Читать книгу THE GOOD NEWS OF JESUS, THE CHRIST AND THE SON OF GOD, ACCORDING TO JOHN - Manfred Diefenbach - Страница 18

Further the texts in the Gospels correspond with the story of the multiplication by the prophet Elisha (cf. 2 Kings 4:42–44⁴⁷³):

Topics	2 Kings 4:42–44	John 6:1–15
- The number of the loaves	v. 42c: “21 ripe grain”	v. 9b: “5 loaves and 2 fish”
- The order to feed the hungry men through servants or His disciples		v. 5
- Their intervention	v. 42d–e	v. 7/Mark 6:37c–d
- The number of people	v. 43b	v. 10d2: “about 5.000”
- They gave them the loaf	v. 43b: “100 men”	v. 11c–d
- The eating by the men	v. 44a	v. 11e–12a, 13c
- The fragments of the loaves	v. 44a–b	v. 13b: “12 wicker baskets full”

- The Setting (vv. 1–4)

Who: Jesus, the crowds (vv. 2a, 5, 22, 24), His disciples (vv. 3, 8, 12b, 16, 22, 24, 60, 61, 66), Philip (vv. 5, 7), Andrew (v. 8), the boy (v. 9)

Where: Sea of Galilee/Tiberias (v. 1a), mountainside (v. 3a)

When: “near the Passover” (v. 4)

v. 1: After the typical Johannine phrase “after this”⁴⁷⁴ the Evangelist names the place of the feeding of 5,000 with the help of an “itinerary”⁴⁷⁵ “the far shore of the Sea of Galilee” (cf. vv. 16–19, 22, 25) also called “Sea of Tiberias” (cf. v. 23 and John 21:1). The traditional site of the feeding of the loaves and fish is Tabgha. The name Tabgha is a distortion of the Greek word “Heptapegon”, that means “Seven Springs”. In the past, seven springs met at this point and flowed into the “Sea of Galilee”.

v. 2: Because of His healings (cf. 4:46; 5:3, 7) as “miraculous sign” (cf. v. 2b–c and 2:18, 23; 4:45 – note also the critical view in v. 26 and in 4:48; 12:37) – the Fourth Evangelist relates seven “signs” (cf. 2:1–11; 4:43–54; 5:1–18; 6:1–15, 16–21; 9:1–7/41; 11:1–44) in the so-called “Book of signs” (cf. 1:19–12:50) – the “crowd” “followed”⁴⁷⁶ Him. He, the “Good Shepherd” (cf. 10:4–5, 27), was their “light … in darkness” (8:12).

v. 3: On the one hand Jesus and His disciples, who “went up” the hillside (in Greek “óros” in vv. 3a, 15d and in Mark 6:46; Matthew 5:1; 14:23; Luke 6:12), are at the centre of this scene. The disciples “sat down” around Jesus as their rabbi and Master.

v. 4: On the other hand take note of the time: “the Passover” (in Greek “Páscha” in John 2:13, 23 [in Jerusalem]; 11:55 [in Jerusalem]; 12:1; 13:1; 18:28, 39; 19:14 – note in the ritual context of the bread the Law according to Leviticus 23:11–15⁴⁷⁷), “the Jewish Feast” (cf. John 2:13; 5:1; 7:2, 10), “was … near” (cf. 2:13; 7:2; 11:55).

- The Crisis/Problem because of the Hungry People (vv. 5–9⁴⁷⁸)

+ The Dialogue between Jesus and Philip (vv. 5–7)

v. 5: Because of His “seeing” (in Greek “theáomaɩ”) the “large crowd”, Jesus asked: “Where shall we” (cf. Numbers 11:13 [LXX] “buy bread⁴⁷⁹ that (these) /may/ eat ( )?” He asked Philip because they were about twelve kilometres respectively nine miles away (cf. John 1:44) from Bethsaida a town where one could buy (cf. 4:8) a great amount of bread.

v. 6: According to a remark by the Evangelist, Jesus, the donor/giver of wine (cf. 2:8–9) and the giver of the living water (cf. 4:11⁴⁸⁰), wanted to “test” (in Greek “peɩrázo” in v. 6b and in 8:6) especially “Philip”⁴⁸¹ (in Greek “Phílɩppos”) to see his reaction and his idea/crisis management. This introduces a dialogue between Him and Philip (cf. vv. 5–7) and afterwards with Andrew (cf. vv. 8–9) in terms of crisis management.

v. 7: The problem/crisis is analysed: Bread is scarce. Usually the problem is solved by “buying bread for this crowd” (v. 5e–f) of people so that they would have enough pieces of bread to be satisfied. Philip started assessing the probable cost and calculated more than “200 denarii”⁴⁸² (cf. John 12:5 and Matthew 20:1–16) – that was eight months’ salary. The financial result was/is: It was more a logistic and less a financial challenge to do it⁴⁸³.

+ The Dialogue between Andrew and Jesus (vv. 8–9)

v. 8: The Galilean fisherman “Andrew”⁴⁸⁴ from Capernaum (cf. Mark 1:29) or from Bethsaida (cf. John 1:44), “the brother of Simon Peter” (cf. 1:40), was pragmatic and suggested an alternative.

v. 9: A “boy” (respectively a “slave” – in Greek “paɩdárɩon”⁴⁸⁵) brought what all that he had: “five” (small) barley “loaves” (vv. 9b, 11a, 13b) and “two” small (dried⁴⁸⁶) “fish”⁴⁸⁷ (cf. vv. 9b, 11d and 21:9–10, 13). The comment is like Philip’s statement in verse 5e–f: “a drop in the ocean” in the sense of a losing venture/undertaking – that is not enough for these people. He will take what little they have and turn it into a great, wonderful feeding of “5,000” (v. 10d₂ and Mark 6:44; Matthew 14:21) men.

- Jesus’ Crisis Management (vv. 10–11)

+ Jesus’ Order (v. 10)

Five loaves for “5,000” men (1 : 1000 = 1‰), not counting the women and children⁴⁸⁸ – in other words: A small quantity of food for a large crowd⁴⁸⁹. In the meantime He directed the crowds to “sit/lay down”⁴⁹⁰ (cf. John 13:12, 25; 21:20) on the “grass”⁴⁹¹ (cf. Psalm 23:2). The Evangelists Matthew and “John” omitted the instruction to form groups of 50 or 100 people set out in Mark 6:40, referring to Exodus 18:21, 25.

+ Jesus’ Blessing of the Loaves and Fish (v. 11)

Analogue to Luke 22:19, like a Jewish housefather during the ritual of the daily Jewish meal, Jesus “took” the (five) loaves, “gave thanks” (in Greek “eucharɩstéo”⁴⁹² in vv. 11b, 23c) in the sense of a blessing⁴⁹³, “distributed”⁴⁹⁴ the “bread” (vv. 5e, 7b, 9b, 11a, 13b) and fish (vv. 9b, 11d and John 21:9, 10, 13) to the hungry people. The Fourth Evangelist remarks that they could eat as “much as they wanted”.

