ask with wonder, "What moved him to such an expedition?" Here he tells that he came to do, not his own will, but the will of his Father; not that he had any will that stood in competition with the will of his Father, but those to whom he spoke suspected he might. "No," saith he, "my own will is not the spring I act from, nor the rule I go by, but I am come to do the will of him that sent me." That is, First, Christ did not come into the world as a private person, that acts for himself only, but under a public character, to act for others as an ambassador, or plenipotentiary, authorized by a public commission; he came into the world as God's great agent and the world's great physician. It was not any private business that brought him hither, but he came to settle affairs between parties no less considerable than the great Creator and the whole creation. Secondly, Christ, when he was in the world, did not carry on any private design, nor had any separate interest at all, distinct from theirs for whom he acted. The scope of his whole life was to glorify God and do good to men. He therefore never consulted his own ease, safety, or quiet; but, when he was to lay down his life, though he had a human nature which startled at it, he set aside the consideration of that, and resolved his will as man into the will of God: Not as I will, but as thou wilt.

[2.] He acquaints us, in particular, with that will of the Father which he came to do; he here declares the decree, the instructions he was to pursue.

First, The private instructions given to Christ, that he should be sure to save all the chosen remnant; and this is the covenant of redemption between the Father and the Son (v. 38): "This is the Father's will, who hath sent me; this is the charge I am entrusted with, that of all whom he hath given me I should lose none." Note, 1. There is a certain number of the children of men given by the Father to Jesus Christ, to be his care, and so to be to him for a name and a praise; given him for an inheritance, for a possession. Let him do all that for them which their case requires; teach them, and heal them, pay their debt, and plead their cause, prepare them for, and preserve them to, eternal life, and then let him make his best of them. The Father might dispose of them as he pleased: as creatures, their lives and beings were derived from him; as sinners, their lives and beings were forfeited to him. He might have sold them for the satisfaction of his justice, and delivered them to the tormentors; but he pitched upon them to be the monuments of his mercy, and delivered them to the Saviour. Those whom God chose to be the objects of his special love he lodged as a trust in the hands of Christ. 2. Jesus Christ has undertaken that he will lose none of those that were thus given him of the Father. The many sons whom he was to bring to glory shall all be forth-coming, and none of them missing, Matt. xviii. 14. None of them shall be lost, for want of a sufficient grace to sanctify them. If I bring him not unto thee, and set him before thee, then let me bear the blame for ever, Gen. xliii. 9. 3. Christ's undertaking for those that are given him extends to the resurrection of their bodies. I will raise it up again at the last day, which supposes all that goes before, but this is to crown and complete the undertaking. The body is a part of the man, and therefore a part of Christ's purchase and charge; it pertains to the promises, and therefore it shall not be lost. The undertaking is not only that he shall lose none, no person, but that he shall lose nothing, no part of the person, and therefore not the body. Christ's undertaking will never be accomplished till the resurrection, when the souls and bodies of the saints shall be re-united and gathered to Christ, that he may present them to the Father: Behold I, and the children that thou has given me, Heb. ii. 13; 2 Tim. i. 12. 4. The spring and original of all this is the sovereign will of God, the counsels of his will, according to which he works all this. This was the commandment he gave to his Son, when he sent him into the world, and to which the Son always had an eye.

Secondly, The public instructions which were to be given to the children of men, in what way, and upon what terms, they might obtain salvation by Christ; and this is the covenant of grace between God and man. Who the particular persons were that were given to Christ is a secret: The Lord knows them that are his, we do not, nor is it fit we should; but, though their names are concealed, their characters are published. An offer is made of life and happiness upon gospel terms, that by it those that were given to Christ might be brought to him, and others left inexcusable (v. 40): "This is the will, the revealed will, of him that sent me, the method agreed upon, upon which to proceed with the children of men, that every one, Jew or Gentile, that sees the Son, and believes on him, may have everlasting life, and I will raise him up." This is gospel indeed, good news. Is it now reviving to hear this? 1. That eternal life may be had, if it be not our own fault; that whereas, upon the sin of the first Adam, the way of the tree of life was blocked up, by the grace of the second Adam it is laid upon again. The crown of glory is set before us as the prize of our high calling, which we may run for and obtain. 2. Every one may have it. This gospel is to be preached, this offer made, to all, and none can say, "It belongs not to me," Rev. xxii. 17. 3. This everlasting life is sure to all those who believe in Christ, and to them only. He that sees the Son, and believes on him, shall be saved. Some understand this seeing as a limitation of this condition of salvation to those only that have the revelation of Christ and his grace made to them. Every one that has the opportunity of being acquainted with Christ, and improves this so well as to believe in him, shall have everlasting life, so that none shall be condemned for unbelief (however they maybe for other sins) but those who have had the gospel preached to them, who, like these Jews here (v. 36), have seen, and yet have not believed; have known Christ, and yet not trusted in him. But I rather understand seeing here to mean the same thing with believing, for it is theoron, which signifies not so much the sight of the eye (as v. 36, heorakate me--ye have seen me) as the contemplation of the mind. Every one that sees the Son, that is, believes on him, sees him with an eye of faith, by which we come to be duly acquainted and affected with the doctrine of the gospel concerning him. It is to look upon him, as the stung Israelites upon the brazen serpent. It is not a blind faith that Christ requires, that we should be willing to have our eyes put out, and then follow him, but that we should see him, and see what ground we go upon in our faith. It is then right when it is not taken up upon hearsay (believing as the church believes), but is the result of a due consideration of, and insight into, the motives of credibility: Now mine eye sees thee. We have heard him ourselves. 4. Those who believe in Jesus Christ, in order to their having everlasting life, shall be raised up by his power at the last day. He had it in charge as his Father's will (v. 39), and here he solemnly makes it his own undertaking: I will raise him up, which signifies not only the return of the body to life, but the putting of the whole man into a full possession of the eternal life promised.

2. Now Christ discoursing thus concerning himself, as the bread of life that came down from heaven, let us see what remarks his hearers made upon it.

(1.) When they heard of such a thing as the bread of God, which gives life, they heartily prayed for it (v. 34): Lord, evermore give us this bread. I cannot think that this is spoken scoffingly, and in a way of derision, as most interpreters understand it: "Give us such bread as this, if thou canst; let us be fed with it, not for one meal, as with the five loaves, but evermore;" as if this were no better a prayer than that of the impenitent thief: If thou be the Christ, save thyself and us. But I take this request to be made, though ignorantly, yet honestly, and to be well meant; for they call him Lord, and desire a share in what he gives, whatever he means by it. General and confused notions of divine things produce in carnal hearts some kind of desires towards them, and wishes of them; like Balaam's wish, to die the death of the righteous. Those who have an indistinct knowledge of the things of God, who see men as trees walking, make, as I may call them, inarticulate prayers for spiritual blessings. They think the favour of God a good thing, and heaven a fine place, and cannot but wish them their own, while they have no value nor desire at all for that holiness which is necessary both to the one and to the other. Let this be the desire of our souls; have we tasted that the Lord is gracious, been feasted with the word of God, and Christ in the word? Let us say, "Lord, evermore give us this bread; let the bread of life be our daily bread, the heavenly manna our continual feast, and let us never know the want of it."

(2.) But, when they understood that by this bread of life Jesus meant himself, then they despised it. Whether they were the same persons that had prayed for it (v. 34), or some others of the company, does not appear; it seems to be some others, for they are called Jews. Now it is said (v. 41), They murmured at him. This comes in immediately after that solemn declaration which Christ had made of God's will and his own undertaking concerning man's salvation (v. 39, 40), which certainly were some of the most weighty and gracious words that ever proceeded out of the mouth of our Lord Jesus, the most faithful, and best worthy of all acceptation. One would think that, like Israel in Egypt, when they heard that God had thus visited them, they should have bowed their heads and worshipped; but on the contrary, instead of closing with the offer made them, they murmured, quarrelled with what Christ said, and, though they did not openly oppose and contradict it, yet they privately whispered among themselves in contempt of it, and instilled into one another's minds prejudices against it. Many that will not professedly contradict the doctrine of Christ (their cavils are so weak and groundless that they are either ashamed to own them or afraid to have them silenced), yet say in their hearts that they do not like it. Now, [1.] That which offended them was Christ's asserting his origin to be from heaven, v. 41, 42. How is it that he saith, I came down from heaven? They had heard of angels coming down from heaven, but never of a man, overlooking the proofs he had given them of his being more than a man. [2.] That which they thought justified them herein was that they knew his extraction on earth: Is not this Jesus the son of Joseph, whose father and mother we know? They took it amiss that he should say that he came down from heaven, when he was one of them. They speak slightly of his blessed name, Jesus: Is not this Jesus. They take it for granted that Joseph was really his father, though he was only reputed to be so. Note, Mistakes concerning the person of Christ, as if he were a mere man, conceived and born by ordinary generation, occasion the offence that is taken at his doctrine and offices. Those who set him on a level with the other sons of men, whose father and mother we know, no wonder if they derogate from the honour of his satisfaction and the mysteries of his undertaking, and, like the Jews here, murmur at his promise to raise us up at the last day.

3. Christ, having spoken of faith as the great work of God (v. 29), discourses largely concerning this work, instructing and encouraging us in it.

(1.) He shows what it is to believe in Christ. [1.] To believe in Christ is to come to Christ. He that comes to me is the same with him that believes in me (v. 35), and again (v. 37): He that comes unto me; so v. 44, 45. Repentance towards God is coming to him (Jer. iii. 22) as our chief good and highest end; and so faith towards our Lord Jesus Christ is coming to him as our prince and Saviour, and our way to the Father. It denotes the out-goings of our affection towards him, for these are the motions of the soul, and actions agreeable; it is to come off from all those things that stand in opposition to him or competition with him, and to come up to those terms upon which life and salvation are offered to us through him. When he was here on earth it was more that barely coming where he was; so it is now more than coming to his word and ordinances. [2.] It is to feed upon Christ (v. 51): If any man eat of this bread. The former denotes applying ourselves to Christ; this denotes applying Christ to ourselves, with appetite and delight, that we may receive life, and strength, and comfort from him. To feed on him as the Israelites on the manna, having quitted the fleshpots of Egypt, and not depending on the labour of their hands (to eat of that), but living purely on the bread given them from heaven.

(2.) He shows what is to be got by believing in Christ. What will he give us if we come to him? What shall we be the better of we feed upon him? Want and death are the chief things we dread; may we but be assured of the comforts of our being, and the continuance of it in the midst of these comforts, we have enough; now these two are here secured to true believers.

[1.] They shall never want, never hunger, never thirst, v. 35. Desires they have, earnest desires, but these so suitably, so seasonably, so abundantly satisfied, that they cannot be called hunger and thirst, which are uneasy and painful. Those that did eat manna, and drink of the rock, hungered and thirsted afterwards. Manna surfeited them; water out of the rock failed them. But there is such an over-flowing fulness in Christ as can never be exhausted, and there are such ever-flowing communications from him as can never be interrupted.

[2.] They shall never die, not die eternally; for, First, He that believes on Christ has everlasting life (v. 47); he has the assurance of it, the grant of it, the earnest of it; he has it in the promise and first-fruits. Union with Christ and communion with God in Christ are everlasting life begun. Secondly, Whereas they that did eat manna died, Christ is such bread as a man may eat of and never die, v. 49, 50. Observe here, 1. The insufficiency of the typical manna: Your fathers did eat manna in the wilderness, and are dead. There may be much good use made of the death of our fathers; their graves speak to us, and their monuments are our memorials, particularly of this, that the greatest plenty of the most dainty food will neither prolong the thread of life nor avert the stroke of death. Those that did eat manna, angel's food, died like other men. There could be nothing amiss in their diet, to shorten their days, nor could their deaths be hastened by the toils and fatigues of life (for they neither sowed nor reaped), and yet they died. (1.) Many of them died by the immediate strokes of God's vengeance for their unbelief and murmurings; for, though they did eat that spiritual meat, yet with many of them God was not well-pleased, but they were overthrown in the wilderness, 1 Cor. x. 3-5. Their eating manna was no security to them from the wrath of God, as believing in Christ is to us. (2.) The rest of them died in a course of nature, and their carcases fell, under a divine sentence, in that wilderness where they did eat manna. In that very age when miracles were daily bread was the life of man reduced to the stint it now stands at, as appears, Ps. xc. 10. Let them not then boast so much of manna. 2. The all-sufficiency of the true manna, of which the other was a type: This is the bread that cometh down from heaven, that truly divine and heavenly food, that a man may eat thereof and not die; that is, not fall under the wrath of God, which is killing to the soul; not die the second death; no, nor the first death finally and irrecoverably. Not die, that is, not perish, not come short of the heavenly Canaan, as the Israelites did of the earthly, for want of faith, though they had manna. This is further explained by that promise in the next words: If any man eat of this bread, he shall live for ever, v. 51. This is the meaning of this never dying: though he go down to death, he shall pass through it to that world where there shall be no more death. To live for ever is not to be for ever (the damned in hell shall be for ever, the soul of man was made for an endless state), but to be happy for ever. And because the body must needs die, and be as water spilt upon the ground, Christ here undertakes for the gathering of that up too (as before, v. 44, I will raise him up at the last day); and even that shall live for ever.

(3.) He shows what encouragements we have to believe in Christ. Christ here speaks of some who had seen him and yet believed not, v. 36. They saw his person and miracles, and heard him preach, and yet were not wrought upon to believe in him. Faith is not always the effect of sight; the soldiers were eye-witnesses of his resurrection, and yet, instead of believing in him, they belied him; so that it is a difficult thing to bring people to believe in Christ: and, by the operation of the Spirit of grace, those that have not seen have yet believed. Two things we are here assured of, to encourage our faith:--

[1.] That the Son will bid all those welcome that come to him (v. 37): Him that cometh to me I will in no wise cast out. How welcome should this word be to our souls which bids us welcome to Christ! Him that cometh; it is in the singular number, denoting favour, not only to the body of believers in general, but to every particular soul that applies itself to Christ. Here, First, The duty required is a pure gospel duty: to come to Christ, that we may come to God by him. His beauty and love, those great attractives, must draw us to him; sense of need and fear of danger must drive us to him; any thing to bring us to Christ. Secondly, The promise is a pure gospel promise: I will in no wise cast out--ou me ekbago exo. There are two negatives: I will not, no, I will not. 1. Much favour is expressed here. We have reason to fear that he should cast us out. Considering our meanness, our vileness, our unworthiness to come, our weakness in coming, we may justly expect that he should frown upon us, and shut his doors against us; but he obviates these fears with this assurance, he will not do it; will not disdain us though we are mean, will not reject us though we are sinful. Do poor scholars come to him to be taught? Though they be dull and slow, he will not cast them out. Do poor patients come to him to be cured, poor clients come to him to be advised? Though their case be bad, and though they come empty-handed, he will in no wise cast them out. But, 2. More favour is implied than is expressed; when it is said that he will no cast them out the meaning is, He will receive them, and entertain them, and give them all that which they come to him for. As he will not refuse them at their first coming, so he will not afterwards, upon every displeasure, cast them out. His gifts and callings are without repentance.

[2.] That the Father will, without fail, bring all those to him in due time that were given him. In the federal transactions between the Father and the Son, relating to man's redemption, as the Son undertook for the justification, sanctification, and salvation, of all that should come to him ("Let me have them put into my hands, and then leave the management of them to me"), so the Father, the fountain and original of being, life, and grace, undertook to put into his hand all that were given him, and bring them to him. Now,

First, He here assures us that this shall be done: All that the Father giveth me shall come to me, v. 37. Christ had complained (v. 36) of those who, though they had seen him, yet would not believe on him; and then he adds this,

a. For their conviction and awakening, plainly intimating that their not coming to him, and believing on him, if they persisted in it, would be a certain sign that they did not belong to the election of grace; for how can we think that God gave us to Christ if we give ourselves to the world and the flesh? 2 Pet. i. 10.

b. For his own comfort and encouragement: Though Israel be not gathered, yet shall I be glorious. The election has obtained, and shall though multitudes be blinded, Rom. xi. 7. Though he lose many of his creatures, yet none of his charge: All that the Father gives him shall come to him notwithstanding. Here we have, (a.) The election described: All that the father giveth me, pan ho didosi--every thing which the Father giveth to me; the persons of the elect, and all that belongs to them; all their services, all their interests. As all that he has is theirs, so all that they have is his, and he speaks of them as his all: they were given him in full recompense of his undertaking. Not only all persons, but all things, are gathered together in Christ (Eph. i. 10) and reconciled, Col. i. 20. The giving of the chosen remnant to Christ is spoken of (v. 39) as a thing done; he hath given them. Here it is spoken of as a thing in the doing; he giveth them; because, when the first begotten was brought into the world, it should seem, there was a renewal of the grant; see Heb. x. 5, &c. God was now about to give him the heathen for his inheritance (Ps. ii. 8), to put him in possession of the desolate heritages (Isa. xlix. 8), to divide him a portion with the great, Isa. liii. 12. And though the Jews, who saw him, believed not on him, yet these (saith he) shall come to me; the other sheep, which are not of this fold, shall be brought, ch. x. 15, 16. See Acts xiii. 45-48. (b.) The effect of it secured: They shall come to me. This is not in the nature of a promise, but a prediction, that as many as were in the counsel of God ordained to life shall be brought to life by being brought to Christ. They are scattered, are mingled among the nations, yet none of them shall be forgotten; not a grain of God's corn shall be lost, as is promised, Amos ix. 9. They are by nature alienated from Christ, and averse to him, and yet they shall come. As God's omniscience is engaged for the finding of them all out, so is his omnipotence for the bringing of them all in. Not, They shall be driven, to me, but, They shall come freely, shall be made willing.

Secondly, He here acquaints us how it shall be done. How shall those who are given to Christ be brought to him? Two things are to be done in order to it:--

a. Their understandings shall be enlightened; this is promised, v. 45, 46. It is written in the prophets, who spoke of these things before, And they shall be all taught of God; this we find, Isa. liv. 13, and Jer. xxxi. 34. They shall all know me. Note,

(a.) In order to our believing in Jesus Christ, it is necessary that we be taught of God; that is, [a.] That there be a divine revelation made to us, discovering to us both what we are to believe concerning Christ and why we are to believe it. There are some things which even nature teaches, but to bring us to Christ there is need of a higher light. [b.] That there be a divine work wrought in us, enabling us to understand and receive these revealed truths and the evidence of them. God, in giving us reason, teaches us more than the beasts of the earth; but in giving us faith he teaches more than the natural man. Thus all the church's children, all that are genuine, are taught of God; he hath undertaken their education.

(b.) It follows then, by way of inference from this, that every man that has heard and learned of the Father comes to Christ, v. 45. [a.] It is here implied that none will come to Christ but those that have heard and learned of the Father. We shall never be brought to Christ but under a divine conduct; except God by his grace enlighten our minds, inform our judgments, and rectify our mistakes, and not only tell us that we may hear, but teach us, that we may learn the truth as it is in Jesus, we shall never be brought to believe in Christ. [b.] That this divine teaching does so necessarily produce the faith of God's elect that we may conclude that those who do not come to Christ have never heard nor learned of the Father; for, if they had, doubtless they would have come to Christ. In vain do men pretend to be taught of God if they believe not in Christ, for he teaches no other lesson, Gal. i. 8, 9. See how God deals with men as reasonable creatures, draws them with the cords of a man, opens the understanding first, and then by that, in a regular way, influences the inferior faculties; thus he comes in by the door, but Satan, as a robber, climbs up another way. But lest any should dream of a visible appearance of God the Father to the children of men (to teach them these things), and entertain any gross conceptions about hearing and learning of the Father, he adds (v. 46): Not that any man hath seen the Father; it is implied, nor can see him, with bodily eyes, or may expect to learn of him as Moses did, to whom he spoke face to face; but God, in enlightening men's eyes and teaching them, works in a spiritual way. The Father of spirits hath access to, and influence upon, men's spirits, undiscerned. The Father of spirits hath access to, and influence upon, men's spirits, undiscerned. Those that have not seen his face have felt his power. And yet there is one intimately acquainted with the Father, he who is of God, Christ himself, he hath seen the Father, ch. i. 18. Note, First, Jesus Christ is of God in a peculiar manner, God of God, light of light; not only sent of God, but begotten of God before all worlds. Secondly, It is the prerogative of Christ to have seen the Father, perfectly to know him and his counsels. Thirdly, Even that illumination which is preparative to faith is conveyed to us through Christ. Those that learn of the Father, forasmuch as they cannot see him themselves, must learn of Christ, who alone hath seen him. As all divine discoveries are made through Christ, so through him all divine powers are exerted.

b. Their wills shall be bowed. If the soul of man had now its original rectitude there needed no more to influence the will than the illumination of the understanding; but in the depraved soul of fallen man there is a rebellion of the will against the right dictates of the understanding; a carnal mind, which is enmity itself to the divine light and law. It is therefore requisite that there be a work of grace wrought upon the will, which is here called drawing, (v. 44): No man can come to me except the Father, who hath sent me, draw him. The Jews murmured at the doctrine of Christ; not only would not receive it themselves, but were angry that others did. Christ overheard their secret whisperings, and said (v. 43), "Murmur not among yourselves; lay not the fault of your dislike of my doctrine one upon another, as if it were because you find it generally distasted; no, it is owing to yourselves, and your own corrupt dispositions, which are such as amount to a moral impotency; your antipathies to the truths of God, and prejudices against them, are so strong that nothing less than a divine power can conquer them." And this is the case of all mankind: "No man can come to me, can persuade himself to come up to the terms of the gospel, except the Father, who hath sent me, draw him," v. 44. Observe, (a.) The nature of the work: It is drawing, which denotes not a force put upon the will, whereby of unwilling we are made willing, and a new bias is given to the soul, by which it inclines to God. This seems to be more than a moral suasion, for by that it is in the power to draw; yet it is not to be called a physical impulse, for it lies out of the road of nature; but he that formed the spirit of man within him by his creating power, and fashions the hearts of men by his providential influence, knows how to new-mould the soul, and to alter its bent and temper, and make it conformable to himself and his own will, without doing any wrong to its natural liberty. It is such a drawing as works not only a compliance, but a cheerful compliance, a complacency: Draw us, and we will run after thee. (b.) The necessity of it: No man, in this weak and helpless state, can come to Christ without it. As we cannot do any natural action without the concurrence of common providence, so we cannot do any action morally good without the influence of special grace, in which the new man lives, and moves, and has its being, as much as the mere man has in the divine providence. (c.) The author of it: The Father who hath sent me. The Father, having sent Christ, will succeed him, for he would not send him on a fruitless errand. Christ having undertaken to bring souls to glory, God promised him, in order thereunto, to bring them to him, and so to give him possession of those to whom he had given him a right. God, having by promise given the kingdom of Israel to David, did at length draw the hearts of the people to him; so, having sent Christ to save souls, he sends souls to him to be saved by him. (d.) The crown and perfection of this work: And I will raise him up at the last day. This is four times mentioned in this discourse, and doubtless it includes all the intermediate and preparatory workings of divine grace. When he raises them up at the last day, he will put the last hand to his undertaking, will bring forth the topstone. If he undertakes this, surely he can do any thing, and will do every thing that is necessary in order to do it. Let our expectations be carried out towards a happiness reserved for the last day, when all the years of time shall be fully complete and ended.

4. Christ, having thus spoken of himself as the bread of life, and of faith as the work of God, comes more particularly to show what of himself is this bread, namely, his flesh, and that to believe is to eat of that, v. 51-58, where he still prosecutes the metaphor of food. Observe, here, the preparation of this food: The bread that I will give is my flesh (v. 51), the flesh of the Son of man and his blood, v. 53. His flesh is meat indeed, and his blood is drink indeed, v. 55. Observe, also, the participation of this food: We must eat the flesh of the Son of man and drink his blood (v. 53); and again (v. 54), Whoso eateth my flesh and drinketh my blood; and the same words (v. 56, 57), he that eateth me. This is certainly a parable or figurative discourse, wherein the actings of the soul upon things spiritual and divine are represented by bodily actions about things sensible, which made the truths of Christ more intelligible to some, and less so to others, Mark iv. 11-12. Now,

(1.) Let us see how this discourse of Christ was liable to mistake and misconstruction, that men might see, and not perceive. [1.] It was misconstrued by the carnal Jews, to whom it was first delivered (v. 52): They strove among themselves; they whispered in each other's ears their dissatisfaction: How can this man give us his flesh to eat? Christ spoke (v. 51) of giving his flesh for us, to suffer and die; but they, without due consideration, understood it of his giving it to us, to be eaten, which gave occasion to Christ to tell them that, however what he said was otherwise intended, yet even that also of eating of his flesh was no such absurd thing (if rightly understood) as prima facie--in the first instance, they took it to be. [2.] It has been wretchedly misconstrued by the church of Rome for the support of their monstrous doctrine of transubstantiation, which gives the lie to our senses, contradicts the nature of a sacrament, and overthrows all convincing evidence. They, like these Jews here, understand it of a corporal and carnal eating of Christ's body, like Nicodemus, ch. iii. 4. The Lord's supper was not yet instituted, and therefore it could have no reference to that; it is a spiritual eating and drinking that is here spoken of, not a sacramental. [3.] It is misunderstood by many ignorant carnal people, who hence infer that, if they take the sacrament when they die, they shall certainly go to heaven, which, as it makes many that are weak causelessly uneasy if they want it, so it makes many that are wicked causelessly easy if they have it. Therefore,

(2.) Let us see how this discourse of Christ is to be understood.

[1.] What is meant by the flesh and blood of Christ. It is called (v. 53), The flesh of the Son of man, and his blood, his as Messiah and Mediator: the flesh and blood which he assumed in his incarnation (Heb. ii. 14), and which he gave up in his death and suffering: my flesh which I will give to be crucified and slain. It is said to be given for the life of the world, that is, First, Instead of the life of the world, which was forfeited by sin, Christ gives his own flesh as a ransom or counterprice. Christ was our bail, bound body for body (as we say), and therefore his life must go for ours, that ours may be spared. Here am I, let these go their way. Secondly, In order to the life of the world, to purchase a general offer of eternal life to all the world, and the special assurances of it to all believers. So that the flesh and blood of the Son of man denote the Redeemer incarnate and dying; Christ and him crucified, and the redemption wrought out by him, with all the precious benefits of redemption: pardon of sin, acceptance with God, the adoption of sons, access to the throne of grace, the promises of the covenant, and eternal life; these are called the flesh and blood of Christ, 1. Because they are purchased by his flesh and blood, by the breaking of his body, and shedding of his blood. Well may the purchased privileges be denominated from the price that was paid for them, for it puts a value upon them; write upon them pretium sanguinis--the price of blood. 2. Because they are meat and drink to our souls. Flesh with the blood was prohibited (Gen. ix. 4), but the privileges of the gospel are as flesh and blood to us, prepared for the nourishment of our souls. He had before compared himself to bread, which is necessary food; here to flesh, which is delicious. It is a feast of fat things, Isa. xxv. 6. The soul is satisfied with Christ as with marrow and fatness, Ps. lxiii. 5. It is meat indeed, and drink indeed; truly so, that is spiritually; so Dr. Whitby; as Christ is called the true vine; or truly meat, in opposition to the shows and shadows with which the world shams off those that feed upon it. In Christ and his gospel there is real supply, solid satisfaction; that is meat indeed, and drink indeed, which satiates and replenishes, Jer. xxxi. 25, 26.

[2.] What is meant by eating this flesh and drinking this blood, which is so necessary and beneficial; it is certain that is means neither more nor less than believing in Christ. As we partake of meat and drink by eating and drinking, so we partake of Christ and his benefits by faith: and believing in Christ includes these four things, which eating and drinking do:--First, It implies an appetite to Christ. This spiritual eating and drinking begins with hungering and thirsting (Matt. v. 6), earnest and importunate desires after Christ, not willing to take up with any thing short of an interest in him: "Give me Christ or else I die." Secondly, An application of Christ to ourselves. Meat looked upon will not nourish us, but meat fed upon, and so made our own, and as it were one with us. We must so accept of Christ as to appropriate him to ourselves: my Lord, and my God, ch. xx. 28. Thirdly, A delight in Christ and his salvation. The doctrine of Christ crucified must be meat and drink to us, most pleasant and delightful. We must feast upon the dainties of the New Testament in the blood of Christ, taking as great a complacency in the methods which Infinite Wisdom has taken to redeem and save us as ever we did in the most needful supplies or grateful delights of nature. Fourthly, A derivation of nourishment from him and a dependence upon him for the support and comfort of our spiritual life, and the strength, growth, and vigour of the new man. To feed upon Christ is to do all in his name, in union with him, and by virtue drawn from him; it is to live upon him as we do upon our meat. How our bodies are nourished by our food we cannot describe, but that they are so we know and find; so it is with this spiritual nourishment. Our Saviour was so well pleased with this metaphor (as very significant and expressive) that, when afterwards he would institute some outward sensible signs, by which to represent our communicating of the benefits of his death, he chose those of eating and drinking, and made them sacramental actions.

(3.) Having thus explained the general meaning of this part of Christ's discourse, the particulars are reducible to two heads:--

[1.] The necessity of our feeding upon Christ (v. 53): Except you eat the flesh of the Son of man, and drink his blood, you have no life in you. That is, First, "It is a certain sign that you have no spiritual life in you if you have no desire towards Christ, nor delight in him." If the soul does not hunger and thirst, certainly it does not live: it is a sign that we are dead indeed if we are dead to such meat and drink as this. When artificial bees, that by curious springs were made to move to and fro, were to be distinguished from natural ones (they say), it was done by putting honey among them, which the natural bees only flocked to, but the artificial ones minded not, for they had no life in them. Secondly, "It is certain that you can have no spiritual life, unless you derive it from Christ by faith; separated from him you can do nothing." Faith in Christ is the primum vivens--the first living principle of grace; without it we have not the truth of spiritual life, nor any title to eternal life: our bodies may as well live without meat as our souls without Christ.

[2.] The benefit and advantage of it, in two things:--

First, We shall be one with Christ, as our bodies are with our food when it is digested (v. 56): He that eats my flesh, and drinks my blood, that lives by faith in Christ crucified (it is spoken of as a continued act), he dwelleth in me, and I in him. By faith we have a close and intimate union with Christ; he is in us, and we in him, ch. xvii. 21-23; 1 John iii. 24. Believers dwell in Christ as their stronghold or city of refuge; Christ dwells in them as the master of the house, to rule it and provide for it. Such is the union between Christ and believers that he shares in their griefs, and they share in his graces and joys; he sups with them upon their bitter herbs, and they with him upon his rich dainties. It is an inseparable union, like that between the body and digested food, Rom. viii. 35; 1 John iv. 13.

Secondly, We shall live, shall live eternally, by him, as our bodies live by our food.

a. We shall live by him (v. 57): As the living Father hath sent me, and I live by the Father, so he that eateth me, even he shall live by me. We have here the series and order of the divine life. (a.) God is the living Father, hath life in and of himself. I am that I am is his name for ever. (b.) Jesus Christ, as Mediator, lives by the Father; he has life in himself (ch. v. 26), but he has it of the Father. He that sent him, not only qualified him with that life which was necessary to so great an undertaking, but constituted him the treasury of divine life to us; he breathed into the second Adam the breath of spiritual lives, as into the first Adam the breath of natural lives. (c.) True believers receive this divine life by virtue of their union with Christ, which is inferred from the union between the Father and the Son, as it is compared to it, ch. xvii. 21. For therefore he that eateth me, or feeds on me, even he shall live by me: those that live upon Christ shall live by him. The life of believers is had from Christ (ch. i. 16); it is hid with Christ (Col. iii. 4), we live by him as the members by the head, the branches by the root; because he lives, we shall live also.

b. We shall live eternally by him (v. 54): Whoso eateth my flesh, and drinketh my blood, as prepared in the gospel to be the food of souls, he hath eternal life, he hath it now, as v. 40. He has that in him which is eternal life begun; he has the earnest and foretaste of it, and the hope of it; he shall live for ever, v. 58. His happiness shall run parallel with the longest line of eternity itself.
Adam Clarke: Commentary on the Bible - 1831
6:28: That we might work the works of God? - That is, Divine works, or such as God can approve.
Albert Barnes: Notes on the Bible - 1834
6:28: What shall we do, that we might work the works of God? - That is, such things as God will approve. This was the earnest inquiry of men who were seeking to be saved. They had crossed the Sea of Tiberias to seek him; they supposed him to be the Messiah, and they sincerely desired to be taught the way of life; yet it is observable that they expected to find that way as other sinners commonly do - by their works. The idea of doing something to merit salvation is one of the last that the sinner ever surrenders.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:28: What: Deu 5:27; Jer 42:3-6, Jer 42:20; Mic 6:7, Mic 6:8; Mat 19:16; Luk 10:25; Act 2:37, Act 9:6; Act 16:30
Geneva 1599
6:28 Then said they unto him, What shall we do, that we might work the (f) works of God?
(f) Which please God: for they think that everlasting life depends upon the condition of fulfilling the law: therefore Christ calls them back to faith.
John Gill
6:28 Then said they unto him,.... Understanding by what he said, that they must labour and work, though not for perishing food, yet for durable food; and as they imagined, in order to obtain eternal life by working:
what shall we do that we might work the works of God? Such as are agreeable to his will, are acceptable to him, and well pleasing in his sight: they seem to intimate, as if they desired to know whether there were any other works of this kind, than what Moses had directed them to, or than they had done; and if there were, they suggest they would gladly do them; for this was the general cast and complexion of this people; they were seeking for righteousness, and life not by faith, but, as it were, by the works of the law.
John Wesley
6:28 The works of God - Works pleasing to God.
Robert Jamieson, A. R. Fausset and David Brown
6:28 What shall we do . . . the works of God--such works as God will approve. Different answers may be given to such a question, according to the spirit which prompts the inquiry. (See Hos 6:6-8; Lk 3:12-14). Here our Lord, knowing whom He had to deal with, shapes His reply accordingly.
6:296:29: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Ա՛յս է գործն Աստուծոյ, զի հաւատասջիք յայն, զոր առաքեացն նա[1708]։ [1708] Ոմանք. Յայն՝ որ առաքեացն զիս. եւ ոմանք. զոր առաքեացն զնա։
29. Յիսուս պատասխանեց եւ ասաց նրանց. «Աստծու ուզած գործը ա՛յս է. որ հաւատաք նրան, ում նա ուղարկեց»:
29 Պատասխան տուաւ Յիսուս ու ըսաւ անոնց. «Այս է Աստուծոյ գործը, որ անոր ղրկածին հաւատաք»։
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Այս է գործն Աստուծոյ, զի հաւատասջիք յայն զոր առաքեացն նա:

6:29: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Ա՛յս է գործն Աստուծոյ, զի հաւատասջիք յայն, զոր առաքեացն նա[1708]։
[1708] Ոմանք. Յայն՝ որ առաքեացն զիս. եւ ոմանք. զոր առաքեացն զնա։
29. Յիսուս պատասխանեց եւ ասաց նրանց. «Աստծու ուզած գործը ա՛յս է. որ հաւատաք նրան, ում նա ուղարկեց»:
29 Պատասխան տուաւ Յիսուս ու ըսաւ անոնց. «Այս է Աստուծոյ գործը, որ անոր ղրկածին հաւատաք»։
zohrab-1805▾ eastern-1994▾ western am▾
6:2929: Иисус сказал им в ответ: вот дело Божие, чтобы вы веровали в Того, Кого Он послал.
6:29  ἀπεκρίθη [ὁ] ἰησοῦς καὶ εἶπεν αὐτοῖς, τοῦτό ἐστιν τὸ ἔργον τοῦ θεοῦ, ἵνα πιστεύητε εἰς ὃν ἀπέστειλεν ἐκεῖνος.
6:29. ἀπεκρίθη (It-was-separated-off) ὁ (the-one) Ἰησοῦς (an-Iesous) καὶ (and) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Τοῦτό (The-one-this) ἐστιν (it-be) τὸ (the-one) ἔργον (a-work) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἵνα (so) πιστεύητε (ye-might-trust-of) εἰς (into) ὃν (to-which) ἀπέστειλεν (it-set-off,"ἐκεῖνος. (the-one-thither)
6:29. respondit Iesus et dixit eis hoc est opus Dei ut credatis in eum quem misit illeJesus answered and said to them: This is the work of God, that you believe in him whom he hath sent.
29. Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.
6:29. Jesus responded and said to them, “This is the work of God, that you believe in him whom he sent.”
6:29. Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.
Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent:

29: Иисус сказал им в ответ: вот дело Божие, чтобы вы веровали в Того, Кого Он послал.
6:29  ἀπεκρίθη [ὁ] ἰησοῦς καὶ εἶπεν αὐτοῖς, τοῦτό ἐστιν τὸ ἔργον τοῦ θεοῦ, ἵνα πιστεύητε εἰς ὃν ἀπέστειλεν ἐκεῖνος.
6:29. respondit Iesus et dixit eis hoc est opus Dei ut credatis in eum quem misit ille
Jesus answered and said to them: This is the work of God, that you believe in him whom he hath sent.
6:29. Jesus responded and said to them, “This is the work of God, that you believe in him whom he sent.”
6:29. Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:29: This is the work of God, that ye believe - There is nothing you can be employed in more acceptable to God than in yielding to the evidence set before you, and acknowledging me as your Messiah and the Savior of a lost world.
Albert Barnes: Notes on the Bible - 1834
6:29: This is the work of God - This is the thing that will be acceptable to God, or which you are to do in order to be saved. Jesus did not tell them they had nothing to do, or that they were to sit down and wait, but that there was a work to perform, and that was a duty that was imperative. It was to believe on the Messiah. This is the work which sinners are to do; and doing this they will be saved, for Christ is the end of the law for righteousness to everyone that believeth, Rom 10:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:29: This: Joh 3:16-18, Joh 3:36, Joh 5:39; Deu 18:18, Deu 18:19; Psa 2:12; Mat 17:5; Mar 16:16; Act 16:31; Act 22:14-16; Rom 4:4, Rom 4:5, Rom 9:30, Rom 9:31, Rom 10:3, Rom 10:4; Heb 5:9; Jo1 3:23, Jo1 5:1
Geneva 1599
6:29 (5) Jesus answered and said unto them, (g) This is the work of God, that ye believe on him whom he hath sent.
(5) Men torment themselves in vain when they try to please God without faith.
(g) That is, this is the work that God requires, that you believe in me, and therefore he calls them back to faith.
John Gill
6:29 Jesus answered and said unto them, this is the work of God,.... The main and principal one, and which is well pleasing in his sight; and without which it is impossible to please him; and without which no work whatever is a good work; and this is of the operation of God, which he himself works in men; it is not of themselves, it is the pure gift of God:
that ye believe on him whom he hath sent; there are other works which are well pleasing to God, when rightly performed, but faith is the chief work, and others are only acceptable when done in the faith of Christ. This, as a principle, is purely God's work; as it is an act, or as it is exercised under the influence of divine grace, it is man's act: "that ye believe"; the object of it is Christ, as sent by the Father, as the Mediator between God and men, as appointed by him to be the Saviour and Redeemer; and believing in Christ, is believing in God that sent him. The Jews reduce all the six hundred and thirteen precepts of the law, for so many they say there are, to this one, "the just shall live by his faith", Hab 2:4. (e).
(e) T. Bab. Maccot, fol. 23. 2. & 24. 1.
John Wesley
6:29 This is the work of God - The work most pleasing to God, and the foundation of all others: that ye believe - He expresses it first properly, afterward figuratively.
Robert Jamieson, A. R. Fausset and David Brown
6:29 This is the work of God--That lies at the threshold of all acceptable obedience, being not only the prerequisite to it, but the proper spring of it--in that sense, the work of works, emphatically "the work of God."
6:306:30: Ասեն ցնա. Զի՞նչ նշան առնիցես, զի տեսցո՛ւք եւ հաւատասցուք, զի՞նչ գործիցես[1709]։ [1709] Ոմանք. Զի՛նչ ինչ նշանս առնես... զինչ գործեսցես։
30. Նրան ասացին. «Ի՞նչ նշան կ’անես, որ տեսնենք եւ հաւատանք, ի՞նչ գործ կը գործես:
30 Ըսին անոր. «Բայց դուն ի՞նչ նշան կ’ընես, որ տեսնենք ու քեզի հաւատանք. ի՞նչ կը գործես։
Ասեն ցնա. Զի՞նչ նշան առնիցես զի տեսցուք եւ հաւատասցուք. զի՞նչ գործիցես:

6:30: Ասեն ցնա. Զի՞նչ նշան առնիցես, զի տեսցո՛ւք եւ հաւատասցուք, զի՞նչ գործիցես[1709]։
[1709] Ոմանք. Զի՛նչ ինչ նշանս առնես... զինչ գործեսցես։
30. Նրան ասացին. «Ի՞նչ նշան կ’անես, որ տեսնենք եւ հաւատանք, ի՞նչ գործ կը գործես:
30 Ըսին անոր. «Բայց դուն ի՞նչ նշան կ’ընես, որ տեսնենք ու քեզի հաւատանք. ի՞նչ կը գործես։
zohrab-1805▾ eastern-1994▾ western am▾
6:3030: На это сказали Ему: какое же Ты дашь знамение, чтобы мы увидели и поверили Тебе? что Ты делаешь?
6:30  εἶπον οὗν αὐτῶ, τί οὗν ποιεῖς σὺ σημεῖον, ἵνα ἴδωμεν καὶ πιστεύσωμέν σοι; τί ἐργάζῃ;
6:30. εἶπον (They-had-said) οὖν (accordingly) αὐτῷ (unto-it,"Τί (To-what-one) οὖν (accordingly) ποιεῖς (thou-do-unto,"σὺ (thou,"σημεῖον, (to-a-signlet-of,"ἵνα (so) ἴδωμεν (we-might-have-had-seen) καὶ (and) πιστεύσωμέν (we-might-have-trusted-of) σοι; (unto-thee?"τί (To-what-one) ἐργάζῃ ; ( thou-work-to ?"
6:30. dixerunt ergo ei quod ergo tu facis signum ut videamus et credamus tibi quid operarisThey said therefore to him: What sign therefore dost thou shew that we may see and may believe thee? What dost thou work?
30. They said therefore unto him, What then doest thou for a sign, that we may see, and believe thee? what workest thou?
6:30. And so they said to him: “Then what sign will you do, so that we may see it and believe in you? What will you work?
6:30. They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work?
They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work:

30: На это сказали Ему: какое же Ты дашь знамение, чтобы мы увидели и поверили Тебе? что Ты делаешь?
6:30  εἶπον οὗν αὐτῶ, τί οὗν ποιεῖς σὺ σημεῖον, ἵνα ἴδωμεν καὶ πιστεύσωμέν σοι; τί ἐργάζῃ;
6:30. dixerunt ergo ei quod ergo tu facis signum ut videamus et credamus tibi quid operaris
They said therefore to him: What sign therefore dost thou shew that we may see and may believe thee? What dost thou work?
6:30. And so they said to him: “Then what sign will you do, so that we may see it and believe in you? What will you work?
6:30. They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Но слушатели Христа не могут еще возвыситься до такой веры в Него. Они просят еще удостоверения вроде того, какое имели их отцы от Моисея, который низвел им манну в пустыне. Чудо насыщения казалось им недостаточным в качестве удостоверения по отношению к мессианству Христа.

Какое же Ты дашь знамение.. . Ударение здесь следует поставить на слове "Ты". Иудеи как бы говорят: "были и другие посланники Божии, - что Ты представишь нам особенного против их чудес, для того чтобы мы поверили именно в Тебя как Мессию?" Иудеи ожидали от Мессии полного удовлетворения своих земных желаний, основания земного царства. Иисус же прямо избегал всяких доказательств Своего мессианского достоинства; Он хотел, чтобы иудеи видели в Нем основателя духовного, Небесного Царства и раздаятеля вечной жизни. И чудеса, какие Он творил доселе для подтверждения Своего небесного посланничества, казались иудеям недостаточными, им хотелось большего... Хлеб с неба... ср. Исх. 16:15: и Пс. 77:24; 104:40.

