03100
 \\But the witness which I receive\\ (\\Eg de ou tn marturian\\
 \\lamban\\). "But I do not receive the witness" simply from a man
 (like John). The \\eg\\ (I) in sharp contrast with \\humeis\\ (ye) of
 verse
 # 33
 Jesus complained of Nicodemus for not accepting his witness
 # 3:11
 Cf. also
 # 3:32
 In
 # 1Jo 5:9
 the witness of God is greater than that of men and this Jesus
 has. \\That ye may be saved\\ (\\hina humeis sthte\\). Final clause
 with \\hina\\ and first aorist passive subjunctive of \\sz\\. This was
 the purpose of Christ's coming, that the world might be saved
 # 3:17

03101
 \\He\\ (\\ekeinos\\). "That one" (John of
 # 33
 Common demonstrative (that one) in John to point out the subject.
 Used in
 # 1:8
 of the Baptist as here. John was now in prison and so Christ uses
 \\n\\ (was). His active ministry is over. \\The lamp\\ (\\ho luchnos\\). The
 lamp in the room
 # Mr 4:21
 Old word for lamp or candle as in
 # Mt 5:15
 Used of Christ (the Lamb) as the Lamp of the New Jerusalem
 # Re 21:23
 \\Lampas\\
 # Mt 25:1,3
 etc.) is a torch whose wick is fed with oil. The Baptist was not
 the Light (\\to phs\\,
 # 1:8
 but a lamp shining in the darkness. "When the Light comes, the
 lamp is no longer needed" (Bernard). "_Non Lux iste, sed
 lucerna_." Jesus by his own claim is the Light of the World
 # 8:12; 9:5; 12:46
 And yet all believers are in a sense "the light of the world"
 # Mt 5:14
 since the world gets the Light of Christ through us. \\That\\
 \\burneth\\ (\\ho kaiomenos\\). See
 # Mt 5:15
 for this verb used with \\luchnos\\ (lighting a candle or lamp). The
 lamp that is lit and is burning (present passive participle of
 \\kai\\, and so is consumed). \\And shineth\\ (\\kai phainn\\). See
 # 1:4
 for this verb used of the Logos shining in the darkness. Cf.
 # 1Jo 2:8
 John was giving light as he burned for those in darkness like
 these Jews. \\And ye were willing\\ (\\humeis de thelsate\\). "But ye
 became willing." Ingressive aorist active indicative of \\thel\\.
 Reference again to
 # 1:19
 Cf. also for the temporary popularity of the Baptist
 # Mr 1:5; Mt 3:5; 11:7; 21:26
 The Jews were attracted to John "like moths to a candle"
 (Bernard). \\To rejoice\\ (\\agalliathnai\\). First aorist passive
 infinitive of \\agalliaomai\\, late word for \\agallomai\\ for which see
 # Mt 5:12
 "They were attracted by his brightness, not by his warmth"
 (Bengel). Even so the brightness of John's shining did not really
 enlighten their minds. "The interest in the Baptist was a
 frivolous, superficial, and short-lived excitement" (Vincent). It
 was only "for an hour" (\\pros hran\\) when they turned against him.

03102
 \\But the witness which I have is greater than that of John\\ (\\Eg de\\
 \\ech tn marturian meiz tou Ianou\\). Literally, "But I have the
 witness greater than John's." \\Meiz\\ (\\meizona\\) is predicate
 accusative and \\Ianou\\ is ablative of comparison after \\meiz\\. Good
 as the witness of John is, Christ has superior testimony. \\To\\
 \\accomplish\\ (\\hina teleis\\). Final clause with \\hina\\ and first
 aorist active subjunctive of \\teleio\\, the same idiom in
 # 4:34
 Jesus felt keenly the task laid on him by the Father (cf.
 # 3:35
 and claimed at the end that he had performed it
 # 17:4; 19:30
 Jesus held that the highest form of faith did not require these
 "works" (\\erga\\) as in
 # 2:23; 10:38; 14:11
 But these "works" bear the seal of the Father's approval
 # 5:20,36; 10:25
 and to reject their witness is wrong
 # 10:25; 10:37; 15:24
 \\The very works\\ (\\auta ta erga\\). "The works themselves," repeating
 \\ta erga\\ just before for vernacular emphasis. \\Hath sent me\\ (\\me\\
 \\apestalken\\). Perfect active indicative of \\apostell\\, the
 permanence of the mission. Cf.
 # 3:17
 The continuance of the witness is emphasized in
 # 5:32; 8:18

03103
 \\He hath borne witness\\ (\\ekeinos memarturken\\). \\Ekeinos\\ (that one;
 cf.
 # 5:35,38
 not \\autos\\. Perfect active indicative of \\marture\\, the direct
 witness of the Father, besides the indirect witness of the works.
 Jesus is not speaking of the voice of the Father at his baptism
 # Mr 1:11
 the transfiguration
 # Mr 9:7
 nor even at the time of the visit of the Greeks
 # Joh 12:28
 This last voice was heard by many who thought it was thunder or
 an angel. The language of Jesus refers to the witness of the
 Father in the heart of the believers as is made plain in
 # 1Jo 5:9,10
 God's witness does not come by audible "voice" (\\phnn\\) nor
 visible "form" (\\eidos\\). Cf.
 # 1:18; 6:46; 1Jo 4:12
 \\Akkoate\\ is perfect active indicative of \\akou\\, to hear, and
 \\herakate\\ is perfect active indicative of \\hora\\, to see. It is a
 permanent state of failure to hear and see God. The experience of
 Jacob in Peniel
 # Ge 32:30
 was unusual, but Jesus will say that those who have seen him have
 seen the Father
 # Joh 14:9
 but here he means the Father's "voice" and "form" as distinct
 from the Son.