The word was Jesus’ blessing – for God’s help – note the divine, sacramental, Eucharistic aspect;

the deed – with the help of His disciples – was to feed the hungry people – note also the social-ethical⁴⁹⁵ viewpoint. Everything came to the crowds from Jesus through His disciples as His co-workers. On behalf of Jesus, the disciples (“missio”) had to share out the blessed bread to the “community” (“communio”) of people as the “Holy communion”, then and now. The historical, social, and (ecclesiological) theological background (the “Sitz im Leben”) of the feeding stories is the Eucharist of the Early Church because in the first centuries of the Church, the Eucharist was always both “Holy communion” and food. In the Early Church there was always a meal as well (cf. 1 Corinthians 11:17–34).

- The Verification of the End of the Crisis (vv. 12–13)

v. 12: Five loaves to feed no less than 5,000 men plus the women and children. In our eyes, it is impossible, but for God and Jesus, it is not impossible. The outcome of the sharing of both loaves and fish is clear and brief. After the dinner, the crowd who had been hungry was “satisfied”⁴⁹⁶, and there was plenty left over. Therefore Jesus gave the order – note the imperative! – to His disciples to “gather up⁴⁹⁷” (vv. 12c, 13a) “the leftover⁴⁹⁸” (vv. 12c, 13c and Matthew 14:20; Luke 9:17) “pieces/fragments⁴⁹⁹” (vv. 12c, 13b and Mark 6:43; Matthew 14:20; Luke 9:17), “that nothing /may be/ waste/lost”.

v. 13: So they implemented Jesus’ instruction. The result was: “twelve baskets⁵⁰⁰” of “leftovers” (cf. Matthew 14:20; Luke 9:17). These “twelve baskets” represent the “twelve” tribes⁵⁰¹ under the “twelve” disciples, and the crowd represents all of Israel gathered by Jesus.

What had happened? An anonymous member of the crowd brought his own food with him and gave it to the disciples. Someone was not selfish and unwilling to share his five loaves of bread and two fish. After Jesus’ blessing of both and sharing of the meal by His disciples, the outcome of the feeding of the crowds was the wonderful multiplication of the food which was plenty. The feeding consisted of changing selfish people into generous people: With God’s help (Jesus’ blessing) and the sharing of the people’s provisions – “It is more blessed to give than to receive” (Acts 20:35) – everyone had enough to eat.

- The Reaction of the Crowd (vv. 14–15)

v. 14: Because of the “seeing” (in Greek “horáo”) of Jesus’ “doing /of/ signs” (cf. John 2:1–11; 4:43–54; 5:1–18; 6:1–13) the crowd confesses that He is “indeed the prophet” Elijah (cf. 1:21: 4:19; 7:40; 9:17 and especially Deuteronomy 18:15, 18) who “is to come into the world” (cf. John 1:9; 12:46 [“the light”]; 11:27 [“Messiah”, “Son of God”]; 16:28; 18:37 and Genesis 49:10; Isaiah 59:20; Daniel 7:13 etc.). The Samaritans say that He “is Saviour of the world” (John 4:42). According to Jewish tradition, the Messiah/Christ will enter Jerusalem through the so-called “Golden Gate” of the walls of the old city of Jerusalem in front of the Kidron Valley and Mount of Olives.

v. 15: The reaction in the eyes of the Fourth Evangelist was that they would “try ( )” to “make (Him)” their messianic “king” (in Greek “basɩleús” in v. 15c and 1:49; 12:13, 15; 18:33, 37, 39; 19:3, 12, 14–15, 19, 21) – like David or his son Solomon – by force. To avoid this He withdrew to the hills/“mountains” – note “óros” in verse 3a –, “went”⁵⁰² into hiding to be by “Himself” – to pray (cf. Mark 6:46; Matthew 14:23). He needed a “time-out” from all activities and a time for His relationship with God, the Father, for Himself as a silent personal prayer – actio(n) (fifth step of the “Lectio Divina” and contemplation(n) (the fourth step of it), ora et labora (= pray and work/do). Jesus’ prayer as His intimacy with God is the wellspring of His power.

2.3.4 Jesus’ Walking on the Water (vv. 16–21⁵⁰³)

- The Setting (vv. 16–18)

Who: Jesus, His disciples

Where: on the Sea of Galilee/Tiberias (vv. 1, 16b–17b), Capernaum (vv. 17b, 21c)

When: in the “evening” (v. 16a)/“darkness” (v. 17c)

vv. 16–17: As Jesus has a “time-out” in the mountain (v. 15d–e), “(His) disciples ( )” moved to the east side of the “‘Sea’ of Galilee/Tiberias” (v. 1a) by “boat” (in Greek “ploῖon”⁵⁰⁴ in vv. 17a, 19c, 21a, b, 22d, e and in John 21:3, 6) with the destination “Capernaum” (in contrast to “Bethsaida” in Mark 6:45 and “Gennesaret” in Matthew 14:34) on the west side of the “sea” in the “evening” (v. 16a). That is the point of departure in the form of an itinerary⁵⁰⁵ (cf. vv. 16a–17b). The comment by the Fourth Evangelist emphasizes that “(Jesus) had not /yet/ come to them ( )” (v. 17d) after the sunset/“darkness”⁵⁰⁶

(1) in contrast to Jesus as “the Light⁵⁰⁷ of the world” (8:12).

+ The Crisis/Problem/Case

v. 18: The verses 16a–19a situate the disciples alone at sea. As in Mark 4:37/Matthew 8:24, the “sea”/water grew “rough”⁵⁰⁸ (cf. Psalm 107:23–32 or Jonah 1:4–5)

(3) because of the “blowing”⁵⁰⁹ “(strong) wind ( )” (in Greek “ánemos”⁵¹⁰ in v. 18b and in Mark 6:48, 51; Matthew 14:24, 30, 32 – note the genitivus absolutus “anémou megálou pnéontos”)

(2). The (collective) crisis of His disciples on the boat was that they had not found their feet – a German proverb says: “Water has no beams”. The apologetic as a “second point of view” of the biblical text interprets the boat as a symbol of the church⁵¹¹ and in the same way, the state of the sea could represent the hostile forces of the world as persecution, tribulation, torture, sickness, crisis, and other emergency situations, especially of the Early Church in the context of the Roman Empire which pulled the rug out from under it. The three elements (1–3) are symbols of an essential⁵¹² crisis, sickness, threat, fear, death⁵¹³ … – individual or collective.

- The Solution of the Crisis by Jesus (vv. 19–21)

+ Jesus’ Initiative (v. 19)

The Fourth Evangelist remarks that Jesus’ disciples had “rowed⁵¹⁴” (cf. Mark 6:48) “about 25 or 30” – that is about 4:8–5:76 kilometres/3–4 miles – “stadions⁵¹⁵” (cf. Matthew 14:24). In allusion to the theophany tradition in Exodus 33:19, 22; 34:6 and 1 Kings 19:11, they “saw” (in Greek “theoréo”) “Jesus” who was “walking⁵¹⁶” (cf. Mark 6:48–49; Matthew 14:25–26, 29 and Job 9:8) “on the sea” (in Greek “epì tèn/tēs thálassan/thalásses” in vv. 16b, 19b) and coming “near the boat”. The Fourth Evangelist comments their “re-action”⁵¹⁷ as a being “frightened”⁵¹⁸ (vv. 19d, 20c).