Дал им.. . конечно, Бог, при посредстве Моисея.
Adam Clarke: Commentary on the Bible - 1831
6:30: What sign - Τι σημειον, What miracle; so the word is evidently used, Joh 2:11, Joh 2:23, and in many other places.
That we may see, and believe thee - That, having seen the miracle, we may believe thee to be the promised Messiah. They had already seen the miracle of the five loaves, and did not believe; and it was impossible for them to see any thing more descriptive of unlimited power and goodness. Even miracles themselves are lost on persons whose hearts are fixed on the perishing things of the world, and whose minds are filled with prejudice against the truth.
Albert Barnes: Notes on the Bible - 1834
6:30: What sign showest thou? - On the word sign, compare the notes at Isa 7:14. What miracle dost thou work to prove that thou art the Messiah? They had just seen the miracle of the loaves in the desert, which was sufficient to show that he was the Messiah, and it would seem from the preceding narrative that those who crossed the lake to see him supposed that he was the Christ. It seems wonderful that they should so soon ask for further evidence that he was sent from God; but it is not improbable that this question was put by other Jews, rulers of the synagogue, who happened to be present, and who had not witnessed his miracles. Those men were continually asking for signs and proofs that he was the Messiah. See Mat 12:38-39; Mar 8:11; Luk 11:29. As Jesus claimed the right of teaching them, and as it was manifest that he would teach them differently from what they supposed Moses to teach, it was natural to ask him by what authority he claimed the right to be heard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:30: What: Joh 2:18, Joh 4:8; Exo 4:8; Kg1 13:3, Kg1 13:5; Isa 7:11-14; Mat 12:38, Mat 12:39, Mat 16:1-4; Mar 8:11; Luk 11:29, Luk 11:30; Act 4:30; Co1 1:22; Heb 2:4
see: Joh 6:36, Joh 10:38, Joh 12:37, Joh 20:25-29; Isa 5:19; Mar 15:32
Geneva 1599
6:30 (6) They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work?
(6) The spiritual virtue of Christ is condemned by those that desire earthly miracles.
John Gill
6:30 They said therefore unto him,.... Seeing he proposed believing in him as the grand work of God to be done, and what is most acceptable in his sight:
what sign showest thou then, that we may see and believe thee? The people of the Jews were always requiring signs and wonders, and when they had one and another shown them, they still sought for more, and were never satisfied; see Mt 12:39. These men had lately seen various signs and miracles of Christ, as healing the sick, and feeding live thousand of them, and more, with five loaves, and two fishes; and though, for the time present, these had some influence upon them, and they were ready to believe he was that prophet; yet now, at least some of them, begin to retract, and signify, that unless some other, and greater signs were shown, they should not believe in him as the Messiah:
what dost thou work? more than others, or Moses. They seem to make light of the miracle of the loaves, or at least require some greater sign and miracle, to engage their belief in him as the Messiah; and as they were lovers of their bellies, and expected dainties in the times of the Messiah, they seem to move for, and desire miracles of that kind to be wrought; and which sense the following words confirm.
John Wesley
6:30 What sign dost thou? - Amazing, after what they had just seen!
Robert Jamieson, A. R. Fausset and David Brown
6:30 What sign showest thou, &c.--But how could they ask "a sign," when many of them scarce a day before had witnessed such a "sign" as had never till then been vouchsafed to men; when after witnessing it, they could hardly be restrained from making Him a king; when they followed Him from the one side of the lake to the other; and when, in the opening words of this very discourse, He had chided them for seeking Him, "not because they saw the signs," but for the loaves? The truth seems to be that they were confounded by the novel claims which our Lord had just advanced. In proposing to make Him a king, it was for far other purposes than dispensing to the world the bread of an everlasting life; and when He seemed to raise His claims even higher still, by representing it as the grand "work of God," that they should believe on Himself as His Sent One, they saw very clearly that He was making a demand upon them beyond anything they were prepared to accord to Him, and beyond all that man had ever before made. Hence their question, "What dost Thou work?"
6:316:31: Հա՛րքն մեր կերան զմանանայն յանապատի անդ, որպէս եւ գրեալ է. Հա՛ց երկնից ե՛տ նոցա ուտել[1710]։ [1710] Ոմանք. Հաց յերկնից ետ։
31. Մեր հայրերը անապատում մանանան կերան, ինչպէս որ գրուած է. “Երկնքից նրանց հաց տուեց ուտելու”»:
31 Մեր հայրերը անապատին մէջ մանանան կերան. ինչպէս գրուած է. ‘Երկնքէն հաց տուաւ անոնց որպէս զի ուտեն’»։
Հարքն մեր կերան զմանանայն յանապատի անդ, որպէս եւ գրեալ է. Հաց յերկնից ետ նոցա ուտել:

6:31: Հա՛րքն մեր կերան զմանանայն յանապատի անդ, որպէս եւ գրեալ է. Հա՛ց երկնից ե՛տ նոցա ուտել[1710]։
[1710] Ոմանք. Հաց յերկնից ետ։
31. Մեր հայրերը անապատում մանանան կերան, ինչպէս որ գրուած է. “Երկնքից նրանց հաց տուեց ուտելու”»:
31 Մեր հայրերը անապատին մէջ մանանան կերան. ինչպէս գրուած է. ‘Երկնքէն հաց տուաւ անոնց որպէս զի ուտեն’»։
zohrab-1805▾ eastern-1994▾ western am▾
6:3131: Отцы наши ели манну в пустыне, как написано: хлеб с неба дал им есть.
6:31  οἱ πατέρες ἡμῶν τὸ μάννα ἔφαγον ἐν τῇ ἐρήμῳ, καθώς ἐστιν γεγραμμένον, ἄρτον ἐκ τοῦ οὐρανοῦ ἔδωκεν αὐτοῖς φαγεῖν.
6:31. οἱ (The-ones) πατέρες (fathers) ἡμῶν (of-us) τὸ (to-the-one) μάννα (to-a-manna) ἔφαγον (they-had-devoured) ἐν (in) τῇ (unto-the-one) ἐρήμῳ, (unto-solituded,"καθώς (down-as) ἐστιν (it-be) γεγραμμένον (having-had-come-to-be-scribed," Ἄρτον ( To-a-loaf ) ἐκ ( out ) τοῦ ( of-the-one ) οὐρανοῦ ( of-a-sky ) ἔδωκεν ( it-gave ) αὐτοῖς ( unto-them ) φαγεῖν . ( to-have-had-devoured )
6:31. patres nostri manna manducaverunt in deserto sicut scriptum est panem de caelo dedit eis manducareOur fathers did eat manna in the desert, as it is written: He gave them bread from heaven to eat.
31. Our fathers ate the manna in the wilderness; as it is written, He gave them bread out of heaven to eat.
6:31. Our fathers ate manna in the desert, just as it has been written, ‘He gave them bread from heaven to eat.’ ”
6:31. Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.
Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat:

31: Отцы наши ели манну в пустыне, как написано: хлеб с неба дал им есть.
6:31  οἱ πατέρες ἡμῶν τὸ μάννα ἔφαγον ἐν τῇ ἐρήμῳ, καθώς ἐστιν γεγραμμένον, ἄρτον ἐκ τοῦ οὐρανοῦ ἔδωκεν αὐτοῖς φαγεῖν.
6:31. patres nostri manna manducaverunt in deserto sicut scriptum est panem de caelo dedit eis manducare
Our fathers did eat manna in the desert, as it is written: He gave them bread from heaven to eat.
6:31. Our fathers ate manna in the desert, just as it has been written, ‘He gave them bread from heaven to eat.’ ”
6:31. Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:31: Our fathers did eat manna in the desert - Their argument seems to run thus: Thou hast, we grant, fed five thousand men with five loaves and two small fishes; but what is this in comparison of what Moses did in the desert, who for forty years fed more than a million of persons with bread from heaven: do something like this, and then we will believe in thee, as we have believed in Moses.
Albert Barnes: Notes on the Bible - 1834
6:31: Our fathers - The Jews who were led by Moses through the wilderness.
Did eat manna - This was the name given by the Jews to the food which was furnished to them by God in their journey. It means literally, "What is this?" and was the question which they asked when they first saw it, Exo 16:14-15. It was small like frost, and of the size of coriander-seed, and had a sweetish taste like honey. It fell in great quantities, and was regarded by the Jews as proof of a continued miracle during forty years, and was incontestable evidence of the interposition of God in favor of their fathers. The manna which is sold in the shops of druggists is a different substance from this. It is obtained from the bark of certain trees in Armenia, Georgia, Persia, and Arabia. It is procured, as resin is, by making an incision in the bark, and it flows out or distils from the tree.
As it is written - The substance of this is written in Psa 78:24-25.
He gave them - This was regarded as a miraculous interference in their behalf, and an attestation of the divine mission of Moses, and hence they said familiarly that Moses gave it to them.
Bread from heaven - The word "heaven," in the Scriptures, denotes often the region of the air, the atmosphere, or that region in which the clouds are. See Mat 16:3; "The sky (heaven) is red and lowering." Also Mat 3:16; Luk 4:15; Luk 5:18. The Jews, as appears from their writings (see Lightfoot), expected that the Messiah would provide his followers with plenty of delicious food; and as Moses had provided for the Jews in the wilderness, so they supposed that Christ would make provision for the temporal wants of his friends. This was the sign, probably, which they were now desirous of seeing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:31: fathers: Joh 6:49; Exo 16:4-15, Exo 16:35; Num 11:6-9; Deu 8:3; Jos 5:12; Neh 9:20; Psa 105:40
He gave: Neh 9:15; Psa 78:24, Psa 78:25; Co1 10:3; Rev 2:17
John Gill
6:31 Our fathers did eat manna in the wilderness,.... Which was a sort of food prepared by angels in the air, and rained down from thence about the tents of the Israelites; it was a small round thing, as small as the hoar frost on the ground; it was like a coriander seed, and the colour of it was the colour of bdellium: it was so called, either from "to prepare", because it was prepared, and got ready for the Israelites; or from the first words that were spoken upon sight of it, , "what is it?" for they knew not what it was: and this the Jewish fathers fed upon all the while they were in the wilderness, till they came to Canaan's land, and they only; it was food peculiar to them: "our fathers did eat"; and so the Jews (f) observe on those words in Ex 16:35,
""and the children of Israel did eat manna forty years"; the children of Israel, , "not another". And the children of Israel saw, and said, what is it? and not the rest of the mixed multitude.''
Now these Jews object this miracle to Christ, and intimate, that he indeed had fed five thousand of them with barley loaves, and fishes, for one meal; but their fathers, in the times of Moses, to the number of six hundred thousand, and more, were fed, and that with manna, very sweet and delightful food, and for the space of forty years; even all the white they were in the wilderness: and therefore, unless he wrought as great a miracle, or a greater than this, and that of the like kind, they should not think fit to relinquish Moses, and follow him; and in proof of what they said, they produce Scripture,
as it is written in Ps 78:24, or rather in Ex 16:15; and perhaps both places may be respected:
he gave them bread from heaven to eat; they leave out the word Lord, being willing it should be understood of Moses, to whom they ascribed it, as appears from the following words of Christ, who denies that Moses gave it; and add the phrase "from heaven", to set forth the excellent nature of it, which is taken from Ex 16:4, where the manna, as here, is called "bread from heaven".
(f) Zohar in Exod. fol. 75. 2.
John Wesley
6:31 Our fathers ate manna - This sign Moses gave them. He gave them bread from heaven - From the lower sublunary heaven; to which Jesus opposes the highest heaven: in which sense he says seven times, Jn 6:32-33, Jn 6:38, Jn 6:50, Jn 6:58, Jn 6:62, that he himself came down from heaven.
Robert Jamieson, A. R. Fausset and David Brown
6:31 Our fathers did eat manna, &c.--insinuating the inferiority of Christ's miracle of the loaves to those of Moses: "When Moses claimed the confidence of the fathers, 'he gave them bread from heaven to eat'--not for a few thousands, but for millions, and not once only, but daily throughout their wilderness journey."
6:326:32: Ասէ ցնոսա Յիսուս. Ամէն ամէն ասե՛մ ձեզ. թէ ո՛չ Մովսէս ետ ձեզ զհա՛ցն յերկնից. այլ Հա՛յրն իմ տացէ ձեզ զհացն յերկնից զճշմարիտ[1711]։ [1711] Ոմանք. Եթէ ոչ Մով՛՛... տայ ձեզ զհացն։
32. Յիսուս նրանց ասաց. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, Մովսէսը չէ, որ ձեզ երկնքից հաց տուեց, այլ իմ Հայրն է, որ տալիս է ձեզ ճշմարիտ հացը երկնքից.
32 Յիսուս ըսաւ անոնց. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի թէ՝ ‘Մովսէս չտուաւ ձեզի երկնաւոր հացը, բայց իմ Հայրս կու տայ ձեզի ճշմարիտ երկնաւոր հացը’։
Ասէ ցնոսա Յիսուս. Ամէն ամէն ասեմ ձեզ թէ` Ոչ Մովսէս ետ ձեզ զհացն յերկնից, այլ Հայրն իմ տայ ձեզ զհացն յերկնից զճշմարիտ:

6:32: Ասէ ցնոսա Յիսուս. Ամէն ամէն ասե՛մ ձեզ. թէ ո՛չ Մովսէս ետ ձեզ զհա՛ցն յերկնից. այլ Հա՛յրն իմ տացէ ձեզ զհացն յերկնից զճշմարիտ[1711]։
[1711] Ոմանք. Եթէ ոչ Մով՛՛... տայ ձեզ զհացն։
32. Յիսուս նրանց ասաց. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, Մովսէսը չէ, որ ձեզ երկնքից հաց տուեց, այլ իմ Հայրն է, որ տալիս է ձեզ ճշմարիտ հացը երկնքից.
32 Յիսուս ըսաւ անոնց. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի թէ՝ ‘Մովսէս չտուաւ ձեզի երկնաւոր հացը, բայց իմ Հայրս կու տայ ձեզի ճշմարիտ երկնաւոր հացը’։
zohrab-1805▾ eastern-1994▾ western am▾
6:3232: Иисус же сказал им: истинно, истинно говорю вам: не Моисей дал вам хлеб с неба, а Отец Мой дает вам истинный хлеб с небес.
6:32  εἶπεν οὗν αὐτοῖς ὁ ἰησοῦς, ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ μωϊσῆς δέδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ, ἀλλ᾽ ὁ πατήρ μου δίδωσιν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν·
6:32. εἶπεν (It-had-said) οὖν (accordingly) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν, (unto-ye,"οὐ (not) Μωυσῆς (a-Mouses) ἔδωκεν (it-gave) ὑμῖν (unto-ye) τὸν (to-the-one) ἄρτον (to-a-loaf) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ, (of-a-sky,"ἀλλ' (other) ὁ (the-one) πατήρ (a-Father) μου (of-me) δίδωσιν (it-giveth) ὑμῖν (unto-ye) τὸν (to-the-one) ἄρτον (to-a-loaf) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) τὸν (to-the-one) ἀληθινόν: (to-un-secluded-belonged-to)
6:32. dixit ergo eis Iesus amen amen dico vobis non Moses dedit vobis panem de caelo sed Pater meus dat vobis panem de caelo verumThen Jesus said to them: Amen, amen, I say to you; Moses gave you not bread from heaven, but my Father giveth you the true bread from heaven.
32. Jesus therefore said unto them, Verily, verily, I say unto you, It was not Moses that gave you the bread out of heaven; but my Father giveth you the true bread out of heaven.
6:32. Therefore, Jesus said to them: “Amen, amen, I say to you, Moses did not give you bread from heaven, but my Father gives you the true bread from heaven.
6:32. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.
Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven:

32: Иисус же сказал им: истинно, истинно говорю вам: не Моисей дал вам хлеб с неба, а Отец Мой дает вам истинный хлеб с небес.
6:32  εἶπεν οὗν αὐτοῖς ὁ ἰησοῦς, ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ μωϊσῆς δέδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ, ἀλλ᾽ ὁ πατήρ μου δίδωσιν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν·
6:32. dixit ergo eis Iesus amen amen dico vobis non Moses dedit vobis panem de caelo sed Pater meus dat vobis panem de caelo verum
Then Jesus said to them: Amen, amen, I say to you; Moses gave you not bread from heaven, but my Father giveth you the true bread from heaven.
6:32. Therefore, Jesus said to them: “Amen, amen, I say to you, Moses did not give you bread from heaven, but my Father gives you the true bread from heaven.
6:32. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Не Моисей.. . т. е. манна, которую вам дал Моисей (точнее: Бог через Моисея) не есть небесный хлеб: истинный (alhqinon, т. е. вполне отвечающий своему назначению или своей идее) небесный хлеб дает вам Отец Мой.

Выражение "Отец Мой" вместо выражения "Бог" употреблено, очевидно, с той целью, чтобы показать, что истинный, действительно небесный хлеб подается Богом только чрез Сына Божия.
Adam Clarke: Commentary on the Bible - 1831
6:32: Moses gave you not that bread from heaven - Our Lord refutes the argument of the Jews, by proving:
1. That it was not Moses, but God, who gave the manna.
2. That this bread was not the true bread, but was merely a type of it.
3. That God had given them now a bread infinitely more excellent.
4. That himself is that heavenly nourishment of which he spake, and who was typified by the manna in the desert.
To show that himself was the true bread from heaven, he proves two things:
1. That his doctrine was the true nourishment of the soul, and that those who were to be put in possession of the blessings promised in it must come to God by faith.
2. That he would give his body for the life of the world: that as bread is the staff that supports the natural life of man, so the salvation procured by his death should be that by which the bodies and souls of believers should be preserved unto life eternal.
Albert Barnes: Notes on the Bible - 1834
6:32: Moses gave you not that bread from heaven - This might be translated, "Moses gave you not the bread of heaven." The word "that," which makes some difference in the sense, is not necessary to express the meaning of the original. It does not appear that Jesus intended to call in question the fact that their fathers were fed by the instrumentality of Moses, but to state that he did not give them the true bread that was adapted to the wants of the soul. He fed the Body, although his food did not keep the body alive Joh 6:49 but he did not give that which would preserve the soul from death. God gave, in his Son Jesus, the true bread from heaven which was fitted to man, and of far more value than any supply of their temporal wants. He tells them, therefore, that they are not to seek from him any such supply of their temporal wants as they had supposed. A better gift had been furnished in his being given for the life of the world.
My father giveth you - In the gospel; in the gift of his Son.
The true bread - The trite or real support which is needed to keep the soul from death. It is not false, deceitful, or perishing. Christ is called bread, because, as bread supports life, so his doctrine supports, preserves, and saves the soul from death. He is the true support, not only in opposition to the mere supply of temporal wants such as Moses furnished, but also in opposition to all false religion which deceives and destroys the soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:32: Moses: Exo 16:4, Exo 16:8; Psa 78:23
the true: Joh 6:33, Joh 6:35, Joh 6:41, Joh 6:50, Joh 6:55, Joh 6:58, Joh 1:9, Joh 15:1; Gal 4:4; Jo1 5:20
Geneva 1599
6:32 (7) Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not (h) that bread from heaven; but my Father giveth you the true bread from heaven.
(7) Christ, who is the true and only author and giver of eternal life, was represented unto those in the Old Testament by the manna.
(h) He denies that manna was the true heavenly bread, and says that he himself is the true bread, because he feeds the true and everlasting life. And as for (1Cor 10:1-5), where Paul calls manna spiritual food, it does not contradict what is said here, for Paul joins the thing signified with the sign: but in this whole disputation, Christ deals with the Jews after their own opinion and conceit of the matter, who thought of the manna only in terms of physical food.
John Gill
6:32 Then Jesus said unto them, verily, verily, I say unto you,.... It is truth, and may be depended on, whether it will be believed or not:
Moses gave you not that bread from heaven; in which Christ denies that that bread, or manna, did come from heaven; that is, from the highest heavens, only from the air, and was not such celestial bread he after speaks of, and which came down from the heaven of heavens: and moreover, he denies that Moses gave them that bread; it was the Lord that gave them it, as is expressly said in the passage referred to, in the above citation. Moses had no hand in it; he did not so much as pray for it, much less procure it, or prepare it: it was promised and prepared by God, and rained by him, and who directed to the gathering and use of it. This stands opposed to a notion of the Jews, that the manna was given by means of Moses, for his sake, and on account of his merits: for they say (g),
"there arose up three good providers, or pastors for Israel, and they are these, Moses, and Aaron, and Miriam; and three good gifts were given by their means, and they are these, the well, the cloud, and the manna; the well by the merits of Miriam; the pillar of cloud by the merits of Aaron; , "the manna, by the merits of Moses".''
This our Lord denies; and affirms,
but my Father giveth you the true bread from heaven: he not only gave the manna to the Jewish fathers, and not Moses; but he also gives that bread which the manna was typical of, by which he means himself; who may be compared to bread, because of the original of it, or the matter of it, of which it is made, wheat, he is called a corn of wheat, Jn 12:24; and from its preparation for food, being threshed, and winnowed, and ground, and kneaded, and baked; all which may express the sufferings and death of Christ, by which he becomes fit food for faith; and from its being the main part of human sustenance, and from its nourishing and strengthening nature, and from its being a means of maintaining and supporting life: and he may be called the "true" bread, because he is the truth and substance of the types of him; the unleavened bread, eaten at the passover, was typical of him, as he was free from sin in nature and life; and from all error in doctrine; and so was the showbread a type of his intercession, and set forth the continuance of it, its efficacy and acceptance, of which the priests only shared; and so were the meat offerings in the sacrifices, which were offered up day by day: and particularly the manna, the bread from heaven, the Jews were now speaking of: Christ was the truth of that type; that was but shadowy bread, Christ is the true bread, or the antitype of it in its name; whether it be derived from "manah", to prepare, Christ being the bread of life, and salvation of God, prepared in the council and covenant of grace, and by his sufferings and death before the face of all people; or from the words "man hu", what is it? Christ being as little known by carnal men, as the manna was at first to the Israelites: and in its nature, kind, form, and quality; it was round in form, which might be expressive of the perfections of Christ, and particularly his eternity, being without beginning or end; it was white in colour, which may denote the purity and innocence of him; it was sweet in taste, as he, his fruits, his word, and ordinances, are to them that are born again; it was small in quantity, which may set forth the meanness of Christ in his state of humiliation: it was also typical of Christ in its usefulness; it was sufficient to supply a, great multitude, and that for many years, as the fulness of grace in Christ is sufficient for the whole family in heaven, and in earth, in time, and to all eternity; the Israelites all shared in it, and had all an equal portion of it; so all the people of God have an interest in Christ, and equally participate of the blessings of his grace, and shall enjoy the same eternal life and glory by him: one has neither more nor less than another; Christ is all in all, and made alike all things to them: and he may be called the bread "from heaven"; because he came from thence, not by change of place, but by assumption of nature, even from the highest heavens, the third heaven, from whence the manna came not: he is the Lord from heaven, and is such bread as has a virtue and tendency in it to nourish men for heaven, and is truly of a heavenly nature: and this is Christ's Father's gift, and is of pure grace, without any consideration of works and merits in men. Philo the Jew says (h), the heavenly food of the soul, which is called "manna", the divine word distributes alike to all that ask.
(g) T. Bab. Taanith, fol. 9. 1. Seder Olam Rabba, p. 28. (h) Quis rer. divin. haeres. p. 507.
John Wesley
6:32 Moses gave you not bread from heaven - It was not Moses who gave the manna to your fathers; but my Father who now giveth the true bread from heaven. Ps 78:24.
Robert Jamieson, A. R. Fausset and David Brown
6:32 Moses gave you not, &c.--"It was not Moses that gave you the manna, and even it was but from the lower heavens; 'but My Father giveth you the true bread,' and that 'from heaven.'"
6:336:33: Զի հաց յԱստուծո՛յ է, որ իջանէն յերկնից՝ եւ կեա՛նս տայ աշխարհի[1712]։ [1712] Ոսկան. Զի հաց Աստուծոյ է։ Ոմանք. Որ իջանէ յերկ՛՛։
33. որովհետեւ Աստծուց է այն հացը, որ իջնում է երկնքից եւ կեանք է տալիս աշխարհին»:
33 Վասն զի Աստուծմէ տրուած հացը ա՛յն է, որ երկնքէն կ’իջնէ ու աշխարհի կեանք կու տայ»։
Զի հաց յԱստուծոյ է, որ իջանէն յերկնից եւ կեանս տայ աշխարհի:

6:33: Զի հաց յԱստուծո՛յ է, որ իջանէն յերկնից՝ եւ կեա՛նս տայ աշխարհի[1712]։
[1712] Ոսկան. Զի հաց Աստուծոյ է։ Ոմանք. Որ իջանէ յերկ՛՛։
33. որովհետեւ Աստծուց է այն հացը, որ իջնում է երկնքից եւ կեանք է տալիս աշխարհին»:
33 Վասն զի Աստուծմէ տրուած հացը ա՛յն է, որ երկնքէն կ’իջնէ ու աշխարհի կեանք կու տայ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:3333: Ибо хлеб Божий есть тот, который сходит с небес и дает жизнь миру.
6:33  ὁ γὰρ ἄρτος τοῦ θεοῦ ἐστιν ὁ καταβαίνων ἐκ τοῦ οὐρανοῦ καὶ ζωὴν διδοὺς τῶ κόσμῳ.
6:33. ὁ (The-one) γὰρ (therefore) ἄρτος (a-loaf) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐστὶν (it-be) ὁ (the-one) καταβαίνων (stepping-down) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) καὶ (and) ζωὴν (to-a-lifing) διδοὺς (giving) τῷ (unto-the-one) κόσμῳ. (unto-a-configuration)
6:33. panis enim Dei est qui descendit de caelo et dat vitam mundoFor the bread of God is that which cometh down from heaven and giveth life to the world.
33. For the bread of God is that which cometh down out of heaven, and giveth life unto the world.
6:33. For the bread of God is he who descends from heaven and gives life to the world.”
6:33. For the bread of God is he which cometh down from heaven, and giveth life unto the world.
For the bread of God is he which cometh down from heaven, and giveth life unto the world:

33: Ибо хлеб Божий есть тот, который сходит с небес и дает жизнь миру.
6:33  ὁ γὰρ ἄρτος τοῦ θεοῦ ἐστιν ὁ καταβαίνων ἐκ τοῦ οὐρανοῦ καὶ ζωὴν διδοὺς τῶ κόσμῳ.
6:33. panis enim Dei est qui descendit de caelo et dat vitam mundo
For the bread of God is that which cometh down from heaven and giveth life to the world.
6:33. For the bread of God is he who descends from heaven and gives life to the world.”
6:33. For the bread of God is he which cometh down from heaven, and giveth life unto the world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: - 34: Мысль, высказанная в 32-м стихе, обосновывается здесь указанием на то, что вообще хлебом небесным (здесь общее Божиим) может быть только то, что сходит с неба и дает жизнь всему человеческому роду (миру), а не одному иудейскому народу, как было с манной. Таким образом здесь обозначены качества и действие небесного хлеба вообще, и пока еще нет речи о том, что этот хлеб есть Сам Христос. Это видно из заявления народа: "Господи (т. е. господин), подавай нам всегда такой хлеб!" (ср. просьбу самарянки в 4:15).
Albert Barnes: Notes on the Bible - 1834
6:33: The bread of God - The means of support which God furnishes. That which, in his view, is needful for man.
Is he ... - Is the Messiah who has come from heaven.
And giveth life ... - See the notes at Joh 1:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:33: cometh: Joh 6:38, Joh 6:48, Joh 3:13, Joh 8:42, Joh 13:3, Joh 16:28, Joh 17:8; Ti1 1:15; Jo1 1:1, Jo1 1:2
John Gill
6:33 For the bread of God is he which cometh down from heaven,.... In the way and manner just now mentioned: and which clearly points out Christ himself, who may be called "the bread of God"; to distinguish him from common bread, and to show the excellency of him, and that he is of God's providing and giving, and which he would have his children feed upon:
and giveth life unto the world; a spiritual life, which he is the author, supporter, and maintainer of; and eternal life, which he gives a right unto and meetness for, and nourishes up unto; and this not to a few only, or to the Israelites only, but to the Gentiles also, and even to the whole world of God's elect: not indeed to every individual in the world, for all are not quickened now, not shall inherit eternal life hereafter; but to all the people of God, in all parts of the world, and in all ages of time; of such extensive virtue and efficacy is Christ, the bread of God, in which he appears greatly superior to that manna the Jews instance in.
John Wesley
6:33 He that - giveth life to the world - Not (like the manna) to one people only: and that from generation to generation. Our Lord does not yet say, I am that bread; else the Jews would not have given him so respectful an answer, Jn 6:34.
Robert Jamieson, A. R. Fausset and David Brown
6:33 For the bread of God is he, &c.--This verse is perhaps best left in its own transparent grandeur--holding up the Bread Itself as divine, spiritual, and eternal; its ordained Fountain and essential Substance, "Him who came down from heaven to give it" (that Eternal Life which was with the Father and was manifested unto us, 1Jn 1:2); and its designed objects, "the world."
6:346:34: Ասեն ցնա. Տէր՝ յամենա՛յն ժամ տո՛ւր մեզ զհացն զայն[1713]։ [1713] Յօրինակին. Մեզ հացն զայն։
34. Նրան ասացին. «Տէ՛ր, ամէն ժամ տո՛ւր մեզ այդ հացը»:
34 Ուստի ըսին անոր. «Տէ՛ր, ամէն ատեն այդ հացը մեզի տուր»։
Ասեն ցնա. Տէր, յամենայն ժամ տուր մեզ զհացն զայն:

6:34: Ասեն ցնա. Տէր՝ յամենա՛յն ժամ տո՛ւր մեզ զհացն զայն[1713]։
[1713] Յօրինակին. Մեզ հացն զայն։
34. Նրան ասացին. «Տէ՛ր, ամէն ժամ տո՛ւր մեզ այդ հացը»:
34 Ուստի ըսին անոր. «Տէ՛ր, ամէն ատեն այդ հացը մեզի տուր»։
zohrab-1805▾ eastern-1994▾ western am▾
6:3434: На это сказали Ему: Господи! подавай нам всегда такой хлеб.
6:34  εἶπον οὗν πρὸς αὐτόν, κύριε, πάντοτε δὸς ἡμῖν τὸν ἄρτον τοῦτον.
6:34. εἶπον (They-had-said) οὖν (accordingly) πρὸς (toward) αὐτόν (to-it,"Κύριε, (Authority-belonged,"πάντοτε (all-to-the-one-which-also) δὸς (thou-should-have-had-given) ἡμῖν (unto-us) τὸν (to-the-one) ἄρτον (to-a-loaf) τοῦτον. (to-the-one-this)
6:34. dixerunt ergo ad eum Domine semper da nobis panem huncThey said therefore unto him: Lord, give us always this bread.
34. They said therefore unto him, Lord, evermore give us this bread.
6:34. And so they said to him, “Lord, give us this bread always.”
6:34. Then said they unto him, Lord, evermore give us this bread.
Then said they unto him, Lord, evermore give us this bread:

34: На это сказали Ему: Господи! подавай нам всегда такой хлеб.
6:34  εἶπον οὗν πρὸς αὐτόν, κύριε, πάντοτε δὸς ἡμῖν τὸν ἄρτον τοῦτον.
6:34. dixerunt ergo ad eum Domine semper da nobis panem hunc
They said therefore unto him: Lord, give us always this bread.
6:34. And so they said to him, “Lord, give us this bread always.”
6:34. Then said they unto him, Lord, evermore give us this bread.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:34: Lord, evermore give us this bread - Either meaning, "Let the miracle of the manna be renewed, and continue among us for ever:" or, "Let that bread of which thou hast spoken, become our constant nourishment." The Jews expected that, when the Messiah should come, he would give them all manner of delicacies, and, among the rest, manna, wine, and spicy oil. From the following extract, we may see where Mohammed got his Paradise. "Many affirm, says Rab. Mayemon, that the hope of Israel is this: That the Messiah shall come and raise the dead; and they shall be gathered together in the garden of Eden, and shall eat and drink and satiate themselves all the days of the world. There the houses shall be all builded with precious stones; the beds shall be made of silk; and the rivers shall flow with wine and spicy oil. He made manna to descend for them, in which was all manner of tastes; and every Israelite found in it what his palate was chiefly pleased with. If he desired fat in it, he had it. In it, the young man tasted bread, the old man honey, and the children oil. So shall it be in the world to come, (i.e. the days of the Messiah.) He shall give Israel peace, and they shall sit down in the garden of Eden, and all nations shall behold their condition; as it is said, My servants shall eat, but ye shall be hungry, etc., Isa 65:13." See Lightfoot.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:34: evermore: Joh 6:26, Joh 4:15; Psa 4:6
John Gill
6:34 Then said they unto him,.... At least some of them:
Lord, evermore give us this bread; that is so divine and heavenly, and has such a quickening virtue in it: these words are said by them either seriously, and to be understood of bread for their bodies, of which they imagined Christ was speaking; and so sprung from ignorance of his sense; and from sensuality in them who followed him for the loaves; and from a covetous disposition, being desirous of being supplied with such excellent food without charge; and from idleness, to save labour and pains in working for it; and from a vain desire of the continuance of this earthly life, being willing to live for ever, and therefore would have this bread evermore; and from a gross opinion of plenty and delicacy of corporeal food in the times of the Messiah; See Gill on Lk 14:15; or else these words are spoken ironically, by way of derision, as if there was no such bread; and if there was, that Christ could not give it. However, the words may be improved, when considered as a petition coming from, and suitable to, a sensible and enlightened soul: for such who are sensible of their famishing condition by nature, and of their need of Christ, the bread of life, and whose taste is changed, and have tasted how good this bread is, will earnestly desire always to be supplied with it, and to live upon it; for nothing is more grateful to them, and more nourishing and satisfying to their souls; they are never weary of it; it is always new and delightful to them, and they always stand in need of it, and wait in the use of means and ordinances for it; and this has always an abiding, lasting, virtue in it, to feed their souls, and nourish them up to everlasting life. Josephus (i) says of the "manna", which was a type of this bread, that there was such a divine quality in it, that whoever tasted of it needed nothing else: and the Jews also say (k), that
"in the manna were all kinds of tastes, and everyone of the Israelites tasted all that he desired; for so it is written in Deut 2:7, "these forty years the Lord thy God hath been with thee, thou hast lacked nothing", or "not wanted anything"; what is anything? when he desired to eat anything, and said with his mouth, O that I had fat to eat, immediately there was in his mouth the taste of fat.--Young men tasted the taste of bread, old men the taste of honey, and children the taste of oil.''
Yea, they say (l),
"whoever desired flesh, he tasted it, and whoever desired fish, he tasted it, and whoever desired fowl, chicken, pheasant, or pea hen, so he tasted whatever he desired.''
And to this agrees what is said in the apocryphal book of Wisdom, 16:20,21:
"Thou feddest thine own people with angels' food, and didst send them from heaven bread, prepared without their labour, able to content every man's delight, and agreeing to every taste; for thy sustenance (or manna) declared thy sweetness unto thy children, and serving to the appetite of the eater, tempered itself to every man's liking.''
All which must be understood of that pleasure, satisfaction, and contentment which they had in it; for it was a very uncommon case to eat it, and live upon it as their common food for forty years together: and no doubt but that there was something remarkable in suiting it to their appetites, or giving them appetites suitable to that, to feed upon it, and relish it for so long a time: twice indeed in that length of time we read they complained of it, saying, that they had nothing but this manna before their eyes, and their souls loathed it as light bread, Num 11:6, and lusted after the flesh, and the fish they had eaten in Egypt. And so it is with some professors of Christ, and his Gospel; for there is a mixed multitude among them, as there was among the Israelites, who disrelish the preaching of Christ, and the truths of the Gospel respecting his person, blood, and righteousness, and salvation by him; they cannot bear to have these things frequently inculcated and insisted upon; their souls are ready to loath them as light bread, and want to have something else set before them, more suitable to their carnal appetites: but to such who are true believers in Christ, who have tasted that the Lord is gracious, Christ, the true manna, and bread of God, is all things to them; nor do they desire any other: they taste everything that is delightful, and find everything that is nourishing in him.
(i) Antiqu. l. 3. c. 1. sect. 6. (k) Shemot Rabba, sect. 25. fol. 108. 4. (l) Bemidbar Rabba, sect. 7. fol. 188. 1.
John Wesley
6:34 Give us this bread - Meaning it still, in a literal sense: yet they seem now to be not far from believing.
Robert Jamieson, A. R. Fausset and David Brown
6:34 Lord, evermore give us this bread--speaking now with a certain reverence (as at Jn 6:25), the perpetuity of the manna floating perhaps in their minds, and much like the Samaritan woman, when her eyes were but half opened, "Sir, give Me this water," &c. (Jn 4:15).
6:356:35: Ասէ ցնոսա Յիսուս. Ես եմ հացն կենաց. որ գայ առ իս՝ ո՛չ քաղցիցէ, եւ որ հաւատայ յիս՝ ո՛չ երբէք ծարաւեսցի։
35. Յիսուս նրանց ասաց. «Ես եմ կենաց հացը. ով դէպի ինձ գայ, քաղց չի զգայ, եւ ով ինձ հաւատայ, երբեք չի ծարաւի:
35 Եւ Յիսուս ըսաւ անոնց. «Ես եմ կենաց հացը. ան որ ինծի կու գայ, երբեք պիտի չանօթենայ եւ ան որ ինծի կը հաւատայ, պիտի չծարաւի։
Ասէ ցնոսա Յիսուս. Ես եմ հացն կենաց. որ գայ առ իս` ոչ քաղցիցէ, եւ որ հաւատայ յիս` ոչ երբեք ծարաւեսցի:

6:35: Ասէ ցնոսա Յիսուս. Ես եմ հացն կենաց. որ գայ առ իս՝ ո՛չ քաղցիցէ, եւ որ հաւատայ յիս՝ ո՛չ երբէք ծարաւեսցի։
35. Յիսուս նրանց ասաց. «Ես եմ կենաց հացը. ով դէպի ինձ գայ, քաղց չի զգայ, եւ ով ինձ հաւատայ, երբեք չի ծարաւի:
35 Եւ Յիսուս ըսաւ անոնց. «Ես եմ կենաց հացը. ան որ ինծի կու գայ, երբեք պիտի չանօթենայ եւ ան որ ինծի կը հաւատայ, պիտի չծարաւի։
zohrab-1805▾ eastern-1994▾ western am▾
6:3535: Иисус же сказал им: Я есмь хлеб жизни; приходящий ко Мне не будет алкать, и верующий в Меня не будет жаждать никогда.
6:35  εἶπεν αὐτοῖς ὁ ἰησοῦς, ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρός ἐμὲ οὐ μὴ πεινάσῃ, καὶ ὁ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσει πώποτε.
6:35. εἶπεν (It-had-said) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ἐγώ (I) εἰμι (I-be) ὁ (the-one) ἄρτος (a-loaf) τῆς (of-the-one) ζωῆς: (of-a-lifing) ὁ (The-one) ἐρχόμενος ( coming ) πρὸς (toward) ἐμὲ (to-ME) οὐ (not) μὴ (lest) πεινάσῃ, (it-might-have-hungered-unto,"καὶ (and) ὁ (the-one) πιστεύων (trusting-of) εἰς (into) ἐμὲ (to-ME) οὐ (not) μὴ (lest) διψήσει (it-shall-thirst-unto) πώποτε. (unto-whither-which-also)
6:35. dixit autem eis Iesus ego sum panis vitae qui veniet ad me non esuriet et qui credit in me non sitiet umquamAnd Jesus said to them: I am the bread of life. He that cometh to me shall not hunger: and he that believeth in me shall never thirst.
35. Jesus said unto them, I am the bread of life: he that cometh to me shall not hunger, and he that believeth on me shall never thirst.
6:35. Then Jesus said to them: “I am the bread of life. Whoever comes to me shall not hunger, and whoever believes in me shall never thirst.
6:35. And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst:

35: Иисус же сказал им: Я есмь хлеб жизни; приходящий ко Мне не будет алкать, и верующий в Меня не будет жаждать никогда.
6:35  εἶπεν αὐτοῖς ὁ ἰησοῦς, ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρός ἐμὲ οὐ μὴ πεινάσῃ, καὶ ὁ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσει πώποτε.
6:35. dixit autem eis Iesus ego sum panis vitae qui veniet ad me non esuriet et qui credit in me non sitiet umquam
And Jesus said to them: I am the bread of life. He that cometh to me shall not hunger: and he that believeth in me shall never thirst.
6:35. Then Jesus said to them: “I am the bread of life. Whoever comes to me shall not hunger, and whoever believes in me shall never thirst.
6:35. And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: - 36: Тогда уже Господь прямо указывает на Себя Самого как на истинный хлеб жизни.

Приходящий ко Мне, т. е. верующий в Меня. Ко Христу можно прийти только через веру в Него.

Не будет алкать. Как хлеб жизни, Христос утоляет голод и жажду навсегда, т. е. дает полное удовлетворение духовным потребностям человека.

Но Я сказал вам.. . К сожалению, иудеи не верят Христу, хотя и видели Его вчера, как Он совершил чудо насыщения пяти тысяч. "Сами же вы - как бы говорит им Христос - полагаете свою веру в Меня в зависимость от того, буду ли Я совершать пред вами чудеса (см. ст. 30). Но чудо или чудесное знамение вам дано было вчера и если бы у вас были глаза, то вы могли бы увидеть то, что вам хотелось видеть, т. е. признать в совершенном Мною чуде знамение Моего Божественного посланничества. Но вы не захотели видеть" (ср. Ис. 6:9).
Adam Clarke: Commentary on the Bible - 1831
6:35: I am the bread of life - That is, the bread which gives life, and preserves from death.
He that cometh to me - The person who receives my doctrine, and believes in me as the great atoning sacrifice, shall be perfectly satisfied, and never more feel misery of mind. All the guilt of his sins shall be blotted out, and his soul shall be purified unto God; and, being enabled to love him with all his heart, he shall rest, fully, supremely, and finally happy, in his God.
Albert Barnes: Notes on the Bible - 1834
6:35: I am the bread of life - I am the support of spiritual life; or my doctrines will give life and peace to the soul.
Shall never hunger - See the notes at Joh 4:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:35: I am: Joh 6:41, Joh 6:48-58; Co1 10:16-18, Co1 11:23-29
he that cometh: Joh 6:37, Joh 6:44, Joh 6:45, Joh 6:65, Joh 5:40, Joh 7:37; Isa 55:1-3; Mat 11:28; Rev 22:17
never hunger: Joh 4:13, Joh 4:14, Joh 7:38; Isa 49:10; Luk 6:25; Rev 7:16
Geneva 1599
6:35 And Jesus said unto them, I am the bread (i) of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
(i) Which has life and gives life.
John Gill
6:35 And Jesus said unto them, I am the bread of life,.... Christ is so called, because he gives life to dead sinners: men in a state of nature are dead in trespasses and sins; and whatever they feed upon tends to death; Christ, the true bread, only gives life, which is conveyed by the word, and made effectual by the Spirit: and because he supports and maintains the life he gives; it is not in the power of a believer to support the spiritual life he has; nor can he live on anything short of Christ; and there is enough in Christ for him to live upon: and because he quickens, and makes the saints lively in the exercise of grace, and discharge of duty, and renews their spiritual strength, and secures for them eternal life.
He that cometh to me shall never hunger; not corporeally to hear him preach, or preached, or merely to his ordinances, to baptism, or the Lord's table; but so as to believe in him, feed, and live upon him, as the next clause explains it:
and he that believeth on me shall never thirst; and which is owing, not to the power and will of man, but to divine teachings, and the powerful drawings of the efficacious grace of God; see Jn 6:44. Now of such it is said, that they shall never hunger and thirst; which is true of them in this life, though not to be understood as there were no sinful desires in them; much less, that there are no spiritual hungerings and thirstings after they are come to Christ; but that they shall not desire any other food but Christ; they shall be satisfied with him; nor shall they hereafter be in a starving and famishing condition, or want any good thing: and in the other world there will be no desires after that which is sinful, nor indeed after outward ordinances, in order to enjoy communion with God in them, as now, for they will then be needless; nor shall they have any uneasy desires after Christ, and his grace, and the enjoyment of him, since he will be all in all to them.
John Wesley
6:35 I am the bread of life - Having and giving life: he that cometh - he that believeth - Equivalent expressions: shall never hunger, thirst - Shall be satisfied, happy, for ever.
Robert Jamieson, A. R. Fausset and David Brown
6:35 I am the bread of life--Henceforth the discourse is all in the first person, "I," "Me," which occur in one form or other, as STIER reckons, thirty-five times.
he that cometh to me--to obtain what the soul craves, and as the only all-sufficient and ordained source of supply.
hunger . . . thirst--shall have conscious and abiding satisfaction.
6:366:36: Այլ ասացի ձեզ՝ եթէ տեսէք զիս, եւ ո՛չ հաւատայք[1714]։ [1714] Ոսկան. Թէ տեսանէք զիս։
36. Բայց ես ձեզ ասել եմ, թէ ինձ տեսաք եւ չէք հաւատում:
36 Բայց ես ձեզի ըսի թէ դուք զիս տեսաք ալ ու չէք հաւատար։
Այլ ասացի ձեզ եթէ տեսէք զիս եւ ոչ հաւատայք:

6:36: Այլ ասացի ձեզ՝ եթէ տեսէք զիս, եւ ո՛չ հաւատայք[1714]։
[1714] Ոսկան. Թէ տեսանէք զիս։
36. Բայց ես ձեզ ասել եմ, թէ ինձ տեսաք եւ չէք հաւատում:
36 Բայց ես ձեզի ըսի թէ դուք զիս տեսաք ալ ու չէք հաւատար։
zohrab-1805▾ eastern-1994▾ western am▾
6:3636: Но Я сказал вам, что вы и видели Меня, и не веруете.
6:36  ἀλλ᾽ εἶπον ὑμῖν ὅτι καὶ ἑωράκατέ [με] καὶ οὐ πιστεύετε.
6:36. ἀλλ' (Other) εἶπον (I-had-said) ὑμῖν (unto-ye) ὅτι (to-which-a-one) καὶ (and) ἑωράκατέ (ye-had-come-to-discern-unto) [με] "[to-me]"καὶ (and) οὐ (not) πιστεύετε. (ye-trust-of)
6:36. sed dixi vobis quia et vidistis me et non creditisBut I said unto you that you also have seen me, and you believe not.
36. But I said unto you, that ye have seen me, and yet believe not.
6:36. But I say to you, that even though you have seen me, you do not believe.
6:36. But I said unto you, That ye also have seen me, and believe not.
But I said unto you, That ye also have seen me, and believe not:

36: Но Я сказал вам, что вы и видели Меня, и не веруете.
6:36  ἀλλ᾽ εἶπον ὑμῖν ὅτι καὶ ἑωράκατέ [με] καὶ οὐ πιστεύετε.
6:36. sed dixi vobis quia et vidistis me et non creditis
But I said unto you that you also have seen me, and you believe not.
6:36. But I say to you, that even though you have seen me, you do not believe.
6:36. But I said unto you, That ye also have seen me, and believe not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:36: But I said unto you - This he said, not in so many words, but in substance, in Joh 6:26. Though they saw him, and had full proof of his divine mission, yet they did not believe. Jesus then proceeds to state that, although they did not believe on him, yet his work would not be in vain, for others would come to him and be saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:36: That: Joh 6:26, Joh 6:30, Joh 6:40, Joh 6:64, Joh 12:37, Joh 15:24; Luk 16:31; Pe1 1:8, Pe1 1:9
John Gill
6:36 But I said unto you,.... The substance of what follows in Jn 6:26 though the Persic and Ethiopic versions render it, "I say unto you"; and so refers not to anything before said, but to what he was about to say:
that ye also have seen me, and believe not; that is, they had not only seen him in person, which many kings, prophets, and righteous men had desired, but not enjoyed, yet nevertheless believed; but they had seen his miracles, and had shared in the advantages of them, being healed, and fed corporeally by him, and yet believed not in him as the spiritual Saviour and Redeemer of their souls; nor did they come to him in a spiritual way, for eternal life and salvation.
John Wesley
6:36 I have told you - Namely, Jn 6:26.
Robert Jamieson, A. R. Fausset and David Brown
6:36 But . . . ye have seen me, and believe not--seen Him not in His mere bodily presence, but in all the majesty of His life, His teaching, His works.
6:376:37: Զամենայն զոր տա՛յ ինձ Հայր, առ ի՛ս եկեսցէ. եւ որ գա՛յ առ իս, ո՛չ հանից արտաքս։
37. Բոլոր նրանք, ում Հայրն ինձ տալիս է, կը գան ինձ մօտ, եւ ով որ ինձ մօտ կը գայ, դուրս չեմ անի.
37 Այն ամէնը, որ Հայրը ինծի կու տայ, ինծի պիտի գան եւ ան, որ ինծի կու գայ, բնաւ դուրս պիտի չհանեմ։
Զամենայն զոր տայ ինձ Հայր` առ իս եկեսցէ. եւ որ գայ առ իս` ոչ հանից արտաքս:

6:37: Զամենայն զոր տա՛յ ինձ Հայր, առ ի՛ս եկեսցէ. եւ որ գա՛յ առ իս, ո՛չ հանից արտաքս։
37. Բոլոր նրանք, ում Հայրն ինձ տալիս է, կը գան ինձ մօտ, եւ ով որ ինձ մօտ կը գայ, դուրս չեմ անի.
37 Այն ամէնը, որ Հայրը ինծի կու տայ, ինծի պիտի գան եւ ան, որ ինծի կու գայ, բնաւ դուրս պիտի չհանեմ։
zohrab-1805▾ eastern-1994▾ western am▾
6:3737: Все, что дает Мне Отец, ко Мне придет; и приходящего ко Мне не изгоню вон,
6:37  πᾶν ὃ δίδωσίν μοι ὁ πατὴρ πρὸς ἐμὲ ἥξει, καὶ τὸν ἐρχόμενον πρὸς ἐμὲ οὐ μὴ ἐκβάλω ἔξω,
6:37. Πᾶν (To-all) ὃ (to-which) δίδωσίν (it-giveth) μοι (unto-me,"ὁ (the-one) πατὴρ (a-Father,"πρὸς (toward) ἐμὲ (to-ME) ἥξει, (it-shall-arrive,"καὶ (and) τὸν (to-the-one) ἐρχόμενον ( to-coming ) πρός (toward) με (to-me) οὐ (not) μὴ (lest) ἐκβάλω (I-might-have-had-casted-out) ἔξω, (out-unto-which,"
6:37. omne quod dat mihi Pater ad me veniet et eum qui venit ad me non eiciam forasAll that the Father giveth to me shall come to me: and him that cometh to me, I will not cast out.
37. All that which the Father giveth me shall come unto me; and him that cometh to me I will in no wise cast out.
6:37. All that the Father gives to me shall come to me. And whoever comes to me, I will not cast out.
6:37. All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.
All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out:

37: Все, что дает Мне Отец, ко Мне придет; и приходящего ко Мне не изгоню вон,
6:37  πᾶν ὃ δίδωσίν μοι ὁ πατὴρ πρὸς ἐμὲ ἥξει, καὶ τὸν ἐρχόμενον πρὸς ἐμὲ οὐ μὴ ἐκβάλω ἔξω,
6:37. omne quod dat mihi Pater ad me veniet et eum qui venit ad me non eiciam foras
All that the Father giveth to me shall come to me: and him that cometh to me, I will not cast out.
6:37. All that the Father gives to me shall come to me. And whoever comes to me, I will not cast out.
6:37. All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37: - 40: Это неверие Иудеев свидетельствует о том, что они не принадлежат к числу тех, кого дает Христу Отец.

Все, что дает Мой Отец.. . Между последними словами 36-го стиха и этим заявлением нужно предполагать некоторую паузу. Слушатели молчали, молчал и Христос, видя, что они никак не могут согласиться с Ним относительно значения совершенного Им накануне чуда. Потом, через несколько минут молчания, Христос объясняет Своим слушателям, что их неверие в Него происходит от неправильного положения, какое они заняли в отношении к Богу, и что это неверие будет иметь для них самые ужасные последствия - именно лишение вечного спасения.

Господь не учит здесь о существовании абсолютного божественного предопределения, а говорит только о приуготовляющей или предваряющей благодати Божией, которая действует на сердце человека, не уничтожая его свободного произволения.

Не изгоню вон. Христос никого не хочет лишить возможности войти в Царство Божие, ибо Он пришел исполнять волю Божию, которая хочет, чтобы Христос воскресил в последний день всех данных Ему, т. е. ввел их в блаженство вечной жизни (ср. 5:29).

Чтобы всякий... Отец хочет даже спасения всех (всякий), а не только тех, кого Он дал Сыну.

Видящий Сына, - т. е. созерцающий Его своими духовными очами (qewrein а не просто oran). Такое созерцание дает возможность созерцающему проникнуть в самое существо того лица, которое является предметом созерцания, и в заключение приводит созерцающего к полному преклонению перед этим лицом.

И Я воскрешу. Не другой кто-либо, а Я, именно Я, Один Я!
Adam Clarke: Commentary on the Bible - 1831
6:37: All that the Father giveth me - The neuter gender, παν, is probably used here for the masculine, πας.
Shall come to me - All that are drawn by the Father, Joh 6:44, i.e. all those who are influenced by his Spirit, and yield to those influences: for as many as are Led (not driven or dragged) by the Spirit of God, they are the children of God, Rom 8:14. God sent his prophets to proclaim his salvation to this people; and he accompanied their preaching with the influence of his Spirit. Those who yielded were saved: those who did not yield to these drawings were lost. This Spirit still continued to work and to allure; but the people being uncircumcised both in heart and ears, they always resisted the Holy Ghost; as their fathers did, so did they; Act 7:51. And though Christ would have gathered them together, as a hen would her chickens under her wings, yet they would not. See the note on Mat 23:37. Those who come at the call of God, he is represented here as giving to Christ, because it is through his blood alone that they can be saved. God, by his Spirit, convinces of sin, righteousness, and judgment; those who acknowledge their iniquity, and their need of salvation, he gives to Christ, i.e. points out unto them the Lamb of God, who takes away the sin of the world. Our Lord may here also refer to the calling of the Gentiles; for these, according to the ancient promise, Psa 2:8, were given to Christ: and they, on the preaching of the Gospel, gladly came unto him. See ample proofs of this in the Acts of the Apostles.
I will in no wise cast out - The words are exceedingly emphatical - ου μη εκβαλω εξω, I will by no means thrust out of doors; excellently rendered by Matthew of Erberg in his Italian Bible - Io non cacciaro fuori, I will not chase him out of the house. Our blessed Lord alludes to the case of a person in deep distress and poverty, who comes to a nobleman's house, in order to get relief: the person appears; and the owner, far from treating the poor man with asperity, welcomes, receives him kindly, and supplies his wants. So does Jesus. Newer did he reject the suit of a penitent, however grievous his crimes might have been. He is come to the house of mercy; he is lying at the threshold: the servants bid him come in - he obeys, and stands trembling, waiting for the appearing of the Master, doubtful whether he is to be received or rejected: the Master appears, and not only grants his suit, but receives him into the number of his family: he alleges his unfitness, his unworthiness, his guilt, his crimes, his ingratitude: no matter, all shall be blotted out through the blood of the Lamb, and he be put among the children, and on none of these accounts shall he be put out of the house. The Gentiles shall be as welcome as the Jews; and the invitation to them be as free, as full, and as hearty: they shall become his adopted children, and never be cast out, as the Jews have been. O thou God of love! how able and Willing art thou to save the vilest of the vile, who come unto thee! Thou art not the God of the Jews only, thou art also the God of the Gentiles. Rejoice, therefore, ye Gentiles, with his people.
Albert Barnes: Notes on the Bible - 1834
6:37: All - The original word is in the neuter gender, but it is used, doubtless, for the masculine, or perhaps refers to his people considered as a mass or body, and means that every individual that the Father had given him should come to him.
The Father giveth me - We here learn that those who come to Christ, and who will be saved, are given to him by God.
1. God promised him that he should see of the travail of his soul - that is, "the fruit of his wearisome toil" (Lowth), and should be satisfied, Isa 53:11.
2. All men are sinners, and none have any claim to mercy, and he may therefore bestow salvation on whom he pleases.
3. All people of themselves are disposed to reject the gospel, Joh 5:40.
4. God enables those who do believe to do it. He draws them to Him by His Word and Spirit; "He opens their hearts to understand the Scriptures Act 16:14; and He grants to them repentance, Act 11:18; Ti2 2:25.
5. All those who become Christians may therefore be said to be given to Jesus as the reward of his sufferings, for his death was the price by which they were redeemed. Paul says Eph 1:4-5 that, "he hath chosen us in him (that is, in Christ) before the foundation of the world, that we should be holy and without blame before him in love; having predestinated us unto the adoption of children to himself, according to the good pleasure of his will."
Shall come to me - This is an expression denoting that they would believe on him. To come to one implies our need of help, our confidence that he can aid us, and our readiness to trust to him. The sinner comes to Jesus feeling that he is poor, and needy, and wretched, and casts himself on his mercy, believing that he alone can save him. This expression also proves that men are not compelled to believe on Christ. Though they who believe are given to him, and though his Spirit works in them faith and repentance, yet they are made willing in the day of his power, Psa 110:3. No man is compelled to go to heaven against his will, and no man is compelled to go to hell against his will. The Spirit of God inclines the will of one, and he comes freely as a moral agent. The other chooses the way to death; and, though God is constantly using means to save him, yet he prefers the path that leads down to woe.
Him that cometh - Everyone that comes - that is, everyone that comes in a proper mariner, feeling that he is a lost and ruined sinner. This invitation is wide, and full, and free. It shows the unbounded mercy of God; and it shows, also, that the reason, and the only reason, why men are not saved, is that they will not come to Christ. Of any sinner it may be said that if he had been willing to come to Christ he might have come and been saved. As he chooses not to come, he cannot blame God because he saves others who are willing, no matter from what cause, and who thus are made partakers of everlasting life.
In no wise - In no manner, or at no time. The original is simply, "I will not cast out."
Cast out - Reject, or refuse to save. This expression does not refer to the doctrine of perseverance of the saints, but to the fact that Jesus will not reject or refuse any sinner who comes to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:37: that: Joh 6:39, Joh 6:45, Joh 17:2, Joh 17:6, Joh 17:8, Joh 17:9, Joh 17:11, Joh 17:24
shall: Joh 6:44, Joh 6:65, Joh 10:28, Joh 10:29; Psa 110:3; Eph 2:4-10; Phi 1:29; Th2 2:13, Th2 2:14; Ti2 2:19; Tit 3:3-7
I will: Joh 9:34; Psa 102:17; Isa 1:18, Isa 1:19, Isa 41:9, Isa 42:3, Isa 55:7; Mat 11:28, Mat 24:24; Luk 23:40-43; Rom 5:20; Ti1 1:16; Heb 4:15, Heb 7:25; Jo1 2:19; Rev 22:17
Geneva 1599
6:37 (8) All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.
(8) The gift of faith proceeds from the free election of the Father in Christ, after which everlasting life necessarily follows: therefore faith in Christ Jesus is a sure witness of our election, and therefore of our glorification, which is to come.
John Gill
6:37 All that the Father giveth me,.... The "all" design not the apostles only, who were given to Christ as such; for these did not all, in a spiritual manner, come to him, and believe in him; one of them was a devil, and the son of perdition; much less every individual of mankind: these are, in some sense, given to Christ to subserve some ends of his mediatorial kingdom, and are subject to his power and control, but do not come to him, and believe in him: but the whole body of the elect are here meant, who, when they were chosen by God the Father, were given and put into the hands of Christ, as his seed, his spouse, his sheep, his portion, and inheritance, and to be saved by him with an everlasting salvation; which is an instance of love and care on the Father's part, to give them to Christ; and of grace and condescension in him to receive them, and take the care of them; and of distinguishing goodness to them: and though Christ here expresses this act of his Father's in the present tense, "giveth", perhaps to signify the continuance and unchangeableness of it; yet he delivers it in the past tense, in Jn 6:39, "hath given"; and so all the Oriental versions render it here. And it certainly respects an act of God, antecedent to coming to Christ, and believing in him, which is a fruit and effect of electing love, as is clear from what follows:
shall come unto me; such who are given to Christ in eternal election, and in the everlasting covenant of grace, shall, and do, in time, come to Christ, and believe in him to the saving of their souls; which is not to be ascribed to, any power and will in them, but to the power and grace of God. It is not here said, that such who are given to Christ have a "power" to come to him, or "may" come if they will, but they shall come; efficacious grace will bring them to Christ, as poor perishing sinners, to venture on him for life and salvation:
and him that cometh to me I will in no wise cast out; such who come to Christ in a spiritual manner, and are brought to believe in him truly and really, he not only receives kindly, but keeps and preserves them by his power, and will not cast them out, or thrust them from him into perdition: the words are very strongly and emphatically expressed in the original, "I will not, not, or never, never, cast out without"; or cast out of doors. Christ will never cast them out of his affections; nor out of his arms; nor out of that family that is named of him; nor out of, and from his church, which is his body, and of which they are members; nor out of a state of justification and salvation; and therefore they shall never perish, but have everlasting life. The three glorious doctrines of grace, of eternal election, efficacious grace in conversion, and the final perseverance of the saints, are clearly contained in these words.
John Wesley
6:37 All that the Father giveth me - All that feel themselves lost, and follow the drawings of the Father, he in a peculiar manner giveth to the Son: will come to me - By faith. And him that thus cometh to me, I will in nowise cast out - I will give him pardon, holiness, and heaven, if he endure to the end - to rejoice in his light.
Robert Jamieson, A. R. Fausset and David Brown
6:37 All that, &c.--This comprehensive and very grand passage is expressed with a peculiar artistic precision. The opening general statement (Jn 6:37) consists of two members: (1) "ALL THAT THE FATHER GIVETH ME SHALL COME TO ME"--that is, "Though ye, as I told you, have no faith in Me, My errand into the world shall in no wise be defeated; for all that the Father giveth Me shall infallibly come to Me." Observe, what is given Him by the Father is expressed in the singular number and neuter gender--literally, "everything"; while those who come to Him are put in the masculine gender and singular number--"every one." The whole mass, so to speak, is gifted by the Father to the Son as a unity, which the Son evolves, one by one, in the execution of His trust. So Jn 17:2, "that He should give eternal life to all that which Thou hast given Him" [BENGEL]. This "shall" expresses the glorious certainty of it, the Father being pledged to see to it that the gift be no empty mockery. (2) "AND HIM THAT COMETH TO MEI WILL IN NO WISE CAST OUT." As the former was the divine, this is just the human side of the same thing. True, the "coming" ones of the second clause are just the "given" ones of the first. But had our Lord merely said, "When those that have been given Me of My Father shall come to Me, I will receive them"--besides being very flat, the impression conveyed would have been quite different, sounding as if there were no other laws in operation, in the movement of sinners to Christ, but such as are wholly divine and inscrutable to us; whereas, though He does speak of it as a sublime certainty which men's refusals cannot frustrate, He speaks of that certainty as taking effect only by men's voluntary advances to Him and acceptance of Him--"Him that cometh to Me," "whosoever will," throwing the door wide open. Only it is not the simply willing, but the actually coming, whom He will not cast out; for the word here employed usually denotes arrival, as distinguished from the ordinary word, which rather expresses the act of coming (see Jn 8:42, Greek), [WEBSTER and WILKINSON]. "In no wise" is an emphatic negative, to meet the fears of the timid (as in Rev_ 21:27, to meet the presumption of the hardened). These, then, being the two members of the general opening statement, what follows is meant to take in both,
6:386:38: Զի իջի՛ ես յերկնից, ո՛չ զի զկա՛մս իմ արարից, այլ զկամս այնորիկ որ առաքեացն զիս։ դզ
38. որովհետեւ ես երկնքից իջայ ոչ թէ իմ կամքը կատարելու համար, այլ՝ կամքը նրա, ով ինձ ուղարկեց:
38 Վասն զի ես երկնքէն իջայ՝ ո՛չ թէ իմ կամքս ընելու, հապա անոր կամքը՝ որ զիս ղրկեց։
Զի իջի ես յերկնից, ոչ զի զկամս իմ արարից, այլ զկամս այնորիկ որ առաքեացն զիս:

6:38: Զի իջի՛ ես յերկնից, ո՛չ զի զկա՛մս իմ արարից, այլ զկամս այնորիկ որ առաքեացն զիս։ դզ
38. որովհետեւ ես երկնքից իջայ ոչ թէ իմ կամքը կատարելու համար, այլ՝ կամքը նրա, ով ինձ ուղարկեց:
38 Վասն զի ես երկնքէն իջայ՝ ո՛չ թէ իմ կամքս ընելու, հապա անոր կամքը՝ որ զիս ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
6:3838: ибо Я сошел с небес не для того, чтобы творить волю Мою, но волю пославшего Меня Отца.
6:38  ὅτι καταβέβηκα ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με·
6:38. ὅτι (to-which-a-one) καταβέβηκα (I-had-come-to-step-down) ἀπὸ (off) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) οὐχ (not) ἵνα (so) ποιῶ (I-might-do-unto) τὸ (to-the-one) θέλημα (to-a-determining-to) τὸ (to-the-one) ἐμὸν (to-mine,"ἀλλὰ (other) τὸ (to-the-one) θέλημα (to-a-determining-to) τοῦ (of-the-one) πέμψαντός (of-having-dispatched) με: (to-me)
6:38. quia descendi de caelo non ut faciam voluntatem meam sed voluntatem eius qui misit meBecause I came down from heaven, not to do my own will but the will of him that sent me.
38. For I am come down from heaven, not to do mine own will, but the will of him that sent me.
6:38. For I descended from heaven, not to do my own will, but the will of him who sent me.
6:38. For I came down from heaven, not to do mine own will, but the will of him that sent me.
For I came down from heaven, not to do mine own will, but the will of him that sent me:

38: ибо Я сошел с небес не для того, чтобы творить волю Мою, но волю пославшего Меня Отца.
6:38  ὅτι καταβέβηκα ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με·
6:38. quia descendi de caelo non ut faciam voluntatem meam sed voluntatem eius qui misit me
Because I came down from heaven, not to do my own will but the will of him that sent me.
6:38. For I descended from heaven, not to do my own will, but the will of him who sent me.
6:38. For I came down from heaven, not to do mine own will, but the will of him that sent me.
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Adam Clarke: Commentary on the Bible - 1831
6:38: Not to do mine own will - I am come, not to act according to human motives, passions, or prejudices; but according to infinite wisdom, goodness, and mercy. Jewish passions and prejudices would reject publicans and sinners as those alluded to, and shut the gate of heaven against the Gentiles; but God's mercy receives them, and I am come to manifest that mercy to men.
Albert Barnes: Notes on the Bible - 1834
6:38: For I came down ... - This verse shows that he came for a specific purpose, which he states in the next verse, and means that, as he came to do his Father's will, he would be faithful to the trust. Though his hearers should reject him, yet the will of God would be accomplished in the salvation of some who should come to Him.
Mine own will - See notes at Joh 5:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:38: I came: Joh 6:33, Joh 3:13, Joh 3:31; Eph 4:9
not: Joh 4:34, Joh 5:30; Psa 40:7, Psa 40:8; Isa 53:10; Mat 20:28, Mat 26:39-42; Rom 15:3; Phi 2:7, Phi 2:8; Heb 5:8, Heb 10:7-9
Geneva 1599
6:38 For I came down from heaven, not to do mine (k) own will, but the will of him that sent me.
(k) See above in (Jn 5:22).
John Gill
6:38 For I came down from heaven,.... by change of place, or local motion; for Christ is the immense, infinite, and omnipresent God, and cannot be said properly to move from place to place; for he fills all places, even heaven and earth, with his presence, and was in heaven as the Son of God, at the same time he was here on earth as the son of man: wherefore this must be understood in a manner becoming his proper deity, his divine sonship, and personality: this descent was by the assumption of the human nature into union with his divine person, which was an instance of amazing grace and condescension. The Jew (m) objects to this, and says,
"if this respects the descent of the soul, the soul of every man descended from thence; but if it respects the body, the rest of the evangelists contradict his words, particularly Luke, when he says, Lk 2:7 that his mother brought him forth at Bethlehem.''
But this descent regards neither his soul nor body, but his divine person, which always was in heaven, and not any local descent of that; but, as before observed, an assumption of human nature, which he took of the virgin on earth; and so there is no contradiction between the evangelists; nor is descent from heaven unsuitable to Christ as a divine person, since it is ascribed to God, Gen 11:7; and if God may be said to go down from heaven by some display of his power, and intimation of his presence, Christ may be said to descend from heaven by that marvellous work of his, taking upon him our nature, and walking up and down on earth in the form of a servant; and which was done with this view, as he says,
not to do mine own will, but the will of him that sent me; that is, not to do his own will, as separate from his Father's, and much less as contrary to it; otherwise he did come to do his own will, which, as God, was the same with his Father's, he being one with him in nature, and so in power and will; and though his will, as man, was distinct from his Father's, yet not repugnant, but resigned unto it: and this will he came to do, was to preach the Gospel, fulfil the law, work miracles, and obtain the eternal redemption and salvation of his people. What the above Jewish writer (n) objects to this part of the text is of very little moment: whose words are;
"moreover, what he says, "not to do mine own will, but the will of him that sent me", shows, that he that sent, is not one and the same with him that is sent, seeing the will of him that is sent, is not as the will of him that sends.''
Tit is readily granted that they are not one and the same person; they are two distinct persons, which sending, and being sent, do clearly show; but then they are one in nature, though distinct in person, and they agree in will and work. Christ came not to do any will of his own different from that of his Father's; nor do these words imply a difference of wills in them, much less a contrariety in them, but rather the sameness of them.
(m) R. Isaac Chizzuk Emuna, par. 2. c. 44. p. 434. (n) R. Chizzuk Emmuna, par. 2. c. 44. p. 434.
Robert Jamieson, A. R. Fausset and David Brown
6:38 For I came down from heaven not to do Mine own will--to play an independent part.
but--in respect to both the foregoing things, the divine and the human side of salvation.
the will of Him that sent Me--What this twofold will of Him that sent Him is, we are next sublimely told (Jn 6:39-40):
6:396:39: Ա՛յս են կամք Հօր իմոյ որ առաքեացն զիս. զի զամենայն զոր ե՛տ ցիս Հայր՝ ո՛չ կորուսից ՚ի նմանէ, այլ յարուցի՛ց զնա յաւուրն յետնում[1715]։ [1715] Ոմանք. Զի ամենայն զոր ետ ցիս... յետնումն։
39. Այս է կամքը իմ Հօր, որ ինձ ուղարկեց. բոլոր նրանք, ում Հայրն ինձ տուել է, նրանցից ոչ մէկին չկորցնեմ, այլ վերջին օրը յարութիւն առնել տամ նրանց:
39 Եւ զիս ղրկող Հօրը կամքը այս է, որ այն ամէնը որ ինք տուաւ, չկորսնցնեմ, հապա անոնց յարութիւն առնել տամ վերջին օրը։
Այս են կամք Հօր իմոյ որ առաքեացն զիս, զի զամենայն զոր ետ ցիս Հայր` ոչ կորուսից ի նմանէ, այլ յարուցից զնա յաւուրն յետնում:

6:39: Ա՛յս են կամք Հօր իմոյ որ առաքեացն զիս. զի զամենայն զոր ե՛տ ցիս Հայր՝ ո՛չ կորուսից ՚ի նմանէ, այլ յարուցի՛ց զնա յաւուրն յետնում[1715]։
[1715] Ոմանք. Զի ամենայն զոր ետ ցիս... յետնումն։
39. Այս է կամքը իմ Հօր, որ ինձ ուղարկեց. բոլոր նրանք, ում Հայրն ինձ տուել է, նրանցից ոչ մէկին չկորցնեմ, այլ վերջին օրը յարութիւն առնել տամ նրանց:
39 Եւ զիս ղրկող Հօրը կամքը այս է, որ այն ամէնը որ ինք տուաւ, չկորսնցնեմ, հապա անոնց յարութիւն առնել տամ վերջին օրը։
zohrab-1805▾ eastern-1994▾ western am▾
6:3939: Воля же пославшего Меня Отца есть та, чтобы из того, что Он Мне дал, ничего не погубить, но все то воскресить в последний день.
6:39  τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντός με, ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ ἀλλὰ ἀναστήσω αὐτὸ [ἐν] τῇ ἐσχάτῃ ἡμέρᾳ.
6:39. τοῦτο (the-one-this) δέ (moreover) ἐστιν (it-be) τὸ (the-one) θέλημα (a-determining-to) τοῦ (of-the-one) πέμψαντός (of-having-dispatched) με (to-me) ἵνα (so) πᾶν (to-all) ὃ (to-which) δέδωκέν (it-had-come-to-give) μοι (unto-me) μὴ (lest) ἀπολέσω (I-might-have-destructed-off) ἐξ (out) αὐτοῦ (of-it) ἀλλὰ (other) ἀναστήσω (I-shall-stand-up) αὐτὸ (to-it) τῇ (unto-the-one) ἐσχάτῃ (unto-most-bordered) ἡμέρᾳ. (unto-a-day)
6:39. haec est autem voluntas eius qui misit me Patris ut omne quod dedit mihi non perdam ex eo sed resuscitem illum novissimo dieNow this is the will of the Father who sent me: that of all that he hath given me, I should lose nothing; but should raise it up again in the last day.
39. And this is the will of him that sent me, that of all that which he hath given me I should lose nothing, but should raise it up at the last day.
6:39. Yet this is the will of the Father who sent me: that I should lose nothing out of all that he has given to me, but that I should raise them up on the last day.
6:39. And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.
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:

39: Воля же пославшего Меня Отца есть та, чтобы из того, что Он Мне дал, ничего не погубить, но все то воскресить в последний день.
6:39  τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντός με, ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ ἀλλὰ ἀναστήσω αὐτὸ [ἐν] τῇ ἐσχάτῃ ἡμέρᾳ.
6:39. haec est autem voluntas eius qui misit me Patris ut omne quod dedit mihi non perdam ex eo sed resuscitem illum novissimo die
Now this is the will of the Father who sent me: that of all that he hath given me, I should lose nothing; but should raise it up again in the last day.
6:39. Yet this is the will of the Father who sent me: that I should lose nothing out of all that he has given to me, but that I should raise them up on the last day.
6:39. And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:39: I should lose nothing - It is the will of God that every soul who believes should continue in the faith, and have a resurrection unto life eternal. But he wills this continuance in salvation, without purposing to force the persons so to continue. God may will a thing to be, without willing that it shall be. Judas was given to Christ by the Father, Joh 17:12. The Father willed that this Judas should continue in the faith, and have a resurrection unto life eternal: but Judas sinned and perished. Now it is evident that God willed that Judas might be saved, without willing that he must be saved infallibly and unconditionally. When a man is a worker together with the grace of God, he is saved; when he receives that grace of God in vain, he is lost - not through a lack of will or mercy in God, but through lack of his co-operation with Divine grace. God saves no man as a stock or a stone, but as a reasonable being and free agent. "That which thou hast heard, thou mayest hold fast, and persevere in, if thou wilt," Says St. Augustin. In eo quod audieras, et tenueras, perseverares, si velles. De Correct. & Grat. c. 7. See Calmet.
Raise it up again at the last day - The Jews believed that the wicked should have no resurrection; and that the principle that led to the resurrection of the body, in the righteous, was the indwelling Spirit of God. This is positively asserted in the Shir Hashirim Rabba. See Schoettgen.
Albert Barnes: Notes on the Bible - 1834
6:39: Father's will - His purpose; desire; intention. As this is the Father's will, and Jesus came to execute his will, we have the highest security that it will be done. God's will is always right, and he has power to execute it. Jesus was always faithful, and all power was given to him in heaven and on earth, and he will therefore most certainly accomplish the will of God.
Of all which - That is, of every one who believes on him, or of all who become Christians. See Joh 6:37.
I should lose nothing - Literally, "I should not destroy." He affirms here that he will keep it to life eternal; that, thought the Christian will die, and his body return to corruption, yet he will not be destroyed. The Redeemer will watch over him, though in his grave, and keep him to the resurrection of the just. This is affirmed of all who are given to him by the Father; or, as in the next verse, "Everyone that believeth on him shall have everlasting life."
At the last day - At the day of judgment. The Jews supposed that the righteous would be raised up at the appearing of the Messiah. See Lightfoot. Jesus directs them to a future resurrection, and declares to them that they will be raised at the last day - the day of judgment. It is also supposed and affirmed by some Jewish writers that they did not believe that the wicked would be raised. Hence, to speak of being raised up in the last day was the same as to say that one was righteous, or it was spoken of as the special privilege of the righteous. In accordance with this, Paul says, "If by any means I might attain unto the resurrection of the dead," Phi 3:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:39: this: Joh 6:40; Mat 18:14; Luk 12:32; Rom 8:28-31; Th2 2:13, Th2 2:14; Ti2 2:19
given: Joh 6:37
I should: Joh 10:27-30, Joh 17:12, Joh 18:9; Sa1 25:29; Col 3:3, Col 3:4; Pe1 1:5; Jde 1:1
but: Joh 6:40, Joh 6:44, Joh 6:54, Joh 5:28, Joh 11:24-26, Joh 12:48; Rom 8:11; Phi 3:20, Phi 3:21
John Gill
6:39 And this is the Father's will which hath sent me,.... This explains both who he was that sent him; the Father of him, and of his people; whose sending of him does not suppose any change of place, or inequality between them, or disrespect unto him, or compulsion of him, but agreement between them, and love to the persons on whose account he was sent; and also what is the will he came to do, and is what was declared by him to Christ, when he gave the elect to him: for this expresses his secret will in the council and covenant of grace,
that of all which he hath given me, I should lose nothing; that is, that of all the elect which were given to Christ by his Father, in eternal election, he should not lose anyone of them, not the meanest among them, nor anything of theirs, their grace, or glory, or anything belonging to them, either to their souls or bodies, and particularly the latter;
but should raise it up again at the last day; even every part of their bodies, and every dust belonging to them; their bodies being given to Christ, and redeemed by his blood, as well as their souls: so the Jews (o), speaking of the resurrection, and making mention of that passage in Num 23:10, "who shall count the dust of Jacob?" add,
"and he (i.e. God) shall order it all, , "and not anything shall be lost", but all shall rise again; for, lo, it is said, Dan 12:2, "and many of them that sleep in the dust", &c.''
(o) Zohar in Exod. fol. 43. 4.
John Wesley
6:39 Of all which he hath already given me - See Jn 17:6, Jn 17:12. If they endure to the end. But Judas did not.
Robert Jamieson, A. R. Fausset and David Brown
6:39 And this--in the first place.
is the will of Him that sent me, that of all--everything.
which He hath given Me--(taking up the identical words of Jn 6:37).
I should lose nothing, but should raise it up at the last day--The meaning is not, of course, that He is charged to keep the objects entrusted to Him as He received them, so as they should merely suffer nothing in His hands. For as they were just "perishing" sinners of Adam's family, to let "nothing" of such "be lost," but "raise them up at the last day," must involve, first, giving His flesh for them (Jn 6:51), that they "might not perish, but have everlasting life"; and then, after "keeping them from falling," raising their sleeping dust in incorruption and glory, and presenting them, body and soul, perfect and entire, wanting nothing, to Him who gave them to Him, saying, "Behold I and the children which God hath given Me." So much for the first will of Him that sent Him, the divine side of man's salvation, whose every stage and movement is inscrutable to us, but infallibly certain.
6:406:40: Ա՛յս են կամք Հօր իմոյ. զի ամենայն որ տեսանիցէ զՈրդի՝ եւ հաւատայցէ ՚ի նա, ընկալցի՛ զկեանսն յաւիտենականս. եւ ես՝ յարուցի՛ց զնա յաւուրն յետնում[1716]։ [1716] Ոսկան. Որ տեսանէ զՈրդի եւ հաւատայ ՚ի նա։
40. Այս է իմ Հօր կամքը. ամէն ոք, ով տեսնի Որդուն եւ հաւատայ նրան, ունենայ յաւիտենական կեանք. եւ ես նրան վերջին օրը յարութիւն առնել տամ»:
40 Քանզի զիս ղրկողին կամքը այս է, որ այն ամէնը որ կը տեսնեն Որդին եւ կը հաւատան անոր, յաւիտենական կեանք ունենան, ե՛ս ալ անոնց յարութիւն առնել պիտի տամ վերջին օրը»։
Այս են կամք Հօր իմոյ, զի ամենայն որ տեսանիցէ զՈրդի եւ հաւատայցէ ի նա, ընկալցի զկեանսն յաւիտենականս, եւ ես յարուցից զնա յաւուրն յետնում:

6:40: Ա՛յս են կամք Հօր իմոյ. զի ամենայն որ տեսանիցէ զՈրդի՝ եւ հաւատայցէ ՚ի նա, ընկալցի՛ զկեանսն յաւիտենականս. եւ ես՝ յարուցի՛ց զնա յաւուրն յետնում[1716]։
[1716] Ոսկան. Որ տեսանէ զՈրդի եւ հաւատայ ՚ի նա։
40. Այս է իմ Հօր կամքը. ամէն ոք, ով տեսնի Որդուն եւ հաւատայ նրան, ունենայ յաւիտենական կեանք. եւ ես նրան վերջին օրը յարութիւն առնել տամ»:
40 Քանզի զիս ղրկողին կամքը այս է, որ այն ամէնը որ կը տեսնեն Որդին եւ կը հաւատան անոր, յաւիտենական կեանք ունենան, ե՛ս ալ անոնց յարութիւն առնել պիտի տամ վերջին օրը»։
zohrab-1805▾ eastern-1994▾ western am▾
6:4040: Воля Пославшего Меня есть та, чтобы всякий, видящий Сына и верующий в Него, имел жизнь вечную; и Я воскрешу его в последний день.
6:40  τοῦτο γάρ ἐστιν τὸ θέλημα τοῦ πατρός μου, ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ [ἐν] τῇ ἐσχάτῃ ἡμέρᾳ.
6:40. τοῦτο (The-one-this) γάρ (therefore) ἐστιν (it-be) τὸ (the-one) θέλημα (a-determinig-to) τοῦ (of-the-one) πατρός (of-a-Father) μου (of-me) ἵνα (so) πᾶς (all) ὁ (the-one) θεωρῶν (surveiling-unto) τὸν (to-the-one) υἱὸν (to-a-Son) καὶ (and) πιστεύων (trusting-of) εἰς (into) αὐτὸν (to-it) ἔχῃ (it-might-hold) ζωὴν (to-a-lifing) αἰώνιον, (to-aged-belonged,"καὶ (and) ἀναστήσω (I-shall-stand-up) αὐτὸν (to-it) ἐγὼ (I) τῇ (unto-the-one) ἐσχάτῃ (unto-most-bordered) ᾑμέρᾳ. (unto-a-day)
6:40. haec est enim voluntas Patris mei qui misit me ut omnis qui videt Filium et credit in eum habeat vitam aeternam et resuscitabo ego eum in novissimo dieAnd this is the will of my Father that sent me: that every one who seeth the Son and believeth in him may have life everlasting. And I will raise him up in the last day.
40. For this is the will of my Father, that every one that beholdeth the Son, and believeth on him, should have eternal life; and I will raise him up at the last day.
6:40. So then, this is the will of my Father who sent me: that everyone who sees the Son and believes in him may have eternal life, and I will raise him up on the last day.”
6:40. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day:

40: Воля Пославшего Меня есть та, чтобы всякий, видящий Сына и верующий в Него, имел жизнь вечную; и Я воскрешу его в последний день.
6:40  τοῦτο γάρ ἐστιν τὸ θέλημα τοῦ πατρός μου, ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ [ἐν] τῇ ἐσχάτῃ ἡμέρᾳ.
6:40. haec est enim voluntas Patris mei qui misit me ut omnis qui videt Filium et credit in eum habeat vitam aeternam et resuscitabo ego eum in novissimo die
And this is the will of my Father that sent me: that every one who seeth the Son and believeth in him may have life everlasting. And I will raise him up in the last day.
6:40. So then, this is the will of my Father who sent me: that everyone who sees the Son and believes in him may have eternal life, and I will raise him up on the last day.”
6:40. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:40: This is the will of him that sent me - Lest they should take a wrong meaning out of his words, as many have done since, he tells them that, far from any person being excluded from his mercy, it was the will of God that every one who saw him might believe and be saved. The power, without which they could not believe, he freely gave them; but the use of that power was their own. God gives the grace of repentance and faith to every man; but he neither repents nor believes for any man. Each must repent for his own sins, and believe in the Lord Jesus, through the grace given, or perish.
Albert Barnes: Notes on the Bible - 1834
6:40: Every one which seeth the Son, and believeth on him - It was not sufficient to see him and hear him, but it was necessary, also, to believe on him. Many of the Jews had seen him, but few believed on him. Jesus had said in the pRev_ious verse that all that the Father had given him should be saved. But he never left a doctrine so that men must misunderstand it. Lest it should be supposed that if a man was given to him this was all that was needful, and lest anyone should say, "If I am to be saved I shall be, and my efforts will be useless," he states here that it is necessary that a man should believe on him. This would be the evidence that he was given to God, and this would be evidence conclusive that he would be saved. If this explanation of the Saviour had always been attended to, the doctrine of election would not have been abused as it has been. Sinners would not sit down in unconcern, saying that if they are given to Christ all will be well. They would have arisen like the prodigal, and would have gone to God; and, having believed on the Saviour, they would then have had evidence that they were given to him - the evidence resulting from an humble, penitent, believing heart - and then they might rejoice in the assurance that Jesus would lose none that were given to him, but would raise it up at the last day. All the doctrines of Jesus, as he preached them, are safe, and pure, and consistent; as men preach them, they are, unhappily, often inconsistent and open to objection, and are either fitted to produce despair on the one hand, or presumptuous self-confidence on the ether. Jesus teaches men to strive to enter heaven, as if they could do the work themselves; and yet to depend on the help of God, and give the glory to him, as if he had done it all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:40: seeth: Joh 6:36, Joh 6:37, Joh 1:14, Joh 4:14, Joh 8:56; Isa 45:21, Isa 45:22, Isa 52:10, Isa 53:2; Luk 2:30; Co2 4:6; Heb 11:1, Heb 11:27; Pe1 1:8; Jo1 1:1-3
and believeth: Joh 6:27, Joh 6:35, Joh 6:54, Joh 3:15-18, Joh 3:36, Joh 5:24, Joh 10:28, Joh 12:50, Joh 17:2; Mar 16:16; Rom 5:21; Rom 6:23; Jo1 2:25, Jo1 5:11-13; Jde 1:21
I will: Joh 11:25
Geneva 1599
6:40 And this is the will of him that sent me, that every one which (l) seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
(l) Seeing and believing are joined together: for there is another type of seeing which is general, which the demons have, for they see: but here he speaks about that type of seeing which properly belongs to the elect.
John Gill
6:40 And this is the will of him that sent me,.... The Vulgate Latin adds, "of my Father"; and all the Oriental versions read only, "and this is the will of my Father"; this is his declared, his revealed will in the Gospel, which the sons of men are made acquainted with, as the other was his secret will, which was only known to the Son till he discovered it.
That everyone which seeth the Son, and believeth on him; who so sees him as to believe in him; for this is not to be understood of a corporeal sight of Christ, or of a mere speculative knowledge of him, or historical faith in him; for it is not so to see him, as merely to believe what he is, the Son of God, the Messiah and Saviour of the world, or what he says, but to trust in him for righteousness, life, and happiness. Men are by nature blind, their eyes are shut to all that is spiritually good; it is the Spirit of God that opens blind eyes, and illuminates the understanding: and in his light men see not only themselves, their sin, and want of righteousness, and their lost state and condition, but Christ, and a beauty, glory, and excellency in him, ability and willingness to save, a suitableness in him for them, and a fulness of all grace; they see righteousness, peace, pardon, cleansing, wisdom, strength, grace, life, and salvation, and go out of themselves to him for all: and such a sight, though it may be but glimmering, is saving, and is self-abasing, soul rejoicing, surprising, and transforming; is attended with certainty, reality, and evidence, and is a foretaste of glory; for it is the will of God, and not man, of a gracious Father, of an unchangeable and eternal being, whose will cannot be resisted, and made void, that such
may have everlasting life; which will be a life of glory, and will consist in possessing glory both in soul and body; in beholding glory, the glory of one another, the glory of angels, the glory of divine truths, and mysterious providences, the glory of the divine perfections, and of the Lord Jesus Christ; and it will be a life of perfection, of perfect knowledge, holiness, obedience, love, peace, and joy; a life free from all the miseries and inconveniences of this, both in a natural and spiritual sense; a life of pleasure, and which will last for ever: to which Christ adds,
and I will raise him up at the last day; Christ will be the efficient cause, as well as he is the exemplar, the earnest, and first fruits of the resurrection of the dead; he will indeed raise all the dead by his power, but the saints particularly, by virtue of union to him, as the members of his body, and in the first place; and the very same shall rise, and with the same numerical body, that were given to him, and believe in him: and this will be at the last of the last days, at the end of all things; and is mentioned to show, that length of time will not hinder the resurrection of the dead, and in opposition to a Jewish notion, that the resurrection of the dead would be at the Messiah's coming: it will be at his second coming, but was not to be at his first; there was indeed then a resurrection of some particular persons, but not a general one of all the saints: that the Jews expect the resurrection of the dead when the Messiah comes, appears from their Targums, Talmuds, and other writers; so the Targumist on Hos 14:8,
"They shall be gathered from their captivity, they shall sit under the shadow of their Messiah, "and the dead shall live", and good shall be multiplied in the land.''
And in the Talmud (p) it is said,
"the holy blessed God will quicken the righteous, and they shall not return to their dust.''
The gloss upon it is,
"the holy blessed God will quicken them "in the days of" the Messiah.''
And so the land of the living is said to be,
"the land, whose dead live first in the days of the Messiah (q).''
And hence R. Jeremiah desired to he buried with his clothes and shoes on, and staff in his hand, that when the Messiah came, he might be ready (r) with which agree others of the more modern writers; so Kimchi on Is 66:5.
"They shall live at the resurrection of the dead, in the days of the Messiah.''
And the same writer on Jer 23:20 observes it is said,
""ye" shall consider, and not "they" shall consider; which intimates the "resurrection of the dead in the days of the Messiah".''
And says Aben Ezra on Dan 12:2,
"The righteous which die in captivity shall live, when the Redeemer comes;''
though some of their writers differ in this point, and will not allow the days of the Messiah, and the resurrection of the dead, to be one and the same (s).
(p) T. Bab. Sanhedrin, fol. 92. 1. (q) T. Hieros. Kilaim, fol. 32. 3. (r) T. Hieros. Kilaim, foi. 32. 3. col. 2. (s) Zohar in Gen. fol. 82. 4.
John Wesley
6:40 Here is the sum of Jn 6:37-39. This is the will of him that sent me - This is the whole of what I have said: this is the eternal, unchangeable will of God. Every one who truly believeth, shall have everlasting life. Every one that seeth and believeth - The Jews saw, and yet believed not. And I will raise him up - As this is the will of him that sent me, I will perform it effectually.
Robert Jamieson, A. R. Fausset and David Brown
6:40 And this--in the second place.
is the will of Him that sent Me, that every one which seeth the Son and believeth on Him--seeing the Son believeth on Him.
may have everlasting life, and I will raise him up at the last day--This is the human side of the same thing as in the foregoing verse, and answering to "Him that cometh unto Me I will in no wise cast out"; that is, I have it expressly in charge that everyone that so "beholdeth" (so vieweth) the Son as to believe on Him shall have everlasting life; and, that none of Him be lost, "I will raise him up at the last day." (See on Jn 6:54).
6:416:41: Տրտնջէին զնմանէ Հրէայքն, զի ասաց՝ թէ ե՛ս եմ հա՛ցն իջեալ յերկնից.
41. Հրեաները տրտնջում էին նրանից, որովհետեւ ասել էր՝ ե՛ս եմ երկնքից իջած հացը:
41 Հրեաները կը տրտնջէին իրեն դէմ, վասն զի ըսաւ թէ՝ ‘Ե՛ս եմ երկնքէն իջած հացը’
Տրտնջէին զնմանէ Հրեայքն, զի ասաց թէ` Ես եմ հացն իջեալ յերկնից:

6:41: Տրտնջէին զնմանէ Հրէայքն, զի ասաց՝ թէ ե՛ս եմ հա՛ցն իջեալ յերկնից.
41. Հրեաները տրտնջում էին նրանից, որովհետեւ ասել էր՝ ե՛ս եմ երկնքից իջած հացը:
41 Հրեաները կը տրտնջէին իրեն դէմ, վասն զի ըսաւ թէ՝ ‘Ե՛ս եմ երկնքէն իջած հացը’
zohrab-1805▾ eastern-1994▾ western am▾
6:4141: Возроптали на Него Иудеи за то, что Он сказал: Я есмь хлеб, сшедший с небес.
6:41  ἐγόγγυζον οὗν οἱ ἰουδαῖοι περὶ αὐτοῦ ὅτι εἶπεν, ἐγώ εἰμι ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ οὐρανοῦ,
6:41. Ἐγόγγυζον (They-were-murmuring) οὖν (accordingly) οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ) περὶ (about) αὐτοῦ (of-it) ὅτι (to-which-a-one) εἶπεν (it-had-said,"Ἐγώ (I) εἰμι (I-be) ὁ (the-one) ἄρτος (a-loaf) ὁ (the-one) καταβὰς (having-had-stepped-down) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ, (of-a-sky,"
6:41. murmurabant ergo Iudaei de illo quia dixisset ego sum panis qui de caelo descendiThe Jews therefore murmured at him, because he had said: I am the living bread which came down from heaven.
41. The Jews therefore murmured concerning him, because he said, I am the bread which came down out of heaven.
6:41. Therefore, the Jews murmured about him, because he had said: “I am the living bread, who descended from heaven.”
6:41. The Jews then murmured at him, because he said, I am the bread which came down from heaven.
The Jews then murmured at him, because he said, I am the bread which came down from heaven:

41: Возроптали на Него Иудеи за то, что Он сказал: Я есмь хлеб, сшедший с небес.
6:41  ἐγόγγυζον οὗν οἱ ἰουδαῖοι περὶ αὐτοῦ ὅτι εἶπεν, ἐγώ εἰμι ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ οὐρανοῦ,
6:41. murmurabant ergo Iudaei de illo quia dixisset ego sum panis qui de caelo descendi
The Jews therefore murmured at him, because he had said: I am the living bread which came down from heaven.
6:41. Therefore, the Jews murmured about him, because he had said: “I am the living bread, who descended from heaven.”
6:41. The Jews then murmured at him, because he said, I am the bread which came down from heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41: - 44: Христос не хочет вступать с иудеями в пререкания по поводу Своего таинственного происхождения: эта тайна могла быть постигаема только верующими сердцами. Вместо этого Он выясняет иудеям, откуда происходит их недовольство словами Христа, их недоумение. Причина этого в том, что они не привлечены Отцом ко Христу, а с радостной верой ко Христу может прийти только тот, кто последовал такому влечению со стороны Отца. Под привлечением здесь разумеется не действие благодати Божией вообще в совести человека, а привлечение ко Христу человека, созерцающего чудесные знамения Христа, какие свидетельствуют, что в лице Христа явился посланный Богом Спаситель мира.
Adam Clarke: Commentary on the Bible - 1831
6:41: The Jews then murmured - Because the whole of his discourse event to prove that he was infinitely greater than Moses; and that he alone could give present peace and eternal glory to men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:41: murmured: Joh 6:43, Joh 6:52, Joh 6:60, Joh 6:66, Joh 7:12; Luk 5:30, Luk 15:2, Luk 19:7; Co1 10:10; Jde 1:16
I am: Joh 6:33, Joh 6:48, Joh 6:51, Joh 6:58
Geneva 1599
6:41 (9) The Jews then murmured at him, because he said, I am the bread which came down from heaven.
(9) Flesh cannot perceive spiritual things, and therefore the beginning of our salvation comes from God, who changes our nature, so that we, being inspired by him, may remain to be instructed and saved by Christ.
John Gill
6:41 The Jews then murmured at him,.... When they found that he spoke of himself as the true bread, the bread of God, and bread of life, and as descending from heaven: and which was to be fed upon in a spiritual manner by faith, which they were ignorant of, and had no desire unto: and thus being disappointed of the delicious corporeal food they expected, they grew uneasy, and displeased,
because he said I am the bread which came down from heaven; for though, as yet, he had not said this in so many words, and in this direct form, as afterwards, in Jn 6:51; yet he had said what amounted to it, and which might be easily gathered from Jn 6:35 The Vulgate Latin reads, "I am the living bread"; and the Persic version, "I am the bread of life". And this last renders the first clause "mocked at him".
Robert Jamieson, A. R. Fausset and David Brown
6:41 Jews murmured--muttered, not in our Lord's hearing, but He knew it (Jn 6:43; Jn 2:25).
he said, I am the bread, &c.--Missing the sense and glory of this, and having no relish for such sublimities, they harp upon the "Bread from heaven." "What can this mean? Do we not know all about Him--where, when, and of whom He was born? And yet He says He came down from heaven!"
6:426:42: եւ ասէին. Ո՞չ սա է որդին Յովսեփու, զորոյ մե՛ք գիտեմք զհայրն. իսկ արդ՝ զիա՛րդ ասէ՝ եթէ ես յերկնից իջի[1717]։ [1717] Ոմանք յաւելուն. Ո՞չ սա է Յիսուս՝ որդին Յով՛՛... զհայրն եւ զմայր։
42. Եւ ասում էին. «Սա Յիսուսը չէ՞՝ Յովսէփի որդին, որի հօրն ու մօրը մենք ճանաչում ենք: Իսկ արդ, ինչպէ՞ս է ասում՝ ես երկնքից իջայ»:
42 Եւ կ’ըսէին. «Ասիկա Յովսէփին որդին՝ Յիսուսը չէ՞, որուն հայրն ու մայրը մենք կը ճանչնանք. ուրեմն ի՞նչպէս կ’ըսէ ասիկա թէ՝ ‘Ես երկնքէն իջայ’»։
եւ ասէին. Ո՞չ սա է Յիսուս որդին Յովսեփու, զորոյ մեք գիտեմք զհայրն եւ զմայր. իսկ արդ զիա՞րդ ասէ եթէ` Ես յերկնից իջի:

6:42: եւ ասէին. Ո՞չ սա է որդին Յովսեփու, զորոյ մե՛ք գիտեմք զհայրն. իսկ արդ՝ զիա՛րդ ասէ՝ եթէ ես յերկնից իջի[1717]։
[1717] Ոմանք յաւելուն. Ո՞չ սա է Յիսուս՝ որդին Յով՛՛... զհայրն եւ զմայր։
42. Եւ ասում էին. «Սա Յիսուսը չէ՞՝ Յովսէփի որդին, որի հօրն ու մօրը մենք ճանաչում ենք: Իսկ արդ, ինչպէ՞ս է ասում՝ ես երկնքից իջայ»:
42 Եւ կ’ըսէին. «Ասիկա Յովսէփին որդին՝ Յիսուսը չէ՞, որուն հայրն ու մայրը մենք կը ճանչնանք. ուրեմն ի՞նչպէս կ’ըսէ ասիկա թէ՝ ‘Ես երկնքէն իջայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
6:4242: И говорили: не Иисус ли это, сын Иосифов, Которого отца и Мать мы знаем? Как же говорит Он: я сшел с небес?
6:42  καὶ ἔλεγον, οὐχ οὖτός ἐστιν ἰησοῦς ὁ υἱὸς ἰωσήφ, οὖ ἡμεῖς οἴδαμεν τὸν πατέρα καὶ τὴν μητέρα; πῶς νῦν λέγει ὅτι ἐκ τοῦ οὐρανοῦ καταβέβηκα;
6:42. καὶ (and) ἔλεγον (they-were-forthing,"Οὐχὶ (Unto-not) οὗτός (the-one-this) ἐστιν (it-be) Ἰησοῦς (an-Iesous) ὁ (the-one) υἱὸς (a-son) Ἰωσήφ, (of-an-Iosef,"οὗ (of-which) ἡμεῖς (we) οἴδαμεν (we-had-come-to-see) τὸν (to-the-one) πατέρα (to-a-father) καὶ (and) τὴν (to-the-one) μητέρα; (to-a-mother?"πῶς (Unto-whither) νῦν (now) λέγει (it-fortheth) ὅτι (to-which-a-one,"Ἐκ (Out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) καταβέβηκα; (I-had-come-to-step-down?"
6:42. et dicebant nonne hic est Iesus filius Ioseph cuius nos novimus patrem et matrem quomodo ergo dicit hic quia de caelo descendiAnd they said: Is not this Jesus, the son of Joseph, whose father and mother we know? How then saith he: I came down from heaven?
42. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how doth he now say, I am come down out of heaven?
6:42. And they said: “Is this not Jesus, the son of Joseph, whose father and mother we know? Then how can he say: ‘For I descended from heaven?’ ”
6:42. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?
And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven:

42: И говорили: не Иисус ли это, сын Иосифов, Которого отца и Мать мы знаем? Как же говорит Он: я сшел с небес?
6:42  καὶ ἔλεγον, οὐχ οὖτός ἐστιν ἰησοῦς ὁ υἱὸς ἰωσήφ, οὖ ἡμεῖς οἴδαμεν τὸν πατέρα καὶ τὴν μητέρα; πῶς νῦν λέγει ὅτι ἐκ τοῦ οὐρανοῦ καταβέβηκα;
6:42. et dicebant nonne hic est Iesus filius Ioseph cuius nos novimus patrem et matrem quomodo ergo dicit hic quia de caelo descendi
And they said: Is not this Jesus, the son of Joseph, whose father and mother we know? How then saith he: I came down from heaven?
6:42. And they said: “Is this not Jesus, the son of Joseph, whose father and mother we know? Then how can he say: ‘For I descended from heaven?’ ”
6:42. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:42: Is not: Joh 7:27; Mat 13:55, Mat 13:56; Mar 6:3; Luk 4:22; Rom 1:3, Rom 1:4, Rom 9:5; Co1 15:47; Gal 4:4
John Gill
6:42 And they said, is not this Jesus the son of Joseph?.... From murmuring they go to mocking and scoffing at his parentage and descent, and object this to his coming down from heaven; and intend by it to upbraid him with the meanness of his birth, being the son of Joseph, a poor carpenter; and suggest, that it was great arrogance in him to claim an heavenly original, and to ascribe such things to himself, that he was the bread of God, and the bread of life, and came from heaven:
whose father and mother we know? for Capernaum and Nazareth were not at a great distance from each other; so that Joseph and Mary might be personally known by the inhabitants of Capernaum, and they might be intimately acquainted with them.
How is it then that he saith, I came down from heaven? they could not tell how to reconcile these things, not knowing either his miraculous conception and incarnation, nor his divine sonship; otherwise his being made of a woman, or born of a virgin on earth, is consistent with his being the Lord from heaven.
6:436:43: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Մի՛ քրթմնջէք ընդ միմեանս.
43. Յիսուս պատասխանեց եւ ասաց նրանց. «Մի՛ քրթմնջէք իրար մէջ.
43 Պատասխանեց Յիսուս ու ըսաւ անոնց. «Տրտունջ մի՛ ընէք ձեր մէջ։
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Մի՛ քրթմնջէք ընդ միմեանս:

6:43: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Մի՛ քրթմնջէք ընդ միմեանս.
43. Յիսուս պատասխանեց եւ ասաց նրանց. «Մի՛ քրթմնջէք իրար մէջ.
43 Պատասխանեց Յիսուս ու ըսաւ անոնց. «Տրտունջ մի՛ ընէք ձեր մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
6:4343: Иисус сказал им в ответ: не ропщите между собою.
6:43  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτοῖς, μὴ γογγύζετε μετ᾽ ἀλλήλων.
6:43. ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous) καὶ (and) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Μὴ (Lest) γογγύζετε (ye-should-murmur) μετ' (with) ἀλλήλων . ( of-one-to-other )
6:43. respondit ergo Iesus et dixit eis nolite murmurare in invicemJesus therefore answered and said to them: Murmur not among yourselves.
43. Jesus answered and said unto them, Murmur not among yourselves.
6:43. And so Jesus responded and said to them: “Do not choose to murmur among yourselves.
6:43. Jesus therefore answered and said unto them, Murmur not among yourselves.
Jesus therefore answered and said unto them, Murmur not among yourselves:

43: Иисус сказал им в ответ: не ропщите между собою.
6:43  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτοῖς, μὴ γογγύζετε μετ᾽ ἀλλήλων.
6:43. respondit ergo Iesus et dixit eis nolite murmurare in invicem
Jesus therefore answered and said to them: Murmur not among yourselves.
6:43. And so Jesus responded and said to them: “Do not choose to murmur among yourselves.
6:43. Jesus therefore answered and said unto them, Murmur not among yourselves.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:43: Murmur: Joh 6:64, Joh 16:19; Mat 16:8; Mar 9:33; Heb 4:13
John Gill
6:43 Jesus therefore answered and said unto them,.... Either overhearing what they said, or knowing, as God, their secret murmurs, and private cavils among themselves, thus addressed them,
murmur not among yourselves: meaning neither about his descent from heaven, nor about coming to him, and believing in him; for it follows,
Robert Jamieson, A. R. Fausset and David Brown
6:43 Murmur not . . . No man--that is, Be not either startled or stumbled at these sayings; for it needs divine teaching to understand them, divine drawing to submit to them.
6:446:44: ո՛չ ոք կարէ գալ առ իս, եթէ ոչ Հայրն՝ որ զիս առաքեաց՝ ձգեսցէ զնա. եւ ես յարուցից զնա յաւուրն յետնում։
44. ոչ ոք չի կարող գալ դէպի ինձ, եթէ նրան չձգի Հայրը, որ ինձ ուղարկեց, եւ ես նրան վերջին օրը յարութիւն առնել կը տամ:
44 Մէկը չի կրնար ինծի գալ, եթէ զիս ղրկող Հայրը զանիկա չքաշէ ու ես անոր յարութիւն առնել պիտի տամ վերջին օրը։
Ոչ ոք կարէ գալ առ իս, եթէ ոչ Հայրն որ զիս առաքեաց` ձգեսցէ զնա. եւ ես յարուցից զնա յաւուրն յետնում:

6:44: ո՛չ ոք կարէ գալ առ իս, եթէ ոչ Հայրն՝ որ զիս առաքեաց՝ ձգեսցէ զնա. եւ ես յարուցից զնա յաւուրն յետնում։
44. ոչ ոք չի կարող գալ դէպի ինձ, եթէ նրան չձգի Հայրը, որ ինձ ուղարկեց, եւ ես նրան վերջին օրը յարութիւն առնել կը տամ:
44 Մէկը չի կրնար ինծի գալ, եթէ զիս ղրկող Հայրը զանիկա չքաշէ ու ես անոր յարութիւն առնել պիտի տամ վերջին օրը։
zohrab-1805▾ eastern-1994▾ western am▾
6:4444: Никто не может придти ко Мне, если не привлечет его Отец, пославший Меня; и Я воскрешу его в последний день.
6:44  οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ.
6:44. οὐδεὶς (Not-moreover-one) δύναται ( it-ableth ) ἐλθεῖν (to-have-had-came) πρός (toward) με (to-me) ἐὰν (if-ever) μὴ (lest) ὁ (the-one) πατὴρ (a-Father) ὁ (the-one) πέμψας (having-dispatched) με (to-me) ἑλκύσῃ (it-might-have-hauled) αὐτόν, (to-it,"κἀγὼ (and-I) ἀναστήσω (I-shall-stand-up) αὐτὸν (to-it) ἐν (in) τῇ (unto-the-one) ἐσχάτῃ (unto-most-bordered) ἡμέρᾳ. (unto-a-day)
6:44. nemo potest venire ad me nisi Pater qui misit me traxerit eum et ego resuscitabo eum novissimo dieNo man can come to me, except the Father, who hath sent me, draw him. And I will raise him up in the last day.
44. No man can come to me, except the Father which sent me draw him: and I will raise him up in the last day.
6:44. No one is able to come to me, unless the Father, who has sent me, has drawn him. And I will raise him up on the last day.
6:44. No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.
No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day:

44: Никто не может придти ко Мне, если не привлечет его Отец, пославший Меня; и Я воскрешу его в последний день.
6:44  οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ.
6:44. nemo potest venire ad me nisi Pater qui misit me traxerit eum et ego resuscitabo eum novissimo die
No man can come to me, except the Father, who hath sent me, draw him. And I will raise him up in the last day.
6:44. No one is able to come to me, unless the Father, who has sent me, has drawn him. And I will raise him up on the last day.
6:44. No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:44: Except the Father - draw him - But how is a man drawn? St. Augustin answers from the poet, Trahit sua quemque voluptas; a man is attracted by that which he delights in. Show green herbage to a sheep, he is drawn by it: show nuts to a child, and he is drawn by them. They run wherever the person runs who shows these things: they run after him, but they are not forced to follow; they run, through the desire they feel to get the things they delight in. So God draws man: he shows him his wants - he shows the Savior whom he has provided for him: the man feels himself a lost sinner; and, through the desire which he finds to escape hell, and get to heaven, he comes unto Christ, that he may be justified by his blood. Unless God thus draw, no man will ever come to Christ; because none could, without this drawing, ever feel the need of a Savior. See August. Tract. 26, in Joan. and Calmet.
Drawing, or alluring, not dragging is here to be understood. "He," say the rabbins, "who desires to cleave to the holy and blessed God, God lays hold of him, and will not cast him off." Synops. Sohar. p. 87. The best Greek writers use the verb in the same sense of alluring, inciting, etc.
Albert Barnes: Notes on the Bible - 1834
6:44: No man can come to me - This was spoken by Jesus to reprove their complaints - "Murmur not among yourselves." They objected to his doctrine, or complained against it, because he claimed to be greater than Moses, and because they supposed him to be a mere man, and that what he said was impossible. Jesus does not deny that these things appeared difficult, and hence he said that if any man believed, it was proof that God had inclined him. It was not to be expected that of themselves they would embrace the doctrine. If any man believed, it would be because he had been influenced by God. When we inquire what the reasons were why they did not believe, they appear to have been:
1. Their improper regard for Moses, as if no one could be superior to him.
2. Their unwillingness to believe that Jesus, whom they knew to be the reputed son of a carpenter, should be superior to Moses.
3. The difficulty was explained by Jesus Joh 5:40 as consisting in the opposition of their will; and Joh 5:44 when he said that their love of honor pRev_ented their believing on him. The difficulty in the case was not, therefore, a want of natural faculties, or of power to do their duty, but erroneous opinions, pride, obstinacy, self-conceit, and a deep-felt contempt for Jesus. The word cannot is often used to denote a strong and violent opposition of the will. Thus we say a man is so great a liar that he cannot speak the truth, or he is so profane that he cannot but swear. We mean by it that he is so wicked that while he has that disposition the other effects will follow, but we do not mean to say that he could not break off from the habit. Thus it is said Gen 37:4 of the brethren of Joseph that they hated him, and could not speak peaceably to him. Thus Mat 12:34, "How can ye, being evil, speak good things?" See Luk 14:33; Sa1 16:2.
Come to me - The same as believe on me.
Draw him - This word is used here, evidently, to denote such an influence from God as to secure the result, or as to incline the mind to believe; yet the manner in which this is done is not determined by the use of the word. It is used in the New Testament six times. Once it is applied to a compulsory drawing of Paul and Silas to the market-place, Act 16:19. Twice it is used to denote the drawing of a net, Joh 21:6, Joh 21:11. Once to the drawing of a sword Joh 18:10; and once in a sense similar to its use here Joh 12:32; "And I, if I be lifted up from the earth, will draw all men unto me." What is its meaning here must be determined by the facts about the sinner's conversion. See the notes at Joh 6:40. In the conversion of the sinner God enlightens the mind Joh 6:45, he inclines the will Psa 110:3, and he influences the soul by motives, by just views of his law, by his love, his commands, and his threatenings; by a desire of happiness, and a consciousness of danger; by the Holy Spirit applying truth to the mind, and urging him to yield himself to the Saviour. So that, while God inclines him, and will have all the glory, man yields without compulsion; the obstacles are removed, and he becomes a willing servant of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:44: man: Joh 6:65, Joh 5:44, Joh 8:43, Joh 12:37-40; Isa 44:18-20; Jer 13:23; Mat 12:34; Rom 8:7, Rom 8:8
except: Joh 6:45, Joh 6:65, Joh 3:3-7; Mat 11:25-27, Mat 16:17; Eph 2:4-10; Phi 1:29; Col 2:12; Tit 3:3-5
draw: Joh 12:32; Sol 1:4; Jer 31:3; Hos 11:4
and I: Joh 6:39, Joh 6:40
John Gill
6:44 No man can come to me,.... That is, by faith, as in Jn 6:35; for otherwise they could corporeally come to him, but not spiritually; because they had neither power nor will of themselves; being dead in trespasses and sins, and impotent to everything that is spiritual: and whilst men are in a state of unregeneracy, blindness, and darkness, they see no need of coming to Christ, nor anything in him worth coming for; they are prejudiced against him, and their hearts are set on other things; and besides, coming to Christ and believing in Christ being the same thing, it is certain faith is not of a man's self, it is the gift of God, and the operation of his Spirit; and therefore efficacious grace must be exerted to enable a soul to come to Christ; which is expressed in the following words,
except the Father which hath sent me, draw him: which is not to be understood of moral persuasion, or a being persuaded and prevailed upon to come to Christ by the consideration of the mighty works which God had done to justify that he was the true Messiah, but of the internal and powerful influence of the grace of God; for this act of drawing is something distinct from, and superior to, both doctrine and miracles. The Capernaites had heard the doctrine of Christ, which was taught with authority, and had seen his miracles, which were full proofs of his being the Messiah, and yet believed not, but murmured at his person and parentage. This gave occasion to Christ to observe to them, that something more than these was necessary to their coming to him, or savingly believing in him; even the powerful and efficacious grace of the Father in drawing: and if it be considered what men in conversion are drawn off "from" and "to", from their beloved lusts and darling righteousness; to look unto, and rely upon Christ alone for salvation; from that which was before so very agreeable, to that which, previous to this work, was so very disagreeable; to what else can this be ascribed, but to unfrustrable and insuperable grace? but though this act of drawing is an act of power, yet not of force; God in drawing of unwilling, makes willing in the day of his power: he enlightens the understanding, bends the will, gives an heart of flesh, sweetly allures by the power of his grace, and engages the soul to come to Christ, and give up itself to him; he draws with the bands of love. Drawing, though it supposes power and influence, yet not always coaction and force: music draws the ear, love the heart, and pleasure the mind. "Trahit sua quemque voluptas", says the poet. The Jews have a saying (t), that the proselytes, in the days of the Messiah, shall be all of them, , "proselytes drawn": that is, such as shall freely and voluntarily become proselytes, as those who are drawn by the Father are.
And I will raise him at the last day; See Gill on Jn 6:40; compare with this verse Jn 6:40.
(t) T. Bab. Avoda Zara, fol. 3. 2. & 24. 1.
John Wesley
6:44 Christ having checked their murmuring, continues what he was saying, Jn 6:40. No man comes to me, unless my Father draw him - No man can believe in Christ, unless God give him power: he draws us first, by good desires. Not by compulsion, not by laying the will under any necessity; but by the strong and sweet, yet still resistible, motions of his heavenly grace.
Robert Jamieson, A. R. Fausset and David Brown
6:44 can come to me--in the sense of Jn 6:35.
except the Father which hath sent me--that is, the Father as the Sender of Me and to carry out the design of My mission.
draw him--by an internal and efficacious operation; though by all the means of rational conviction, and in a way altogether consonant to their moral nature (Song 1:4; Jer 31:3; Hos 11:3-4).
raise him up, &c.--(See on Jn 6:54).
6:456:45: Գրեա՛լ է ՚ի մարգարէս. Եւ եղիցին ամենեքեան ուսեալք յԱստուծոյ. ամենայն որ լսէ ՚ի Հօրէ՝ եւ ուսանի՝ գա՛յ առ իս։
45. Մարգարէների գրքերում գրուած է. “Եւ ամէնքը Աստծուց ուսած կը լինեն”: Ամէն ոք, որ լսում է Հօրից եւ ուսանում է, գալիս է դէպի ինձ:
45 Մարգարէները գրած են եւ ամէն ոք ալ Աստուծմէ սորված պիտի ըլլայ։ Այն, որ Հօրմէս կը լսէ ու կը սորվի, ինծի կու գայ։
Գրեալ է ի մարգարէս. Եւ եղիցին ամենեքեան ուսեալք յԱստուծոյ. ամենայն որ լսէ ի Հօրէ եւ ուսանի` գայ առ իս:

6:45: Գրեա՛լ է ՚ի մարգարէս. Եւ եղիցին ամենեքեան ուսեալք յԱստուծոյ. ամենայն որ լսէ ՚ի Հօրէ՝ եւ ուսանի՝ գա՛յ առ իս։
45. Մարգարէների գրքերում գրուած է. “Եւ ամէնքը Աստծուց ուսած կը լինեն”: Ամէն ոք, որ լսում է Հօրից եւ ուսանում է, գալիս է դէպի ինձ:
45 Մարգարէները գրած են եւ ամէն ոք ալ Աստուծմէ սորված պիտի ըլլայ։ Այն, որ Հօրմէս կը լսէ ու կը սորվի, ինծի կու գայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:4545: У пророков написано: и будут все научены Богом. Всякий, слышавший от Отца и научившийся, приходит ко Мне.
6:45  ἔστιν γεγραμμένον ἐν τοῖς προφήταις, καὶ ἔσονται πάντες διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ.
6:45. ἔστιν (It-be) γεγραμμένον (having-had-come-to-be-scribed) ἐν (in) τοῖς (unto-the-ones) προφήταις (unto-declarers-before," Καὶ ( And ) ἔσονται ( they-shall-be ) πάντες ( all ) διδακτοὶ ( taught ) θεοῦ : ( of-a-Deity ) πᾶς (all) ὁ (the-one) ἀκούσας (having-heard) παρὰ (beside) τοῦ (of-the-one) πατρὸς (of-a-Father) καὶ (and) μαθὼν (having-had-learned) ἔρχεται ( it-cometh ) πρὸς (toward) ἐμέ. (to-ME)
6:45. est scriptum in prophetis et erunt omnes docibiles Dei omnis qui audivit a Patre et didicit venit ad meIt is written in the prophets: And they shall all be taught of God. Every one that hath heard of the Father and hath learned cometh forth me.
45. It is written in the prophets, And they shall all be taught of God. Every one that hath heard from the Father, and hath learned, cometh unto me.
6:45. It has been written in the Prophets: ‘And they shall all be taught by God.’ Everyone who has listened and learned from the Father comes to me.
6:45. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.
It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me:

45: У пророков написано: и будут все научены Богом. Всякий, слышавший от Отца и научившийся, приходит ко Мне.
6:45  ἔστιν γεγραμμένον ἐν τοῖς προφήταις, καὶ ἔσονται πάντες διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ.
6:45. est scriptum in prophetis et erunt omnes docibiles Dei omnis qui audivit a Patre et didicit venit ad me
It is written in the prophets: And they shall all be taught of God. Every one that hath heard of the Father and hath learned cometh forth me.
6:45. It has been written in the Prophets: ‘And they shall all be taught by God.’ Everyone who has listened and learned from the Father comes to me.
6:45. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45: - 46: Господь только что сказал, что Сам Бог привлекает людей к вере во Христа. Теперь Он подтверждает это положение ссылкою на прор. Исаию, который, изображая (54:13) духовное величие будущей Церкви Божией, говорит, что в этой Церкви все будут научены Богом (в подчеркнутых словах заключается главная мысль, на которую обращает внимание Христос). А так как это научение Богом предполагает как необходимое условие то, что человек слушает Бога, учится у Него, то Христос из слов пророка и выводит, что к Нему приходит только слышавший от Отца и научившийся. Иудеи же, очевидно, не принадлежат к таким людям. Но слышать и учиться у Отца - замечает при этом Христос - возможно только через посредство Сына, Который видел Отца. Самое привлечение людей ко Христу совершается также через Христа.

Кто есть от Бога. Точнее: сущий у Бога (para t. Qeou). Это выражение указывает на предшествование Христа у Бога, причем Он и видел Отца.
Adam Clarke: Commentary on the Bible - 1831
6:45: It is written in the prophets - Isa 54:13; Jer 31:34.
They shall be all taught of God - This explains the preceding verse. God teaches a man to know himself, that, finding his need of salvation, he may flee to lay hold on the hope which his heavenly Father has set before him in the Gospel. God draws men by his love, and by showing them what his love has done for them. Fear repels, but love attracts. He who is ever preaching the terrors of the law, and representing God as a vindictive judge, will never bring sinners to him. They are afraid of this terrible God: but they love him, who so loved the world that he gave his only begotten Son, that whosoever believeth in him might not perish, but have everlasting life.
Albert Barnes: Notes on the Bible - 1834
6:45: In the prophets - Isa 54:13. A similar sentiment is found in Mic 4:1-4, and Jer 31:34; but by the prophets, here, is meant the book of the prophets, and it is probable that Jesus had reference only to the place in Isaiah, as this was the usual way of quoting the prophets.
Shall be all taught of God - This explains the preceding verse. It is by the teaching of his Word and Spirit that men are drawn to God. This shows that it is not compulsory, and that there is no obstacle in the way but a strong voluntary ignorance and unwillingness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:45: written: Mar 1:2; Luk 1:70, Luk 18:31
And they: Isa 2:3, Isa 54:13; Jer 31:33, Jer 31:34; Mic 4:2; Eph 4:21, Eph 4:22; Th1 4:9; Heb 8:10, Heb 8:11, Heb 10:16
Every: Joh 6:37, Joh 6:65, Joh 5:38-40, Joh 10:27, Joh 16:14, Joh 16:15; Mat 11:27, Mat 17:5; Eph 1:17; Jo1 4:1-3
Geneva 1599
6:45 It is written in the (m) prophets, And they shall be all (n) taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.
(m) In the book of the prophets, for the Old Testament was divided by them into three general parts: into the law, the prophets, and the holy writings.
(n) That is, they will be children of the Church, for so the prophet Isaiah expounds it in (Is 54:13); that is to say, ordained to life, See Acts 13:48, and therefore the knowledge of the heavenly truth is the gift and work of God, and does not rest in any power of man.
John Gill
6:45 It is written in the prophets,.... In the book of the prophets, as the Ethiopic version renders it: the Jews divided the books of the Old Testament into three parts, the Law, the Prophets, and the Hagiographa; now in that division which was called the Prophets, are the following words: or in one of the prophets, namely, in Is 54:13; so the Syriac version reads, "in the prophet"; though some think reference is had to more prophets, and more passages than one, as besides the above mentioned, Jer 31:34 Mic 4:2;
and they shall be all taught of God; by his Spirit to know themselves, and Jesus Christ; that is, all that are ordained to eternal life; all that are given to Christ, and are chosen in him; all the children of Zion, and who are the children of God; these are all, sooner or later, in a special manner, taught of God: and which does not intend mere external instructions, and objective teachings by the ministry of the word, for many are so taught, who never come to Christ; but special teachings, such as are attended with the energy of divine grace, and the power of the Spirit of God, who guides into all truth, savingly and spiritually: for this is to be understood of their being taught in the Gospel of Christ, and not in the law, as the Targum paraphrases it,
"all thy children shall learn in the law of the Lord.''
And that this prophecy refers to Gospel times, is clear from the citation and application of the first verse of it, to the church in the times of the apostles, Gal 4:27. The Jews themselves acknowledge the prophecy belongs to the times of the Messiah, to which they expressly apply (u) the words in Is 54:5, "thy Maker is thy husband", &c. And one of their modern commentators allows (w), that this very passage, "all thy children shall be taught of God", refers, "to the time to come"; that is, to the times of the Messiah: in this citation, those words, "thy children", are left out, to show that the words are not to be restrained to the people of the Jews, as they might seem by that clause, and to whom the Jews would limit them: for so they say (x),
"they are truly taught of God from whom prophecy comes, which does not to all the world, but to Israel only, of whom it is written, "and all thy children are taught of God".''
But our Lord, by these words, instructs us, and would have us observe, that all that the Father hath given him, whether Jews or Gentiles, of whom he had been speaking in the preceding verses, should be taught of God; and so taught, as to be drawn and brought to him, and believe in him, and have everlasting life: wherefore he infers from hence, that every man, whether a Jew or a Gentile, that is taught of God, will come to him in a spiritual way, and trust in him for eternal life and happiness, as follows:
every man therefore that hath heard, and hath learned of the Father, cometh unto me; everyone that has heard the voice of the Father's love, grace, and mercy in the Gospel, and has learned of him the way of peace, life, and salvation by Christ, under the influence of his grace, comes unto Christ; being encouraged by the declarations and promises of grace he has heard and learned, and ventures his soul on Christ, and commits it to him; trusting and relying on his person, blood, righteousness, and sacrifice, for justification, pardon, atonement, acceptance with God, and eternal life.
(u) Shemot Rabba, sect. 15. fol. 102. 4. (w) Kimichi in loc. (x) Zohar in Exod. fol. 70. 1.
John Wesley
6:45 Every man that hath heard - The secret voice of God, he, and he only believeth. Is 54:13.
Robert Jamieson, A. R. Fausset and David Brown
6:45 written in the prophets--in Is 54:13; Jer 31:33-34; other similar passages may also have been in view. Our Lord thus falls back upon Scripture authority for this seemingly hard saying.
all taught of God--not by external revelation merely, but by internal illumination, corresponding to the "drawing" of Jn 6:44.
Every man therefore, &c.--that is, who hath been thus efficaciously taught of Him.
cometh unto me--with absolute certainty, yet in the sense above given of "drawing"; that is, "As none can come to Me but as divinely drawn, so none thus drawn shall fail to come."
6:466:46: Իբրեւ ո՛չ եթէ զՀայր՝ ուրուք տեսեալ իցէ. եթէ ոչ որ է՛ն յԱստուծոյ, նա՛ ետես զՀայր[1718]։ [1718] Ոմանք. Իբր ոչ եթէ զՀայր... որ ենն։
46. Սակայն ոչ ոք Հօրը չի տեսել, այլ միայն նա, որ Աստծուց է, նա՛ է տեսել Հօրը:
46 Ոչ մէկը Հայրը տեսած է, այլ միայն ան՝ որ Աստուծմէ է, անիկա Հայրը տեսած է։
Իբրեւ ոչ եթէ զՀայր ուրուք տեսեալ իցէ, եթէ ոչ որ էն յԱստուծոյ` նա ետես զՀայր:

6:46: Իբրեւ ո՛չ եթէ զՀայր՝ ուրուք տեսեալ իցէ. եթէ ոչ որ է՛ն յԱստուծոյ, նա՛ ետես զՀայր[1718]։
[1718] Ոմանք. Իբր ոչ եթէ զՀայր... որ ենն։
46. Սակայն ոչ ոք Հօրը չի տեսել, այլ միայն նա, որ Աստծուց է, նա՛ է տեսել Հօրը:
46 Ոչ մէկը Հայրը տեսած է, այլ միայն ան՝ որ Աստուծմէ է, անիկա Հայրը տեսած է։
zohrab-1805▾ eastern-1994▾ western am▾
6:4646: Это не то, чтобы кто видел Отца, кроме Того, Кто есть от Бога; Он видел Отца.
6:46  οὐχ ὅτι τὸν πατέρα ἑώρακέν τις εἰ μὴ ὁ ὢν παρὰ τοῦ θεοῦ, οὖτος ἑώρακεν τὸν πατέρα.
6:46. οὐχ (Not) ὅτι (to-which-a-one) τὸν (to-the-one) πατέρα (to-a-Father) ἑώρακέν (it-had-come-to-discern-unto,"τις (a-one,"εἰ (if) μὴ (lest) ὁ (the-one) ὢν (being) παρὰ (beside) [τοῦ] "[of-the-one]"θεοῦ, (of-a-Deity,"οὗτος (the-one-this) ἐώρακεν (it-had-come-to-discern-unto) τὸν (to-the-one) πατέρα. (to-a-Father)
6:46. non quia Patrem vidit quisquam nisi is qui est a Deo hic vidit PatremNot that any man hath seen the Father: but he who is of God, he hath seen the Father.
46. Not that any man hath seen the Father, save he which is from God, he hath seen the Father.
6:46. Not that anyone has seen the Father, except he who is from God; this one has seen the Father.
6:46. Not that any man hath seen the Father, save he which is of God, he hath seen the Father.
Not that any man hath seen the Father, save he which is of God, he hath seen the Father:

46: Это не то, чтобы кто видел Отца, кроме Того, Кто есть от Бога; Он видел Отца.
6:46  οὐχ ὅτι τὸν πατέρα ἑώρακέν τις εἰ μὴ ὁ ὢν παρὰ τοῦ θεοῦ, οὖτος ἑώρακεν τὸν πατέρα.
6:46. non quia Patrem vidit quisquam nisi is qui est a Deo hic vidit Patrem
Not that any man hath seen the Father: but he who is of God, he hath seen the Father.
6:46. Not that anyone has seen the Father, except he who is from God; this one has seen the Father.
6:46. Not that any man hath seen the Father, save he which is of God, he hath seen the Father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:46: Not that any man hath seen the Father - He does not teach men by appearing personally before them, or by any other outward voice than that of his word and messengers; but he teaches by his Spirit. This teaching from God implies:
1. That they shall have proper instruction.
2. That they shall comprehend it; for, when God teaches, there is no delay in learning. And,
3. That this teaching should be by the influence of the Holy Ghost upon their minds.
He which is of God - That is, Christ alone: neither Moses nor any of the prophets had ever seen God: Jesus, who lay in the bosom of the Father, He saw and revealed him, Joh 1:18.
Albert Barnes: Notes on the Bible - 1834
6:46: Not that any man hath seen the Father - Jesus added this, evidently, to guard against mistake. He had said that all who came to him were taught of God. The teacher was commonly seen and heard by the pupil; but, lest it should be supposed that he meant to say that a man to come to him must see and hear God, visibly and audibly, he adds that he did not intend to affirm this. It was still true that no man had seen God at any time. They were not, therefore, to expect to see God, and his words were not to be perverted as if he meant to teach that.
Save he which is of God - Jesus here evidently refers to himself as the Son of God. He had just said that no man had seen the Father. When he affirms that he has seen the Father, it implies that he is more than man. He is the only-begotten Son who is in the bosom of the Father, Joh 1:18; the brightness of his glory, and the express image of his person, Heb 1:3; God over all, blessed foRev_er, Rom 9:5. By his being of God is meant that he is the only-begotten Son of God, and sent as the Messiah into the world.
Hath seen - Hath intimately known or perceived him. He knows his nature, character, plans. This is a claim to knowledge superior to what man possesses, and it cannot be understood except by supposing that Jesus is equal with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:46: any: Joh 1:18, Joh 5:37, Joh 8:19, Joh 14:9, Joh 14:10, Joh 15:24; Col 1:15; Ti1 6:16; Jo1 4:12
he hath: Joh 7:29, Joh 8:55; Mat 11:27; Luk 10:22
Geneva 1599
6:46 Not that any man hath seen the Father, (o) save he which is of God, he hath seen the Father.
(o) If only the Son has seen the Father, then it is only he that can truly teach us and instruct us.
John Gill
6:46 Not that any man hath seen the Father,.... This is said, lest it should be thought from the above words, that our Lord meant that men should be so taught of God, as that they should visibly see the Father, and vocally hear his voice, and be personally instructed by him; for his voice is not heard, nor his shape seen; see Jn 1:18;
save he which is of God; who is begotten of him, and of the same nature and perfections with him, though a distinct person from him, and who was always with him, and lay in his bosom:
he hath seen the Father; has perfect knowledge of him, personal communion with him; has seen the perfections and glory of his person, and the thoughts, purposes, and counsels of his heart, his whole mind, and will, and all the grace, goodness, and mercy which is in him, and has declared it; see Jn 1:18.
John Wesley
6:46 Not that any one - Must expect him to appear in a visible shape. He who is from or with God - In a more eminent manner than any creature.
Robert Jamieson, A. R. Fausset and David Brown
6:46 Not that any man hath seen, &c.--Lest they should confound that "hearing and learning of the Father," to which believers are admitted by divine teaching, with His own immediate access to Him, He here throws in a parenthetical explanation; stating, as explicitly as words could do it, how totally different the two cases were, and that only He who is "from God" hath this naked, immediate access to the Father. (See Jn 1:18).
6:476:47: Ամէն ամէն ասե՛մ ձեզ. զի որ հաւատայ՝ ընդունի՛ զկեանսն յաւիտենականս[1719]։ [1719] Ոսկան յաւելու. Որ հաւատայ յիս՝ ընդունի։
47. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, որ, ով հաւատում է, ունենում է յաւիտենական կեանքը:
47 Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի թէ՝ ‘Ան որ ինծի կը հաւատայ, յաւիտենական կեանք ունի’։
Ամէն ամէն ասեմ ձեզ զի` Որ [32]հաւատայ` ընդունի զկեանսն յաւիտենականս:

6:47: Ամէն ամէն ասե՛մ ձեզ. զի որ հաւատայ՝ ընդունի՛ զկեանսն յաւիտենականս[1719]։
[1719] Ոսկան յաւելու. Որ հաւատայ յիս՝ ընդունի։
47. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, որ, ով հաւատում է, ունենում է յաւիտենական կեանքը:
47 Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի թէ՝ ‘Ան որ ինծի կը հաւատայ, յաւիտենական կեանք ունի’։
zohrab-1805▾ eastern-1994▾ western am▾
6:4747: Истинно, истинно говорю вам: верующий в Меня имеет жизнь вечную.
6:47  ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων ἔχει ζωὴν αἰώνιον.
6:47. ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ὁ (the-one) πιστεύων (trusting-of) ἔχει (it-holdeth) ζωὴν (to-a-lifing) αἰώνιον. (to-aged-belonged)
6:47. amen amen dico vobis qui credit in me habet vitam aeternamAmen, amen, I say unto you: He that believeth in me hath everlasting life.
47. Verily, verily, I say unto you, He that believeth hath eternal life.
6:47. Amen, amen, I say to you, whoever believes in me has eternal life.
6:47. Verily, verily, I say unto you, He that believeth on me hath everlasting life.
Verily, verily, I say unto you, He that believeth on me hath everlasting life:

47: Истинно, истинно говорю вам: верующий в Меня имеет жизнь вечную.
6:47  ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων ἔχει ζωὴν αἰώνιον.
6:47. amen amen dico vobis qui credit in me habet vitam aeternam
Amen, amen, I say unto you: He that believeth in me hath everlasting life.
47. Verily, verily, I say unto you, He that believeth hath eternal life.
6:47. Amen, amen, I say to you, whoever believes in me has eternal life.
6:47. Verily, verily, I say unto you, He that believeth on me hath everlasting life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
47: - 49: Доказавши иудеям, что они не имеют никакого права роптать на то, что Христос требует от них веры в Его божественное посланничество, Христос снова (ср. ст. 35: и 40) начинает говорить о том, что только вера в Него дает вечную жизнь и спасение и что Он именно есть действительный хлеб жизни. Манна, на которую иудеи выше указывали Христу, как на небесный хлеб (ст. 35), не давала силы вечно жить: евшие ее умирали. Хлеб же небесный должен быть таким, чтобы (ϊna) вкушающий от него не умирал (ст. 50). Но в каком смысле здесь употреблено выражение: "не умирал?" Обещает ли здесь Господь вкушающим от действительного небесного хлеба бессмертие и по телу? Нет, из стиха 40-го видно, что и верующие во Христа и, следовательно, вкушающие небесный истинный хлеб должны также умереть: Христос воскресит их в последний день. Следовательно, здесь Христос хочет сказать только, что вкушение истинного небесного хлеба дает человеку возможность после смерти воскреснуть к вечной жизни. Отсюда можно заключить, что и слово Христа о странствовавших в пустыне Синайской евреях, что они умерли, по преимуществу означает то, что они умерли духовно, что вкушение манны само по себе не дало им возможности вступить с Богом в такое тесное общение, которое бы продолжилось и после их смерти: умерши телесно, они за гробом не вошли в вечную блаженную жизнь и со временем не получат блаженства.
Adam Clarke: Commentary on the Bible - 1831
6:47: Hath everlasting life - He is entitled to this, on his believing me to be the Messiah, and trusting in me alone for salvation. Our blessed Lord recapitulates here what he had said in the preceding discourse. The person who is saved is,
1. drawn by the Father;
2. hears his instructions;
3. accepts the salvation offered;
4. is given to Christ Jesus, that he may be justified by faith;
5. is nourished by the bread of life;
6. perseveres in the faith;
7. is not lost, but is raised up at the last day; and
8. is made a partaker of eternal life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:47: He that: Joh 6:40, Joh 6:54, Joh 3:16, Joh 3:18, Joh 3:36, Joh 5:24, Joh 14:19; Rom 5:9, Rom 5:10; Col 3:3, Col 3:4; Jo1 5:12, Jo1 5:13
John Gill
6:47 Verily, verily, I say unto you,.... This is a certain truth, and to be depended on:
he that believeth on me hath everlasting life; not only he may have it, as in Jn 6:40, and shall have it, but he has it; he has it in Christ, his head and representative; he has it in the covenant of grace; he has it in faith and hope; he has a right unto it, and a meetness for it; he has the earnest of it, the grace and Spirit of God; and he has the beginning and foretastes of it in his soul, and shall certainly enjoy it.
Robert Jamieson, A. R. Fausset and David Brown
6:47 He that believeth, &c.--(See on Jn 3:36; Jn 5:24).
6:486:48: Ե՛ս եմ հացն կենաց։
48. Ես եմ կենաց հացը:
48 Ես եմ կենաց հացը։
Ես եմ հացն կենաց:

6:48: Ե՛ս եմ հացն կենաց։
48. Ես եմ կենաց հացը:
48 Ես եմ կենաց հացը։
zohrab-1805▾ eastern-1994▾ western am▾
6:4848: Я есмь хлеб жизни.
6:48  ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς.
6:48. ἐγώ (I) εἰμι (I-be) ὁ (the-one) ἄρτος (a-loaf) τῆς (of-the-one) ζωῆς: (of-a-lifing)
6:48. ego sum panis vitaeI am the bread of life.
48. I am the bread of life.
6:48. I am the bread of life.
6:48. I am that bread of life.
I am that bread of life:

48: Я есмь хлеб жизни.
6:48  ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς.
6:48. ego sum panis vitae
I am the bread of life.
6:48. I am the bread of life.
6:48. I am that bread of life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:48: I am that bread of life - I alone afford, by my doctrine and Spirit, that nourishment by which the soul is saved unto life eternal.
Albert Barnes: Notes on the Bible - 1834
6:48: I am that bread of life - My doctrines and the benefits of my mediation are that real support of spiritual life of which the manna in the wilderness was the faint emblem. See Joh 6:32-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:48: Joh 6:33-35, Joh 6:41, Joh 6:51; Co1 10:16, Co1 10:17, Co1 11:24, Co1 11:25
Geneva 1599
6:48 (10) I am that bread of life.
(10) The true use of sacraments is to ascend from them to the thing itself, that is, to Christ: and by the partaking of him alone we get everlasting life.
John Gill
6:48 I am that bread of life. See Gill on Jn 6:35.
Robert Jamieson, A. R. Fausset and David Brown
6:48 I am the bread of life--"As he that believeth in Me hath everlasting life, so I am Myself the everlasting Sustenance of that life." (Repeated from Jn 6:35).
6:496:49: Հարքն ձեր կերան զմանանայն յանապատին՝ եւ մեռան։
49. Ձեր հայրերը անապատում մանանան կերան, սակայն մեռան:
49 Ձեր հայրերը անապատին մէջ մանանան կերան ու մեռան։
Հարքն ձեր կերան զմանանայն յանապատին եւ մեռան:

6:49: Հարքն ձեր կերան զմանանայն յանապատին՝ եւ մեռան։
49. Ձեր հայրերը անապատում մանանան կերան, սակայն մեռան:
49 Ձեր հայրերը անապատին մէջ մանանան կերան ու մեռան։
zohrab-1805▾ eastern-1994▾ western am▾
6:4949: Отцы ваши ели манну в пустыне и умерли;
6:49  οἱ πατέρες ὑμῶν ἔφαγον ἐν τῇ ἐρήμῳ τὸ μάννα καὶ ἀπέθανον·
6:49. οἰ (the-ones) πατέρες (fathers) ὑμῶν (of-ye) ἔφαγον (they-had-devoured) ἐν (in) τῇ (unto-the-one) ἐρήμῳ (unto-solituded) τὸ (to-the-one) μάννα (to-a-manna) καὶ (and) ἀπέθανον: (they-died-off)
6:49. patres vestri manducaverunt in deserto manna et mortui suntYour fathers did eat manna in the desert: and are dead.
49. Your fathers did eat the manna in the wilderness, and they died.
6:49. Your fathers ate manna in the desert, and they died.
6:49. Your fathers did eat manna in the wilderness, and are dead.
Your fathers did eat manna in the wilderness, and are dead:

49: Отцы ваши ели манну в пустыне и умерли;
6:49  οἱ πατέρες ὑμῶν ἔφαγον ἐν τῇ ἐρήμῳ τὸ μάννα καὶ ἀπέθανον·
6:49. patres vestri manducaverunt in deserto manna et mortui sunt
Your fathers did eat manna in the desert: and are dead.
6:49. Your fathers ate manna in the desert, and they died.
6:49. Your fathers did eat manna in the wilderness, and are dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:49: Your fathers did eat manna - and are dead - That bread neither preserved their bodies alive, nor entitled them to life eternal; but those who receive my salvation, shall not only be raised again in the last day, but shall inherit eternal life. It was an opinion of the Jews themselves that their fathers, who perished in the wilderness, should never have a resurrection. Our Lord takes them on their own ground: Ye acknowledge that your fathers who fell in the wilderness shall never have a resurrection; and yet they ate of the manna: therefore that manna is not the bread that preserves to everlasting life, according even to your own concession.
Albert Barnes: Notes on the Bible - 1834
6:49: Your fathers did eat manna - There was a real miracle performed in their behalf; there was a perpetual interposition of God which showed that they were his chosen people.
And are dead - The bread which they ate could not save them from death. Though God interfered in their behalf, yet they died. We may learn,
1. That that is not the most valuable of God's gifts which merely satisfies the temporal wants.
2. That the most distinguished temporal blessings will not save from death. Wealth, friends, food, raiment, will not preserve life.
3. There is need of something better than mere earthly blessings; there is need of that bread which cometh down from heaven, and which giveth life to the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:49: fathers: Joh 6:31
and are: Num 26:65; Zac 1:5; Co1 10:3-5; Heb 3:17-19; Jde 1:5
John Gill
6:49 Your fathers did eat manna in the wilderness,.... All the while they were in the wilderness, for the space of forty years, till they came to the borders of the land of Canaan; this was their only food on which they lived, during their travels through the wilderness. It is observable, that Christ says, not "our fathers", but "your fathers"; for though Christ, as concerning the flesh, came of these fathers, yet in every sense they were rather theirs than his; because regard may be had to such of them more especially who ate the manna as common food, and not as spiritual meat, as typical of the Messiah, as others did; and whom these, their offspring, did very much resemble. Though perhaps the reason of the use of this phrase may be, because the Jews themselves had used it in Jn 6:31, and Christ takes it up from them.
And are dead. This food, though it supported them in life for a while, could not preserve them from a corporeal death, and still less from an eternal one: for some of them not only died the first, but the second death.
Robert Jamieson, A. R. Fausset and David Brown
6:49 Your fathers--of whom ye spake (Jn 6:31); not "ours," by which He would hint that He had a higher descent, of which they dreamt not [BENGEL].
did eat manna . . . and are dead--recurring to their own point about the manna, as one of the noblest of the ordained preparatory illustrations of His own office: "Your fathers, ye say, ate manna in the wilderness; and ye say well, for so they did, but they are dead--even they whose carcasses fell in the wilderness did eat of that bread; the Bread whereof I speak cometh down from heaven, which the manna never did, that men, eating of it, may live for ever."
6:506:50: Ա՛յս է հացն, որ յերկնիցն իջեալ է. զի որ ուտիցէ ոք ՚ի սմանէ՝ մի՛ մեռանիցի[1720]։ [1720] Ոմանք. Որ յերկնից իջեալ. զի... մի՝ մեռցի։
50. Այս է երկնքից իջած հացը, որպէսզի, ով որ սրանից ուտի, չմեռնի:
50 Այս է այն հացը, որ երկնքէն կ’իջնէ, որպէս զի եթէ մէկը ատկէ ուտէ, չմեռնի։
Այս է հացն որ յերկնիցն իջեալ է, զի որ ուտիցէ ոք ի սմանէ` մի՛ մեռանիցի:

6:50: Ա՛յս է հացն, որ յերկնիցն իջեալ է. զի որ ուտիցէ ոք ՚ի սմանէ՝ մի՛ մեռանիցի[1720]։
[1720] Ոմանք. Որ յերկնից իջեալ. զի... մի՝ մեռցի։
50. Այս է երկնքից իջած հացը, որպէսզի, ով որ սրանից ուտի, չմեռնի:
50 Այս է այն հացը, որ երկնքէն կ’իջնէ, որպէս զի եթէ մէկը ատկէ ուտէ, չմեռնի։
zohrab-1805▾ eastern-1994▾ western am▾
6:5050: хлеб же, сходящий с небес, таков, что ядущий его не умрет.
6:50  οὖτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων ἵνα τις ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ.
6:50. οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) ἄρτος (a-loaf) ὁ (the-one) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) καταβαίνων (stepping-down) ἵνα (so) τις (a-one) ἐξ (out) αὐτοῦ (of-it) φάγῃ (it-might-have-had-devoured) καὶ (and) μὴ (lest) ἀποθάνῃ: (it-might-have-had-died-off)
6:50. hic est panis de caelo descendens ut si quis ex ipso manducaverit non moriaturThis is the bread which cometh down from heaven: that if any man eat of it, he may not die.
50. This is the bread which cometh down out of heaven, that a man may eat thereof, and not die.
6:50. This is the bread which descends from heaven, so that if anyone will eat from it, he may not die.
6:50. This is the bread which cometh down from heaven, that a man may eat thereof, and not die.
This is the bread which cometh down from heaven, that a man may eat thereof, and not die:

50: хлеб же, сходящий с небес, таков, что ядущий его не умрет.
6:50  οὖτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων ἵνα τις ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ.
6:50. hic est panis de caelo descendens ut si quis ex ipso manducaverit non moriatur
This is the bread which cometh down from heaven: that if any man eat of it, he may not die.
6:50. This is the bread which descends from heaven, so that if anyone will eat from it, he may not die.
6:50. This is the bread which cometh down from heaven, that a man may eat thereof, and not die.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:50: This is the bread, etc. - I am come for this very purpose, that men may believe in me, and have eternal life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:50: the bread: Joh 6:33, Joh 6:42, Joh 6:51, Joh 3:13
that: Joh 6:58, Joh 8:51, Joh 11:25, Joh 11:26; Rom 8:10
Geneva 1599
6:50 (p) This is the bread which cometh down from heaven, that a man may eat thereof, and not die.
(p) He refers to himself when he speaks these words.
John Gill
6:50 This is the bread which cometh down from heaven,.... Namely, that of which he had spoken Jn 6:32, meaning himself:
that a man may eat thereof, and not die; for this heavenly bread is soul quickening, soul strengthening, and soul satisfying food; nor can there be any want where this is: eating of it is not to be understood corporeally, as these Capernaites took it; nor sacramentally, as if it was confined to the ordinance of the Lord's supper, which was not, as yet, instituted; but more largely of eating and feeding upon Christ spiritually by faith: he is, by the believer, to be fed upon wholly, and only; all of him, and none but him, and that daily; for there is the same need of daily bread for our souls, as for our bodies; and also largely and freely, as such may do; and likewise joyfully, with gladness and singleness of heart: such as are Christ's beloved, and his friends, "may" eat; they have liberty, a hearty welcome to eat; and so have everyone that have a will, an inclination, a desire to eat; and all overcomers, whom Christ makes more than conquerors, Song 5:1 Rev_ 2:7; which liberty is owing to Christ's gracious invitation, and to his and the Father's free gift; and to the openness and ease of access of all sensible sinners to him: and the consequence and effect of such eating is, that it secures from dying, not from a corporeal death, to which men are appointed, and saints themselves are subject; though it is indeed abolished by Christ as a penal evil; nor shall his people continue under the power of it, but shall rise again to everlasting life: but then they are, through eating this bread, secured from a spiritual death; for though there may be a decline, as to the exercise of grace, and a want of liveliness, and they may fear they are ready to die, and conclude they are free among the dead, and that their strength and hope are perished; yet he that lives and believes in Christ, the resurrection, and the life, shall never die; and such are also secure from an eternal death, on them the second death shall have no power, nor shall they ever be hurt by it.
John Wesley
6:50 Not die - Not spiritually; not eternally.
6:516:51: Ե՛ս եմ հացն կենդանի, որ յերկնից իջեալ։
51. Ես եմ կենդանի հացը, որ երկնքից է իջած.
51 Ես եմ կենդանի հացը, որ երկնքէն իջայ.
Ես եմ հացն կենդանի, որ յերկնից իջեալ:

6:51: Ե՛ս եմ հացն կենդանի, որ յերկնից իջեալ։
51. Ես եմ կենդանի հացը, որ երկնքից է իջած.
51 Ես եմ կենդանի հացը, որ երկնքէն իջայ.
zohrab-1805▾ eastern-1994▾ western am▾
6:5151: Я хлеб живый, сшедший с небес;
6:51  ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς·
6:51. ἐγώ (I) εἰμι (I-be) ὁ (the-one) ἄρτος (a-loaf) ὁ (the-one) ζῶν (lifing-unto) ὁ (the-one) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) καταβάς: (having-had-stepped-down)
6:51. ego sum panis vivus qui de caelo descendiI am the living bread which came down from heaven.
51. I am the living bread which came down out of heaven:
6:51. I am the living bread, who descended from heaven.
6:51. I am the living bread which came down from heaven:
I am the living bread which came down from heaven:

51: Я хлеб живый, сшедший с небес;
6:51  ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς·
6:51. ego sum panis vivus qui de caelo descendi
I am the living bread which came down from heaven.
6:51. I am the living bread, who descended from heaven.
6:51. I am the living bread which came down from heaven:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
51: Здесь Христос высказывает новую мысль, еще более непонятную и неприемлемую для иудеев: Я хлеб живый, т. е. имеющий в себе жизнь и могущий сообщать жизнь верующим (o zwn), cшедший с небес, т. е. в известный момент принявший плоть человеческую. Кто будет есть этот хлеб, тот будет жить во век, т. е. такой человек и теперь живет настоящею жизнью, и будет продолжать жить, несмотря на то, что душа его в смерти разлучится с телом. И тут же Христос прямо объявляет, что хлеб, о котором Он говорит, есть плоть Его, которую Он отдает за жизнь мира.

В этих словах Христос представляет плоть Свою, человечество Свое, с одной стороны, как искупительную жертву за мир, - с другой, как пищу, дающую верующим живот вечный, подобно тому, как в скинии и храме были хлебы предложения, которые приносились как жертва Богу, и которые потом предоставлялись в пищу священникам. Здесь, таким образом, дается самое ясное обетование касательно евхаристии. В ней верующие будут вкушать самую плоть Христа или самое тело Его (Малиновский прот. Прав. догм. богословие т. 4-й с. 134).
Adam Clarke: Commentary on the Bible - 1831
6:51: Is my flesh, which I will give, etc. - Our Lord explains his meaning more fully, in these words, than he had done before. Having spoken so much of the bread which feeds and nourishes the soul, and preserves from death, the attention of his hearers was fixed upon his words, which to them appeared inexplicable; and they desired to know what their meaning was. He then told them that the bread meant his flesh, (his life), which he was about to give up; to save the life of the world. Here our Lord plainly declares that his death was to be a vicarious sacrifice and atonement for the sin of the world; and that, as no human life could be preserved unless there was bread (proper nourishment) received, so no soul could be saved but by the merit of his death. Reader, remember this: it is one of the weightiest, and one of the truest and most important sayings in the book of God.
Albert Barnes: Notes on the Bible - 1834
6:51: The bread that I will give is by flesh - That is, his body would be offered as a sacrifice for sin, agreeably to his declaration when he instituted the Supper: "This is my body which is broken for you," Co1 11:24.
Life of the world - That sinners might, by his atoning sacrifice, be recovered from spiritual death, and be brought to eternal life. The use of the word world hero shows that the sacrifice of Christ was full free ample, and designed for all men, as it is said in Jo1 2:2, "He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." In this verse Jesus introduces the subject of his death and atonement. It may be remarked that in the language which he used the transition from bread to his flesh would appear more easy than it does in our language. The same word which in Hebrew means "bread," in the Syriac and Arabic means also "flesh."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:51: living: Joh 3:13, Joh 4:10, Joh 4:11, Joh 7:38; Pe1 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 Exo 16:4, 'And I will rain bread from heaven for you.' So also the latter Redeemer shall make manna descend, as it is said, Psa 72:16, 'There shall be a handful of corn in the earth.' etc."
my flesh: Joh 6:52-57; Mat 20:28; Luk 22:19; Eph 5:2, Eph 5:25; Tit 2:14; Heb 10:5-12, Heb 10:20
the life: Joh 6:33, Joh 1:29, Joh 3:16; Co2 5:19, Co2 5:21; Jo1 2:2, Jo1 4:14
Geneva 1599
6:51 (11) I am the (q) living bread which came down from heaven: if any man (r) 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.
(11) Christ being sent from the Father is the selfsame unto us for the getting and keeping of everlasting life, as bread and flesh, yea, meat and drink, are to the use of this transitory life.
(q) Which gives life to the world.
(r) That is to say, whoever is truly a partaker of Christ, who is our food.
John Gill
6:51 I am the living bread which came down from heaven,.... This is the same with what is said in Jn 6:33, which is true of Christ, as he has life in him; and is the author and giver of life to others; and is of an heavenly original, and came from heaven to give life to men: and such is the virtue of this living and heavenly bread, that
if any man eat of this bread he shall live for ever; not a natural, but a spiritual life; a life of sanctification, which is begun here, and will be perfected hereafter; and a life of glory, which will never end:
and the bread that I will give is my flesh; or "body", as all the Oriental versions render it. Here our Lord explains more clearly and fully what he means, under the notion of bread; and which shows, that by bread he did not design merely his doctrine, but his flesh, his human nature; though not as abstracted from his deity, but as in union with it:
which I will give for the life of the world; and which he did by the offering up of his body, and making his soul, or giving himself an offering, a propitiatory sacrifice for sin; which was done in the most free and voluntary manner, in the room and stead of his people, to procure eternal life for them, even for the whole world of his elect; whether among Jews or Gentiles; particularly the latter are here meant, in opposition to a notion of the Jews, that the world, or the Gentiles, would receive no benefit by the Messiah when he came; See Gill on Jn 3:16.
John Wesley
6:51 If any eat of this bread - That is, believe in me: he shall live for ever - In other words, he that believeth to the end shall be saved. My flesh which I will give you - This whole discourse concerning his flesh and blood refers directly to his passion, and but remotely, if at all, to the Lord's Supper.
Robert Jamieson, A. R. Fausset and David Brown
6:51 I am, &c.--Understand, it is of MYSELF I now speak as the Bread from heaven; of MEif a man eat he shall live for ever; and "THE BREAD WHICH I WILL GIVE IS MY FLESH, WHICH I WILL GIVE FOR THE LIFE OF THE WORLD." Here, for the first time in this high discourse, our Lord explicitly introduces His sacrificial death--for only rationalists can doubt this not only as that which constitutes Him the Bread of life to men, but as THAT very element IN HIM WHICH POSSESSES THE LIFE-GIVING VIRTUE.--"From this time we hear no more (in this discourse) of "Bread"; this figure is dropped, and the reality takes its place" [STIER]. The words "I will give" may be compared with the words of institution at the Supper, "This is My body which is given for you" (Lk 22:19), or in Paul's report of it, "broken for you" (1Cor 11:24).
6:526:52: Եթէ ոք ուտիցէ ՚ի հացէ յայսմանէ՝ կեցցէ՛ ՚ի յաւիտեան. եւ հացն զոր ես տաց՝ մարմի՛ն իմ է, զոր ես տաց վասն կենաց աշխարհի[1721]։[1721] Ոսկան. Կեցցէ յաւիտեան։
52. թէ մէկն այս հացից ուտի, յաւիտենապէս կ’ապրի. եւ այն հացը, որ ես կը տամ, իմ մարմինն է, որը ես կը տամ, որպէսզի աշխարհը կեանք ունենայ»:
52 Եթէ մէկը այս հացէն ուտէ, յաւիտեան պիտի ապրի եւ այն հացը՝ որ ես պիտի տամ՝ իմ մարմինս է, որը ես պիտի տամ աշխարհի կեանքին համար»։
Եթէ ոք ուտիցէ ի հացէ յայսմանէ, կեցցէ ի յաւիտեան. եւ հացն զոր ես տաց` մարմին իմ է, զոր ես տաց վասն կենաց աշխարհի:

6:52: Եթէ ոք ուտիցէ ՚ի հացէ յայսմանէ՝ կեցցէ՛ ՚ի յաւիտեան. եւ հացն զոր ես տաց՝ մարմի՛ն իմ է, զոր ես տաց վասն կենաց աշխարհի[1721]։
[1721] Ոսկան. Կեցցէ յաւիտեան։
52. թէ մէկն այս հացից ուտի, յաւիտենապէս կ’ապրի. եւ այն հացը, որ ես կը տամ, իմ մարմինն է, որը ես կը տամ, որպէսզի աշխարհը կեանք ունենայ»:
52 Եթէ մէկը այս հացէն ուտէ, յաւիտեան պիտի ապրի եւ այն հացը՝ որ ես պիտի տամ՝ իմ մարմինս է, որը ես պիտի տամ աշխարհի կեանքին համար»։
zohrab-1805▾ eastern-1994▾ western am▾
6:52[51] ядущий хлеб сей будет жить вовек; хлеб же, который Я дам, есть Плоть Моя, которую Я отдам за жизнь мира.
[6:51] ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα· καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μού ἐστιν ὑπὲρ τῆς τοῦ κόσμου ζωῆς.
[6:51]ἐάν (if-ever) τις (a-one) φάγῃ (it-might-have-had-devoured) ἐκ (out) τούτου (of-the-one-this) τοῦ (of-the-one) ἄρτου (of-a-loaf) ζήσει (it-shall-life-unto) εἰς (into) τὸν (to-the-one) αἰῶνα, (to-an-age) καὶ (And) ὁ (the-one) ἄρτος (a-loaf) δὲ (moreover) ὃν (to-which) ἐγὼ (I) δώσω (I-shall-give,"ἡ (the-one) σάρξ (a-flesh) μου (of-me) ἐστὶν (it-be) ὑπὲρ (over) τῆς (of-the-one) τοῦ (of-the-one) κόσμου (of-a-configuration) ζωῆς. (of-a-lifing)
6:52. si quis manducaverit ex hoc pane vivet in aeternum et panis quem ego dabo caro mea est pro mundi vitaIf any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, for the life of the world.
[51] if any man eat of this bread, he shall live for ever: yea and the bread which I will give is my flesh, for the life of the world.
[6:51] If anyone eats from this bread, he shall live in eternity. And the bread that I will give is my flesh, for the life of the world.”
[6:51] 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.
KJV [51] 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:

[51] ядущий хлеб сей будет жить вовек; хлеб же, который Я дам, есть Плоть Моя, которую Я отдам за жизнь мира.
[6:51] ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα· καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μού ἐστιν ὑπὲρ τῆς τοῦ κόσμου ζωῆς.
6:52. si quis manducaverit ex hoc pane vivet in aeternum et panis quem ego dabo caro mea est pro mundi vita
If any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, for the life of the world.
[6:51] If anyone eats from this bread, he shall live in eternity. And the bread that I will give is my flesh, for the life of the world.”
[6:51] 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
6:536:53: Մարտնչէին ընդ միմեանս Հրէայքն եւ ասէին. Զիա՞րդ կարէ սա՝ տալ մեզ զմարմին իւր յուտել[1722]։ [1722] Ոմանք. Զմարմին իւր ուտել։
53. Հրեաները իրար հետ բուռն կերպով վիճում էին եւ ասում. «Սա ինչպէ՞ս կարող է իր մարմինը մեզ տալ՝ ուտելու»:
53 Ասոր վրայ Հրեաները իրարու հետ կը վիճէին ու կ’ըսէին. «Ի՞նչպէս կրնայ ասիկա իր մարմինը մեզի տալ՝ ուտելու»։
Մարտնչէին ընդ միմեանս Հրեայքն եւ ասէին. Զիա՞րդ կարէ սա տալ մեզ զմարմին իւր յուտել:

6:53: Մարտնչէին ընդ միմեանս Հրէայքն եւ ասէին. Զիա՞րդ կարէ սա՝ տալ մեզ զմարմին իւր յուտել[1722]։
[1722] Ոմանք. Զմարմին իւր ուտել։
53. Հրեաները իրար հետ բուռն կերպով վիճում էին եւ ասում. «Սա ինչպէ՞ս կարող է իր մարմինը մեզ տալ՝ ուտելու»:
53 Ասոր վրայ Հրեաները իրարու հետ կը վիճէին ու կ’ըսէին. «Ի՞նչպէս կրնայ ասիկա իր մարմինը մեզի տալ՝ ուտելու»։
zohrab-1805▾ eastern-1994▾ western am▾
6:53[52]: Тогда Иудеи стали спорить между собою, говоря: как Он может дать нам есть Плоть Свою?
[6:52]. ἐμάχοντο οὗν πρὸς ἀλλήλους οἱ ἰουδαῖοι λέγοντες, πῶς δύναται οὖτος ἡμῖν δοῦναι τὴν σάρκα [αὐτοῦ] φαγεῖν;
[6:52]. Ἐμάχοντο ( They-were-battling ) οὖν (accordingly) πρὸς (toward) ἀλλήλους ( to-one-to-other ,"οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ," λέγοντες ( forthing ,"Πῶς (Unto-whither) δύναται ( it-ableth ,"οὗτος (the-one-this,"ἡμῖν (unto-us) δοῦναι (to-have-had-given) τὴν (to-the-one) σάρκα (to-a-flesh) [αὐτοῦ] "[of-it]"φαγεῖν; (to-have-had-devoured?"
6:53. litigabant ergo Iudaei ad invicem dicentes quomodo potest hic nobis carnem suam dare ad manducandumThe Jews therefore strove among themselves, saying: How can this man give us his flesh to eat?
[52]. The Jews therefore strove one with another, saying, How can this man give us his flesh to eat?
[6:52]. Therefore, the Jews debated among themselves, saying, “How can this man give us his flesh to eat?”
[6:52]. The Jews therefore strove among themselves, saying, How can this man give us [his] flesh to eat?
KJV [52] The Jews therefore strove among themselves, saying, How can this man give us [his] flesh to eat:

[52]: Тогда Иудеи стали спорить между собою, говоря: как Он может дать нам есть Плоть Свою?
[6:52]. ἐμάχοντο οὗν πρὸς ἀλλήλους οἱ ἰουδαῖοι λέγοντες, πῶς δύναται οὖτος ἡμῖν δοῦναι τὴν σάρκα [αὐτοῦ] φαγεῖν;
6:53. litigabant ergo Iudaei ad invicem dicentes quomodo potest hic nobis carnem suam dare ad manducandum
The Jews therefore strove among themselves, saying: How can this man give us his flesh to eat?
[6:52]. Therefore, the Jews debated among themselves, saying, “How can this man give us his flesh to eat?”
[6:52]. The Jews therefore strove among themselves, saying, How can this man give us [his] flesh to eat?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
52: Иудеи поняли слова Христа в том смысле, что Он обещает им отдать на снедение Свою живую плоть, Свое тело в настоящем его виде и состоянии. Одни давали один ответ на вопрос: "как то может быть?" другие - другой. Таким образом, произошел между иудеями спор. Но Господь не берет назад Своих слов и нисколько не смягчает их. Напротив, Он еще усиливает высказанную Им мысль, когда говорит, что им необходимо не только есть плоть Его, но и пить Его кровь, если только они хотят иметь в себе жизнь. Но вопрос: "как возможно будет это вкушение плоти и крови Его?" Христос пока оставляет без разрешения, потому что говорить о том, что Плоть и Кровь Он предложит верующим в таинстве евхаристии, было еще преждевременно.
Adam Clarke: Commentary on the Bible - 1831
6:52: How can this man give us his flesh to eat? - Our Lord removes this difficulty, and answers the question, in Joh 6:63.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:52: strove: Joh 6:41, Joh 7:40-43, Joh 9:16, Joh 10:19
How: Joh 3:4, Joh 3:9, Joh 4:11; Act 17:32; Co1 2:14
Geneva 1599
6:52 (12) The Jews therefore strove among themselves, saying, How can this man give us [his] flesh to eat?
(12) Flesh cannot make a difference between fleshly eating, which is done by the help of the teeth, and spiritual eating, which consists in faith: and therefore it condemns that which it does not understand: yet nonetheless, the truth must be preached and taught.
John Gill
6:52 The Jews therefore strove among themselves,.... Fell to cavilling and disputing one among another; some understanding Christ, and others not; some being for him, and vindicated what he said; and others being against him, and who were the majority, objected,
saying how can this man give us his flesh to eat? which is to be understood, not physically, but as morally impossible and unlawful; since, with the Jews, it was not lawful to eat the flesh of any creature alive, and much less the flesh of man; for the Jews understood Christ of a corporeal eating of his flesh, being strangers to a figurative or spiritual eating of it by faith, in which sense he meant it.
John Wesley
6:52 Observe the degrees: the Jews are tried here; the disciples, Jn 6:60-66, the apostles, Jn 6:67.
Robert Jamieson, A. R. Fausset and David Brown
6:52 Jews strove among themselves--arguing the point together.
How can, &c.--that is, Give us His flesh to eat? Absurd.
6:546:54: Ասէ ցնոսա Յիսուս. Ամէն ամէն ասե՛մ ձեզ, եթէ ո՛չ կերիջիք զմարմին Որդւոյ մարդոյ, եւ արբջիք զարիւն նորա, ո՛չ ունիք կեանս յանձինս։
54. Յիսուս նրանց ասաց. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, եթէ չուտէք մարդու Որդու մարմինը եւ չըմպէք նրա արիւնը, ձեր մէջ կեանք չէք ունենայ:
54 Յիսուս ըսաւ անոնց. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի. ‘Եթէ Որդի մարդոյ մարմինը չուտէք եւ անոր արիւնը չխմէք, ձեր անձերուն մէջ կեանք չէք ունենար’։
Ասէ ցնոսա Յիսուս. Ամէն ամէն ասեմ ձեզ. Եթէ ոչ կերիջիք զմարմին Որդւոյ մարդոյ եւ արբջիք զարիւն նորա, ոչ ունիք կեանս յանձինս:

6:54: Ասէ ցնոսա Յիսուս. Ամէն ամէն ասե՛մ ձեզ, եթէ ո՛չ կերիջիք զմարմին Որդւոյ մարդոյ, եւ արբջիք զարիւն նորա, ո՛չ ունիք կեանս յանձինս։
54. Յիսուս նրանց ասաց. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, եթէ չուտէք մարդու Որդու մարմինը եւ չըմպէք նրա արիւնը, ձեր մէջ կեանք չէք ունենայ:
54 Յիսուս ըսաւ անոնց. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի. ‘Եթէ Որդի մարդոյ մարմինը չուտէք եւ անոր արիւնը չխմէք, ձեր անձերուն մէջ կեանք չէք ունենար’։
zohrab-1805▾ eastern-1994▾ western am▾
6:54[53]: Иисус же сказал им: истинно, истинно говорю вам: если не будете есть Плоти Сына Человеческого и пить Крови Его, то не будете иметь в себе жизни.
[6:53]. εἶπεν οὗν αὐτοῖς ὁ ἰησοῦς, ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς.
[6:53]. εἶπεν (It-had-said) οὖν (accordingly) αὐτοῖς (unto-them,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"Ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ἐὰν (if-ever) μὴ (lest) φάγητε (ye-might-have-had-devoured) τὴν (to-the-one) σάρκα (to-a-flesh) τοῦ (of-the-one) υἱοῦ (of-a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) καὶ (and) πίητε (ye-might-have-had-drank) αὐτοῦ (of-it) τὸ (to-the-one) αἷμα, (to-a-blood,"οὐκ (not) ἔχετε (ye-hold) ζωὴν (to-a-lifing) ἐν (in) ἑαυτοῖς. (unto-selves)
6:54. dixit ergo eis Iesus amen amen dico vobis nisi manducaveritis carnem Filii hominis et biberitis eius sanguinem non habetis vitam in vobisThen Jesus said to them: Amen, amen, I say unto you: except you eat the flesh of the Son of man and drink his blood, you shall not have life in you.
[53]. Jesus therefore 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 not life in yourselves.
[6:53]. And so, Jesus said to them: “Amen, amen, I say to you, unless you eat the flesh of the Son of man and drink his blood, you will not have life in you.
[6:53]. Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.
KJV [53] Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you:

[53]: Иисус же сказал им: истинно, истинно говорю вам: если не будете есть Плоти Сына Человеческого и пить Крови Его, то не будете иметь в себе жизни.
[6:53]. εἶπεν οὗν αὐτοῖς ὁ ἰησοῦς, ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς.
6:54. dixit ergo eis Iesus amen amen dico vobis nisi manducaveritis carnem Filii hominis et biberitis eius sanguinem non habetis vitam in vobis
Then Jesus said to them: Amen, amen, I say unto you: except you eat the flesh of the Son of man and drink his blood, you shall not have life in you.
[6:53]. And so, Jesus said to them: “Amen, amen, I say to you, unless you eat the flesh of the Son of man and drink his blood, you will not have life in you.
[6:53]. Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
54: - 55: Мысль, выраженная в предыдущем стихе, повторяется здесь в усиленной форме (понятие "есть" обозначено здесь не глаголом fagein, а более сильным и резким словом trwgein).

Истинно есть пища (alhqhz) т. е. в противоположность земной пище, которая дает только телесную и временную жизнь, плоть и кровь Христова дает жизнь истинную - вечную и духовную, и потому может быть названа истинною пищею.
Adam Clarke: Commentary on the Bible - 1831
6:53: Except ye eat the flesh of the Son of man - Unless ye be made partakers of the blessings about to be purchased by my blood, passion, and violent death, ye cannot be saved. As a man must eat bread and flesh, in order to be nourished by them, so a man must receive the grace and Spirit of Christ, in order to his salvation. As food in a rich man's store does not nourish the poor man that needs it, unless it be given him, and he receive it into his stomach, so the whole fountain of mercy existing in the bosom of God, and uncommunicated, does not save a soul: he who is saved by it must be made a partaker of it. Our Lord's meaning appears to be, that, unless they were made partakers of the grace of that atonement which he was about to make by his death, they could not possibly be saved. Bishop Pearce justly observes that the ideas of eating and drinking are here borrowed to express partaking of, and sharing in. Thus spiritual happiness on earth, and even in heaven, is expressed by eating and drinking; instances of which may be seen, Mat 8:11; Mat 26:29; Luk 14:15; Luk 22:30; and Rev 2:17. Those who were made partakers of the Holy Spirit are said by St. Paul, Co1 12:13, to be made to drink into (or of) one Spirit. This, indeed, was a very common mode of expression among the Jews.
Albert Barnes: Notes on the Bible - 1834
6:53: In these verses Jesus repeats what he had in substance said before.
Except ye eat the flesh ... - He did not mean that this should be understood literally, for it was never done, and it is absurd to suppose that it was intended to be so understood. Nothing can possibly be more absurd than to suppose that when he instituted the Supper, and gave the bread and wine to his disciples, they literally ate his flesh and drank his blood. Who can believe this? There he stood, a living man - his body yet alive, his blood flowing in his veins; and how can it be believed that this body was eaten and this blood drunk? Yet this absurdity must be held by those who hold that the bread and wine at the communion are "changed into the body, blood, and divinity of our Lord." So it is taught in the decrees of the Council of Trent; and to such absurdities are men driven when they depart from the simple meaning of the Scriptures and from common sense. It may be added that if the bread and wine used in the Lord's Supper were not changed into his literal body and blood when it was first instituted, they have never been since.
The Lord Jesus would institute it just as he meant it should be observed, and there is nothing now in that ordinance which there was not when the Saviour first appointed it. His body was offered on the cross, and was raised up from the dead and received into heaven. Besides, there is no evidence that he had any reference in this passage to the Lord's Supper. That was not yet instituted, and in that there was no literal eating of his flesh and drinking of his blood. The plain meaning of the passage is, that by his bloody death - his body and his blood offered in sacrifice for sin - he would procure pardon and life for man; that they who partook of that, or had an interest in that, should obtain eternal life. He uses the figure of eating and drinking because that was the subject of discourse; because the Jews prided themselves much on the fact that their fathers had eaten manna; and because, as he had said that he was the bread of life, it was natural and easy, especially in the language which he used, to carry out the figure, and say that bread must be eaten in order to be of any avail in supporting and saving men. To eat and to drink, among the Jews, was also expressive of sharing in or partaking of the privileges of friendship. The happiness of heaven and all spiritual blessings are often represented under this image, Mat 8:11; Mat 26:29; Luk 14:15, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:53: Verily: Joh 6:26, Joh 6:47, Joh 3:3; Mat 5:18
Except: Joh 3:3, Joh 3:5, Joh 13:8, Joh 15:4; Mat 18:3; Luk 13:3, Luk 13:5
eat: Joh 6:55, Joh 3:36; Mat 26:26-28; Jo1 5:12; Rev 2:7, Rev 2:17
Geneva 1599
6:53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have (s) no life in you.
(s) If Christ is present, life is present, but when Christ is absent, then death is present.
John Gill
6:53 Then Jesus said unto them,.... The Jews, who were litigating this point among themselves:
verily, verily, I say unto you; or you may assure yourselves of the truth of what follows,
except ye eat the flesh of the son of man, and drink his blood, ye have no life in you: by "the son of man", Christ means himself; under which title he often speaks of himself; because it was a title of the Messiah under the Old Testament; and was expressive of the truth of his human nature, though as attended with weakness and infirmities. The "flesh" and "blood" of Christ do not design those distinct parts of his body; much less as separate from each other; nor the whole body of Christ, but his whole human nature; or Christ, as having united a perfect human nature to him, in order to shed his blood for the remission of sin, and to offer up his soul and body a sacrifice for it: and the eating of these is not to be understood of a corporeal eating of them, as the Capernaites understood them; and since them the Papists, who affirm, that the bread and wine in the Lord's supper are transubstantiated into the very body and blood of Christ, and so eaten: but this is not to be understood of eating and drinking in the Lord's supper, which, as yet, was not instituted; and some, without participating of this, have spiritual life in them now, and will enjoy eternal life hereafter; and all that partake of that ordinance have not the one, nor shall have the other: and besides, having a principle of spiritual life in the soul, is previously necessary to a right eating of the supper of the Lord. These words, understood in this sense, once introduced infants to the Lord's supper; as misinterpretation of Jn 3:5 brought in the baptism of them. But the words design a spiritual eating of Christ by faith. To eat the flesh, and drink the blood of Christ, is to believe that Christ is come in the flesh, and is truly and really man; that his flesh is given for the life of his people, and his blood is shed for their sins, and this with some view and application to themselves: it is to partake of, and enjoy the several blessings of grace procured by him, such as redemption, pardon, peace, justification, &c. and such a feeding upon him as is attended with growth in grace, and in the knowledge of him, and is daily to be repeated, as our corporeal food is, otherwise persons have no life in them: without this there, is no evidence of life in them; not such live as feed on sinful pleasures, or on their own righteousness; only such that believe in Christ are living souls; and without this there is nothing to support life; everything else that a man eats tends to death; but this is what will maintain and preserve a spiritual life; and without this there is no just expectation of eternal life; but where there is this, there is good reason to expect it, and such shall enjoy it: some copies and versions read, "ye shall not have life in you"; eternal life. Now, though the acts of eating and drinking do not give the right to eternal life, but the flesh, blood, and righteousness of Christ, which faith lays hold, and feeds upon; yet it is by faith the right is claimed; and between these acts of faith, and eternal life, there is an inseparable connection.
John Wesley
6:53 Unless ye eat the flesh of the Son of man - Spiritually: unless ye draw continual virtue from him by faith. Eating his flesh is only another expression for believing.
Robert Jamieson, A. R. Fausset and David Brown
6:53 Except ye eat the flesh . . . and drink the blood . . . no life, &c.--The harshest word He had yet uttered in their ears. They asked how it was possible to eat His flesh. He answers, with great solemnity, "It is indispensable." Yet even here a thoughtful hearer might find something to temper the harshness. He says they must not only "eat His flesh" but "drink His blood," which could not but suggest the idea of His death--implied in the separation of one's flesh from his blood. And as He had already hinted that it was to be something very different from a natural death, saying, "My flesh I will give for the life of the world" (Jn 6:51), it must have been pretty plain to candid hearers that He meant something above the gross idea which the bare terms expressed. And farther, when He added that they "had no life in them unless they thus ate and drank," it was impossible they should think He meant that the temporal life they were then living was dependent on their eating and drinking, in this gross sense, His flesh and blood. Yet the whole statement was certainly confounding, and beyond doubt was meant to be so. Our Lord had told them that in spite of all they had "seen" in Him, they "did not believe" (Jn 6:36). For their conviction therefore he does not here lay Himself out; but having the ear not only of them but of the more candid and thoughtful in the crowded synagogue, and the miracle of the loaves having led up to the most exalted of all views of His Person and Office, He takes advantage of their very difficulties and objections to announce, for all time, those most profound truths which are here expressed, regardless of the disgust of the unteachable, and the prejudices even of the most sincere, which His language would seem only designed to deepen. The truth really conveyed here is no other than that expressed in Jn 6:51, though in more emphatic terms--that He Himself, in the virtue of His sacrificial death, is the spiritual and eternal life of men; and that unless men voluntarily appropriate to themselves this death, in its sacrificial virtue, so as to become the very life and nourishment of their inner man, they have no spiritual and eternal life at all. Not as if His death were the only thing of value, but it is what gives all else in Christ's Incarnate Person, Life, and Office, their whole value to us sinners.
6:556:55: Որ ուտէ զմարմին իմ՝ եւ ըմպէ զարիւն իմ, ունի զկեա՛նս յաւիտենականս. եւ ես՝ յարուցից զնա յաւո՛ւրն յետնում։
55. Ով ուտում է իմ մարմինը եւ ըմպում իմ արիւնը, յաւիտենական կեանք ունի. եւ ես նրան վերջին օրը յարութիւն առնել պիտի տամ,
55 Ո՛վ որ իմ մարմինս ուտէ եւ իմ արիւնս խմէ, յաւիտենական կեանք պիտի ունենայ ու ես անոր յարութիւն առնել պիտի տամ վերջին օրը։
Որ ուտէ զմարմին իմ եւ ըմպէ զարիւն իմ, ունի զկեանս յաւիտենականս, եւ ես յարուցից զնա յաւուրն յետնում:

6:55: Որ ուտէ զմարմին իմ՝ եւ ըմպէ զարիւն իմ, ունի զկեա՛նս յաւիտենականս. եւ ես՝ յարուցից զնա յաւո՛ւրն յետնում։
55. Ով ուտում է իմ մարմինը եւ ըմպում իմ արիւնը, յաւիտենական կեանք ունի. եւ ես նրան վերջին օրը յարութիւն առնել պիտի տամ,
55 Ո՛վ որ իմ մարմինս ուտէ եւ իմ արիւնս խմէ, յաւիտենական կեանք պիտի ունենայ ու ես անոր յարութիւն առնել պիտի տամ վերջին օրը։
zohrab-1805▾ eastern-1994▾ western am▾
6:55[54]: Ядущий Мою Плоть и пиющий Мою Кровь имеет жизнь вечную, и Я воскрешу его в последний день.
[6:54]. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ·
[6:54]. ὁ (The-one) τρώγων (chewing) μου (of-me) τὴν (to-the-one) σάρκα (to-a-flesh) καὶ (and) πίνων (drinking) μου (of-me) τὸ (to-the-one) αἷμα (to-a-blood) ἔχει (it-holdeth) ζωὴν (to-a-lifing) αἰώνιον, (to-aged-belonged,"κἀγὼ (and-I) ἀναστήσω (I-shall-stand-up) αὐτὸν (to-it) τῇ (unto-the-one) ἐσχάτῃ (unto-most-bordered) ἡμέρᾳ: (unto-a-day)
6:55. qui manducat meam carnem et bibit meum sanguinem habet vitam aeternam et ego resuscitabo eum in novissimo dieHe that eateth my flesh and drinketh my blood hath everlasting life: and I will raise him up in the last day.
[54]. He that eateth my flesh and drinketh my blood hath eternal life; and I will raise him up at the last day.
[6:54]. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day.
[6:54]. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.
KJV [54] Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day:

[54]: Ядущий Мою Плоть и пиющий Мою Кровь имеет жизнь вечную, и Я воскрешу его в последний день.
[6:54]. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ·
6:55. qui manducat meam carnem et bibit meum sanguinem habet vitam aeternam et ego resuscitabo eum in novissimo die
He that eateth my flesh and drinketh my blood hath everlasting life: and I will raise him up in the last day.
[6:54]. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day.
[6:54]. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:54: Hath eternal life - This can never be understood of the sacrament of the Lord's supper.
1. Because this was not instituted till a year after; at the last Passover.
2. It cannot be said that those who do not receive that sacrament must perish everlastingly.
3. Nor can it be supposed that all those who do receive it are necessarily and eternally saved.
On the contrary, St. Paul intimates that many who received it at Corinth perished, because they received it unworthily, not discerning the Lord's body: not distinguishing between it and a common meal; and not properly considering that sacrifice for sin, of which the sacrament of the Lord's super was a type: see Co1 11:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:54: eateth: Joh 6:27, Joh 6:40, Joh 6:63, Joh 4:14; Psa 22:26; Pro 9:4-6; Isa 25:6-8, Isa 55:1-3; Gal 2:20; Phi 3:7-10
hath: Joh 6:39, Joh 6:40, Joh 6:47
John Gill
6:54 Whoso eateth my flesh, and drinketh my blood,.... Spiritually by faith, as explained in the preceding verse:
hath eternal life; the principle of spiritual life, which is evidently implanted in him, as appears from his eating and drinking; and is a durable and lasting principle: grace is an incorruptible seed; every part of it is abiding and permanent; and it is itself the beginning, pledge, and earnest of everlasting life, and is inseparably connected with it: moreover, such have eternal life itself, not only in Christ their head, but in themselves: they have a right unto it, and a meetness for it: and may be assured of it, as if they were personally possessed of it, from their election to it; the security of it in Christ; from the grace they have received, which is the beginning of glory; and the earnest of it in themselves:
and I will raise him up at the last day; to enjoy it in soul and body; See Gill on Jn 6:39, See Gill on Jn 6:40.
Robert Jamieson, A. R. Fausset and David Brown
6:54 Whoso eateth . . . hath, &c.--The former verse said that unless they partook of Him they had no life; this adds, that whoever does so "hath eternal life."
and I will raise him up at the last day--For the fourth time this is repeated (see Jn 6:39-40, Jn 6:44) --showing most clearly that the "eternal life" which such a man "hath" cannot be the same with the future resurrection life from which it is carefully distinguished each time, but a life communicated here below immediately on believing (Jn 3:36; Jn 5:24-25); and giving to the resurrection of the body as that which consummates the redemption of the entire man, a prominence which in the current theology, it is to be feared, it has seldom had. (See Rom 8:23; 1Co. 15:1-58, throughout).
6:566:56: Զի մարմին իմ՝ ճշմարի՛տ կերակուր է, եւ արիւն իմ՝ ճշմարի՛տ ըմպելի է։
56. քանի որ իմ մարմինը ճշմարիտ կերակուր է, եւ իմ արիւնը՝ ճշմարիտ ըմպելիք:
56 Վասն զի իմ մարմինս ճշմարիտ կերակուր է եւ իմ արիւնս ճշմարիտ ըմպելիք է։
Զի մարմին իմ ճշմարիտ կերակուր է, եւ արիւն իմ ճշմարիտ ըմպելի է:

6:56: Զի մարմին իմ՝ ճշմարի՛տ կերակուր է, եւ արիւն իմ՝ ճշմարի՛տ ըմպելի է։
56. քանի որ իմ մարմինը ճշմարիտ կերակուր է, եւ իմ արիւնը՝ ճշմարիտ ըմպելիք:
56 Վասն զի իմ մարմինս ճշմարիտ կերակուր է եւ իմ արիւնս ճշմարիտ ըմպելիք է։
zohrab-1805▾ eastern-1994▾ western am▾
6:56[55]: Ибо Плоть Моя истинно есть пища, и Кровь Моя истинно есть питие.
[6:55]. ἡ γὰρ σάρξ μου ἀληθής ἐστιν βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστιν πόσις.
[6:55]. ἡ (the-one) γὰρ (therefore) σάρξ (a-flesh) μου (of-me) ἀληθής (un-secluded) ἐστι (it-be) βρῶσις, (a-consuming,"καὶ (and) τὸ (the-one) αἷμά (a-blood) μου (of-me) ἀληθής (un-secluded) ἐστι (it-be) πόσις. (a-drinking)
6:56. caro enim mea vere est cibus et sanguis meus vere est potusFor my flesh is meat indeed: and my blood is drink indeed.
[55]. For my flesh is meat indeed, and my blood is drink indeed.
[6:55]. For my flesh is true food, and my blood is true drink.
[6:55]. For my flesh is meat indeed, and my blood is drink indeed.
KJV [55] For my flesh is meat indeed, and my blood is drink indeed:

[55]: Ибо Плоть Моя истинно есть пища, и Кровь Моя истинно есть питие.
[6:55]. ἡ γὰρ σάρξ μου ἀληθής ἐστιν βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστιν πόσις.
6:56. caro enim mea vere est cibus et sanguis meus vere est potus
For my flesh is meat indeed: and my blood is drink indeed.
[6:55]. For my flesh is true food, and my blood is true drink.
[6:55]. For my flesh is meat indeed, and my blood is drink indeed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:55: My flesh is meat indeed, and my blood is drink indeed - Or, rather, My flesh is the true meat, etc. In both clauses of this verse, instead of αληθως, the adverb, I read αληθης, the adjective, agreeing with βρωσις. This reading is supported by BCKLT, and twenty-one others; both the Arabic, Coptic, Sahidic, Armenian, two copies of the Itala, Clement, Origen, Cyril, Chrysostom, and Damascenus. Our Lord terms his flesh, the true meat, and his blood the true drink, because those who received the grace merited by his death would be really nourished and supported thereby unto eternal life. He calls himself the true vine, Joh 15:1, in exactly the same sense in which he calls himself the true bread, Joh 6:32, and the true meat and drink in this verse.
Albert Barnes: Notes on the Bible - 1834
6:55
Is meat indeed - Is truly food. My doctrine is truly that which will give life to the soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:55: meat: Joh 6:32, Joh 1:9, Joh 1:47, Joh 8:31, Joh 8:36, Joh 15:1; Psa 4:7; Heb 8:2; Jo1 5:20
John Gill
6:55 For my flesh is meat indeed,.... Not in a corporeal, but in a spiritual sense; and the same is said of his blood:
and my blood is drink indeed, &c. that is, they are both "truly" meat and drink, as the Vulgate Latin, Syriac, and Ethiopic versions render it; or are "true" meat and drink, as the Arabic version: in opposition to what was typical meat and drink; as the manna in the wilderness, the water out of the rock, the flesh and wine at the passover, the meat and drink offerings under the law, or any other meats and drinks under that dispensation; and which, though not when Christ said these words, yet now are abolished, being unprofitable, and not to be fed upon. Moreover, these phrases may denote the reality, substance, and solidity of that spiritual food believers have in Christ, in opposition to the imaginary food of sensual sinners, who feed on ashes and bread of deceit; and to that of self-righteous persons, who spend their labour and money for, and live upon that which is not bread, even upon their works of righteousness; and to the superficial tastes of hypocrites and formal professors; and to the charge of enthusiasm; and even to the outward elements of bread, and wine, in the Lord's supper, since instituted; and as it may be attended upon by persons destitute of the grace of God. And these words may also be expressive of the virtue, efficacy, and excellency of this food, it being soul quickening, nourishing, strengthening, satisfying, and delightful food, as well as spiritual and savoury; not to carnal persons, or outward professors, but to new born babes, and true believers; and which, by them, may be had, and to the full, and that in due season, even every day, and is what will abide for ever.
John Wesley
6:55 Meat - drink indeed - With which the soul of a believer is as truly fed, as his body with meat and drink.
6:576:57: Որ ուտէ զմարմին իմ, եւ ըմպէ զարիւն իմ, յի՛ս բնակեսցէ, եւ ես ՚ի նմա՛։
57. Ով ուտում է իմ մարմինը եւ ըմպում իմ արիւնը, կը բնակուի իմ մէջ, եւ ես՝ նրա մէջ:
57 Ան որ իմ մարմինս կ’ուտէ եւ իմ արիւնս կը խմէ, անիկա իմ ներսիդիս կը բնակի ու ես անոր ներսիդին։
Որ ուտէ զմարմին իմ եւ ըմպէ զարիւն իմ, յիս բնակեսցէ, եւ ես ի նմա:

6:57: Որ ուտէ զմարմին իմ, եւ ըմպէ զարիւն իմ, յի՛ս բնակեսցէ, եւ ես ՚ի նմա՛։
57. Ով ուտում է իմ մարմինը եւ ըմպում իմ արիւնը, կը բնակուի իմ մէջ, եւ ես՝ նրա մէջ:
57 Ան որ իմ մարմինս կ’ուտէ եւ իմ արիւնս կը խմէ, անիկա իմ ներսիդիս կը բնակի ու ես անոր ներսիդին։
zohrab-1805▾ eastern-1994▾ western am▾
6:57[56]: Ядущий Мою Плоть и пиющий Мою Кровь пребывает во Мне, и Я в нем.
[6:56]. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῶ.
[6:56]. ὁ (The-one) τρώγων (chewing) μου (of-me) τὴν (to-the-one) σάρκα (to-a-flesh) καὶ (and) πίνων (drinking) μου (of-me) τὸ (to-the-one) αἷμα (to-a-blood) ἐν (in) ἐμοὶ (unto-ME) μένει (it-stayeth) κἀγὼ (and-I) ἐν (in) αὐτῷ. (unto-it)
6:57. qui manducat meam carnem et bibit meum sanguinem in me manet et ego in illoHe that eateth my flesh and drinketh my blood abideth in me: and I in him.
[56]. He that eateth my flesh and drinketh my blood abideth in me, and I in him.
[6:56]. Whoever eats my flesh and drinks my blood abides in me, and I in him.
[6:56]. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.
KJV [56] He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him:

[56]: Ядущий Мою Плоть и пиющий Мою Кровь пребывает во Мне, и Я в нем.
[6:56]. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῶ.
6:57. qui manducat meam carnem et bibit meum sanguinem in me manet et ego in illo
He that eateth my flesh and drinketh my blood abideth in me: and I in him.
[6:56]. Whoever eats my flesh and drinks my blood abides in me, and I in him.
[6:56]. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
56: - 57: Человек, вкушающий плоть и кровь Христа, пребывает в действительном общении со Христом, так сказать, воспримет в себя Христа (ср. Гал. 2:20): и верующий находится во Христе и Христос в нем. Такое тесное общение между Христом и верующим основывается на том жизненном общении, какое существует между Христом и живым Отцом, т. е. имеющим в себе жизнь (ср. 5:26).