+ Jesus’ Saving in Word and Deed (vv. 20–21)

v. 20: As in John 4:26; 13:19; 18:5, 6, 8, Jesus identified⁵¹⁹ Himself to them firstly in the form of the self-proclamation⁵²⁰ using the Greek translation of God’s name YAHWEH in the Septuagint “I am”⁵²¹ (cf. Mark 6:50f; Matthew 14:27c) and secondly by means of an epiphany do “not /be/ afraid” (cf. Mark 6:50g; Matthew 14:27d and John 12:15 – cf., for example, Genesis 15:1; 26:24; Isaiah 41:10; 43:5; 46:3).

v. 21: His disciples were “willing to take” Jesus “into the boat” (vv. 17a, 21a). Just at this moment the crisis is brought to an end – a “happy end” in the sense: “All’s well that ends well”. He and His disciples were on board in a safe place and “immediately”⁵²² they “reached at the land” (cf. Psalm 106:30 [LXX]) at “Capernaum” (v. 17b).

2.3.5 Jesus’ Discourse about the “Bread of Life” from Heaven (vv. 22–59⁵²³)

- The Setting (vv. 22–25a⁵²⁴)

Who: Jesus, (His disciples), the people (5,000 men) who Jesus fed (vv. 22, 24)/“the Jews” (vv. 41, 52)/ “the world” (in Greek “kósmos” in vv. 33, 51), their fathers (vv. 31a, 49, 58c), God the FATHER (vv. 27, 32, 37, 39–40), Moses (v. 32), the prophets (v. 45)

Where: (the synagogue at) Capernaum (vv. 24, 59) – note also the place (properly “Tabgha”) where Jesus fed 5,000 (v. 22) and Tiberias (v. 23)

When: “on the next day” (v. 22a) in the context of verse 4 “near the Passover” – note this is also “near the … Sukkot” (John 7:2)

Verses 22–25 are transitional⁵²⁵ verses to bridge/link the scenic-dialogical⁵²⁶ stories of Jesus’ multiplication of five loaves and two fish and the feeding of 5,000 men in verses 1–15 and His walking on the water in verses 16–21 with His discourse about the “Bread of Life” in verses 25b–58/59.

v. 22: The Fourth Evangelist relates that “the crowd” who “had eaten the bread” (v. 23b) “looked for”⁵²⁷ (vv. 24e, 26c) “Jesus” and “(His) disciples ( )” “on the next day” (in Greek “tē epaúrɩon” in v. 22a and 1:29, 34, 43 and in 12:12). The people “saw” (in Greek “horáo” in vv. 22a, 24b)/realized that “His disciples” (v. 22c) “had gone away” by “boat” (in Greek “ploɩárɩon” in vv. 22b, 23a, 24c and “ploῖon” in vv. 17a, 19c, 21a, b, 22c) and “Jesus” and the “disciples” were “not there” (v. 24b) “near the place” (v. 23a₂) of their feeding.

Verse 23 sums up the multiplication of 5,000 and their feeding in the words as follows: “They had eaten the bread” (vv. 5f, 11c–12a, 13c, 23b) “( ) /after/ the Lord” (cf. 20:2, 13, 18, 20, 28[; 21:7, 12]) “(had given thanks)” (vv. 11b, 23c and Luke 22:19; 1 Corinthians 11:23⁵²⁸).

v. 24: In this way, the people crossed from the east “seaside” (in Greek “péran” in vv. 1a, 17b, 22a, 25a) to the west side by “boats” (vv. 23a; 24c) and they also came to “Capernaum” (in Greek “Kapharnaoúm” in vv. 17b, 24d, 59 and in John 2:12; 4:46) and

v. 25a: “found” – note the pair of the verbs “seek/look for” in verses 24e, 26c and “find” in verse 25a or, for example, John 7:34–36⁵²⁹; Matthew 7:7–8; Luke 11:9–10; 15:8 – Jesus (cf. Mark 1:37) there – not by boat.

- Part I: The Crowd and Jesus (vv. 25b–40⁵³⁰)

The first part of the discourse is a discussion in the form of questions by the Jewish people (cf. vv. 25c, 28b–c, 30b–31c, 34b) and the answers of Jesus (cf. vv. 26b–27d, 29b–d, 32b–33b, 35b–40d).

+ First Dialogue between the Crowd and Jesus (vv. 25b–27)

v. 25b–c: The CROWD from the east side of the sea and some from Tiberias asked Him: “Rabbi, when⁵³¹ ( ) /did/ You come/get (here)?” The title “rabbi”⁵³² emphasizes the introductory circumstantial question; their questions (cf. vv. 28b–c, 30b–31c) express their expectation (cf. v. 34b) in the dialogue in verses 25–40 about the eating of bread during His feeding of 5,000 (cf. vv. 1–15) as a physical nourishment and His viewpoint of “the Bread of Life” as the spiritual, sacramental nourishment between Jesus and the people who look for Him.

v. 26: Jesus introduces the topic of the multiplication and of the bread and the feeding of the 5,000 a day later with the typical introductory phrase “amen, amen, I tell you” (vv. 26b, 32b, 47a, 53b and Numbers 5:22; Nehemiah 8:6) of self-revelation/manifestation. Jesus criticized the people who followed Him only for the physical “signs” respectively temporal benefits. He is against performance/show/event catchers (cf. vv. 2b, 14a–b, 30b–c and John 2:18; 3:2; 7:31; 11:47; 12:18, 37). The Fourth Evangelist informed about seven “signs” in the so-called “Book of signs”⁵³³ (cf. 1:19–12:50). The two keywords “to eat”⁵³⁴ and “bread”⁵³⁵ are the terms of Chapter 6.

v. 27: JESUS introduces an alternative in the form of a correction⁵³⁶ (“not … but” in v. 27a, b₁): Perishable, spoilt food in a literal sense (cf., for example, Deuteronomy 8:3; Matthew 6:25–26; Luke 12:22–24) versus⁵³⁷ enduring, lasting and His real “food” (in Greek “brõsɩs” in vv. 27a, 55a and in John 4:32) which gives “eternal life” (in Greek “zoè aɩónɩos”⁵³⁸ in vv. 40c, 47b, 54b, 68c and in 4:14) in the metaphorical level⁵³⁹. The “giver”⁵⁴⁰ (cf. v. 35b–c) of this food is the “Son of Man”⁵⁴¹ (cf., for example, vv. 27c, 53c, 62a) through “God”.