Живу Отцом - т. е. от Отца получил жизнь, но имею, однако, ее в полном Своем распоряжении, так что могу Сам сообщать ее и другим (ср. 5:26). Поэтому-то Сын может тем, кто принимает Его в себя как пищу жизни, сообщать жизнь.

Жить будет Мною. Человек будет жить постольку, поскольку он находит во Христе свою пищу.
Adam Clarke: Commentary on the Bible - 1831
6:56: Dwelleth in me, and I in him - Of all connections and unions, none is so intimate and complete as that which is effected by the digestion of aliments, because they are changed into the very substance of him who eats them; and this our Lord makes the model of that union which subsists between himself and genuine believers. He lives in them, and they in him; for they are made partakers of the Divine nature: Pe2 1:4. To this verse the following addition is made in the Codex Bezae, three copies of the Itala, and Victorinus. After these words - dwelleth in me, and I in him, they add, as the Father in me, and I in the Father. Verily, verily, I say unto you, that unless ye receive the body of the Son of man as the bread of life, ye have not life in him. This is a very remarkable addition, and is between thirteen and fourteen hundred years old.
Albert Barnes: Notes on the Bible - 1834
6:56: Dwelleth in me - Is truly and intimately connected with me. To dwell or abide in him is to remain in the belief of his doctrine, and in the participation of the benefits of his death. Compare Joh 15:1-6; Joh 17:21-23.
I in him - Jesus dwells in believers by his Spirit and doctrine. When his Spirit is given them to sanctify them; when his temper, his meekness, his humility, and his love pervade their hearts; when his doctrine is received by them and influences their life, and when they are supported by the consolations of the gospel, it may be said that he abides or dwells in them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:56: He that: Lam 3:24
dwelleth: Joh 14:20, Joh 14:23, Joh 15:4, Joh 15:5, Joh 17:21-23; Psa 90:1, Psa 91:1, Psa 91:9; Co2 6:16; Eph 3:17; Jo1 3:24, Jo1 4:12, Jo1 4:15, Jo1 4:16; Rev 3:20
John Gill
6:56 He that eateth my flesh, and drinketh my blood,.... In the sense above given; See Gill on Jn 6:53;
dwelleth in me, and I in him. There is a mutual indwelling of Christ, and believers; Christ is the habitation, or dwelling place of his people: there is a secret dwelling in Christ; so the elect of God dwelt in the heart, and in the hands, and arms of Christ from everlasting; and as members in their head in election grace; and representatively in him, as the Mediator of the covenant; and they secretly and safely dwelt in him, when all mankind fell in Adam; and when he was on the cross, in the grave, and now he is in heaven; all which is owing to his own love, his Father's gift, and to secret union to him. But there is an open dwelling in him in time, which is here meant: God's elect, as in their natural state, are without Christ, and lie open to the law and justice of God; the Spirit of God convinces them of this state, and directs them to flee to Christ, as a city of refuge; when they find him a stronghold, a place of defence, and a proper dwelling for them, where they resolve to abide, and do abide; and where they dwell safely, peaceably, comfortably, and pleasantly; and from which dwelling place they will never be turned out. Likewise, the saints are the habitation or dwelling place of Christ; he dwells not in their heads and to tongues, but in their hearts, and by faith; which is here expressed, by eating his flesh, and drinking his blood; and which, though it is not the cause of Christ's dwelling here, yet is the means or instrument by which men receive him into their hearts, and retain him, and have communion with him; for he dwells in believers, not in such sense as he dwells in the world, by his omnipresence, and power; or in the human nature, by hypostatical union to it; but by his Spirit, and by faith, which is an instance of wonderful condescending grace, and is owing to union to him, and is expressive of communion with him, and is what will continue for ever.
Robert Jamieson, A. R. Fausset and David Brown
6:56 He that eateth . . . dwelleth in me and I in him--As our food becomes incorporated with ourselves, so Christ and those who eat His flesh and drink His blood become spiritually one life, though personally distinct.
6:586:58: Որպէս առաքեա՛ց զիս կենդանին Հայր, եւ ես կենդանի՛ եմ վասն Հօր. եւ որ ուտէն զիս՝ եւ նա՛ կեցցէ վասն իմ[1723]։ [1723] Օրինակ մի. Եւ որ սիրէն զիս, եւ նա կեցցէ։
58. Ինչպէս Հայրը, որ ինձ ուղարկեց, ապրում է, ես էլ ապրում եմ Հօր միջոցով. եւ ով ուտում է ինձ, նա էլ կ’ապրի իմ միջոցով:
58 Ինչպէս կենդանի Հայրը զիս ղրկեց ու ես կենդանի եմ Հօրը ձեռքով, այսպէս ալ ան որ զիս կ’ուտէ, ինք ալ իմ ձեռքովս կենդանի պիտի մնայ։
Որպէս առաքեաց զիս կենդանին Հայր, եւ ես կենդանի եմ վասն Հօր. եւ որ ուտէն զիս` եւ նա կեցցէ վասն իմ:

6:58: Որպէս առաքեա՛ց զիս կենդանին Հայր, եւ ես կենդանի՛ եմ վասն Հօր. եւ որ ուտէն զիս՝ եւ նա՛ կեցցէ վասն իմ[1723]։
[1723] Օրինակ մի. Եւ որ սիրէն զիս, եւ նա կեցցէ։
58. Ինչպէս Հայրը, որ ինձ ուղարկեց, ապրում է, ես էլ ապրում եմ Հօր միջոցով. եւ ով ուտում է ինձ, նա էլ կ’ապրի իմ միջոցով:
58 Ինչպէս կենդանի Հայրը զիս ղրկեց ու ես կենդանի եմ Հօրը ձեռքով, այսպէս ալ ան որ զիս կ’ուտէ, ինք ալ իմ ձեռքովս կենդանի պիտի մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:58[57]: Как послал Меня живый Отец, и Я живу Отцем, [так] и ядущий Меня жить будет Мною.
[6:57]. καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κἀκεῖνος ζήσει δι᾽ ἐμέ.
[6:57]. καθὼς (Down-as) ἀπέστειλέν (it-set-off) με (to-me,"ὁ (the-one) ζῶν (lifing-unto) πατὴρ (a-Father,"κἀγὼ (and-I) ζῶ (I-life-unto) διὰ (through) τὸν (to-the-one) πατέρα, (to-a-Father,"καὶ (and) ὁ (the-one) τρώγων (chewing) με (to-me) κἀκεῖνος (and-the-one-thither) ζήσει (it-shall-life-unto) δι' (through) ἐμέ. (to-ME)
6:58. sicut misit me vivens Pater et ego vivo propter Patrem et qui manducat me et ipse vivet propter meAs the living Father hath sent me and I live by the Father: so he that eateth me, the same also shall live by me.
[57]. As the living Father sent me, and I live because of the Father; so he that eateth me, he also shall live because of me.
[6:57]. Just as the living Father has sent me and I live because of the Father, so also whoever eats me, the same shall live because of me.
[6:57]. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.
KJV [57] As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me:

[57]: Как послал Меня живый Отец, и Я живу Отцем, [так] и ядущий Меня жить будет Мною.
[6:57]. καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κἀκεῖνος ζήσει δι᾽ ἐμέ.
6:58. sicut misit me vivens Pater et ego vivo propter Patrem et qui manducat me et ipse vivet propter me
As the living Father hath sent me and I live by the Father: so he that eateth me, the same also shall live by me.
[6:57]. Just as the living Father has sent me and I live because of the Father, so also whoever eats me, the same shall live because of me.
[6:57]. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:57: So he that eateth me, even he shall live by me - From which we learn that the union between Christ and his followers shall be similar to that which subsists between God and Christ.
Albert Barnes: Notes on the Bible - 1834
6:57: I live by the Father - See the notes at Joh 5:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:57: the living: Psa 18:46; Jer 10:10; Th1 1:9; Heb 9:14
I live: Joh 5:26, Joh 17:21
even: Joh 11:25, Joh 11:26, Joh 14:6, Joh 14:19; Co1 15:22; Co2 13:4; Gal 2:20; Col 3:3, Col 3:4; Jo1 4:9
Geneva 1599
6:57 As (t) the living Father hath sent me, and I live by the (u) Father: so he that eateth me, even he shall live by me.
(t) In that Christ is man, he receives that power which quickens and gives life to those that are his, from his Father: and he adds this word "the" to make a distinction between his Father and all other fathers.
(u) Christ means that although he is man, yet his flesh can give life, not by its own nature, but because his flesh lives by the Father, that is to say, sucks and draws out of the Father that power which it has to give life.
John Gill
6:57 As the living Father hath sent me,.... Into the world, to be the Saviour of it; not by local motion, but by assumption of human nature; and not against his will, or as having superiority over him; but by joint consent and agreement: the first person in the Godhead is here styled, "the living Father"; not because he is the Father of spirits, of angels, and the souls of men; and the Father of all men by creation, and of saints by adoption; and the Father, or author of all mercies, spiritual and temporal; but because he is the Father of our Lord Jesus Christ; and this character is peculiar to him: he is indeed the living God, and has life in himself, and is the fountain of life to others; but not in distinction from, and to the exclusion of the Son, or Spirit; but then none but he is the living Father, who ever did, and ever will, live as the Father of Christ:
and I live by the Father; which is to be understood of Christ, not as God, but as Mediator, and as man. As Mediator he was set up by his Father, as the head of life to the elect; and was intrusted by him with a fulness of life for them; and was sent to open the way of life unto them, and bestow it on them. As man, he had his human life from God, and was preserved and upheld in it by him; and he laid it down at his command, and at his death committed his soul or spirit to him; and which was restored unto him, and is continued with him. The Vulgate Latin, and all the Oriental versions, read, "for the Father", or "because of him"; and may design either that near union and conjunction of Christ with him, by virtue of which they live the same life; or else his living to the glory and honour of his Father, as he did, and does:
so he that eateth me; in a spiritual sense, by faith. The phrase of eating the Messiah was a familiar one, and well known to the Jews; though these Capernaites cavilled at it, and called it an hard saying.
"Says Rab, the Israelites shall "eat" the years of the Messiah: (the gloss on it is, the fulness which the Israelites shall have in those days:) says R. Joseph, it is certainly so; but who shall "eat him?" shall Chellek and Billek (two judges in Sodom) , "eat him?" contrary to the words of R. Hillell, who says, Israel shall have no Messiah, for "they ate him" in the days of Hezekiah (y);''
that is, they enjoyed him then; for he thought that Hezekiah was the Messiah; but that was the doctor's mistake. The Messiah now was, and to be enjoyed and eaten by faith in a spiritual sense, and everyone that does so,
even he shall live by me: such have their life from Christ; he is their food, on which they lived; and by him they are continued, upheld, and preserved in their spiritual life, and are by him brought to the life of glory: or they live "for", or "because of" him, as the above versions render it; they derive their life from him, and because he lives, they live also; and they live to his glory, and will do so to all eternity.
(y) T. Bab. Sanhedrin, fol. 98. 2. & 99. 1.
John Wesley
6:57 I live by the Father - Being one with him. He shall live by me - Being one with me. Amazing union!
Robert Jamieson, A. R. Fausset and David Brown
6:57 As the living Father hath sent me--to communicate His own life.
and I live by the Father--literally, "because of the Father"; My life and His being one, but Mine that of a Son, whose it is to be "of the Father." (See Jn 1:18; Jn 5:26).
he that eateth me, . . . shall live by me--literally, "because of Me." So that though one spiritual life with Him, "the Head of every man is Christ, as the head of Christ is God" (1Cor 11:3; 1Cor 3:23).
6:596:59: Ա՛յս է հացն՝ որ յերկնից իջեալ. ո՛չ որպէս կերա՛ն հարքն ձեր զմանանայն՝ եւ մեռան. որ ուտէ զհացս զայս՝ կեցցէ՛ յաւիտեան։
59. Այս է հացը, որ երկնքից է իջած. ոչ այնպէս, ինչպէս մանանան, որը ձեր[11] հայրերը կերան եւ մեռան. ով այս հացն ուտում է, կ’ապրի յաւիտեան»:[11] 11 . Յունարէնը չունի ձեր բառը:
59 Այս է այն հացը, որ երկնքէն իջած է, ո՛չ թէ մանանան, որ հայրերնիդ կերան ու մեռան։ Ո՛վ որ այս հացը ուտէ, յաւիտեան պիտի ապրի»։
Այս է հացն որ յերկնից իջեալ. ոչ որպէս կերան հարքն ձեր զմանանայն եւ մեռան. որ ուտէ զհացս զայս` կեցցէ յաւիտեան:

6:59: Ա՛յս է հացն՝ որ յերկնից իջեալ. ո՛չ որպէս կերա՛ն հարքն ձեր զմանանայն՝ եւ մեռան. որ ուտէ զհացս զայս՝ կեցցէ՛ յաւիտեան։
59. Այս է հացը, որ երկնքից է իջած. ոչ այնպէս, ինչպէս մանանան, որը ձեր[11] հայրերը կերան եւ մեռան. ով այս հացն ուտում է, կ’ապրի յաւիտեան»:
[11] 11 . Յունարէնը չունի ձեր բառը:
59 Այս է այն հացը, որ երկնքէն իջած է, ո՛չ թէ մանանան, որ հայրերնիդ կերան ու մեռան։ Ո՛վ որ այս հացը ուտէ, յաւիտեան պիտի ապրի»։
zohrab-1805▾ eastern-1994▾ western am▾
6:59[58]: Сей-то есть хлеб, сшедший с небес. Не так, как отцы ваши ели манну и умерли: ядущий хлеб сей жить будет вовек.
[6:58]. οὖτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα.
[6:58]. οὗτός (The-one-this) ἐστιν (it-be) ὁ (the-one) ἄρτος (a-loaf) ὁ (the-one) ἐξ (out) οὐρανοῦ (of-a-sky) καταβάς, (having-had-stepping-down,"οὐ (not) καθὼς (down-as) ἔφαγον (they-had-devoured,"οἱ (the-ones) πατέρες (fathers,"καὶ (and) ἀπέθανον: (they-had-died-off) ὁ (the-one) τρώγων (chewing) τοῦτον (to-the-one-this) τὸν (to-the-one) ἄρτον (to-a-loaf) ζήσει (it-shall-life-unto) εἰς (into) τὸν (to-the-one) αἰῶνα. (to-an-age)
6:59. hic est panis qui de caelo descendit non sicut manducaverunt patres vestri manna et mortui sunt qui manducat hunc panem vivet in aeternumThis is the bread that came down from heaven. Not as your fathers did eat manna and are dead. He that eateth this bread shall live for ever.
[58]. This is the bread which came down out of heaven: not as the fathers did eat, and died: he that eateth this bread shall live for ever.
[6:58]. This is the bread that descends from heaven. It is not like the manna that your fathers ate, for they died. Whoever eats this bread shall live forever.”
[6:58]. This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.
KJV [58] This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever:

[58]: Сей-то есть хлеб, сшедший с небес. Не так, как отцы ваши ели манну и умерли: ядущий хлеб сей жить будет вовек.
[6:58]. οὖτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα.
6:59. hic est panis qui de caelo descendit non sicut manducaverunt patres vestri manna et mortui sunt qui manducat hunc panem vivet in aeternum
This is the bread that came down from heaven. Not as your fathers did eat manna and are dead. He that eateth this bread shall live for ever.
[6:58]. This is the bread that descends from heaven. It is not like the manna that your fathers ate, for they died. Whoever eats this bread shall live forever.”
[6:58]. This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
58: - 59: Здесь подводится итог ко всему сказанному.

Сей есть. Такое качество имеет хлеб, сшедший с небес. Он дает жизнь вечную.

В синагоге (см. объясн. в толк. на Мф. 4:23). Замечание о том, что речь Христа сказана была в синагоге, евангелист делает для того, чтобы обозначить решительность Христа, не побоявшегося выступить с учением о Себе там, где враги Его чувствовали себя особенно сильными.
Albert Barnes: Notes on the Bible - 1834
6:58: This is that bread ... - This is the true bread that came down. The word "that" should not be in the translation.
Shall live for ever - Not on the earth, but in the enjoyments of a better world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:58: Joh 6:32, Joh 6:34, Joh 6:41, Joh 6:47-51
John Gill
6:58 This is that bread which came down from heaven,.... That true bread, the bread of God, the bread of life, living bread; meaning himself, as in Jn 6:32;
not as your fathers did eat manna, and are dead: this is bread of a quite different nature from that; that was only typical bread, this true; that was the bread of angels, but this is the bread of God; that came but from the air, this from the third heaven; that men ate of, and died; but whoever eats of this, lives for ever; see Jn 6:49; as follows:
he that eateth of this bread shall live for ever; See Gill on Jn 6:51.
John Wesley
6:58 This is - That is, I am the bread - Which is not like the manna your fathers ate, who died notwithstanding.
Robert Jamieson, A. R. Fausset and David Brown
6:58 This is that bread, &c.--a sort of summing up of the whole discourse, on which let this one further remark suffice--that as our Lord, instead of softening down His figurative sublimities, or even putting them in naked phraseology, leaves the great truths of His Person and Office, and our participation of Him and it, enshrined for all time in those glorious forms of speech, so when we attempt to strip the truth of these figures, figures though they be, it goes away from us, like water when the vessel is broken, and our wisdom lies in raising our own spirit, and attuning our own ear, to our Lord's chosen modes of expression. (It should be added that although this discourse has nothing to do with the Sacrament of the Supper, the Sacrament has everything to do with it, as the visible embodiment of these figures, and, to the believing partaker, a real, yea, and the most lively and affecting participation of His flesh and blood, and nourishment thereby of the spiritual and eternal life, here below).
6:606:60: Զայս ասա՛ց ՚ի ժողովրդեանն՝ յուսուցանելն ՚ի Կափառնաում[1724]։ [1724] Ոմանք. Զայս ասաց ժողովրդ՛՛։
60. Նա այս բաներն ասաց Կափառնայումի մէջ ժողովարանում ուսուցանելիս:
60 Այս բաները խօսեցաւ ժողովարանին մէջ՝ երբ Կափառնայումի մէջ կը քարոզէր։
Զայս ասաց ի ժողովրդեանն յուսուցանելն ի Կափառնայում:

6:60: Զայս ասա՛ց ՚ի ժողովրդեանն՝ յուսուցանելն ՚ի Կափառնաում[1724]։
[1724] Ոմանք. Զայս ասաց ժողովրդ՛՛։
60. Նա այս բաներն ասաց Կափառնայումի մէջ ժողովարանում ուսուցանելիս:
60 Այս բաները խօսեցաւ ժողովարանին մէջ՝ երբ Կափառնայումի մէջ կը քարոզէր։
zohrab-1805▾ eastern-1994▾ western am▾
6:60[59]: Сие говорил Он в синагоге, уча в Капернауме.
[6:59]. ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν καφαρναούμ.
[6:59]. Ταῦτα (To-the-ones-these) εἶπεν (it-had-said) ἐν (in) συναγωγῇ (unto-a-leading-together) διδάσκων (teaching) ἐν (in) Καφαρναούμ. (unto-a-Kafarnaoum)
6:60. haec dixit in synagoga docens in CapharnaumThese things he said, teaching in the synagogue, in Capharnaum.
[59]. These things said he in the synagogue, as he taught in Capernaum.
[6:59]. He said these things when he was teaching in the synagogue at Capernaum.
[6:59]. These things said he in the synagogue, as he taught in Capernaum.
KJV [59] These things said he in the synagogue, as he taught in Capernaum:

[59]: Сие говорил Он в синагоге, уча в Капернауме.
[6:59]. ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν καφαρναούμ.
6:60. haec dixit in synagoga docens in Capharnaum
These things he said, teaching in the synagogue, in Capharnaum.
[6:59]. He said these things when he was teaching in the synagogue at Capernaum.
[6:59]. These things said he in the synagogue, as he taught in Capernaum.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:59: In the synagogue - in Capernaum - From Joh 6:26, to this verse, the evangelist gives us the discourse which our Lord preached in the synagogue, in which he was repeatedly interrupted by the Jews; but this gave him the fuller opportunity to proclaim the whole truth relative to his passion and death, to edify the disciples, and confute these gainsayers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:59: in the: Joh 6:24, Joh 18:20; Psa 40:9, Psa 40:10; Pro 1:20-23, Pro 8:1-3; Luk 4:31
John Gill
6:59 These things said he in the synagogue,.... Openly and publicly, in the place of divine worship, where the Jews resorted for that purpose:
as he taught in Capernaum; his own city, and where there was a synagogue, into which he often went and taught his doctrines, and wrought miracles; see Mt 3:13.
Robert Jamieson, A. R. Fausset and David Brown
6:59 These things said he in the synagogue--which seems to imply that what follows took place after the congregation had broken up.
6:616:61: Եւ բազո՛ւմք յաշակերտացն իբրեւ լուան՝ ասեն. Խի՛ստ է բանդ այդ, ո՞վ կարէ լսել դմա[1725]։ [1725] Ոսկան. Իբրեւ լուան՝ ասէին։
61. Եւ աշակերտներից շատերը, երբ լսեցին, ասացին. «Խիստ է այդ խօսքը. ո՞վ կարող է այն լսել»:
61 Աշակերտներէն շատեր երբ լսեցին՝ ըսին. «Խիստ է այդ խօսքը, ո՞վ կրնայ ատոր մտիկ ընել»։
Եւ բազումք յաշակերտացն իբրեւ լուան, ասեն. Խիստ է բանդ այդ, ո՞վ կարէ լսել դմա:

6:61: Եւ բազո՛ւմք յաշակերտացն իբրեւ լուան՝ ասեն. Խի՛ստ է բանդ այդ, ո՞վ կարէ լսել դմա[1725]։
[1725] Ոսկան. Իբրեւ լուան՝ ասէին։
61. Եւ աշակերտներից շատերը, երբ լսեցին, ասացին. «Խիստ է այդ խօսքը. ո՞վ կարող է այն լսել»:
61 Աշակերտներէն շատեր երբ լսեցին՝ ըսին. «Խիստ է այդ խօսքը, ո՞վ կրնայ ատոր մտիկ ընել»։
zohrab-1805▾ eastern-1994▾ western am▾
6:61[60]: Многие из учеников Его, слыша то, говорили: какие странные слова! кто может это слушать?
[6:60]. πολλοὶ οὗν ἀκούσαντες ἐκ τῶν μαθητῶν αὐτοῦ εἶπαν, σκληρός ἐστιν ὁ λόγος οὖτος· τίς δύναται αὐτοῦ ἀκούειν;
[6:60]. Πολλοὶ ( Much ) οὖν (accordingly) ἀκούσαντες ( having-heard ) ἐκ (out) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it) εἶπαν (they-said,"Σκληρός (Stiffened) ἐστιν (it-be) ὁ (the-one) λόγος (a-forthee) οὗτος: (the-one-this) τίς (what-one) δύναται ( it-ableth ) αὐτοῦ (of-it) ἀκούειν; (to-hear?"
6:61. multi ergo audientes ex discipulis eius dixerunt durus est hic sermo quis potest eum audireMany therefore of his disciples, hearing it, said: This saying is hard; and who can hear it?
[60]. Many therefore of his disciples, when they heard , said, This is a hard saying; who can hear it?
[6:60]. Therefore, many of his disciples, upon hearing this, said: “This saying is difficult,” and, “Who is able to listen to it?”
[6:60]. Many therefore of his disciples, when they had heard [this], said, This is an hard saying; who can hear it?
KJV [60] Many therefore of his disciples, when they had heard [this], said, This is an hard saying; who can hear it:

[60]: Многие из учеников Его, слыша то, говорили: какие странные слова! кто может это слушать?
[6:60]. πολλοὶ οὗν ἀκούσαντες ἐκ τῶν μαθητῶν αὐτοῦ εἶπαν, σκληρός ἐστιν ὁ λόγος οὖτος· τίς δύναται αὐτοῦ ἀκούειν;
6:61. multi ergo audientes ex discipulis eius dixerunt durus est hic sermo quis potest eum audire
Many therefore of his disciples, hearing it, said: This saying is hard; and who can hear it?
[6:60]. Therefore, many of his disciples, upon hearing this, said: “This saying is difficult,” and, “Who is able to listen to it?”
[6:60]. Many therefore of his disciples, when they had heard [this], said, This is an hard saying; who can hear it?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
60: Раньше только иудеи (противники Христа) соблазнялись учением Христа о Себе как о хлебе, сшедшем с небес, теперь же и многие из учеников или последователей Христа пришли в недоумение, когда услыхали, что кто не будет есть плоти Его и пить крови Его, тот не получит вечной жизни.

Странные слова - точнее: "соблазнительные". Эта соблазнительность слов Христа заключалась в том, что Он ставил спасение, получение вечной жизни в зависимость от вкушенья Его плоти и крови, - т. е., как думали эти ученики, от вкушения, от употребления в пищу той плоти и крови, какие Христос имел в то время.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
60 Many therefore of his disciples, when they had heard this, said, This is a hard saying; who can hear it? 61 When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? 62 What and if ye shall see the Son of man ascend up where he was before? 63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. 64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. 65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. 66 From that time many of his disciples went back, and walked no more with him. 67 Then said Jesus unto the twelve, Will ye also go away? 68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. 69 And we believe and are sure that thou art that Christ, the Son of the living God. 70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil? 71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.

We have here an account of the effects of Christ's discourse. Some were offended and others edified by it; some driven from him and others brought nearer to him.

I. To some it was a savour of death unto death; not only to the Jews, who were professed enemies to him and his doctrine, but even to many of his disciples, such as were disciples at large, who were his frequent hearers, and followed him in public; a mixed multitude, like those among Israel, that began all the discontents. Now here we have,

1. Their murmurings at the doctrine they heard (v. 60): This is a hard saying, who can hear it? (1.) They do not like it themselves: "What stuff is this? Eat the flesh, and drink the blood, of the Son of man! If it is to be understood figuratively, it is not intelligible; if literally, not practicable. What! must we turn cannibals? Can we not be religious, but we must be barbarous?" Si Christiani adorant quod comedunt (said Averroes), sit anima mea cum philosophis--If Christians adore what they eat, my mind shall continue with the philosophers. Now, when they found it a hard saying, if they had humbly begged of Christ to have declared unto them this parable, he would have opened it, and their understandings too; for the meek will he teach his way. But they were not willing to have Christ's sayings explained to them, because they would not lose this pretence for rejecting them--that they were hard sayings. (2.) They think it impossible that any one else should like it: "Who can hear it? Surely none can." Thus the scoffers at religion are ready to undertake that all the intelligent part of mankind concur with them. They conclude with great assurance that no man of sense will admit the doctrine of Christ, nor any man of spirit submit to his laws. Because they cannot bear to be so tutored, so tied up, themselves, they think none else can: Who can hear it? Thanks be to God, thousands have heard these sayings of Christ, and have found them not only easy, but pleasant, as their necessary food.

2. Christ's animadversions upon their murmurings.

(1.) He well enough knew their murmurings, v. 61. Their cavils were secret in their own breasts, or whispered among themselves in a corner. But, [1.] Christ knew them; he saw them, he heard them. Note, Christ takes notice not only of the bold and open defiances that are done to his name and glory by daring sinners, but of the secret slights that are put upon his doctrine by carnal professors; he knows that which the fool saith in his heart, and cannot for shame speak out; he observes how his doctrine is resented by those to whom it is preached; who rejoice in it, and who murmur at it; who are reconciled to it, and bow before it, and who quarrel with it, and rebel against it, though ever so secretly. [2.] He knew it in himself, not by any information given him, nor any external indication of the thing, but by his own divine omniscience. He knew it not as the prophets, by a divine revelation made to him (that which the prophets desired to know was sometimes hid from them, as 2 Kings iv. 27), but by a divine knowledge in him. He is that essential Word that discerns the thoughts of the heart, Heb. iv. 12, 13. Thoughts are words to Christ; we should therefore take heed not only what we say and do, but what we think.

(2.) He well enough knew how to answer them: "Doth this offend you? Is this a stumbling-block to you?" See how people by their own wilful mistakes create offences to themselves: they take offence where there is none given, and even make it where there is nothing to make it of. Note, We may justly wonder that so much offence should be taken at the doctrine of Christ for so little cause. Christ speaks of it here with wonder: "Doth this offend you?" Now, in answer to those who condemned his doctrine as intricate and obscure (Si non vis intelligi, debes negligi--If you are unwilling to be understood, you ought to be neglected),

[1.] He gives them a hint of his ascension into heaven, as that which would give an irresistible evidence of the truth of his doctrine (v. 62): What and if you shall see the Son of man ascend up where he was before? And what then? First, "If I should tell you of that, surely it would much more offend you, and you would think my pretensions too high indeed. If this be so hard a saying that you cannot hear it, how will you digest it when I tell you of my returning to heaven, whence I came down?" See ch. iii. 12. Those who stumble at smaller difficulties should consider how they will get over greater. Secondly, "When you see the Son of man ascend, this will much more offend you, for then my body will be less capable of being eaten by you in that gross sense wherein you now understand it;" so Dr. Whitby. Or, Thirdly, "When you see that, or hear it from those that shall see it, surely then you will be satisfied. You think I take too much upon me when I say, I came down from heaven, for it was with this that you quarrelled (v. 42); but will you think so when you see me return to heaven?" If he ascended, certainly he descended, Eph. iv. 9, 10. Christ did often refer himself thus to subsequent proofs, as ch. i. 50, 51; ii. 14; Matt. xii. 40; xxvi. 64. Let us wait awhile, till the mystery of God shall be finished, and then we shall see that there was no reason to be offended at any of Christ's sayings.

[2.] He gives them a general key to this and all such parabolical discourses, teaching them that they are to be understood spiritually, and not after a corporal and carnal manner: It is the spirit that quickeneth, the flesh profiteth nothing, v. 63. As it is in the natural body, the animal spirits quicken and enliven it, and without these the most nourishing food would profit nothing (what would the body be the better for bread, if it were not quickened and animated by the spirit), so it is with the soul. First, The bare participation of ordinances, unless the Spirit of God work with them, and quicken the soul by them, profits nothing; the word and ordinances, if the Spirit works with them, are as food to a living man, if not, they are as food to a dead man. Even the flesh of Christ, the sacrifice for sin, will avail us nothing unless the blessed Spirit quicken our souls thereby, and enforce the powerful influences of his death upon us, till we by his grace are planted together in the likeness of it. Secondly, The doctrine of eating Christ's flesh and drinking his blood, if it be understood literally, profits nothing, but rather leads us into mistakes and prejudices; but the spiritual sense or meaning of it quickens the soul, makes it alive and lively; for so it follows: The words that I speak unto you, they are spirit, and they are life. To eat the flesh of Christ! this is a hard saying, but to believe that Christ died for me, to derive from that doctrine strength and comfort in my approaches to God, my oppositions to sin and preparations for a future state, this is the spirit and life of that saying, and, construing it thus, it is an excellent saying. The reason why men dislike Christ's sayings if because they mistake them. The literal sense of a parable does us no good, we are never the wiser for it, but the spiritual meaning is instructive. Thirdly, The flesh profits nothing--those that are in the flesh (so some understand it), that are under the power of a carnal mind, profit not by Christ's discourses; but the Spirit quickeneth--those that have the Spirit, that are spiritual, are quickened and enlivened by them; for they are received ad modum recipientis--so as to correspond with the state of the receiver's mind. They found fault with Christ's sayings, whereas the fault was in themselves; it is only to sensual minds that spiritual things are senseless and sapless, spiritual minds relish them; see 1 Cor. ii. 14, 15.

[3.] He gives them an intimation of his knowledge of them, and that he had expected no better from them, though they called themselves his disciples, v. 64, 65. Now was fulfilled that of the prophet, speaking of Christ and his doctrine (Isa. liii. 1), Who hath believed our report? and to whom is the arm of the Lord revealed? Both these Christ here takes notice of.

First, They did not believe his report: "There are some of you who said you would leave all to follow me who yet believe not;" and this was the reason why the word preached did not profit them, because it was not mixed with faith, Heb. iv. 2. They did not believe him to be the Messiah, else they would have acquiesced in the doctrine he preached, and not have quarrelled with it, though there were some things in it dark, and hard to be understood. Oportet discentum credere--Young beginners in learning must take things upon their teacher's word. Note, 1. Among those who are nominal Christians, there are many who are real infidels. 2. The unbelief of hypocrites, before it discovers itself to the world, is naked and open before the eyes of Christ. He knew from the beginning who they were of the multitudes that followed him that believed, and who of the twelve should betray him; he knew from the beginning of their acquaintance with him, and attendance on him, when they were in the hottest pang of their zeal, who were sincere, as Nathanael (ch. i. 47), and who were not. Before they distinguished themselves by an overt act, he could infallibly distinguish who believed and who did not, whose love was counterfeit and whose cordial. We may gather hence, (1.) That the apostasy of those who have long made a plausible profession of religion is a certain proof of their constant hypocrisy, and that from the beginning they believed not, but is not a proof of the possibility of the total and final apostasy of any true believers: such revolts are not to be called the fall of real saints, but the discovery of pretended ones; see 1 John ii. 19. Stella cadens non stella fuit--The star that falls never was a star. (2.) That it is Christ's prerogative to know the heart; he knows who they are that believe not, but dissemble in their profession, and yet continues them room in his church, the use of his ordinances, and the credit of his name, and does not discover them in this world, unless they by their own wickedness discover themselves; because such is the constitution of his visible church, and the discovering day is yet to come. But, if we pretend to judge men's hearts, we step into Christ's throne, and anticipate his judgment. We are often deceived in men, and see cause to change our sentiments of them; but this we are sure of, that Christ knows all men, and his judgment is according to truth.

Secondly, The reason why they did not believe his report was because the arm of the Lord was not revealed to them (v. 65): Therefore said I unto you that no man can come to me, except it be given unto him of my Father; referring to v. 44. Christ therefore could not but know who believed and who did not, because faith is the gift and work of God, and all his Father's gifts and works could not but be known to him, for they all passed through his hands. There he had said that none could come to him, except the Father draw him; here he saith, except it be given him of my Father, which shows that God draws souls by giving them grace and strength, and a heart to come, without which, such is the moral impotency of man, in his fallen state, that he cannot come.

3. We have here their final apostasy from Christ hereupon: From that time many of his disciples went back, and walked no more with him, v. 66. When we admit into our minds hard thoughts of the word and works of Christ, and conceive a secret dislike, and are willing to hear insinuations tending to their reproach, we are then entering into temptation; it is as the letting forth of water; it is looking back, which, if infinite mercy prevent not, will end in drawing back; therefore Obsta principiis--Take heed of the beginnings of apostasy. (1.) See here the backsliding of these disciples. Many of them went back to their houses, and families, and callings, which they had left for a time to follow him; went back, one to his farm and another to his merchandise; went back, as Orpah did, to their people, and to their gods, Ruth i. 15. They had entered themselves in Christ's school, but they went back, did not only play truant for once, but took leave of him and his doctrine for ever. Note, The apostasy of Christ's disciples from him, though really a strange thing, yet has been such a common thing that we need not be surprised at it. Here were many that went back. It is often so; when some backslide many backslide with them; the disease is infectious. (2.) The occasion of this backsliding: From that time, from the time that Christ preached this comfortable doctrine, that he is the bread of life, and that those who by faith feed upon him shall live by him (which, one would think, should have engaged them to cleave more closely to him)--from that time they withdrew. Note, The corrupt and wicked heart of man often makes that an occasion of offence which is indeed matter of the greatest comfort. Christ foresaw that they would thus take offence at what he said, and yet he said it. That which is the undoubted word and truth of Christ must be faithfully delivered, whoever may be offended at it. Men's humours must be captivated to God's word, and not God's word accommodated to men's humours. (3.) The degree of their apostasy: They walked no more with him, returned no more to him and attended no more upon his ministry. It is hard for those who have been once enlightened, and have tasted the good word of God, if they fall away, to renew them again to repentance, Heb. vi. 4-6.

II. This discourse was to others a savour of life unto life. Many went back, but, thanks be to God, all did not; even then the twelve stuck to him. Though the faith of some be overthrown, yet the foundation of God stands sure. Observe here,

1. The affectionate question which Christ put to the twelve (v. 67): Will you also go away? He saith nothing to those who went back. If the unbelieving depart, let them depart; it was no great loss of those whom he never had; lightly come, lightly go; but he takes this occasion to speak to the twelve, to confirm them, and by trying their stedfastness the more to fix them: Will you also go away? (1.) "It is at your choice whether you will or no; if you will forsake me, now is the time, when so many do: it is an hour of temptation; if you will go back, go now." Note, Christ will detain none with him against their wills; his soldiers are volunteers, not pressed men. The twelve had now had time enough to try how they liked Christ and his doctrine, and that none of them might afterwards say that they were trepanned into discipleship, and if it were to do again they would not do it, he here allows them a power of revocation, and leaves them at their liberty; as Josh. xxiv. 15; Ruth i. 15. (2.) "It is at your peril if you do go away." If there was any secret inclination in the heart of any of them to depart from him, he stops it with this awakening question, "Wilt you also go away? Think not that you hang at as loose an end as they did, and may go away as easily as they could. They have not been so intimate with me as you have been, nor received so many favours from me; they are gone, but will you also go? Remember your character, and say, Whatever others do, we will never go away. Should such a man as I flee?" Neh. vi. 11. Note, The nearer we have been to Christ and the longer we have been with him, the more engagements we have laid ourselves under to him, the greater will be our sin if we desert him. (3.) "I have reason to think you will not. Will you go away? No, I have faster hold of you than so; I hope better things of you (Heb. vi. 9), for you are they that have continued with me," Luke xxii. 28. When the apostasy of some is a grief to the Lord Jesus, the constancy of others is so much the more his honour, and he is pleased with it accordingly. Christ and believers know one another too well to part upon every displeasure.

2. The believing reply which Peter, in the name of the rest, made to this question, v. 68, 69. Christ put the question to them, as Joshua put Israel to their choice whom they would serve, with design to draw out from them a promise to adhere to him, and it had the like effect. Nay, but we will serve the Lord, Peter was upon all occasions the mouth of the rest, not so much because he had more of his Master's ear than they, but because he had more tongue of his own; and what he said was sometimes approved and sometimes reprimanded (Matt. xvi. 17, 23) --the common lot of those who are swift to speak. This here was well said, admirably well; and probably he said it by the direction, and with the express assent, of his fellow-disciples; at least he knew their mind, and spoke the sense of them all, and did not except Judas, for we must hope the best.

(1.) Here is a good resolution to adhere to Christ, and so expressed as to intimate that they would not entertain the least thought of leaving him: "Lord, to whom shall we go? It were folly to go from thee, unless we knew where to better ourselves; no, Lord, we like our choice too well to change." Note, Those who leave Christ would do well to consider to whom they will go, and whether they can expect to find rest and peace any where but in him. See Ps. lxxiii. 27, 28; Hos. ii. 9. "Whither shall we go? Shall we make our court to the world? It will certainly deceive us. Shall we return to sin? It will certainly destroy us. Shall we leave the fountain of living waters for broken cisterns?" The disciples resolve to continue their pursuit of life and happiness, and will have a guide to it, and will adhere to Christ as their guide, for they can never have a better. "Shall we go to the heathen philosophers, and become their disciples? They are become vain in their imaginations, and, professing themselves to be wise in other things, are become fools in religion. Shall we go to the scribes and Pharisees, and sit at their feet? What good can they do us who have made void the commandments of God by their traditions? Shall we go to Moses? He will send us back again to thee. Therefore, if ever we find the way to happiness, it must be in following thee." Note, Christ's holy religion appears to great advantage when it is compared with other institutions, for then it will be seen how far it excels them all. Let those who find fault with this religion find a better before they quit it. A divine teacher we must have; can we find a better than Christ? A divine revelation we cannot be without; if the scripture be not such a one, where else may we look for it?

(2.) Here is a good reason for this resolution. It was not the inconsiderate resolve of a blind affection, but the result of mature deliberation. The disciples were resolved never to go away from Christ,

[1.] Because of the advantage they promised themselves by him: Thou hast the words of eternal life. They themselves did not fully understand Christ's discourse, for as yet the doctrine of the cross was a riddle to them; but in the general they were satisfied that he had the words of eternal life, that is, First, That the word of his doctrine showed the way to eternal life, set it before us, and directed us what to do, that we might inherit it. Secondly, That the word of his determination must confer eternal life. His having the words of eternal life is the same with his having power to give eternal life to as many as were given him, ch. xvii. 2. He had in the foregoing discourse assured eternal life to his followers; these disciples fastened upon this plain saying, and therefore resolved to stick to him, when the others overlooked this, and fastened upon the hard sayings, and therefore forsook him. Though we cannot account for every mystery, every obscurity, in Christ's doctrine, yet we know, in the general, that it is the word of eternal life, and therefore must live and die by it; for if we forsake Christ we forsake our own mercies.

[2.] Because of the assurance they had concerning him (v. 69): We believe, and are sure, that thou art that Christ. if he be the promised Messiah, he must bring in an everlasting righteousness (Dan. ix. 24), and therefore has the words of eternal life, for righteousness reigns to eternal life, Rom. v. 21. observe, First, The doctrine they believed: that this Jesus was the Messiah promised to the fathers and expected by them, and that he was not a mere man, but the Son of the living God, the same to whom God had said, Thou art my Son, Ps. ii. 7. In times of temptation to apostasy it is good to have recourse to our first principles, and stick to them; and, if we faithfully abide by that which is past dispute, we shall be the better able both to find and to keep the truth in matters of doubtful disputation. Secondly, The degree of their faith: it rose up to a full assurance: We are sure. We have known it by experience; this is the best knowledge. We should take occasion from others' wavering to be so much the more established, especially in that which is the present truth. When we have so strong a faith in the gospel of Christ as boldly to venture our souls upon it, knowing whom we have believed, then, and not till then, we shall be willing to venture every thing else for it.

3. The melancholy remark which our Lord Jesus made upon this reply of Peter's (v. 70, 71): Have not I chosen you twelve, and one of you is a devil? And the evangelist tells us whom he meant: he spoke of Judas Iscariot. Peter had undertaken for them all that they would be faithful to their Master. Now Christ does not condemn his charity (it is always good to hope the best), but he tacitly corrects his confidence. We must not be too sure concerning any. God knows those that are his; we do not. Observe here, (1.) Hypocrites and betrayers of Christ are no better than devils. Judas not only had a devil, but he was a devil. One of you is a false accuser; so diabolos sometimes signifies (2 Tim. iii. 3); and it is probable that Judas, when he sold his Master to the chief priests, represented him to them as a bad man, to justify himself in what he did. But I rather take it as we read it: He is a devil, a devil incarnate, a fallen apostle, as the devil a fallen angel. He is Satan, an adversary, an enemy to Christ. He is Abaddon, and Apollyon, a son of perdition. He was of his father the devil, did his lusts, was in his interests, as Cain, 1 John iii. 12. Those whose bodies were possessed by the devil are never called devils (demoniacs, but not devils); but Judas, into whose heart Satan entered, and filled it, is called a devil. (2.) Many that are seeming saints are real devils. Judas had as fair an outside as many of the apostles; his venom was, like that of the serpent, covered with a fine skin. He cast out devils, and appeared an enemy to the devil's kingdom, and yet was himself a devil all the while. Not only he will be one shortly, but he is one now. It is strange, and to be wondered at; Christ speaks of it with wonder: Have not I? It is sad, and to be lamented, that ever Christianity should be made a cloak to diabolism. (3.) The disguises of hypocrites, however they may deceive men, and put a cheat upon them, cannot deceive Christ, for his piercing eye sees through them. He can call those devils that call themselves Christians, like the prophet's greeting to Jeroboam's wife, when she came to him in masquerade (1 Kings xiv. 6): Come in, thou wife of Jeroboam. Christ's divine sight, far better than any double sight, can see spirits. (4.) There are those who are chosen by Christ to special services who yet prove false to him: I have chosen you to the apostleship, for it is expressly said that Judas was not chosen to eternal life (ch. xiii. 18), and yet one of you is a devil. Note, Advancement to places of honour and trust in the church is no certain evidence of saving grace. We have prophesied in thy name. (5.) In the most select societies on this side heaven it is no new thing to meet with those that are corrupt. Of the twelve that were chosen to an intimate conversation with an incarnate Deity, as great an honour and privilege as ever men were chosen to, one was an incarnate devil. The historian lays an emphasis upon this, that Judas was one of the twelve that were so dignified and distinguished. Let us not reject and unchurch the twelve because one of them is a devil, nor say that they are all cheats and hypocrites because one of them was so; let those that are so bear the blame, and not those who, while they are undiscovered, incorporate with them. There is a society within the veil into which no unclean thing shall enter, a church of first-born, in which are no false brethren.
Adam Clarke: Commentary on the Bible - 1831
6:60: Many therefore of his disciples - So it appears that he had many more than the twelve, who constantly accompanied him.
This is a hard saying; who can hear it? - Who can digest such doctrine as this? It is intolerable: it is impracticable. There is a similar saving in Euripides, to the σκληρος λογος of the evangelist. Ποτερα θελεις σοι μαλθακα ψευδη λεγω, η σκληρ' αληθη, φραζε; Tell me whether thou wouldst that I should speak unto thee, a Soft Lie, or the Harsh Truth? The wicked word of a lying world is in general better received than the holy word of the God of truth!
Albert Barnes: Notes on the Bible - 1834
6:60: Many of his disciples - The word "disciple" means "learner." It was applied to the followers of Christ because they were taught by him. It does not imply, of necessity, that those to whom it was given were real Christians, but simply that they were under his teaching, and were professed learners in his school. See Mat 17:16; Mar 2:18; Joh 9:28; Mat 10:24. It is doubtless used in this sense here. It is, however, often applied to those who are real Christians.
This is an hard saying - The word "hard" here means "offensive, disagreeable" - that which they could not bear. Some have understood it to mean "difficult to be understood," but this meaning does not suit the connection. The doctrine which he delivered was opposed to their prejudices; it seemed to be absurd, and they therefore rejected it.
Saying - Rather doctrine or speech - Greek, λόγος logos. It does not refer to any particular part of the discourse, but includes the whole.
Who can hear it? - That is, who can hear it patiently - who can stay and listen to such doctrine or believe it. The effect of this is stated in Joh 6:66. The doctrines which Jesus taught that were so offensive appear to have been:
1. that he was superior to Moses.
2. that God would save all that he had chosen and those only.
3. that he said he was the bread that came from heaven.
4. that it was necessary to partake of that; that it was necessary that an atonement should be made, and that they should be saved by that.
These doctrines have always been among the most offensive that men have been called on to believe, and many, rather than trust in them, have chosen to draw back to perdition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:60: of his: Joh 6:66, Joh 8:31
This: Joh 6:41, Joh 6:42, Joh 8:43; Mat 11:6; Heb 5:11; Pe2 3:16
Geneva 1599
6:60 (13) Many therefore of his disciples, when they had heard [this], said, This is an hard saying; who can hear it?
(13) The reason of man cannot comprehend the uniting of Christ and his members: therefore let it worship and revere that which is better than itself.
John Gill
6:60 Many therefore of his disciples,.... Not of the twelve, nor of the seventy, but of the multitude of the disciples, who followed him from place to place, attended on his ministry, and might be baptized in his name; see Jn 4:1;
when they had heard this; that his flesh and blood were truly and really meat and drink, and that none had life in them, or should have eternal life, but such as eat and drink the same:
said, this is an hard saying; or it is to be objected to; so "an hard thing", the word here used in the Syriac version, and , "it is to me a hard thing", are phrases used to express an objection in the Talmudic writings, where they are often met with: or it is difficult to be understood and received; so , "an hard saying", or "an hard cause", is a cause difficult to be tried and determined, Ex 18:26, and is used of that which seems incredible and absurd, and is surprising and unaccountable: so it is said (z), that
"it happened to a certain woman, that she came before R. Abika: she said to him, I have seen a spot; he said to her, perhaps there is a wound in thee; she answered him, yes, and it is healed; he replied, perhaps it may be opened, and the blood brought out; she answered him, yes; and he pronounced her clean. R. Abika saw his disciples look upon one another; and he said unto them, , "is this an hard saying with you?"''
is it a difficult thing with you? does it seem absurd to you? or are you surprised at it? anything difficult, or which seems irreconcilable, is so called: so the slaying the passover between the two evenings is called by Aben Ezra, in Ex 12:6, , "an hard saying". In like sense the phrase is used here; and the allusion may be to food that is hard of digestion, since Christ had been speaking of himself under the metaphors of bread and meat. As some of the doctrines of Christ are comparable to milk, which is easy of digestion; others are like to strong meat, which belongs to those of full age, and cannot be digested by children, by babes in Christ, and much less be received, ate, and digested, with ease and pleasure, by carnal minds; who therefore say, as these Capernaites did,
who can hear it? this saying, or doctrine, concerning eating the flesh, and drinking the blood of Christ; or "him" Christ, who delivered this doctrine: such preaching, and such a preacher, are intolerable; there is no hearing, nor bearing them: hence we afterwards read, that these withdrew from the ministry of Christ, Jn 6:66.
(z) Misn. Nidda, c. 8, sect. 3.
John Wesley
6:60 This is a hard saying - Hard to the children of the world, but sweet to the children of God. Scarce ever did our Lord speak more sublimely, even to the apostles in private. Who can hear - Endure it?
Robert Jamieson, A. R. Fausset and David Brown
6:60 Many . . . of his disciples--His pretty constant followers, though an outer circle of them.
hard saying--not merely harsh, but insufferable, as the word often means in the Old Testament.
who can hear--submit to listen to it.
6:626:62: Իբրեւ գիտաց Յիսուս յանձն իւր՝ եթէ տրտնջեն վասն այնորիկ աշակերտքն նորա, ասէ ցնոսա. Այդ՝ գայթագղեցուցանէ՞ զձեզ[1726]։ [1726] Ոսկան. Աշակերտքն իւր, ասէ։
62. Յիսուս երբ ինքն իրենից իմացաւ, որ իր աշակերտները դրա համար տրտնջում են, նրանց ասաց. «Այդ ձեզ գայթակղեցնո՞ւմ է.
62 Յիսուս երբ հասկցաւ թէ իր աշակերտները այն բանին համար տրտունջ կ’ընեն, ըսաւ անոնց. «Ատիկա ձեզ կը գայթակղեցնէ՞։
Իբրեւ գիտաց Յիսուս յանձն իւր եթէ տրտնջեն վասն այնորիկ աշակերտքն նորա, ասէ ցնոսա. Այդ գայթակղեցուցանէ՞ զձեզ:

6:62: Իբրեւ գիտաց Յիսուս յանձն իւր՝ եթէ տրտնջեն վասն այնորիկ աշակերտքն նորա, ասէ ցնոսա. Այդ՝ գայթագղեցուցանէ՞ զձեզ[1726]։
[1726] Ոսկան. Աշակերտքն իւր, ասէ։
62. Յիսուս երբ ինքն իրենից իմացաւ, որ իր աշակերտները դրա համար տրտնջում են, նրանց ասաց. «Այդ ձեզ գայթակղեցնո՞ւմ է.
62 Յիսուս երբ հասկցաւ թէ իր աշակերտները այն բանին համար տրտունջ կ’ընեն, ըսաւ անոնց. «Ատիկա ձեզ կը գայթակղեցնէ՞։
zohrab-1805▾ eastern-1994▾ western am▾
6:62[61]: Но Иисус, зная Сам в Себе, что ученики Его ропщут на то, сказал им: это ли соблазняет вас?
[6:61]. εἰδὼς δὲ ὁ ἰησοῦς ἐν ἑαυτῶ ὅτι γογγύζουσιν περὶ τούτου οἱ μαθηταὶ αὐτοῦ εἶπεν αὐτοῖς, τοῦτο ὑμᾶς σκανδαλίζει;
[6:61]. εἰδὼς (Having-had-come-to-see) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἐν (in) ἑαυτῷ (unto-self) ὅτι (to-which-a-one) γογγύζουσιν (they-murmureth) περὶ (about) τούτου (of-the-one-this,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"εἶπεν (it-had-said) αὐτοῖς (unto-them,"Τοῦτο (The-one-this) ὑμᾶς (to-ye) σκανδαλίζει; (it-cumbereth-to?"
6:62. sciens autem Iesus apud semet ipsum quia murmurarent de hoc discipuli eius dixit eis hoc vos scandalizatBut Jesus, knowing in himself that his disciples murmured at this, said to them: Doth this scandalize you?
[61]. But Jesus knowing in himself that his disciples murmured at this, said unto them, Doth this cause you to stumble?
[6:61]. But Jesus, knowing within himself that his disciples were murmuring about this, said to them: “Does this offend you?
[6:61]. When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?
KJV [61] When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you:

[61]: Но Иисус, зная Сам в Себе, что ученики Его ропщут на то, сказал им: это ли соблазняет вас?
[6:61]. εἰδὼς δὲ ὁ ἰησοῦς ἐν ἑαυτῶ ὅτι γογγύζουσιν περὶ τούτου οἱ μαθηταὶ αὐτοῦ εἶπεν αὐτοῖς, τοῦτο ὑμᾶς σκανδαλίζει;
6:62. sciens autem Iesus apud semet ipsum quia murmurarent de hoc discipuli eius dixit eis hoc vos scandalizat
But Jesus, knowing in himself that his disciples murmured at this, said to them: Doth this scandalize you?
[6:61]. But Jesus, knowing within himself that his disciples were murmuring about this, said to them: “Does this offend you?
[6:61]. When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
61: - 62. Никто не сообщал Христу об этом недоумении Его последователей - Он Сам узнал об этом как Сердцеведец. Чтобы показать им, как мало пока причин впадать в сомнение и недоумение, Христос говорит: "что же, если увидите..?" Это значит: "а что же вы будете говорить тогда, когда увидите чувственными очами (qewrein у Иоанна имеет и такое значение) вознесение Мессии туда, где Он был прежде", т. е. на небо? (ср. ст. 38: и 20:17). Христос, говоря эти слова, обращался конечно ко всем Своим последователям, окружавшим Его, но имел в виду, без сомнения, главным образом апостолов Своих, которые должны были присутствовать при Его вознесении. Ведь и среди апостолов могли быть тогда недоумевающие по поводу учения Христа о необходимости вкушения Его плоти и крови.

Но что соблазнительного могло найтись для апостолов в самом факте вознесения Христова? Не должно ли оно было, напротив, еще более убедить их в том, что Христос есть поистине Сын Божий? Соблазнить апостолов могло то, что Христос восходил на небо как человек, что он по человечеству шел воссесть на престоле Божием. Если Иудеям представлялось богохульством, что Христос только еще говорил о Своем равенстве с Богом (5:18), то апостолам, которые были также проникнуты, как иудеи, идеей о несовместимости человеческого ограниченного и немощного естества с божественным не могло не показаться странным, когда Человек - Иисус Христос (1Тим. 2:5), на их глазах поднимался в небо для того, чтобы занять место одесную Бога (Кол. 3:1).
Adam Clarke: Commentary on the Bible - 1831
6:61: Jesus knew in himself - By giving them this proof that he knew their hearts he also proved that he was God; that he could not be deceived himself, and that it was impossible for him to deceive any; consequently, that the doctrine he taught them must be the truth of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:61: Joh 6:64, Joh 2:24, Joh 2:25, Joh 21:17; Heb 4:13; Rev 2:23
John Gill
6:61 When Jesus knew in himself,.... And of himself, without any intelligence from others, or hearing what was said, being the omniscient God:
that his disciples murmured at it; at the doctrine he had delivered, looking upon it as absurd, incredible, and contrary to sense and reason:
he said unto them, does this offend you? or trouble you? cannot you get over this? cannot you understand it? or account for it? if not, how will you be able to digest some other things, or reconcile them to your minds, which are less known, and more unexpected, and will appear at first sight more surprising?
Robert Jamieson, A. R. Fausset and David Brown
6:61 Doth this offend . . . What and if, &c.--that is, "If ye are stumbled at what I have said, how will ye bear what I now say?" Not that His ascension itself would stumble them more than His death, but that after recoiling from the mention of the one, they would not be in a state of mind to take in the other.
6:636:63: Իսկ արդ՝ եթէ տեսանիցէք զՈրդի մարդոյ՝ զի ելանիցէ՛ ուր էր զառաջինն։
63. իսկ արդ, եթէ տեսնէք մարդու Որդուն բարձրանալիս այնտեղ, ուր առաջ էր...»:
63 Հապա ի՞նչ պիտի խորհիք, եթէ տեսնէք Որդի մարդոյ ելլելը, ուր առաջ էր։
Իսկ արդ, եթէ տեսանիցէք զՈրդի մարդոյ, զի ելանիցէ ուր էր զառաջինն:

6:63: Իսկ արդ՝ եթէ տեսանիցէք զՈրդի մարդոյ՝ զի ելանիցէ՛ ուր էր զառաջինն։
63. իսկ արդ, եթէ տեսնէք մարդու Որդուն բարձրանալիս այնտեղ, ուր առաջ էր...»:
63 Հապա ի՞նչ պիտի խորհիք, եթէ տեսնէք Որդի մարդոյ ելլելը, ուր առաջ էր։
zohrab-1805▾ eastern-1994▾ western am▾
6:63[62]: Что ж, если увидите Сына Человеческого восходящего [туда], где был прежде?
[6:62]. ἐὰν οὗν θεωρῆτε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότερον;
[6:62]. ἐὰν (If-ever) οὖν (accordingly) θεωρῆτε (ye-might-surveil-unto) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἀναβαίνοντα (to-stepping-up,"ὅπου (to-which-of-whither) ἦν (it-was) τὸ (to-the-one) πρότερον; (to-more-before?"
6:63. si ergo videritis Filium hominis ascendentem ubi erat priusIf then you shall see the Son of man ascend up where he was before?
[62]. then if ye should behold the Son of man ascending where he was before?
[6:62]. Then what if you were to see the Son of man ascending to where he was before?
[6:62]. [What] and if ye shall see the Son of man ascend up where he was before?
KJV [62] [What] and if ye shall see the Son of man ascend up where he was before:

[62]: Что ж, если увидите Сына Человеческого восходящего [туда], где был прежде?
[6:62]. ἐὰν οὗν θεωρῆτε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότερον;
6:63. si ergo videritis Filium hominis ascendentem ubi erat prius
If then you shall see the Son of man ascend up where he was before?
[6:62]. Then what if you were to see the Son of man ascending to where he was before?
[6:62]. [What] and if ye shall see the Son of man ascend up where he was before?
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Adam Clarke: Commentary on the Bible - 1831
6:62: If ye shall see the Son of man ascend - Ye need not be stumbled at what I say concerning eating my flesh and drinking my blood, for ye shall soon have the fullest proof that this is figuratively spoken, for I shall ascend with the same body with which I shall arise from the dead; therefore my flesh and blood, far from being eaten by men, shall not even be found among them.
Albert Barnes: Notes on the Bible - 1834
6:62: What and if ... - Jesus does not say that those who were then present would see him ascend, but he implies that he would ascend. They had taken offence because he said he came down from heaven. Instead of explaining that away, he proceeds to state another doctrine quite as offensive to them - that he would reascend to heaven. The apostles only were present at his ascension, Act 1:9. As Jesus was to ascend to heaven, it was clear that he could not have intended literally that they should eat his flesh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:62: Joh 3:13, Joh 16:28, Joh 17:4, Joh 17:5, Joh 17:11; Mar 16:19; Luk 24:51; Act 1:9; Eph 4:8-10; Pe1 3:22
John Gill
6:62 What and if ye shall see the son of man,.... Meaning himself then in a state of humiliation, and was taken for a mere man, though the true Messiah, and Son of God:
ascend up where he was before? for Christ was, he existed before his incarnation, and he was in heaven before; not in his human nature, but as the word and Son of God: and he intimates, that when he had done his work, and the will of his Father, for which he came down from heaven, by the assumption of the human nature, he should ascend up thither again; and which would be seen, as it was, by his apostles; and which would prove that he came down from heaven, as he had asserted; see Eph 4:9; and that his flesh and blood were not to be eaten in a corporeal sense; in which sense they understood him: and he hereby suggests, that if it was difficult to receive, and hard to be understood, and was surprising and incredible, that he should come down from heaven, as bread, to be eat and fed upon; it would be much more so to them to be told, that he who was in so mean and lowly a form, should ascend up into heaven.
John Wesley
6:62 What if ye shall see the Son of man ascend where he was before? - How much more incredible will it then appear to you, that he should give you his flesh to eat?
6:646:64: Հոգի՛ն է կենդանարար, մարմին՝ ինչ ո՛չ օգնէ. զբանն զոր ես խօսեցայ ընդ ձեզ՝ հոգի է եւ կեա՛նք[1727]. [1727] Ոմանք. Զբանսն զոր ես խօ՛՛։
64. «Հոգին է կենդանարար. մարմինը ոչ մի բան չի կարող անել: Այն խօսքը, որ ես ձեզ ասացի, հոգի է եւ կեանք:
64 Հոգին է կենդանի ընողը, մարմինը շահ մը չ’ըներ։ Այն խօսքերը որոնք ես ձեզի կը խօսիմ*, հոգի ու կեանք են։
Հոգին է կենդանարար, մարմին ինչ ոչ օգնէ. զբանն զոր ես խօսեցայ ընդ ձեզ` հոգի է եւ կեանք:

6:64: Հոգի՛ն է կենդանարար, մարմին՝ ինչ ո՛չ օգնէ. զբանն զոր ես խօսեցայ ընդ ձեզ՝ հոգի է եւ կեա՛նք[1727].
[1727] Ոմանք. Զբանսն զոր ես խօ՛՛։
64. «Հոգին է կենդանարար. մարմինը ոչ մի բան չի կարող անել: Այն խօսքը, որ ես ձեզ ասացի, հոգի է եւ կեանք:
64 Հոգին է կենդանի ընողը, մարմինը շահ մը չ’ըներ։ Այն խօսքերը որոնք ես ձեզի կը խօսիմ*, հոգի ու կեանք են։
zohrab-1805▾ eastern-1994▾ western am▾
6:64[63]: Дух животворит; плоть не пользует нимало. Слова, которые говорю Я вам, суть дух и жизнь.
[6:63]. τὸ πνεῦμά ἐστιν τὸ ζῳοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν.
[6:63]. τὸ (The-one) πνεῦμά (a-currenting-to) ἐστιν (it-be) τὸ (the-one) ζωοποιοῦν, (life-doing-unto,"ἡ (the-one) σὰρξ (a-flesh) οὐκ (not) ὠφελεῖ (it-benefitteth-unto) οὐδέν: (to-not-moreover-one) τὰ (the-ones) ῥήματα (utterings-to) ἃ ( to-which ) ἐγὼ (I) λελάληκα (I-had-come-to-speak-unto) ὑμῖν (unto-ye) πνεῦμά (a-currenting-to) ἐστιν (it-be) καὶ (and) ζωή (a-lifing) ἐστιν: (it-be)
6:64. spiritus est qui vivificat caro non prodest quicquam verba quae ego locutus sum vobis spiritus et vita suntIt is the spirit that quickeneth: the flesh profiteth nothing. The words that I have spoken to you are spirit and life.
[63]. It is the spirit that quickeneth; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and are life.
[6:63]. It is the Spirit who gives life. The flesh does not offer anything of benefit. The words that I have spoken to you are spirit and life.
[6:63]. It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, [they] are spirit, and [they] are life.
KJV [63] It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, [they] are spirit, and [they] are life:

[63]: Дух животворит; плоть не пользует нимало. Слова, которые говорю Я вам, суть дух и жизнь.
[6:63]. τὸ πνεῦμά ἐστιν τὸ ζῳοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν.
6:64. spiritus est qui vivificat caro non prodest quicquam verba quae ego locutus sum vobis spiritus et vita sunt
It is the spirit that quickeneth: the flesh profiteth nothing. The words that I have spoken to you are spirit and life.
[6:63]. It is the Spirit who gives life. The flesh does not offer anything of benefit. The words that I have spoken to you are spirit and life.
[6:63]. It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, [they] are spirit, and [they] are life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
63: Обычно это место понимают как увещание слушателям возноситься своим пониманием над обыкновенными иудейскими плотскими воззрениями. Но такое толкование подает повод думать, что Христос Сам не хотел, чтобы Его слова о необходимости вкушения Его плоти и крови были Его слушателями поняты буквально. Правильнее и согласнее с контекстом речи видеть здесь указание на то, что Христос предложит Свою плоть не как нечто отрешенное от Его целой живой личности, не как какое-нибудь мертвое вещество, а как нечто оживленное, в чем будет иметь свой орган действования вся Его живая личность. Одна человеческая телесность, без божественного начала, не может иметь для воспринимающих ее от Христа животворящей, спасающей силы. Когда дух Христов преобразит эту телесность Христа, тогда она и станет восприниматься и быть полезною для верующих во Христа как животное питание. Следовательно, не та плоть Христова, какую видели Его ученики в то время, человеческая телесная природа вошедшего на небеса и прославленного во всех отношениях Сына человеческого, но плоть Христа прославленная и одухотворенная - вот что должно стать со временем пищею и питием для верующих.

Находится ли в разъясненной речи Христа прямое пророчество об учреждении таинства евхаристии? Согласно с большинством древних отцов и учителей Церкви (есть из числа таковых и несогласные с общим мнением, напр., Климент Александрийский, Афанасий), мы полагаем, что такое пророчество здесь имеется. В самом деле, в чем же ином, как не в евхаристии, может совершиться усвоение верующими телесности Христовой как питающей их; главным образом, душевные силы? Но с другой стороны, было бы неправильно видеть в речи Христа учение о том, что без принятия евхаристии уже вовсе невозможно спасение для человека. Последнее выражение 63-го стиха: "слова, которые Я говорю вам, суть дух и жизнь" показывает, что Христос признавал и за словами Своими то одухотворяющее и оживляющее значение, какое со временем будет иметь для людей вкушение Его прославленного тела. Среди слушателей Христа в Капернауме могли найтись люди, которые вполне уверовали бы во Христа на основании Его учения. Для таких-то людей заменою вкушения прославленного тела Христова и было восприятие в себя Его духовного образа, и это, без сомнения, было для них так же спасительно, как впоследствии стало спасительно для верующих принятие Святых Христовых Тайн. То обстоятельство, что первые не вкушали Святых Тайн, не могло бы, конечно, быть им поставлено в вину, если бы они скончались до установления таинства евхаристии. Таким образом, в первой половине 63-го стиха Господь предсказывает об установлении Им таинства евхаристии, в котором верующие будут вкушать Его прославленное тело и кровь, а во второй Он разъясняет, что и теперь, для настоящих Его последователей, возможно иметь дух и жизнь: для этого нужно только с полной верой воспринимать Его слово и сделать его руководящим началом своей жизни.
Adam Clarke: Commentary on the Bible - 1831
6:63: It is the spirit that quickeneth - It is the spiritual sense only of my words that is to be attended to, and through which life is to be attained, Co2 3:6. Such only as eat and drink what I have mentioned, in a spiritual sense, are to expect eternal life.
The flesh profiteth nothing - If ye could even eat my flesh and drink my blood, this would not avail for your salvation. These words contain a caution that the hearers should not understand his words in the strict literal sense, as if his body were really Bread, and as if his flesh and blood were really to be eaten and drank.
The words that I speak - Or, I have spoken. Instead of λαλω, I speak, I read λελαληκα, I have spoken, on the authority of BCDKLT, thirteen others; the Syriac, all the Arabic, all the Persic, Coptic, Ethiopic, Gothic, Slavonic, Vulgate, all the Itala; Origen, Eusebius, Athanasius, Basil, Cyril, Chrysostom, Tertullian, Ambrosias, Augustin, Gaudentius, and Vigilius Taps. This is an important reading, and plainly shows that our Lord's words here do not refer to any new point of doctrine which he was then inculcating, but to what he had spoken concerning his being the living bread, and concerning the eating of his flesh, and drinking of his blood, in the preceding verses.
Are spirit, and they are life - As my words are to be spiritually understood, so the life they promise is of a spiritual nature: see Bishop Pearce.
Albert Barnes: Notes on the Bible - 1834
6:63: It is the Spirit that quickeneth - These words have been understood in different ways. The word "Spirit," here, evidently does not refer to the Holy Spirit, for he adds, "The words that I speak unto you, they are spirit." He refers here, probably, to the doctrine which he had been teaching in opposition to their notions and desires. "My doctrine is spiritual; it is fitted to quicken and nourish the soul. It is from heaven. Your doctrine or your views are earthly, and may be called flesh, or fleshly, as pertaining only to the support of the body. You place a great value on the doctrine that Moses fed the body; yet that did not permanently profit, for your fathers are dead. You seek also food from me, but your views and desires are gross and earthly."
Quickeneth - Gives life. See the notes at Joh 5:21.
The flesh - Your carnal views and desires, and the literal understanding of my doctrine. By this Jesus shows them that he did not intend that his words should be taken literally.
Profiteth nothing - Would not avail to the real needs of man. The bread that Moses gave, the food which you seek, would not be of real value to man's highest wants.
They are spirit - They are spiritual. They are not to be understood literally, as if you were really to eat my flesh, but they are to be understood as denoting the need of that provision for the soul which God has made by my coming into the world.
Are life - Are fitted to produce or give life to the soul dead in sins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:63: the spirit: Gen 2:7; Rom 8:2; Co1 15:45; Co2 3:6; Gal 5:25; Pe1 3:18
the flesh: Rom 2:25, Rom 3:1, Rom 3:2; Co1 11:27-29; Gal 5:6, Gal 6:15; Ti1 4:8; Heb 13:9; Pe1 3:21
the words: Joh 6:68, Joh 12:49, Joh 12:50; Deu 32:47; Psa 19:7-10, Psa 119:50, Psa 119:93, Psa 119:130; Rom 10:8-10, Rom 10:17; Co1 2:9-14; Co2 3:6-8; Th1 2:13; Heb 4:12; Jam 1:18; Pe1 1:23
Geneva 1599
6:63 (14) It is the (x) spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, [they] are spirit, and [they] are life.
(14) The flesh of Christ therefore quickens us, because he that is man is God: and this mystery is only comprehended by faith, which is the gift of God, found only in the elect.
(x) Spirit, that is, that power which flows from the Godhead causes the flesh of Christ (which is otherwise nothing but flesh) both to live in itself and to give life to us.
John Gill
6:63 It is the Spirit that quickeneth,.... It is the spirit of man that quickens him; or which being breathed into him, he becomes a living soul; for the body, without the spirit, is dead; it is a lifeless lump: and it is the Spirit of God that quickens dead sinners, by entering into them as the spirit of life, and causing them to live: and it is spiritual eating, or eating the flesh, and drinking the blood of Christ in a spiritual sense, which quickens, refreshes, and comforts the minds of believers; it is that by, and on which they live, and by which their spiritual strength is renewed: unless, by spirit, is meant the divine nature of Christ, by which he was quickened and raised from the dead, and ascended up into heaven, and was declared to be the Son of God with power:
the flesh profiteth nothing; the human nature of Christ, though profitable, as in union with the Son of God, to be given for the life of his people, and to be an offering, and a sacrifice for their sins, yet not as alone, or as abstracted from the divine nature; nor would his flesh and blood, corporeally eaten, could, or should it be done, be of any avail to eternal life; nor is any other flesh, literally understood, profitable of itself for life; for man lives not by bread, or meat, or flesh alone, but by the word and blessing of God upon it, and along with it; nor flesh, in a figurative sense, as creature acts and performances, self-righteousness, obedience to the ceremonial law, carnal descent, and birth privileges:
the words that I speak unto you, they are spirit, and they are life; the doctrines which Christ had then been delivering concerning himself, his flesh and blood, being spiritually understood, are the means of quickening souls. The Gospel, and the truths of it, which are the wholesome words of our Lord Jesus Christ, are the means of conveying the Spirit of God, as a spirit of illumination and sanctification, into the hearts of men, and of quickening sinners dead in trespasses and sins: the Gospel is the Spirit that giveth life, and is the savour of life unto life, when it comes not in word only, or in the bare ministry of it, but with the energy of the Holy Ghost, and the power of divine grace.
John Wesley
6:63 It is the Spirit - The spiritual meaning of these words, by which God giveth life. The flesh - The bare, carnal, literal meaning, profiteth nothing. The words which I have spoken, they are spirit - Are to be taken in a spiritual sense and, when they are so understood, they are life - That is, a means of spiritual life to the hearers.
Robert Jamieson, A. R. Fausset and David Brown
6:63 the flesh profiteth nothing--Much of His discourse was about "flesh"; but flesh as such, mere flesh, could profit nothing, much less impart that life which the Holy Spirit alone communicates to the soul.
the words that I speak . . . are spirit and . . . life--The whole burden of the discourse is "spirit," not mere flesh, and "life" in its highest, not its lowest sense, and the words I have employed are to be interpreted solely in that sense.
6:656:65: այլ են ոմանք ՚ի ձէնջ՝ որ ո՛չ հաւատան։ Քանզի գիտէ՛ր Յիսուս իսկզբանէ, ո՛վ են այնոքիկ որ ո՛չն հաւատան, եւ ո՛վ այն է որ մատնելոցն է զնա։ Եւ ասէր[1728]. [1728] Ոմանք. Եւ ո՛վ է այն որ մատնելոցն էր զնա։
65. Բայց ձեր մէջ կան ոմանք, որ չեն հաւատում»: Քանի որ Յիսուս սկզբից գիտէր, թէ ովքեր են նրանք, որ չեն հաւատում, եւ ով է նա, որ մատնելու է իրեն, ասաց.
65 Բայց ձեր մէջէն կան ոմանք, որ չեն հաւատար». վասն զի Յիսուս սկիզբէն գիտէր թէ որո՛նք չեն հաւատար եւ ո՞վ է ան, որ զինք պիտի մատնէ։
Այլ են ոմանք ի ձէնջ որ ոչ հաւատան. քանզի գիտէր Յիսուս ի սկզբանէ ով են այնոքիկ որ ոչն հաւատան, եւ ով այն է որ մատնելոցն է զնա:

6:65: այլ են ոմանք ՚ի ձէնջ՝ որ ո՛չ հաւատան։ Քանզի գիտէ՛ր Յիսուս իսկզբանէ, ո՛վ են այնոքիկ որ ո՛չն հաւատան, եւ ո՛վ այն է որ մատնելոցն է զնա։ Եւ ասէր[1728].
[1728] Ոմանք. Եւ ո՛վ է այն որ մատնելոցն էր զնա։
65. Բայց ձեր մէջ կան ոմանք, որ չեն հաւատում»: Քանի որ Յիսուս սկզբից գիտէր, թէ ովքեր են նրանք, որ չեն հաւատում, եւ ով է նա, որ մատնելու է իրեն, ասաց.
65 Բայց ձեր մէջէն կան ոմանք, որ չեն հաւատար». վասն զի Յիսուս սկիզբէն գիտէր թէ որո՛նք չեն հաւատար եւ ո՞վ է ան, որ զինք պիտի մատնէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:65[64]: Но есть из вас некоторые неверующие. Ибо Иисус от начала знал, кто суть неверующие и кто предаст Его.
[6:64]. ἀλλ᾽ εἰσὶν ἐξ ὑμῶν τινες οἳ οὐ πιστεύουσιν. ᾔδει γὰρ ἐξ ἀρχῆς ὁ ἰησοῦς τίνες εἰσὶν οἱ μὴ πιστεύοντες καὶ τίς ἐστιν ὁ παραδώσων αὐτόν.
[6:64]. ἀλλὰ (other) εἰσὶν (they-be) ἐξ (out) ὑμῶν (of-ye) τινὲς (ones) οἳ ( which ) οὐ (not) πιστεύουσιν. (they-trust-of) Ἤιδει (It-had-come-to-have-seen) γὰρ (therefore) ἐξ (out) ἀρχῆς (of-a-firsting,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τίνες (what-ones) εἰσὶν (they-be) οἱ (the-ones) μὴ (lest) πιστεύοντες (trusting-of) καὶ (and) τίς (what-one) ἐστιν (it-be) ὁ (the-one) παραδώσων (shall-having-given-beside) αὐτόν. (to-it)
6:65. sed sunt quidam ex vobis qui non credunt sciebat enim ab initio Iesus qui essent credentes et quis traditurus esset eumBut there are some of you that believe not. For Jesus knew from the beginning who they were that did not believe and who he was that would betray him.
[64]. But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who it was that should betray him.
[6:64]. But there are some among you who do not believe.” For Jesus knew from the beginning who were unbelieving and which one would betray him.
[6:64]. But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.
KJV [64] But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him:

[64]: Но есть из вас некоторые неверующие. Ибо Иисус от начала знал, кто суть неверующие и кто предаст Его.
[6:64]. ἀλλ᾽ εἰσὶν ἐξ ὑμῶν τινες οἳ οὐ πιστεύουσιν. ᾔδει γὰρ ἐξ ἀρχῆς ὁ ἰησοῦς τίνες εἰσὶν οἱ μὴ πιστεύοντες καὶ τίς ἐστιν ὁ παραδώσων αὐτόν.
6:65. sed sunt quidam ex vobis qui non credunt sciebat enim ab initio Iesus qui essent credentes et quis traditurus esset eum
But there are some of you that believe not. For Jesus knew from the beginning who they were that did not believe and who he was that would betray him.
[6:64]. But there are some among you who do not believe.” For Jesus knew from the beginning who were unbelieving and which one would betray him.
[6:64]. But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
64: Здесь Христос разъясняет, почему роптали на Него ученики Его. Вера их была так слаба, что ее как бы совсем не было. И это Христос заметил уже с самого прихода к нему таких учеников. Мало того, даже среди ближайших Его учеников есть ученик, который предаст Его. Этим евангелист, хочет сказать, что обнаружившееся теперь неверие со стороны учеников Христа не было для Него чем-либо неожиданным: уже с самого начала, когда только первый раз явились эти ученики к Господу, Он знал, что они не надолго будут Его последователями. Знал также Господь, что Иуда Искариот предаст Его врагам.

Может явиться вопрос: зачем же Господь допустил следовать за Собой и тем ученикам, которые должны были со временем отпасть от Него, зачем Он в число ближайших учеников принял Иуду? Вопрос этот разрешается так. Господь ни у кого не отнимал возможности спасения, никого не лишал Своих наставлений. Так Бог "повелевает солнцу Своему восходить над злыми и добрыми и посылает дождь на праведных и неправедных" (Мф. 5:45). В частности, Иуду принял Христос к Себе, конечно, потому, что и здесь Он исполнял волю Своего Отца небесного (5:19: и сл.), в молитвенной беседе с Которым Он провел ночь перед избранием апостолов (Лк. 6:12). То вина самого Иуды, что он не воспользовался своею близостью ко Христу, для того чтобы отрешиться от своих узко-материалистических ожиданий в отношении к тому Царству, которое должен был основать Мессия. Дверь же ко спасению была открыта и для него.

Говоря о том, что Христос знал, кто Его сопровождает и окружает под видом учеников, Иоанн вероятно, хотел указать на те душевные муки, какие должен был претерпевать Христос, поддерживая с такими людьми тесное общение.
Adam Clarke: Commentary on the Bible - 1831
6:64: But there are some of you that believe not - This is addressed to Judas, and to those disciples who left him: Joh 6:66.
And who should betray him - Or, who would deliver him up. Because he knew all things; he knew from the first, from Judas's call to the apostleship, and from eternity, (if the reader pleases), who it was who would (not should) deliver him up into the hands of the Jews. Should, in the apprehension of most, implies necessity and compulsion; would implies that he was under the influence of his own free will, without necessity or constraint. The former takes away his guilt: for what a man is irresistibly compelled to do, by the supreme authority of God, he cannot avoid; and therefore to him no blame can attach: but Judas having acted through his own free will, abusing his power, and the grace he had received, he was guilty of the murder of an innocent man, and deserved the perdition to which he went.
Albert Barnes: Notes on the Bible - 1834
6:64: Jesus knew from the beginning ... - As this implied a knowledge of the heart, and of the secret principles and motives of men, it shows that he must have been omniscient.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:64: there: Joh 6:36, Joh 6:61, Joh 5:42, Joh 8:23, Joh 8:38-47, Joh 8:55, Joh 10:26, Joh 13:10, Joh 13:18-21
For: Joh 6:70, Joh 6:71, Joh 2:24, Joh 2:25, Joh 13:11; Psa 139:2-4; Act 15:18; Rom 8:29; Ti2 2:19; Heb 4:13
John Gill
6:64 But there are some of you that believe not,.... Notwithstanding the ministry they sat under, and the words they heard; for though they professed to believe in Jesus, as the Messiah, yet they did not truly believe in him; their faith was not a living faith, or of a spiritual kind, but a mere historical and temporary one, and was feigned and hypocritical:
for Jesus knew from the beginning; of his ministry, and of their profession of him, being God omniscient, and the searcher of hearts:
who they were that believed not; i.e. in him, as the Arabic version reads: notwithstanding their following him, and professing to believe in him, and the great outward respect and esteem they showed to him, he could see through all those masks they put on, and knew they had no true faith of him in them; and the same knowledge he has of every professor of his name: he knows whether their faith is of the right kind or not; whether they have obtained the like precious faith with God's elect; or whether their profession is only a verbal one. In some copies it is read, "who they were that believed"; who were true believers, as well as who were hypocrites.
And who should betray him: he not only knew how it was with the multitude of the disciples that professed love to him, and faith in him; but he also particularly knew the case of the twelve apostles, and that one of them should betray him, and who he was. This was determined in the decrees of God, and was foretold in the prophecies of the Old Testament, and was predicted by Christ; and the person was pointed at by him before it was done.
John Wesley
6:64 But there are some of you who believe not - And so receive no life by them, because you take them in a gross literal sense. For Jesus knew from the beginning - Of his ministry: who would betray him - Therefore it is plain, God does foresee future contingencies: "But his foreknowledge causes not the fault, Which had no less proved certain unforeknown."
Robert Jamieson, A. R. Fausset and David Brown
6:64 But there are some, &c.--that is, "But it matters little to some of you in what sense I speak, for ye believe not." This was said, adds the Evangelist, not merely of the outer but of the inner circle of His disciples; for He knew the traitor, though it was not yet time to expose him.
6:666:66: Վասն այնորիկ ասացի ձեզ՝ թէ ո՛չ ոք կարէ գալ առ իս, եթէ ո՛չ իցէ տուեալ ՚ի Հօրէ իմմէ[1729]։ [1729] Ոմանք. Տուեալ նմա ՚ի Հօրէ։
66. «Դրա համար ձեզ ասացի, թէ ոչ ոք չի կարող գալ ինձ մօտ, եթէ այդ իմ Հօրից տրուած չէ նրան»:
66 Ու ըսաւ. «Ասո՛ր համար ձեզի ըսի թէ մէ՛կը չի կրնար ինծի գալ, եթէ իմ Հօրմէս տրուած չըլլայ անոր»։
Եւ ասէր. Վասն այնորիկ ասացի ձեզ թէ ոչ ոք կարէ գալ առ իս, եթէ ոչ իցէ տուեալ նմա ի Հօրէ իմմէ:

6:66: Վասն այնորիկ ասացի ձեզ՝ թէ ո՛չ ոք կարէ գալ առ իս, եթէ ո՛չ իցէ տուեալ ՚ի Հօրէ իմմէ[1729]։
[1729] Ոմանք. Տուեալ նմա ՚ի Հօրէ։
66. «Դրա համար ձեզ ասացի, թէ ոչ ոք չի կարող գալ ինձ մօտ, եթէ այդ իմ Հօրից տրուած չէ նրան»:
66 Ու ըսաւ. «Ասո՛ր համար ձեզի ըսի թէ մէ՛կը չի կրնար ինծի գալ, եթէ իմ Հօրմէս տրուած չըլլայ անոր»։
zohrab-1805▾ eastern-1994▾ western am▾
6:66[65]: И сказал: для того-то и говорил Я вам, что никто не может придти ко Мне, если то не дано будет ему от Отца Моего.
[6:65]. καὶ ἔλεγεν, διὰ τοῦτο εἴρηκα ὑμῖν ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ᾖ δεδομένον αὐτῶ ἐκ τοῦ πατρός.
[6:65]. καὶ (And) ἔλεγεν (it-was-forthing,"Διὰ (Through) τοῦτο (to-the-one-this) εἴρηκα (I-had-come-to-utter) ὑμῖν (unto-ye) ὅτι (to-which-a-one) οὐδεὶς (not-moreover-one) δύναται ( it-ableth ) ἐλθεῖν (to-have-had-came) πρός (toward) με (to-me) ἐὰν (if-ever) μὴ (lest) ᾖ (it-might-be) δεδομένον (having-had-come-to-be-given) αὐτῷ (unto-it) ἐκ (out) τοῦ (of-the-one) πατρός. (of-a-Father)
6:66. et dicebat propterea dixi vobis quia nemo potest venire ad me nisi fuerit ei datum a Patre meoAnd he said: Therefore did I say to you that no man can come to me, unless it be given him by my Father.
[65]. And he said, For this cause have I said unto you, that no man can come unto me, except it be given unto him of the Father.
[6:65]. And so he said, “For this reason, I said to you that no one is able to come to me, unless it has been given to him by my Father.”
[6:65]. And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.
KJV [65] And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father:

[65]: И сказал: для того-то и говорил Я вам, что никто не может придти ко Мне, если то не дано будет ему от Отца Моего.
[6:65]. καὶ ἔλεγεν, διὰ τοῦτο εἴρηκα ὑμῖν ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ᾖ δεδομένον αὐτῶ ἐκ τοῦ πατρός.
6:66. et dicebat propterea dixi vobis quia nemo potest venire ad me nisi fuerit ei datum a Patre meo
And he said: Therefore did I say to you that no man can come to me, unless it be given him by my Father.
[6:65]. And so he said, “For this reason, I said to you that no one is able to come to me, unless it has been given to him by my Father.”
[6:65]. And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
65: Стих этот точнее перевести нужно так: Потому-то, т. е. так как некоторые из вас не веруют, и говорил Я вам.. . Христос, зная, что некоторые из Его последователей не веруют в Него как должно, сказал об этом еще раньше (ст. 37:44), когда разъяснял, что вера в Него является результатом привлечения со стороны Отца.
Adam Clarke: Commentary on the Bible - 1831
6:65: Therefore said I unto you - Joh 6:44. See the note there.
Except it were given unto him - None can come at first, unless he be drawn by the Father; and none can continue, unless he continue under those sacred influences which God gives only to those who do not receive his first graces in vain. St. Augustin himself grants that it was the sole fault of these disciples that they did not believe, and were saved. Quare non Poterant credere, si a me quaeratur, cito respondeo, quia Nolebant. If I be asked why these could not believe, I immediately answer, because they Would Not. Aug. Tract. 53, in Joan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:65: that no: Joh 6:37, Joh 6:44, Joh 6:45, Joh 10:16, Joh 10:26, Joh 10:27, Joh 12:37-41; Eph 2:8, Eph 2:9; Phi 1:29; Ti1 1:14; Ti2 2:25; Tit 3:3-7; Heb 12:2; Jam 1:16-18
John Gill
6:65 And he said, therefore said I unto you,.... Referring to Jn 6:44, where the substance of what is here said, is there delivered; though the Ethiopic version reads, therefore I say unto you, what follows:
that no man can come to me, except it be given him of my Father; which is the same, as to be drawn by the Father; for faith in Christ is the gift of God, and coming to him, is owing to efficacious grace, and is not the produce of man's power and freewill; See Gill on Jn 6:44.
John Wesley
6:65 Unless it be given - And it is given to those only who will receive it on God's own terms.
Robert Jamieson, A. R. Fausset and David Brown
6:65 Therefore said I, &c.--that is, "That was why I spoke to you of the necessity of divine teaching which some of you are strangers to."
except it were given him--plainly showing that by the Father's "drawing" (Jn 6:44) was meant an internal and efficacious operation, for in recalling the statement here He says, it must be "given to a man to come" to Christ.
6:676:67: Յա՛յսմանէ բազումք յաշակերտացն նորա չոգան յետս, եւ ո՛չ եւս շրջէին ընդ նմա[1730]։ [1730] Ոմանք. Նորա՝ դարձան յետս, եւ ո՛չ շր՛՛։
67. Դրա վրայ՝ նրա աշակերտներից շատերը յետ քաշուեցին եւ այլեւս նրա հետ չէին շրջում:
67 Այս պատճառաւ իր աշակերտներէն շատեր ետ գացին եւ ա՛լ իրեն հետ չէին պտըտեր։
Յայսմանէ բազումք յաշակերտացն նորա չոգան յետս, եւ ոչ եւս շրջէին ընդ նմա:

6:67: Յա՛յսմանէ բազումք յաշակերտացն նորա չոգան յետս, եւ ո՛չ եւս շրջէին ընդ նմա[1730]։
[1730] Ոմանք. Նորա՝ դարձան յետս, եւ ո՛չ շր՛՛։
67. Դրա վրայ՝ նրա աշակերտներից շատերը յետ քաշուեցին եւ այլեւս նրա հետ չէին շրջում:
67 Այս պատճառաւ իր աշակերտներէն շատեր ետ գացին եւ ա՛լ իրեն հետ չէին պտըտեր։
zohrab-1805▾ eastern-1994▾ western am▾
6:67[66]: С этого времени многие из учеников Его отошли от Него и уже не ходили с Ним.
[6:66]. ἐκ τούτου πολλοὶ [ἐκ] τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω καὶ οὐκέτι μετ᾽ αὐτοῦ περιεπάτουν.
[6:66]. Ἐκ (Out) τούτου (of-the-one-this) πολλοὶ ( much ) ἐκ (out) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it) ἀπῆλθον (they-had-came-off) εἰς (into) τὰ (to-the-ones) ὀπίσω (aback-unto-which) καὶ (and) οὐκέτι (not-if-to-a-one) μετ' (with) αὐτοῦ (of-it) περιεπάτουν. (they-were-treading-about-unto)
6:67. ex hoc multi discipulorum eius abierunt retro et iam non cum illo ambulabantAfter this, many of his disciples went back and walked no more with him.
[66]. Upon this many of his disciples went back, and walked no more with him.
[6:66]. After this, many of his disciples went back, and they no longer walked with him.
[6:66]. From that [time] many of his disciples went back, and walked no more with him.
KJV [66] From that [time] many of his disciples went back, and walked no more with him:

[66]: С этого времени многие из учеников Его отошли от Него и уже не ходили с Ним.
[6:66]. ἐκ τούτου πολλοὶ [ἐκ] τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω καὶ οὐκέτι μετ᾽ αὐτοῦ περιεπάτουν.
6:67. ex hoc multi discipulorum eius abierunt retro et iam non cum illo ambulabant
After this, many of his disciples went back and walked no more with him.
[6:66]. After this, many of his disciples went back, and they no longer walked with him.
[6:66]. From that [time] many of his disciples went back, and walked no more with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
66: С этого времени - правильнее: вследствие этого (ek toutou), именно потому, что слова Христа о Себе как о хлебе жизни показались им соблазнительными. Эти ученики, очевидно, имели в себе ложный энтузиазм по отношению ко Христу; они только искали себе первых мест в том земном царстве, которое, по их представлению, должен был основать Мессия. Между тем, Христос совсем не подавал надежд на осуществление такой мечты: Он скорее указывал Своим последователям путь страданий и смерти.
Adam Clarke: Commentary on the Bible - 1831
6:66: Many of his disciples went back - They no longer associated with him, nor professed to acknowledge him as the Messiah. None of these were of the twelve. Christ had many others who generally attended his ministry, and acknowledged him for the Messiah.
Albert Barnes: Notes on the Bible - 1834
6:66: Many of his disciples - Many who had followed him professedly as his disciples and as desirous of learning of him. See the notes at Joh 6:60.
Went back - Turned away from him and left him. From this we may learn,
1. Not to wonder at the apostasy of many who profess to be followers of Christ. Many are induced to become his professed followers by the prospect of some temporal benefit, or under some public excitement, as these were; and when that temporal benefit is not obtained, or that excitement is over, they fall away.
2. Many may be expected to be offended by the doctrines of the gospel. Having no spirituality of mind, and really understanding nothing of the gospel, they may be expected to take offence and turn back. The best way to understand the doctrines of the Bible is to be a sincere Christian, and aim to do the will of God, Joh 7:17.
3. We should examine ourselves. We should honestly inquire whether we have been led to make a profession of religion by the hope of any temporal advantage, by any selfish principle, or by mere excited animal feeling. If we have it will profit us nothing, and we shall either fall away of ourselves, or be cast away in the great day of judgment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:66: of his: Joh 6:60, Joh 8:31; Zep 1:6; Mat 12:40-45, Mat 13:20, Mat 13:21, Mat 19:22, Mat 21:8-11, Mat 27:20-25; Luk 9:62; Ti2 1:15, Ti2 4:10; Heb 10:38; Pe2 2:20-22; Jo1 2:19
Geneva 1599
6:66 (15) From that [time] many of his disciples went back, and walked no more with him.
(15) Such is the malice of men, that they bring about their own destruction, even in hearing the very doctrine of salvation, but there are a few who believe through the singular gift of God.
John Gill
6:66 From that time many of his disciples went back,.... Not any of the twelve apostles, for they are distinguished from these in the next verse; nor any of the seventy disciples, for their names were written in heaven, and could not apostatize totally and finally, as these did; but some of the multitude of the disciples, who followed Christ, heard him, and professed to believe in him, and were baptized in his name, but were not true disciples, only nominal ones: they had never heard and learned of the Father, otherwise they would have known what it was to come to Christ, as the Father's gift, and under the drawings of his grace; and would not have been offended at the words of our Lord, just now spoken by him, concerning that sort of coming to him: but from the time he spoke those words; "because of this word", as the Syriac, Arabic, and Persic versions render it; they withdrew themselves from his ministry, they dropped their profession of faith in him, and relinquished him as a Saviour and Redeemer: for finding that he would not be made king, nor set up for a temporal redeemer; and talking of himself as the bread of life, and of coming to him, in a sense they did not understand; they turned their backs on him; and as the words may be literally read, "returned to the things that were behind"; to the world, and to their old companions, to Satan and their own hearts lusts; like the dog to its vomit, and the swine to its wallowing in the mire: their true picture is drawn, in the parable of the unclean spirit going out of the man, and returning, Mt 12:43. And they returned to their quondam teachers, the Scribes and Pharisees, and to the law of works, and to seek for righteousness by it; setting up their own righteousness, and not submitting to the righteousness of Christ; and thus to look back and draw back, is a sad case indeed:
and walked no more with him; never returned to him more, or went with him from place to place as before: never more attended on his ministry, or had any intimacy and fellowship with him: and so it commonly is with apostates from the profession of Christ; they seldom or ever return, or are recovered; it is difficult, if not impossible, which is sometimes the case, to renew them again to repentance.
John Wesley
6:66 From this time many of his disciples went back - So our Lord now began to purge his floor: the proud and careless were driven away, and those remained who were meet for the Master's use.
Robert Jamieson, A. R. Fausset and David Brown
6:66 From that time, &c.--or, in consequence of this. Those last words of our Lord seemed to have given them the finishing stroke--they could not stand it any longer.
walked no more--Many a journey, it may be, they had taken with Him, but now they gave Him up finally!
6:686:68: Ասէ Յիսուս ցերկոտասա՛ն աշակերտսն. Մի՞թէ՝ եւ դո՛ւք կամիք երթալ։
68. Յիսուս տասներկու աշակերտներին ասաց. «Միթէ դո՞ւք էլ ուզում էք գնալ»:
68 Այն ատեն Յիսուս տասներկուքին ըսաւ. «Միթէ դո՞ւք ալ կ’ուզէք երթալ»։
Ասէ Յիսուս ցերկոտասան աշակերտսն. Միթէ եւ դո՞ւք կամիք երթալ:

6:68: Ասէ Յիսուս ցերկոտասա՛ն աշակերտսն. Մի՞թէ՝ եւ դո՛ւք կամիք երթալ։
68. Յիսուս տասներկու աշակերտներին ասաց. «Միթէ դո՞ւք էլ ուզում էք գնալ»:
68 Այն ատեն Յիսուս տասներկուքին ըսաւ. «Միթէ դո՞ւք ալ կ’ուզէք երթալ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:68[67]: Тогда Иисус сказал двенадцати: не хотите ли и вы отойти?
[6:67]. εἶπεν οὗν ὁ ἰησοῦς τοῖς δώδεκα, μὴ καὶ ὑμεῖς θέλετε ὑπάγειν;
[6:67]. Εἶπεν (It-had-said) οὖν (accordingly,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τοῖς (unto-the-ones) δώδεκα (unto-two-ten,"Μὴ (Lest) καὶ (and) ὑμεῖς (ye) θέλετε (ye-determine) ὑπάγειν; (to-lead-under?"
6:68. dixit ergo Iesus ad duodecim numquid et vos vultis abireThen Jesus said to the twelve: Will you also go away?
[67]. Jesus said therefore unto the twelve, Would ye also go away?
[6:67]. Therefore, Jesus said to the twelve, “Do you also want to go away?”
[6:67]. Then said Jesus unto the twelve, Will ye also go away?
KJV [67] Then said Jesus unto the twelve, Will ye also go away:

[67]: Тогда Иисус сказал двенадцати: не хотите ли и вы отойти?
[6:67]. εἶπεν οὗν ὁ ἰησοῦς τοῖς δώδεκα, μὴ καὶ ὑμεῖς θέλετε ὑπάγειν;
6:68. dixit ergo Iesus ad duodecim numquid et vos vultis abire
Then Jesus said to the twelve: Will you also go away?
[6:67]. Therefore, Jesus said to the twelve, “Do you also want to go away?”
[6:67]. Then said Jesus unto the twelve, Will ye also go away?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
67: Петр, как "уста апостолов", понимает всю важность настоящего момента и в форме восклицания выражает свою и общую для его сотоварищей, за исключением Иуды, уверенность в том, что только Христос может привести их ко спасению.

Глаголы вечной жизни, т. е. сообщающие людям вечную жизнь.

Уверовали и познали. В других местах у Иоанна (напр., Ев. Ин. 17:8; 1Ин. 4:16) ранее упоминается о познании, а потом уже о вере. Но там познание понимается как ознакомление со внешними обстоятельствами дела, а здесь обозначает более глубокое проникновение в учение Христа о Своем Лице и служении.
Adam Clarke: Commentary on the Bible - 1831
6:67: Will ye also go alway? - Or, Do Ye also desire, etc. These words are very emphatical. Will You abandon me? - you, whom I have distinguished with innumerable marks of my affection - you, whom I have chosen out of the world to be my companions, - you, to whom I have revealed the secrets of the eternal world - you, who have been witnesses of all my miracles - you, whom I intend to seat with me on my throne in glory; will You go away? Reader, in what state art thou? Hast thou gone back from Christ, or art thou going back? Wilt thou go? Thou, whom he has redeemed by his blood - thou, whom he has upheld by his power, and fed by his providence - thou, into whose wounded soul he has poured the balm of pardoning mercy - thou, whom he has adopted into the heavenly family - thou, whom he has comforted in so many tribulations and adversities - thou, whose multiplied offenses he has freely and fully pardoned; wilt thou go away?
Albert Barnes: Notes on the Bible - 1834
6:67: The twelve - The twelve apostles.
Will ye also go away? - Many apostatized, and it was natural now for Jesus to submit the question to the twelve. "Will you, whom I have chosen, on whom I have bestowed the apostleship, and who have seen the evidence of my Messiahship, will you now also leave me?" This was the time to try them; and it is always a time to try real Christians when many professed disciples become cold and turn back; and then we may suppose Jesus addressing us, and saying, Will ye also go away! Observe here, it was submitted to their choice. God compels none to remain with him against their will, and the question in such trying times is submitted to every man whether he will or will not go away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:67: Will: Jos 24:15-22; Rut 1:11-18; Sa2 15:19, Sa2 15:20; Luk 14:25-33
John Gill
6:67 Then said Jesus unto the twelve,.... "To his own twelve", as the Persic version reads; that is, to his twelve apostles, whom he had chosen to that office: Christ takes no notice of those that went away from him, he showed no concern about them; he knew what they were, that the truth of grace was not in them, and that they did not belong to him, and therefore was not uneasy about their departure; but turns himself to his apostles, whom he dearly loved, and in a very tender manner thus said to them,
will ye also go away? this he said, not as ignorant of what they were, or of what they would do in this case; he knew full well their faith in him, their love to him, and esteem of him, and close attachment to him, at least in eleven of then; nor did he say this, as having any fears or jealousies concerning them, by observing any thing in their countenances or gestures, which looked like a departure from him; but it was said out of a tender regard and strong affection for them: and it is as if he should have said, as for these men that have walked with me for some time, and have now turned their backs upon me, it gives me no concern; but should you, my dear friends and companions, go also, it would give me, as man, real pain and great uneasiness: or he might say this to show, that as they were not pressed into his service, but willingly followed him, and became his disciples, being made a willing people by him, in the day of his power on them; so they willingly continued with him, and abode by him; as also to strengthen their faith in him, and cause them the more to cleave to him, with full purpose of heart, when others left him; as well as to draw out from them expressions of their regard for him, and faith in him, which end was answered.
Robert Jamieson, A. R. Fausset and David Brown
6:67 the twelve--the first time they are thus mentioned in this Gospel.
Will ye also go away?--Affecting appeal! Evidently Christ felt the desertion of Him even by those miserable men who could not abide His statements; and seeing a disturbance even of the wheat by the violence of the wind which blew away the chaff (not yet visibly showing itself, but open to His eyes of fire), He would nip it in the bud by this home question.
6:696:69: Պատասխանի ետ նմա Սիմովն Պե՛տրոս. Տէր՝ առ ո՞վ երթիցուք. բա՛նս կենաց յաւիտենականա՛ց ունիս.
69. Սիմոն Պետրոսը նրան պատասխանեց. «Տէ՛ր, ո՞ւմ մօտ պիտի գնանք: Դու յաւիտենական կեանքի խօսքեր ունես:
69 Սիմոն Պետրոս պատասխան տուաւ անոր. «Տէ՛ր, որո՞ւ պիտի երթանք, դուն յաւիտենական կեանքի խօսքեր ունիս։
Պատասխանի ետ նմա Սիմովն Պետրոս. Տէր, առ ո՞վ երթիցուք, բանս կենաց յաւիտենականաց ունիս:

6:69: Պատասխանի ետ նմա Սիմովն Պե՛տրոս. Տէր՝ առ ո՞վ երթիցուք. բա՛նս կենաց յաւիտենականա՛ց ունիս.
69. Սիմոն Պետրոսը նրան պատասխանեց. «Տէ՛ր, ո՞ւմ մօտ պիտի գնանք: Դու յաւիտենական կեանքի խօսքեր ունես:
69 Սիմոն Պետրոս պատասխան տուաւ անոր. «Տէ՛ր, որո՞ւ պիտի երթանք, դուն յաւիտենական կեանքի խօսքեր ունիս։
zohrab-1805▾ eastern-1994▾ western am▾
6:69[68]: Симон Петр отвечал Ему: Господи! к кому нам идти? Ты имеешь глаголы вечной жизни:
[6:68]. ἀπεκρίθη αὐτῶ σίμων πέτρος, κύριε, πρὸς τίνα ἀπελευσόμεθα; ῥήματα ζωῆς αἰωνίου ἔχεις,
[6:68]. ἀπεκρίθη (It-was-separated-off) αὐτῷ (unto-it,"Σίμων (a-Simon) Πέτρος (a-Petros,"Κύριε, (Authority-belonged,"πρὸς (toward) τίνα (to-what-one) ἀπελευσόμεθα ; ( we-shall-come-off ?"ῥήματα (To-utterings-to) ζωῆς (of-a-lifing) αἰωνίου (of-aged-belonged) ἔχεις, (thou-hold,"
6:69. respondit ergo ei Simon Petrus Domine ad quem ibimus verba vitae aeternae habesAnd Simon Peter answered him: Lord, to whom shall we go? Thou hast the words of eternal life.
[68]. Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.
[6:68]. Then Simon Peter answered him: “Lord, to whom would we go? You have the words of eternal life.
[6:68]. Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.
KJV [68] Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life:

[68]: Симон Петр отвечал Ему: Господи! к кому нам идти? Ты имеешь глаголы вечной жизни:
[6:68]. ἀπεκρίθη αὐτῶ σίμων πέτρος, κύριε, πρὸς τίνα ἀπελευσόμεθα; ῥήματα ζωῆς αἰωνίου ἔχεις,
6:69. respondit ergo ei Simon Petrus Domine ad quem ibimus verba vitae aeternae habes
And Simon Peter answered him: Lord, to whom shall we go? Thou hast the words of eternal life.
[6:68]. Then Simon Peter answered him: “Lord, to whom would we go? You have the words of eternal life.
[6:68]. Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
68: - 69: Петр, как "уста апостолов", понимает всю важность настоящего момента и в форме восклицания выражает свою и общую для его сотоварищей, за исключением Иуды, уверенность в том, что только Христос может привести их ко спасению.

Глаголы вечной жизни, т. е. сообщающие людям вечную жизнь.

Уверовали и познали. В других местах у Иоанна (напр., Ев. Ин. 17:8; 1Ин. 4:16) ранее упоминается о познании, а потом уже о вере. Но там познание понимается как ознакомление со внешними обстоятельствами дела, а здесь обозначает более глубокое проникновение в учение Христа о Своем Лице и служении.
Adam Clarke: Commentary on the Bible - 1831
6:68: Simon Peter answered - With his usual zeal and readiness, speaking in behalf of the whole, To whom shall we go? Where shall we find a more gracious master - a more powerful Redeemer - a more suitable Savior? Thou alone hast the words of eternal life. None can teach the doctrine of salvation but thyself; and none can confer the gift of eternal life but thou alone. Reader, let me ask, whither art thou going? Has the world - the devil - the flesh - the words of eternal life? Art thou turning thy back upon God and Christ? For thy zealous services, what has Satan to give thee? Death! hell! and eternal misery! O stop! Cleave to Jesus; he will give thee that happiness which, in vain, thou seekest in the pleasures of sin.
Albert Barnes: Notes on the Bible - 1834
6:68: Simon Peter answered him - With characteristic ardor and promptness. Peter was probably one of the oldest of the apostles, and it was his character to be first and most ardent in his professions.
To whom shall we go - This implied their firm conviction that Jesus was the Messiah, and that he alone was able to save them. It is one of Peter's noble confessions - the instinctive promptings of a pious heart and of ardent love. There was no one else who could teach them. The Pharisees, the Sadducees, and the scribes were corrupt, and unable to guide them aright; and, though the doctrines of Jesus were mysterious, yet they were the only doctrines that could instruct and save them.
Thou hast ... - The meaning of this is, thou teachest the doctrines which lead to eternal life. And from this we may learn:
1. that we are to expect that some of the doctrines of the Bible will be mysterious.
2. that, though they are difficult to be understood, yet we should not therefore reject them.
3. that nothing would be gained by rejecting them. The atheist, the infidel - nay, the philosopher, believes, or professes to believe, propositions quite as mysterious as any in the Bible.
4. that poor, lost, sinful man has nowhere else to go but to Jesus. He is the way, the truth, and the life, and if the sinner betakes himself to any other way he will wander and die.
5. We should, therefore, on no account forsake the teachings of the Son of God. The words that he speaks are spirit and are life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:68: to whom: Psa 73:25
thou hast: Joh 6:40, Joh 6:63, Joh 5:24, Joh 5:39, Joh 5:40; Act 4:12, Act 5:20, Act 7:38; Jo1 5:11-13
John Gill
6:68 Then Simon Peter answered him,.... Who was strong in the faith of Christ, and full of zeal for him, and love to him; and who was the mouth of the apostles, and always forward to speak out of the abundance and sincerity of his heart, in their name; believing, that they all of them, for he had now no suspicion of Judas, no more than of the rest, had the same faith in Christ, love to him, and esteem of him, as he himself had; wherefore out of a good opinion of them, and love to Christ, he thus addressed him:
Lord; or "my Lord"; as the Syriac version renders it; which was either a title of respect, and the same with "Sir" with us; or else, as acknowledging the dominion and authority of Christ, as Lord of all, and especially of the saints, and as claiming his interest in him; and which carries in it a reason, why he should abide by him:
to whom shall we go? as a teacher, whose ministry we can attend upon, to greater profit and advantage? not to the Scribes and Pharisees, whose leaven, or doctrine, Christ had bid them beware of; who taught for doctrines the commandments of men, and were blind leaders of the blind; nor to John the Baptist, who had declared he was not the Messiah; but had pointed him out to them in his person, as the son of God; and in his office as the Lamb of God, that takes away the sins of men; and perhaps, he might not be now living; and if he was, he would have encouraged them not to follow him, but abide with their master; so that there was no other, that was "better", as Nonnus expresses it, that they could go unto; and therefore it would be folly and madness in them to leave him: and as it was with Peter and the rest of the disciples, so it is with all sensible sinners, and true believers, who see there is no other to go to for life and salvation, but Christ; not to the law of Moses, which accuses, curses, and condemns, and by which there is neither life nor righteousness; nor to any creature, or creature performance, for there is a curse on him that trusts in man, and makes flesh his arm; nor to their own righteousness, which is impure and imperfect, and cannot justify before God, nor answer for them in a time to come; nor to their tears of repentance, which will not satisfy the law, atone for sins, or wash them away; nor to carnal descent, birth privileges, a religious education, sobriety, and civility, to trust to which, is to have confidence in the flesh, which will be of no avail; nor to ceremonial services, or moral duties, or even evangelical ordinances, neither of which can take away sin. There is no other Saviour, but Christ, to look to; no other Mediator between God and man, to make use of; no other physician of value, for diseased and sin sick souls to apply unto; no other fountain but his blood, for polluted souls to wash in, and be cleansed; no other city of refuge, or strong hold, for souls sensible of danger, to flee unto and be safe; no other to come to as the bread of life, where hungry souls may be fed; no other place of rest, for those that are weary and heavy laden; nor is there any other, where there is plenty of all grace, and security from every enemy, as in him: and therefore, to whom can they have recourse, but unto him? and that for the following reason,
thou hast the words of eternal life: meaning, either the promises of eternal life, which were made before the world began, and were put into Christ's hands, for his people, and are yea and amen in him; or the doctrines of eternal life; for so the Gospel, and the truths of it, are called, Acts 5:20; and that because the Gospel brings life and immortality to light, gives an account of eternal life; of the nature of it, that it is a glorious life, a life free from all the sorrows of the present one; a life of pleasure, and of perfect knowledge and holiness, and which will last for ever: and because it points out the way to it, that it is not by the works of the law, but by the grace of God; that it is his free gift, through Christ; and that Christ is the way, the truth, and the life, or the true way to eternal life: and because it is a means of quickening dead sinners, and of reviving true believers, and of nourishing them up unto everlasting life: or this phrase may design the power and authority which Christ has, to dispose of, and dispense eternal life; for he has the firing itself in his hands, and a power to give it to as many as the father has given him; and to them he does give it: and each of these senses carry in them a reason why souls should go to Christ, and to him only, for life and salvation.
John Wesley
6:68 Thou hast the words of eternal life - Thou, and thou alone, speakest the words which show the way to life everlasting.
Robert Jamieson, A. R. Fausset and David Brown
6:68 Then Simon Peter--whose forwardness in this case was noble, and to the wounded spirit of His Lord doubtless very grateful.
Lord, to whom, &c.--that is, "We cannot deny that we have been staggered as well as they, and seeing so many go away who, as we thought, might have been retained by teaching a little less hard to take in, our own endurance has been severely tried, nor have we been able to stop short of the question, Shall we follow the rest, and give it up? But when it came to this, our light returned, and our hearts were reassured. For as soon as we thought of going away, there arose upon us that awful question, 'TO WHOM shall we go?' To the lifeless formalism and wretched traditions of the elders? to the gods many and lords many of the heathen around us? or to blank unbelief? Nay, Lord, we are shut up. They have none of that 'ETERNAL LIFE' to offer us whereof Thou hast been discoursing, in words rich and ravishing as well as in words staggering to human wisdom. That life we cannot want; that life we have learnt to crave as a necessity of the deeper nature which Thou hast awakened: 'the words of that eternal life' (the authority to reveal it and the power to confer it). Thou hast: Therefore will we stay with Thee--we must."
6:706:70: եւ մեք՝ հաւատացա՛ք եւ ծանեաք՝ եթէ դո՛ւ ես Քրիստոսն Որդի Աստուծոյ։
70. Եւ մենք հաւատացինք եւ ճանաչեցինք, որ դու ես Քրիստոսը՝ Աստծու Որդին»[12]:[12] 12 . Յունարէնը դու ես Քրիստոսը՝ Աստծու Որդին - ի փոխարէն ունի դու ես Աստծու Սուրբը:
70 Մենք հաւատացինք ու գիտցանք թէ դուն ես Քրիստոսը՝ Աստուծոյ* Որդին»։
Եւ մեք հաւատացաք եւ ծանեաք եթէ դու ես [33]Քրիստոսն Որդի Աստուծոյ:

6:70: եւ մեք՝ հաւատացա՛ք եւ ծանեաք՝ եթէ դո՛ւ ես Քրիստոսն Որդի Աստուծոյ։
70. Եւ մենք հաւատացինք եւ ճանաչեցինք, որ դու ես Քրիստոսը՝ Աստծու Որդին»[12]:
[12] 12 . Յունարէնը դու ես Քրիստոսը՝ Աստծու Որդին - ի փոխարէն ունի դու ես Աստծու Սուրբը:
70 Մենք հաւատացինք ու գիտցանք թէ դուն ես Քրիստոսը՝ Աստուծոյ* Որդին»։
zohrab-1805▾ eastern-1994▾ western am▾
6:70[69]: и мы уверовали и познали, что Ты Христос, Сын Бога живаго.
[6:69]. καὶ ἡμεῖς πεπιστεύκαμεν καὶ ἐγνώκαμεν ὅτι σὺ εἶ ὁ ἅγιος τοῦ θεοῦ.
[6:69]. καὶ (and) ἡμεῖς (we) πεπιστεύκαμεν (we-had-come-to-trust-of) καὶ (and) ἐγνώκαμεν (we-had-come-to-acquaint) ὅτι (to-which-a-one) σὺ (thou) εἶ (thou-be) ὁ (the-one) ἅγιος (hallow-belonged) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
6:70. et nos credidimus et cognovimus quia tu es Christus Filius DeiAnd we have believed and have known that thou art the Christ, the Son of God.
[69]. And we have believed and know that thou art the Holy One of God.
[6:69]. And we have believed, and we recognize that you are the Christ, the Son of God.”
[6:69]. And we believe and are sure that thou art that Christ, the Son of the living God.
KJV [69] And we believe and are sure that thou art that Christ, the Son of the living God:

[69]: и мы уверовали и познали, что Ты Христос, Сын Бога живаго.
[6:69]. καὶ ἡμεῖς πεπιστεύκαμεν καὶ ἐγνώκαμεν ὅτι σὺ εἶ ὁ ἅγιος τοῦ θεοῦ.
6:70. et nos credidimus et cognovimus quia tu es Christus Filius Dei
And we have believed and have known that thou art the Christ, the Son of God.
[6:69]. And we have believed, and we recognize that you are the Christ, the Son of God.”
[6:69]. And we believe and are sure that thou art that Christ, the Son of the living God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:69: We believe - On the authority of thy word; and are sure - have known, εγνωκαμεν, by the evidence of thy miracles, that thou art the Christ, the promised Messiah. And we belyfath and witen that thu eart Crist Godes Son. Anglo-Saxon. How near is the mother to the daughter tongue!
Instead of Christ the Son of the living God, some excellent MSS., BCDL, and others, read ὁ αγιος του Θεου, the holy one of God; and this reading Griesbach has received into the text, leaving out του ζωντος, the living. Χριστος, and ἁγιος convey nearly the same meaning; but the Ethiopic, as usual, retains both. Του ζωντες is omitted by BCDL, H, the Coptic, Sahidic, Armenian, later Persic, Vulgate, all the Itala but one, and by the Anglo-Saxon; which last Griesbach has not noticed.
Albert Barnes: Notes on the Bible - 1834
6:69: We are sure ... - See a similar confession of Peter in Mat 16:16, and the notes at that place. Peter says we are sure, in the name of the whole of the apostles. Jesus immediately cautions him, as he did on other occasions, not to be too confident, for one of them actually had no such feelings, but was a traitor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:69: we believe: Joh 1:29, Joh 1:41, Joh 1:45-49, Joh 11:27, Joh 20:28, Joh 20:31; Mat 16:16; Mar 1:1, Mar 8:29; Luk 9:20; Act 8:37; Rom 1:3; Jo1 5:1, Jo1 5:20
the living: Joh 6:57
John Gill
6:69 And we believe and are sure,.... Or know of a certainty: they believed upon the first call of them by Christ, and their following of him, that he was the true Messiah; and they came to an assurance of it, by the miracles he wrought, and by the doctrines which he taught; their faith, how weak soever it might be at first, rose up to a full assurance of faith, and of understanding; there was a reality and a certainty in it, as there is in all true faith, with respect to the object, though not always with respect to interest in it; which was the case here, as appears by what follows:
that thou art that Christ; or Messiah, that was promised by God of old, spoken of by the prophets, and expected by the Jews; that anointed prophet Moses had spoken of, that should arise out of Israel, like unto him that anointed priest, who, according to the oath of God, was to be priest for ever, after the order of Melchizedek; and that anointed King, whom God has set over his holy hill of Zion:
the son of the living God; this they knew, and were sure of, both by John's testimony, and by the father's voice from heaven; which three of them heard, at Christ's transfiguration on the mount: God the father is called "the living God"; though the Vulgate Latin version leaves out the word "living"; not to distinguish him from his son; for he also is the living God; and is so called, Heb 3:12, but to distinguish him from the idols of the Gentiles, who have no life nor breath in them: and Christ is called the son of the living God, as he is a divine person, as he is truly God; and to show that he has the same life his father has; being a partaker of the same nature, and divine perfections: and this is another reason why sensible souls will go to Christ, and no other; because he is the Messiah, the Saviour, and Redeemer, and an able one; and because he is God, and there is none else.
John Wesley
6:69 And we - Who have been with thee from the beginning, whatever others do, have known - Are absolutely assured, that thou art the Christ.
Robert Jamieson, A. R. Fausset and David Brown
6:69 And we believe,--(See on Mt 16:16). Peter seems to have added this not merely--probably not so much--as an assurance to his Lord of his heart's belief in Him, as for the purpose of fortifying himself and his faithful brethren against that recoil from his Lord's harsh statements which he was probably struggling against with difficulty at that moment. Note.--There are seasons when one's faith is tried to the utmost, particularly by speculative difficulties; the spiritual eye then swims, and all truth seems ready to depart from us. At such seasons, a clear perception that to abandon the faith of Christ is to face black desolation, ruin and death; and on recoiling from this, to be able to fall back, not merely on first principles and immovable foundations, but on personal experience of a Living Lord in whom all truth is wrapt up and made flesh for our very benefit--this is a relief unspeakable. Under that blessed Wing taking shelter, until we are again fit to grapple with the questions that have staggered us, we at length either find our way through them, or attain to a calm satisfaction in the discovery that they lie beyond the limits of present apprehension.
6:716:71: Պատասխանի ետ նոցա Յիսուս. Ո՞չ ես զձեզ զերկոտասա՛նսդ ընտրեցի, եւ մի՛դ ՚ի ձէնջ սատանա՛յ է[1731]։ [1731] Ոմանք. Զերկոտասանդ ընտրեցի, եւ մինդ. կամ՝ մինն. կամ՝ մի ՚ի ձէնջ։
71. Յիսուս նրանց պատասխանեց. «Չէ՞ որ ես եմ ընտրել ձեզ՝ Տասներկուսիդ. եւ ձեզանից մէկը սատանայ է»:
71 Յիսուս պատասխան տուաւ անոնց. «Ես ձեզ տասներկուքդ չընտրեցի՞, բայց ձեզմէ մէկը սատանայ է»։
Պատասխանի ետ նոցա Յիսուս. Ո՞չ ես զձեզ զերկոտասանսդ ընտրեցի, եւ միդ ի ձէնջ սատանայ է:

6:71: Պատասխանի ետ նոցա Յիսուս. Ո՞չ ես զձեզ զերկոտասա՛նսդ ընտրեցի, եւ մի՛դ ՚ի ձէնջ սատանա՛յ է[1731]։
[1731] Ոմանք. Զերկոտասանդ ընտրեցի, եւ մինդ. կամ՝ մինն. կամ՝ մի ՚ի ձէնջ։
71. Յիսուս նրանց պատասխանեց. «Չէ՞ որ ես եմ ընտրել ձեզ՝ Տասներկուսիդ. եւ ձեզանից մէկը սատանայ է»:
71 Յիսուս պատասխան տուաւ անոնց. «Ես ձեզ տասներկուքդ չընտրեցի՞, բայց ձեզմէ մէկը սատանայ է»։
zohrab-1805▾ eastern-1994▾ western am▾
6:71[70]: Иисус отвечал им: не двенадцать ли вас избрал Я? но один из вас диавол.
[6:70]. ἀπεκρίθη αὐτοῖς ὁ ἰησοῦς, οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα ἐξελεξάμην, καὶ ἐξ ὑμῶν εἷς διάβολός ἐστιν;
[6:70]. ἀπεκρίθη (It-was-separated-off) αὐτοῖς (unto-them) ὁ (the-one) Ἰησοῦς (an-Iesous,"Οὐκ (Not) ἐγὼ (I) ὑμᾶς (to-ye) τοὺς (to-the-ones) δώδεκα (to-two-ten) ἐξελεξάμην ; ( I-forthed-out ?"καὶ (And) ἐξ (out) ὑμῶν (of-ye) εἷς (one) διάβολός (casted-through) ἐστιν. (it-be)
6:71. respondit eis Iesus nonne ego vos duodecim elegi et ex vobis unus diabolus estJesus answered them: Have not I chosen you twelve? And one of you is a devil.
[70]. Jesus answered them, Did not I choose you the twelve, and one of you is a devil?
[6:70]. Jesus answered them: “Have I not chosen you twelve? And yet one among you is a devil.”
[6:70]. Jesus answered them, Have not I chosen you twelve, and one of you is a devil?
KJV [70] Jesus answered them, Have not I chosen you twelve, and one of you is a devil:

[70]: Иисус отвечал им: не двенадцать ли вас избрал Я? но один из вас диавол.
[6:70]. ἀπεκρίθη αὐτοῖς ὁ ἰησοῦς, οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα ἐξελεξάμην, καὶ ἐξ ὑμῶν εἷς διάβολός ἐστιν;
6:71. respondit eis Iesus nonne ego vos duodecim elegi et ex vobis unus diabolus est
Jesus answered them: Have not I chosen you twelve? And one of you is a devil.
[6:70]. Jesus answered them: “Have I not chosen you twelve? And yet one among you is a devil.”
[6:70]. Jesus answered them, Have not I chosen you twelve, and one of you is a devil?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
70: - 71: Чтобы апостолы не впали в излишнюю самонадеянность на свое положение постоянных последователей Христовых, Господь указывает на то, что и среди них есть один человек, по настроенности своей близкий к диаволу. Как диавол находится в постоянно враждебном настроении по отношению к Богу, так и Иуда ненавидит Христа, как разрушающего все его надежды на основание земного Мессианского Царства, в котором бы Иуда мог занять выдающееся место.

Об Иуде Искариоте см. в толк. на Мф. 10:4.

Сей хотел предать Его. Точнее: "сей имел - шел, так сказать, к тому, чтобы предать Христа, хотя сам еще ясно не сознавал этого своего намерения".
Adam Clarke: Commentary on the Bible - 1831
6:70: Have not I chosen you twelve - Have I not, in an especial manner, called you to believe in my name, and chosen you to be my disciples and the propagators of my doctrine! Nevertheless, one of you is a devil, or accuser, enlisted on the side of Satan, who was a murderer from the beginning.
Albert Barnes: Notes on the Bible - 1834
6:70: Have not I chosen you twelve? - There is much emphasis in these words. Have not I - I, the Saviour, the Messiah, chosen you in mercy and in love, and therefore it will be a greater sin to betray me? Chosen. Chosen to the apostolic office; conferred on you marks of special favor, and treason is therefore the greater sin. You twelve. So small a number. Out of such a multitude as follow for the loaves and fishes, it is to be expected there should be apostates; but when the number is so small, chosen in such a manner, then it becomes every one, however confident he may be, to be on his guard and examine his heart.
Is a devil - Has the spirit, the envy, the malice, and the treasonable designs of a devil. The word "devil" here is used in the sense of an enemy, or one hostile to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:70: Have: Joh 6:64, Joh 13:18, Joh 17:12; Mat 10:1-4; Luk 6:13-16; Act 1:17
and one: Joh 8:44, Joh 13:2, Joh 13:21, Joh 13:27; Act 13:10; Jo1 3:8; Rev 3:9, Rev 3:10
a devil: Ti1 3:11; Tit 2:3 *Gr.
Geneva 1599
6:70 (16) Jesus answered them, Have not I chosen you twelve, and one of you is a devil?
(16) The number of the professors of Christ is very small, and among them also there are some hypocrites, and those worse than all others.
John Gill
6:71 He spake of Judas Iscariot, the son of Simon,.... These are the words of the evangelist, pointing out the person Christ intended, lest any other should be suspected:
for he it was that should betray him: as it was determined and foretold, and which Christ knew full well, and therefore said the above words:
being one of the twelve; apostles, whom Christ had chosen, and which was an aggravation of his crime.
John Wesley
6:70 Jesus answered the - And yet even ye have not all acted suitable to this knowledge. Have I not chosen or elected you twelve? - But they might fall even from that election. Yet one of you - On this gracious warning, Judas ought to have repented; is a devil - Is now influenced by one.
Robert Jamieson, A. R. Fausset and David Brown
6:70 Have not I chosen . . . and one of you is a devil:--"Well said, Simon-Barjonas, but that 'we' embraces not so wide a circle as in the simplicity of thine heart thou thinkest; for though I have chosen you but twelve, one even of these is a 'devil'" (the temple, the tool of that wicked one).
6:726:72: Եւ ասէր զՍիմովնեան Յուդայէ՛ Սկարիովտացւոյ. զի նա՛ իսկ՝ մատնելո՛ց էր զնա. եւ մի էր յերկոտասանի՛ցն[1732]։[1732] Ոմանք. Զի նա մատնելոց։
72. Նա խօսում էր Իսկարիովտացու՝ Սիմոնի որդի Յուդայի մասին, որովհետեւ հէնց նա էր մատնելու նրան. եւ Տասներկուսից մէկն էր:
72 Ասիկա կ’ըսէր Իսկարիովտացի Սիմոնեան Յուդային համար, վասն զի անիկա էր որ զինք պիտի մատնէր, թէեւ տասներկուքէն մէկն էր։
Եւ ասէր զՍիմովնեան [34]Յուդայէ Իսկարիովտացւոյ``, զի նա իսկ մատնելոց էր զնա, եւ մի էր յերկոտասանիցն:

6:72: Եւ ասէր զՍիմովնեան Յուդայէ՛ Սկարիովտացւոյ. զի նա՛ իսկ՝ մատնելո՛ց էր զնա. եւ մի էր յերկոտասանի՛ցն[1732]։
[1732] Ոմանք. Զի նա մատնելոց։
72. Նա խօսում էր Իսկարիովտացու՝ Սիմոնի որդի Յուդայի մասին, որովհետեւ հէնց նա էր մատնելու նրան. եւ Տասներկուսից մէկն էր:
72 Ասիկա կ’ըսէր Իսկարիովտացի Սիմոնեան Յուդային համար, վասն զի անիկա էր որ զինք պիտի մատնէր, թէեւ տասներկուքէն մէկն էր։
zohrab-1805▾ eastern-1994▾ western am▾
6:72[71]: Это говорил Он об Иуде Симонове Искариоте, ибо сей хотел предать Его, будучи один из двенадцати.
[6:71]. ἔλεγεν δὲ τὸν ἰούδαν σίμωνος ἰσκαριώτου· οὖτος γὰρ ἔμελλεν παραδιδόναι αὐτόν, εἷς ἐκ τῶν δώδεκα.
[6:71]. ἔλεγεν (It-was-forthing) δὲ (moreover) τὸν (to-the-one) Ἰούδαν (to-an-Ioudas) Σίμωνος (of-a-Simon) Ἰσκαριώτου: (of-an-Iskariotan) οὗτος (the-one-this) γὰρ (therefore) ἔμελλεν (it-was-impending) παραδιδόναι (to-give-beside) αὐτόν, (to-it,"εἷς (one) ἐκ (out) τῶν (of-the-ones) δώδεκα. (of-two-ten)
6:72. dicebat autem Iudam Simonis Scariotis hic enim erat traditurus eum cum esset unus ex duodecimNow he meant Judas Iscariot, the son of Simon: for this same was about to betray him, whereas he was one of the twelve.
[71]. Now he spake of Judas of Simon Iscariot, for he it was that should betray him, one of the twelve.
[6:71]. Now he was speaking about Judas Iscariot, the son of Simon. For this one, even though he was one of the twelve, was about to betray him.
[6:71]. He spake of Judas Iscariot [the son] of Simon: for he it was that should betray him, being one of the twelve.
KJV [71] He spake of Judas Iscariot [the son] of Simon: for he it was that should betray him, being one of the twelve:

[71]: Это говорил Он об Иуде Симонове Искариоте, ибо сей хотел предать Его, будучи один из двенадцати.
[6:71]. ἔλεγεν δὲ τὸν ἰούδαν σίμωνος ἰσκαριώτου· οὖτος γὰρ ἔμελλεν παραδιδόναι αὐτόν, εἷς ἐκ τῶν δώδεκα.
6:72. dicebat autem Iudam Simonis Scariotis hic enim erat traditurus eum cum esset unus ex duodecim
Now he meant Judas Iscariot, the son of Simon: for this same was about to betray him, whereas he was one of the twelve.
[6:71]. Now he was speaking about Judas Iscariot, the son of Simon. For this one, even though he was one of the twelve, was about to betray him.
[6:71]. He spake of Judas Iscariot [the son] of Simon: for he it was that should betray him, being one of the twelve.
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Adam Clarke: Commentary on the Bible - 1831
6:71: He spake of Judas - for he it was that should betray him - Οὑτος γαρ ημελλεν αυτον παραδιδοναι, He who was about to deliver him up. By referring to this matter so often, did not our blessed Lord intend to warn Judas? Was not the evil fully exposed to his view? And who dare say that it was impossible for him to avoid what he had so often been warned against? When the temptation did take place, and his heart, in purpose, had brought forth the sin, might he not have relented, fallen at his injured master's feet, acknowledge his black offense, and implored forgiveness? And surely his most merciful Lord would have freely pardoned him.
1. On the subject of the disciples sailing off without Christ, and the storm that overtook them, it may be necessary to make a few observations, chiefly for the encouragement of the laborers in God's vineyard. It was the duty of the disciples to depart at the commandment of the Lord, though the storm was great, and the wind contrary. It was their duty to tug at the oar, expecting the appearing of their Lord and master. So it is the duty of the ministers of Christ to embark, and sail even into the sea of persecution and dangerous trial, in order to save souls. There may be darkness for a time - they must row. The waves may rise high - they must row on. The wind may be contrary - still they must tug at the oar. Jesus will appear, lay the storm, and calm the sea, and they shall have souls for their hire. The vessel will get to land, and speedily too. There are particular times in which the Lord pours out his Spirit, and multitudes are quickly convinced and converted. "Alas!" says one, "I see no fruit of my labor; no return of my prayers and tears." Take courage, man; tug on; thou shalt not labor in vain, nor spend thy strength for nought. What he does thou knowest not now, but thou shalt know hereafter. Great grace, and great peace await thee; take courage, and tug on!
2. When a man forsakes the living God, and gives way to avarice, which appears to have been the case with Judas, he is fit for any thing in which Satan may choose to employ him. Beware of the love of money! The cursed lust of gold induced a disciple of Christ to betray his God: and has it not been the ruin of millions since? Few people love money merely for its own sake: they love it because it can provide them with the necessaries, conveniences, and comforts of life; those who have not God for their portion incessantly long after these things, and therefore are covetous. While a man watches unto prayer, and abides in the love of Christ Jesus the Lord, so long he is safe, for he is contented with the lot which God has given him in life. Reader, art thou like Judas (in his best state) put in trust for the poor, or for the Church of Christ. Do not covet; and take heed that thou grudge not; nor permit thy heart to be hardened by repeated sights and tales of wo. Thou art but a steward; act faithfully, and act affectionately. Because the ointment that prefigured the death of our Lord was not applied just as Judas would have it, he took offense; betrayed and sold his master; saw and wished to remedy his transgression; despaired and hanged himself. Behold the fruit of covetousness! To what excesses and miseries the love of money may lead, God alone can comprehend. If any man love the world, the love of the Father is not in him.
Albert Barnes: Notes on the Bible - 1834
6:71: He spake of Judas ... - There is no evidence that Jesus designated Judas so that the disciples then understood that it was he. It does not appear that the apostles even suspected Judas, as they continued to treat him afterward with the same confidence, for he carried the bag, or the purse containing their little property Joh 12:6; Joh 13:29; and at the table, when Jesus said that one of them would betray him, the rest did not suspect Judas until Jesus pointed him out particularly, Joh 13:26. Jesus spoke of one, to put them on their guard, to check their confidence, and to lead them to self-examination. So in every church, or company of professing Christians, we may know that it is probable that there may be some one or more deceived; but we may not know who it may be, and should therefore inquire prayerfully and honestly, "Lord, is it I?"
Should betray - Would betray. If it be asked why Jesus called a man to be an apostle who he knew had no love for him, who would betray him, and who had from the beginning the spirit of a "devil," we may reply:
1. It was that Judas might be an important witness for the innocence of Jesus, and for the fact that he was not an impostor. Judas was with him more than three years. He was treated with the same confidence as the others, and in some respects even with superior confidence, as he had "the bag" Joh 12:6, or was the treasurer. He saw the Saviour in public and in private, heard his public discourses and his private conversation, and he would have been just the witness which the high priests and Pharisees would have desired, if he had known any reason why he should be condemned. Yet he alleged nothing against him. Though he betrayed him, yet he afterward said that he was innocent, and, under the convictions of conscience, committed suicide. If Judas had known anything against the Saviour he would have alleged it. If he had known that he was an impostor, and had alleged it, he would have saved his own life and been rewarded. If Jesus was an impostor, he ought to have made it known, and to have bean rewarded for it.
2. It may have been, also, with a foresight of the necessity of having such a man among his disciples, in order that his own death might be brought about in the manner in which it was predicted. There were several prophecies which would have been unfulfilled had there been no such man among the apostles.
3. It showed the knowledge which the Saviour had of the human heart, that he could thus discern character before it was developed, and was able so distinctly to predict that he would betray him.
4. We may add, what benevolence did the Saviour evince - what patience and forbearance - that he had with him for more than three years a man who he knew hated him at heart, and who would yet betray him to be put to death on a cross, and that during all that time he treated him with the utmost kindness!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:71: for: Psa 109:6-8; Act 1:16-20, Act 2:23; Jde 1:4
being: Joh 18:2-6; Psa 41:9, Psa 55:13, Psa 55:14; Mat 26:14-16, Mat 27:3-5