+ Second Dialogue between the Crowd and Jesus (vv. 28–29)

v. 28: Jesus makes statements which are misunderstood by the (Jewish) people and then further clarified by Him (cf. vv. 28b–c, 30b–d, 41a–d, 52a–b). So, for example, the verb and catchword “work” (in Greek “ergázomaɩ” in v. 27a) is the aim of their second question in regard to “works of God” (in Greek “tà érga toũ theoũ” [plural] in v. 28c and 5:36; 9:3 – “tò érgon toũ theoũ” [singular] in v. 29b) in the sense of the – more qualitative and less quantitative – doing of human beings in God’s mind (cf. 1 John 3:23⁵⁴²).

v. 29: The Fourth Gospel is a book for our faith in Jesus Christ (cf. John 20:30–31) “whom (God) has sent” (cf. vv. 29d, 57a and John 3:34; 5:36, 38; 7:29; 8:42; 10:36; 11:42; 17:3, 8, 18, 21, 23, 25; 20:21; 1 John 4:9–10, 14). Therefore everyone has to decide for or against saying YES (cf. vv. 35d, 47b, 68–69) or NO to Him (cf. v. 36c). This decision is especially described in the Fourth Gospel in a positive way⁵⁴³ or in a negative way⁵⁴⁴. “Faith” (in Greek “pɩsteúo” [= to believe] in vv. 29c, 30c, 35d, 36c, 40b, 47b, 64b, d, 69a) is basically believing in the person of Jesus as the Christ and as the Saviour/Redeemer (cf. John 3:17; 4:42; 1 John 4:14).

+ Third Dialogue between the Crowd and Jesus (vv. 30–33)

vv. 30–31: The CROWD focuses the discussion about the “seeing” (in Greek “horáo”) of His “doing” of a “sign” (vv. 2b, 14a–b, 30b and John 2:18; 7:31; 11:47; Matthew 12:38; Luke 23:8) in the end on the example of the shower of “manna” (in Greek “mánna” in vv. 31a, 49, 58c and Hebrews 9:4; Revelation 2:17) “in the desert⁵⁴⁵” according to Exodus 16,4, 15; Nehemiah 9:15; Psalms 78:24; 105:40: God gave the (Chosen) People “bread (which came down) from Heaven” – note in combination with the verbs “dídomɩ” (= to give) in verses 31c, 32c, d and “kata-baíno”⁵⁴⁶ (= to come down) in verses 33a, 41c₂–d, 50a₂–b, 51a₂–b, 58a₂–b) to “eat”.

v. 32: A second time Jesus corrects⁵⁴⁷ (“not … but” in v. 32c, d – cf. v. 27a, b) them: Not Moses⁵⁴⁸ had given (Perfect tense in Greek “dédoken” in v. 32c) the “bread from Heaven” but God, His heavenly Father, is (Present tense in Greek “dídosɩn” [= gives] in v. 32d) the source of it,

v. 33: of – eternal in verses 40c, 47b, 54b, 68c – “life”. It “comes down”⁵⁴⁹ (vv. 33a, 38a, 41d, 42e, 50b, 51b, 58b) like God’s gift/giving from Heaven on earth/world (in Greek “kósmos”). The receivers of this message are “all” of the “world” (vv. 33, 51g) in a universal⁵⁵⁰ sense.

+ Fourth Dialogue between the Crowd and Jesus (vv. 34–40)

v. 34: As the request of the Samaritan woman in John 4:15 “Lord, give me this water …”, the Jewish people also request: “Lord⁵⁵¹, [ ] give us (this) bread ( ) [ ]”.

v. 35: JESUS himself appears as “the giver of ‘bread’” with His self-revelation: “I am” (cf. Exodus 3:14 – note vv. 35b, 48 as the first of seven I-am-metaphors in John 8:12; 10:7, 9, 11, 14; 11:25–26; 14:6; 15:1, 5) the/this “Bread of” – note verse 40: “eternal, everlasting” – “Life” (vv. 35b, 41c, 48, 51c). Jesus is both the (personified⁵⁵²) “giver” (more: the “life-giver”!) with the help of a self-prediction and the “gift” itself in God’s name/order. According to (eschatological⁵⁵³) Jewish tradition/viewpoint, the Messiah/Christ will enter Jerusalem⁵⁵⁴ (cf. vv. 14, 44–45) like the new Elijah through the so-called “Golden Gate” of the old city of Jerusalem. In our context Jesus, the Christ, is the Messiah in the form of the “Bread of Life” which can satisfy both (cf. Isaiah 49:10; 55:1; Matthew 5:6) “physical” (cf. John 6:1–15) and “spiritual” “hunger” (in Greek “peɩnáo”) and “thirst” (in Greek “dɩpsáo” in 4:13–15; 7:37 [; 19:28]) – note the parallel structure of verse 35c, d. The prerequisite is to “come to” Him (vv. 35c, 37a, b – cf. Jesus Sirach 24:9, 19–21) respectively to “believe in” Him⁵⁵⁵ (vv. 35d, 36c, 40b). The receiver of this “Bread of Life” could be everyone⁵⁵⁶ – then and now.

v. 36: Jesus continues with the saying in a negative way: “You have seen” (in Greek “horáo”) and “/yet do/ not⁵⁵⁷ believe”⁵⁵⁸ (cf. vv. 30d, 64b and John 4:48; 15:24) in contrast to His sayings in verse 40b (“everyone who looks on” [in Greek “theoréo”] “the Son … believes in Him …”) and in 20:29: “Blessed are those who have not seen and yet have believed”.

v. 37: However, He emphasizes in a positive way: “Whoever comes to” (vv. 35c, 37a, b, 44a, 65c) Jesus s/he “will never be cast out⁵⁵⁹” in the eschatological/soteriological sense because of His divine relationship with His “FATHER” (vv. 37a, 40a) who “gives” (present tense) Him “all” (vv. 37a, 39b, 65d and John 10:29; 17:2, 6–9, 12, 24; 18:9 – cf. Ephesians 4:6; Colossians 1:16–20).

v. 38: Jesus underlines with the help of a correction⁵⁶⁰ (“n o t … b u t”) that His earthly works in word and deed are not an end in itself so that He “has come down from Heaven” (cf. vv. 33a, 41d, 42e, 50b, 51b, 58b)

“n o t /to/ do (my) /own/ will⁵⁶¹ ( )

b u t the will of Him who sent me” (in Greek “pempo” in vv. 38c, 39a, 44b and in John 4:34; 5:30 – Mark 14:36; Matthew 26:39, 42; Luke 22:42).

v. 39: Verses 39–40 as quintessence of verses 26/34–40 have the parallels in words and in structure as follows:

“This … is the will /of/” (vv. 39a₁, 40a₁) “Him who sent me” (vv. 38c, 39a and John 5:23–24; 12:45)

“that all who has given me” (vv. 37a, 39b)

“/that/ ( ) I should lose (n o thing) of them

b u t⁵⁶² I raise [it] up [ ] on the last day” (vv. 39c, 40c, 44c, 54c).

v. 40: “This … is the will /of/” (vv. 39a₁, 40a₁) “(my) FATHER ( )

that all who looks on the Son and believes in Him” (vv. 30c, 36c, 40b)

“should have eternal life” (cf., for example, 5:24–25),

“and [I]” = (egó) “raise (them) up ( ) [ ]” (cf. 11:24) “on the last day” (vv. 39c, 40c, 44c, 54c and 12:48).

- Part II: “The Jews” and Jesus (vv. 41–59⁵⁶³)

+ The Dialogue between “the Jews” and Jesus (vv. 41–51⁵⁶⁴)

In the first part (cf. vv. 26–40) the dialogue between the crowd and Jesus was an open, positive discussion. Verses 32–51 give a development of the biblical quotation of verse 31 in the form of a Jewish “midrash”, a special homiletic technique. Therefore the atmosphere changed⁵⁶⁵ to a negative attitude because of their religious, biblical disagreement with regard to Jesus’ viewpoint: “I am the Bread from Heaven!” (vv. 38a, 41c). In the eyes of “the Jews”, only the heavenly God, the Creator of all can be a “life-giver”. The so-called “Jews” (vv. 41a–42e, 52a–b – the Torah-oriented Jewish people including their leadership) and also some disciples of Jesus (cf. vv. 60–61, 64, 66) interrupt⁵⁶⁶ and contradict Jesus’ self-revelation.

v. 41: The protest of the Jewish people in the form of murmuring⁵⁶⁷ (in Greek “goggúzo” in vv. 41a, 43b, 61b and 7:32 – note also the Jewish tradition in Exodus 15:24; 16:2, 7, 12; 17:3) as a result of His divine self-revelation (“I am …”) that He is “the Bread of Life” (v. 35b) which “came down from Heaven” (vv. 33a, 41d, 50b, 51b, 58b).

v. 42: In their eyes, Jesus, the Jew, is only an ordinary man⁵⁶⁸ (cf. John 3:4, 9) and a Galilean⁵⁶⁹ (cf. 7:27, 41, 52) carpenter’s son (cf. John 1:45; Mark 6:3; Matthew 13:55), the “son of Joseph”⁵⁷⁰ (cf. John 1:45; [Matthew 1:16, 18–20, 24; 2:13, 19;] Luke [1:27; 2:4, 16, 33, 43;] 3:23; 4:22) and His “mother”⁵⁷¹ (v. 42c and Mark 3:31–32; Matthew 12:46–47; Luke 8:19–20) who grew up in Nazareth. Therefore they rejected Jesus, and also in rejecting Him, rejected eternal life. Before their discussion about His identity, the crowd (of 5,000) emphasizes that He “is indeed the ‘prophet’” (v. 14c).

v. 43: Jesus interrupts their “murmuring” in taking up the argument with His viewpoint in the form of a speech for His defence (cf. vv. 44a–46c, 47a–51g).

v. 44: God is the centre, reason – or in the words of the translation of the Greek text: “attractive power, pull” like the “gravitation(al pull)” or the “appeal” of a person (cf. John 12:32 [; 21:6, 11]) – for the relationship between Jesus and the believers who believe in Jesus, but we do not believe in Him but in God (cf. 12:44). In the context of the monotheistic discussion we have to read this passage according to “John” that God “the Father” is the first ONE who “sent” (in Greek “pempo”⁵⁷² in vv. 38c, 39a, 44b) Jesus (in the world [in Greek “kósmos”]). Jesus is like His messenger for us – on earth and in Heaven “on the last day” (vv. 39c, 40c, 44c, 54c and 12:48) – our resurrection (cf. v. 54c and 11:24).

v. 45: The Fourth Evangelist comments with help of the prophets Isaiah 54:13a (LXX) and Jeremiah 31:33–34: They will “all be taught by God” (cf. 1 Thessalonians 4:9) about Jesus in a universal way through Him, our teacher/Master/exegete/catechist – the nourishment of God’s (eschatological) word (cf., for example, Deuteronomy 8:3; Amos 8:11; Jeremiah 11:16; Wisdom 16:26).

v. 46: In the same pre-existential sense of John 1:18 or especially 12:45, Jesus is the presence of the heavenly “God” (v. 46a) on earth (cf. 7:29; 9:16, 33; 17:7) like the “Son” of God⁵⁷³ (v. 40b) as “revealer” – note especially the verb “horáo” in verse 46a, c and in 14:9– of the “Father” (v. 46a, c – note the chiastic structure⁵⁷⁴). This statement has to be a scandal in the ears of the Jewish people – blasphemy (cf., for example, 10:36).

v. 47: The basis/precondition for the life-giving (to “have eternal life” in vv. 40b, 47b, 54a₂ and in John 3:15–16, 36; 5:24, 39[; 10:10; 20:31]; 1 John 3:15; 5:13) is the continual faith/belief of the believers in Him (cf. vv. 29c, 35d, 40b, 47b and John 3:15–16, 36; 5:24).

v. 48: The phrase of self-revelation mentions again the topic: “I am the Bread of Life” in verse 35b as “eternal life” (vv. 40b, 47b, 54a₂). So He shares His life with those who believe in Him. He is essential for our life.

Verses 49–51 show the alternative as a contrast – eternal death versus eternal life⁵⁷⁵ – with the help of an antithetic parallelism⁵⁷⁶:

v. 49: In the past, the Jewish “fathers”/ancestors (v. 48a) “died” (vv. 49b, 50c) in spite of “eating ( ) the manna” (in Greek “mánna” in vv. 31a, 49, [58c]) “(in the desert)” (cf. Exodus 16:16–18, 21–26) as physical and temporal food.

v. 50: Now, however, Jesus is the “Bread from Heaven” (vv. 33a, 41c, 51b) and the “Bread of Life” (vv. 35b, 48, 51a) which “you /may/ eat” (vv. 49a, 50c) “and /do/ not die” (vv. 49b, 50c)

v. 51: and you “will live forever” (vv. 51c, 58e – in others words: You have “eternal life” (vv. 27b, 40c, 47b, 51d, 54a₂, 58e) – note the parallelism⁵⁷⁷ in verses 50a–c and 51a–c. He has finished the lack of eating, drinking, dying⁵⁷⁸. God, our Father in “Heaven”, had given the manna as His life-giving food to the ancestors in the desert, but Jesus, His Son, is more: He, the “Son of Man” (v. 53c) is the real, “personal life-giver” for the believers in Him. The life-giver is also the giving/gift of God in Jesus⁵⁷⁹. This gift, the “eternal life”, based on the personal relationship/faith/belief in Him (cf. vv. 29c, 35d, 40b, 47b and John 3:15–16, 36; 5:24), the teacher, helper and guide like a “Good Shepherd” (cf. 10:11–21).

In a nutshell, verses 51 and 58 are a summary of the (Eucharistic) discourse “Bread from Heaven” in verse 31c. The main points in verses 51 and 58 are as listed below:

v. 51a: Jesus is (“I am”⁵⁸⁰ – cf. Exodus 3:14 in the sense of JHWH) the “Bread” (vv. 41b, 58a – note the inclusion here!) “of Life” (vv. 35b, 48), “the (living⁵⁸¹) bread ( )” (cf. v. 51a);

v. 51b: The “manna” respectively Jesus has “come down from Heaven”⁵⁸² (vv. 33a, 41c₂–d, 50a₂–b, 51a₂–b, 58a₂–b). Once God gave Moses the manna for the Jewish forefathers in the desert⁵⁸³ (cf. vv. 31a–c, 32c–d, 49, 58a–d). However, Jesus, the “Son of Man” (vv. 27e, 53c, 62a), the “son of Joseph” (v. 42b), and “Son of God” (cf. v. 40a), gave His life for the life of “the world”/people (cf. vv. 33, 51g) like the “Lamb of God” (cf. 1:29, 36).

And the new main points of His speech are:

v. 51c: He gives “eternal life”⁵⁸⁴ (cf. vv. 27b, 40c, 47b, 51d, 54a₂, 58d);

v. 51d: Jesus identifies/personifies His “flesh”⁵⁸⁵ (cf. vv. 51–55 and 1:13–14) with the “Bread from Heaven” “for the (life) of the world ( )” (cf. vv. 14, 33 and John 15:13) – “pro nobis” (in Greek “hupér” in v. 51d and Luke 22:19; 1 Corinthians 11:24).

+ Jesus’ Eucharistic⁵⁸⁶ Discourse as a Monologue (vv. 52–58/59)

The significant words in verses 52–58 are “flesh’, “blood”, “eat” and “drink”. The “flesh”/“body” of Jesus in biblical language signify the person of Jesus, the “son of Joseph” (v. 42b). The reference is not to the physical “flesh” (in Greek “sárx” in vv. 51g, 52b, 53c, 54a, 55a, 56a, 63b) and “blood” (in Greek “aῖma” in vv. 53d, 54a, 55b, 56a – cf. Leviticus 7:26–27) of the earthly Jesus, but to the spiritual, Spirit-filled “flesh” and “blood” of the heavenly “Son of Man”. The Eucharist as “the sacramental body” of Jesus, is the real heavenly bread which God gives to human beings/us, as spiritual nourishment for the eternal life, and everlasting being with Jesus: Someone “stays in Me and I in him” (v. 56b) – in Saint Augustine’s words (13^th November 354–28^th August 430 A.D.):

“To be what you see and receive what you are” (Sermon 272) “and to live as the ‘body of Christ’ so that their Amen will be true”. In other words:

“Receive what you are – ‘body of Christ’/‘corpus Christi’ so that

you become what you receive – ‘body of Christ’/‘corpus Christi’”.

# The Question of “the Jews” (v. 52)

Jesus will give His own “flesh” for “the life of the world” (v. 51g). In the ears of the Jewish people, this is the next scandal – note the verb “máchomaɩ”⁵⁸⁷ in verse 52a (cf., for example, Exodus 17:2). The Jews’ misunderstanding⁵⁸⁸ of Jesus’ self-revelation leads to their third protest (cf. vv. 28b–c, 41a–42e) and intervention in the form of an inquiry: “How can this” man– “the son of Joseph” (v. 42b) – “( ) give (us) [His] flesh [ ] /to/ eat”⁵⁸⁹?

# Jesus’ Answer (vv. 53–58)

v. 53: In the description of the Eucharist as “eating flesh” and “drinking blood”, “flesh and blood” is a Hebrew idiom for the whole person (v. 42b). In this way, the “sacramental communion is a personal communion (encounter) with Jesus who shares his life and the life of his Father with us”⁵⁹⁰: “This is my body which is given for you” – so Jesus’ words during the Last Supper according to Luke 22:19 and 1 Corinthians 11:24. In the Jewish way of thinking, (life-)blood (cf. John 19:34) stands for the life (cf. Genesis 9:4; Deuteronomy 15:23). After the “Amen-amen”-phrase (vv. 26b, 32b, 47a, 53b) Jesus replied to this question with a condition: You have to “eat the flesh of ‘Son of Man’” (cf. vv. 27c, 62a and John 1:51; 3:13–14; 5:27; 8:28; 9:35; 12:23, 34; 13:31) and to “drink⁵⁹¹ His blood” (cf. vv. 53c, 54a, 56a). He expressed this in a contrasting way: the first one is in a negative way in verse 53d like the (earthly) attitude of “the Jews” with the result: “( ) You have (no) life in you”.

v. 54: The second one is in a positive⁵⁹² (heavenly, spiritual) way (cf. vv. 54a–c, 56) – “have (eternal) life ( )” (v. 54b – cf. v. 53d) as an imperative and a basic necessity for the eternal life as a “raising them up /on/ the last day” (vv. 39c, 40c, 44c, 54c) like the Easter event.

v. 55: The phrase “(my) flesh ( ) … and (my) blood ( )” (vv. 54a, 55, 56a) as “real food” and “real drink” (v. 55) appears to represent the Eucharistic formula. The meaning of the conclusion of the (Eucharistic) discourse is: Someone who “eats” the “flesh” (vv. 54a, 55, 56a, 58d) of the Glorified “Son of Man” as “real food” (v. 55 – cf. v. 57c: “me” [= Jesus]) and drinks His “blood” as the “real drink” (v. 55 – cf. v. 57c),

v. 56: “stay”⁵⁹³ (in Greek “méno” in vv. 27b, 56b and in John 14:20; 15:4–7; 1 John 3:6, 24) in Jesus in the form of a mutual/reciprocal relationship and “has (eternal) life” (cf. vv. 27b, 40c, 47b, 51d, 54a₂, 58e) in Christ⁵⁹⁴ – then and nowadays.

v. 57: In this Eucharistic way, everyone who “eats” the sacramental bread “has “(eternal) life ( )” because He as the “Bread of Life” is the source of “eternal life” as a (heavenly) life after our death. God, the Creator, – “the Father has life in Himself” (John 5:26) is in Jesus, His Son, and gives life to all believers in God/Jesus⁵⁹⁵: “Through Him, with Him, and in Him, in the unity of … Father”, so the end of the Eucharistic Prayer.

v. 58: Verse 58 repeats verses 27b, 31a, 33a, 40c, 41d, 47b, 49, 50a–b, 51b, d again in the sense of a conclusion⁵⁹⁶/summary: “This is the bread” (vv. 50a, 58a)

which “(came down) from Heaven ( )” (vv. 33a, 38a, 41d, 42e, 50b, 51b, 58b).

“Not like /the bread/ the” (fore-)“fathers ate and died” (vv. 31a, 49, 58c)

Whoever “eats this bread will live forever” (vv. 27b, 40c, 47b, 51c–d, 54a₂, 58d).

The contrast is as follows: THEN, despite eating of the bread from Heaven (= the “manna” – cf. Exodus 16:4, 15) through Moses or drinking of the water from Jacob’s well (cf. John 4:5–15), the Jewish forefathers still died (cf. 6:49, 58c),

but NOW – the new way in the view of Jesus as the living bread is: “eternal/everlasting life” (cf. v. 54b) as a “universal”⁵⁹⁷ promise for everyone – then and nowadays. Both Jesus and Moses are protagonists on behalf of God, but Jesus alone is the giver and gift of the living bread as His self-giving on the Cross (cf. 19:16b–30) for us: “through Him and in Him”. The quality of “the living bread” (v. 51a) is in contrast to the “manna” – both “came down from Heaven”.

# Comment by the Evangelist (v. 59)

The Fourth Evangelist remarks that Jesus “taught” (in Greek “dɩdásko” in v. 59 and in 7:14, 28, 35; 8:[2, ]20, 28; 9:34; 14:26; 18:20) this (Eucharistic) discourse “in /the/ synagogue” (cf. 18:20) at “Capernaum” (cf. vv. 17b, 24d, 59 and John 2:12; 4:46; Mark 1:21–28; Luke 4:31–37).

2.3.6 Variety of Reactions and Division of His Disciples (vv. 60–71)

In verses 60–71 there are two kinds of reaction to Jesus’ words: The negative reaction of “many of (His) disciples ( )”⁵⁹⁸ (vv. 60a, 66a) is followed by the presentation of two models: Peter as the good one (cf. vv. 68–69) and Judas Iscariot as the bad one who “hands Him over” (cf. vv. 70–71) – both were among “the Twelve”.

- The Dialogue between Jesus and His Disciples (vv. 60–66)

+ The Question of His Disciples (v. 60)

“Many” respectively a (small or large?) group (cf. v. 66a) of His (Jewish) disciples who “(walked) with Him ( )” (v. 66b) respectively followed and “heard” (cf. John 8:43) Him could not accept and protested – note the adjective “sklerós” (= hard, strong) in verse 60b – against His “word/s”/teaching⁵⁹⁹ (cf. vv. 26–58/59) about His sacramental “Bread of (eternal) Life” as His “flesh” (cf. vv. 51g, 52b, 53c, 54a, 55a, 56a, 63b) and the “scandal” (in Greek “skandalízo” in v. 61d) of the ascent of the “Son of Man” (vv. 27c, 53c, 62a). Their distancing themselves from Jesus is like the many disaffected Jewish people⁶⁰⁰ (cf. vv. 41a, 43b, 52a) because of God’s Law (especially His blasphemy in the form of His divine self-revelation: “I am …” [cf. Exodus 3:14; Isaiah 42:8] in vv. 35b, 38a. [41c,] 48a, 51a) and their forefathers’ tradition (cf. vv. 31a–c, 49, 58c) in their eyes/mind. So they talked about Jesus and not with Him. Because of their protest/doubts or uncertain question(s) and mental alienation/stand-off as a negative response they cut their relationship and lifeblood to Him and to God.

+ First Comment by the Evangelist (v. 61a–c)

The Fourth Evangelist comments that Jesus realized – “knew” (in vv. 6c, 61a, 64c and in John 2:24–25; 13:21–22) – the “murmuring” (in Greek “goggúzo” in vv. 41a, 43b, 61b and in 7:32) – and the criticisms/“scandal” (in Greek “skandalízo”⁶⁰¹ in v. 61d and in John 16:1; Matthew 11:6; 13:57; 26:31) of “(His) disciples ( )”.

+ The Answer of Jesus (vv. 61d–65)

v. 61d: Therefore Jesus emphasizes the dialogue about His “word/s”/teaching with His protesting “disciples” in the form of a direct speech with two question (cf. vv. 61d, 62a–b):

Firstly: “Does this offend you?”

v. 62: Secondly: What should happen when they (subject: the crowd in v. 2b, His disciples in vv. 19b, 62a, everyone in v. 40b) will “see” (in Greek “theoréo” in vv. 2b, 19b, 40b, 62a) Him (object⁶⁰²), who is pre-existent as “Son of Man”, as eyewitnesses ascend – note the opposite term “comes down” in verses 33a, 38a, 41d, 42e, 50b, 51b, 58b as Jesus’ “down and up” – to God?

The verb “comes down” (note the verba composita “kata-baíno” and “ana-baíno” [= to ascend]) describes that Jesus “came down”⁶⁰³ from and “went back”⁶⁰⁴ to the heavenly Father, into/from the world to glorify Him (cf. John 17:1). In the same words (ascended – descended) of Proverbs 30:4⁶⁰⁵, the incarnate Jesus of Nazareth, “the Son of Man” (John 1:51; 3:13–14; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31) and at the same time “the Son of God” (1:14, 18; 3:16, 17, 18), came from the heavenly as divine sphere⁶⁰⁶ to earth. At the end of His earthly ministry in words and deeds as a divine “imperative lifting up”-action (cf. 3:14–16; 8:28; 12:32, 34) He “went back” into Heaven as His “return” (3:12–13).

v. 63: Like the (dual) contrast Heaven and earth – Jesus contrasted the “spirit” (in Greek “pneũma”) in a positive sense as (eternal) “life-giving” (in Greek “zoopoɩéo” in v. 63a – note also v. 68c – and in John 5:21a–b⁶⁰⁷; Romans 4:17; 8:11; 1 Corinthians 15:22, 36, 45; 2 Corinthians 3:6; Galatians 3:21; 1 Peter 3:18) with the term “flesh” (sárx); it is “nothing”/“useless” in the eyes of the Evangelist. His spoken “word/s” (in Greek “lógos” in v. 60b and “h’rēma” in vv. 63c, 68c) are inspired “words” which will give (eternal) life. God’s “words” through Jesus (Christological view) are inspired “words” by the Holy Spirit and not only (verbal, informative) “words” of a man (anthropological view)⁶⁰⁸ but with the help of the language of human beings (cf. 1 Thessalonians 2:13 and Dei Verbum 11–12; CCC 105–111).

Verses 64–65 appear to put the destructive effects of disbelief among Jesus’ own followers/disciples into perspective.

v. 64a–b: Their refusal and non-acceptance of Jesus as “the living Bread” for all people is accompanied by their non-believing⁶⁰⁹ in Him (cf. vv. 36c, 64b, d), so they would not have eternal life because of cutting themselves off the lifeblood and relationship to God/Him (cf. John 3:16, 18 [positive] and vv. 17–18 [negative]):“To believe in Jesus” (cf. vv. 16c, 18a; 29–30, 35, 40, 47) means to put our trust and confidence in Him that He – our Redeemer and Saviour – alone can save us. The Fourth Gospel proclaims at its beginning (cf. 1:7) and end (cf. 20:30–31), that the things are written that all may believe and through believing have (eternal) life (cf. 3:15–16; 6:54, 68; 10:28; 12:25; 17:2–3 and 11:25; 14:6, 19; 20:31) in Jesus’ name. However, all people who do “not believe” in Him will stay in darkness and will not have (eternal) life (cf. 3:17b, 18b, 19–21). One person loves the light (cf. 8:12) and the other one hates it: “God is light; in him there is no darkness at all” (1 John 1:5). In this way, the light itself stands for all possible decisions in favour of belief in Jesus Christ.

v. 64c–e: The Evangelist “paints” Jesus in “knowing” (cf. vv. 6c, 61a and John 8:14; 13:11, 18, 21–27) His destiny “from /the/ beginning”⁶¹⁰ (of His ministry, speech or calling of His disciples?): “the non-believers” (v. 64d – plural) in Jesus and “Judas … Iscariot” (v. 71a – singular) “who” (in Greek “tís” in v. 64e) “delivered/handed over Him” (in Greek “para-dídomɩ”⁶¹¹ in vv. 64e, 71c and in 12:4; 13:11; 18:2, 5; 21:20).

God is the “centre”, the “attractive power/pull”, the “appeal” of a person – note the parallels⁶¹² of verses 44a–b and 65c–d (cf. 12:32). It is His gift – note the contrast between the verbum simplex “dídomɩ” (= to give in vv. 27c, 31c, 32c, d, 33b, 34b, 37a, 39b, 51f, 52b, 65d) and the verbum compositum “para-dídomɩ” in verses 64e, 71c – like Jesus who is the giver of the food in God’s name.

+ The Reaction of Many Disciples of Jesus (v. 66)

Their ideals, enthusiasms, dreams were taken away – also their loyalties to Him were taken away so that they decided against Jesus of Nazareth, the “son of Joseph” (v. 42b) and deserted Him and fell/went away as well as did not “walk with Him”⁶¹³ (v. 66b) because of His “scandalous” (cf. v. 61d), blasphemous self-revelation (cf. v. 46). At this turning point Jesus lost disciples/followers: Because they misunderstood Him (cf., for example, Nicodemus in 3:1–13; 6:52) or were opposed to and did not believe in Him (cf. vv. 41–42, 52, 60–66). In view of the “believing in Jesus”, the Fourth Gospel, so rich in characters, shows the range of possibilities through the example of His disciples: The point of view and purpose of the Fourth Gospel is the discernment: “This man believes in Jesus” (cf. 20:30–31) or “this man does not believe in Him”. He is looking at the range of Yes or No to Jesus⁶¹⁴ – then and now. In this way, all believers in Him are going to be saved (cf. 3:17c) and have everlasting life (cf. v. 16c): “whoever hears my word and believes Him who sent me has eternal life and will not be condemned; He has crossed over from death to life” (5:24).

- The Dialogue between Jesus and “the Twelve” (vv. 67–71)

Who: Jesus, the Twelve, Simon Peter (vv. 68–69), Judas Iscariot (vv. 70–71)

Where: the synagogue of Capernaum (v. 59)

When: “on the next day” (v. 22a) – “near the Passover” (v. 4)

+ Jesus’ Asking the Twelve (v. 67)

After the act of many of His followers’ rejection of His discourse about Jesus as “Bread from Heaven” of “eternal Life” in the Eucharistic sense, He asked the “Twelve”⁶¹⁵ (vv. 67c, 70b, 71c and 20:24) as His twelve co-workers in the Jewish tradition of the 12 tribes⁶¹⁶: “( ) /Do/ you will (not also) go away?” In other words: Either “walk with Him” (v. 66b) or “go away”⁶¹⁷ with them.

+ Peter’s Creed as a Positive Verbal Answer (vv. 68–69⁶¹⁸)

v. 68: “Simon”⁶¹⁹ “Peter”⁶²⁰ (vv. 8b, 68a and 1:40, 42; 13:6, 9, 24, 36; 18:10, 15, 25; 20:2, 6; 21:2–3, 7, 11, 15) answered faithfully⁶²¹ as the spokesman of “the Twelve” during Jesus’ ministry in the form of a (personal⁶²²) question: “To whom shall we go?” and a creed (cf. v. 69b and Mark 8:29; Matthew 16:16; Luke 9:20 [Peter]; John 1:45 [Andrew]; 1:49 [Nathanael]; 11:27 [Martha]; 20:28 [Thomas]; Matthew 14:33 [the Twelve] …). In his mind, there is no alternative way to Jesus, the (“word/s” [vv. 60b, 63c] of eternal) life, and the life-giver – here and now as well as in the future/eternity (cf. John 3:15–16, 36; 4:14, 36; 5:24, 39; 6:27, 40, 47, 54; 10:28; 12:25, 50; 17:2–3). He proclaimed Jesus as “Lord” – note the vocative in Greek “kúrɩos” in verses 34b, 68b – equivalent to the Jewish titles “prophet” (v. 14c) or “rabbi” (v. 25b) and

v. 69: he has “believed” and “known” – both verbs are in perfect! – that Jesus is⁶²³ “the Holy /One/ of God” (cf. Mark 1:24/Luke 4:34; Acts 3:14; 4:30; 1 John 2:20; Revelation 3:7 and Leviticus 19:2; Isaiah 6:3; 10:20; 30:15; 45:11; Psalms 99:9[; 106:16 – Aaron]). This last messianic title points out the heavenly, spiritual dimension of Jesus in His divine being as the “Son of God”, “the Christ” (John 20:31). Peter decided in favour of Jesus and he walked with Him. However, in the ears of “the Jews” it was blasphemy (cf. 10:36).

+ Jesus’ Prediction of His Handing/Delivering over⁶²⁴ (by Judas Iscariot) (vv. 70–71)

v. 70: Jesus continues the dialogue with His “twelve” (in Greek “dódeka” in vv. 67c, 70b, 71c) disciples, saying: “( ) /Did/ I (not) [choose⁶²⁵] you, the Twelve [ ]?

And /yet/ ( ) one (of you) [is] /a/ devil⁶²⁶ [ ]” (cf. John 8:44; 13:2; 1 John 3:8, 10).

The Fourth Evangelist identified this “satanic” (cf. v. 70c and John 13:2, 27; Luke 22:3 as well as Simon Peter in Mark 8:33/Matthew 16:23) person

v. 71: as “Judas, the son of Simon Iscariot” (cf. John 12:4; 13:2, 26, 29; 18:2, 3, 5; Mark 3:19; 14:10, 43; Matthew 10:4; 26:14, 25, 47; 27:3; Luke 6:16; 22:3, 47–48) who would “hand/deliver (Him) over ( )” (cf. vv. 64e; 71c and John 12:4; 13:2, 11, 21; 18:2, 5; 21:20). He is “one” (John 12:4; 13:21; 20:24; Mark 14:10, 18, 43; Matthew 26:14, 47; Luke 22:47) “of the ‘Twelve’” (cf. vv. 67c, 70b, 71c and John 20:24; Mark 3:16–19; Matthew 10:2–4; Luke 6:13–16) and is always listed at the end. In this way, there is a contrast⁶²⁷ between Peter’s creed (cf. vv. 68–69) and Judas’ renunciation the faith (cf. vv. 64c–e, 70–71).