03104
 \\And\\ (\\kai\\). "And yet" as in
 # 1:10
 and
 # 5:40
 below. \\His word abiding in you\\ (\\ton logon autou en humin\\
 \\menonta\\). But God's word had come to them through the centuries
 by the prophets. For the phrase see
 # 10:35; 15:3; 17:6; 1Jo 1:10; 2:14
 \\Him ye believe not\\ (\\touti humeis ou pisteuete\\). "This one"
 (\\touti\\, dative case with \\pisteuete\\) in emphatic relation to
 preceding "he" (\\ekeinos\\, God). Jesus has given them God's word,
 but they reject both Jesus and God's word
 # Joh 14:9

03105
 \\Ye search\\ (\\eraunte\\). Proper spelling as the papyri show rather
 than \\ereunte\\, the old form (from \\ereuna\\, search) as in
 # 7:52
 The form here can be either present active indicative second
 person plural or the present active imperative second person
 plural. Only the context can decide. Either makes sense here, but
 the reason given "because ye think" (\\hoti humeis dokeite\\, clearly
 indicative), supports the indicative rather than the imperative.
 Besides, Jesus is arguing on the basis of their use of "the
 Scriptures" (\\tas graphas\\). The plural with the article refers to
 the well-known collection in the Old Testament
 # Mt 21:42; Lu 24:27
 Elsewhere in John the singular refers to a particular passage
 # 2:22; 7:38; 10:35
 \\In them ye have eternal life\\ (\\en autais zn ainion echein\\).
 Indirect assertion after \\dokeite\\ without "ye" expressed either as
 nominative (\\humeis\\) or accusative (\\humas\\). Bernard holds that in
 John \\doke\\ always indicates a mistaken opinion
 # 5:45; 11:13,31; 13:29; 16:20; 20:15
 Certainly the rabbis did make a mechanical use of the letter of
 Scripture as a means of salvation. \\These are they\\ (\\ekeinai eisin\\
 \\hai\\). The true value of the Scriptures is in their witness to
 Christ (of me, \\peri emou\\). Luke
 # 24:27,45
 gives this same claim of Jesus, and yet some critics fail to find
 the Messiah in the Old Testament. But Jesus did.

03106
 \\And ye will not come to me\\ (\\kai ou thelete elthein pros me\\). "And
 yet" (\\kai\\) as often in John. "This is the tragedy of the
 rejection of Messiah by the Messianic race" (Bernard). See
 # Joh 1:11; Mt 23:37
 (\\kai ouk thelsate\\, and ye would not). Men loved darkness rather
 than light
 # Joh 3:19
 \\That ye may have life\\ (\\hina zn echte\\). Life in its simplest
 form as in
 # 3:36
 (cf.
 # 3:16
 This is the purpose of John in writing the Fourth Gospel
 # 20:31
 There is life only in Christ Jesus.

03107
 \\Glory from men\\ (\\doxan para anthrpn\\). Mere honour and praise
 Jesus does not expect from men (verse
 # 34
 This is not wounded pride, for ambition is not Christ's motive.
 He is unlike the Jews
 # 5:44; 12:43; Mt 6:1
 and seeks not his own glory, but the glory and fellowship of the
 Father
 # 1:14; 2:11; 7:18
 Paul did not seek glory from men
 # 1Th 2:6

03108
 \\But I know you\\ (\\alla egnka humas\\). Perfect active indicative of
 \\ginsk\\, "I have come to know and still know," the knowledge of
 personal experience
 # 2:24
 \\The love o' God\\ (\\tn agapn tou theou\\). Objective genitive, "the
 love toward God." See
 # Lu 11:42
 for this phrase in the same sense (only other instance in the
 Gospels, but common in 1John
 # 1Jo 2:5; 3:17; 4:7,9; 5:3
 and in
 # 2Th 3:5; 2Co 13:14; Ro 5:5
 The sense of God's love for man occurs in
 # 1Jo 3:1; 4:9,10,16; Joh 15:9
 of Christ's love for man. These rabbis did not love God and hence
 did not love Christ.

03109
 \\In my Father's name\\ (\\en ti onomati tou patros mou\\). Seven times
 Jesus in John speaks of the "Name" of the Father
 # 5:43; 10:25; 12:28; 17:6,11,12,26
 See
 # 1:12
 for use of \\onoma\\
 # Lu 1:49
 \\And ye receive me not\\ (\\kai ou lambanete me\\). "And yet ye do not
 receive me," as in verse
 # 40
 "the Gospel of the Rejection"
 # 1:11; 3:11,32; 12:37
 often applied to the Fourth Gospel. \\If another come\\ (\\ean allos\\
 \\elthi\\). Condition of third class (\\ean\\ and second aorist active
 subjunctive of \\erchomai\\). Note \\allos\\, not \\heteros\\, like \\allon\\
 \\Isoun\\ in
 # 2Co 11:4
 Similar prophecies occur in
 # Mr 13:6,22
 # Mt 24:5,24
 all general in character like Antichrist in
 # 2Th 2:8-12
 There is no occasion for a reference to any individual like
 Barcochba (about A.D. 134) as Pfleiderer and Schmiedel hold.
 These Messianic upstarts all come "in their own name" and always
 find a following. \\Him ye will receive\\ (\\ekeinon lmpsesthe\\). "That
 one," whoever he is, as Jesus said. Future active indicative of
 \\lamban\\. Credulous about the false Messiahs, incredulous about
 Christ.

03110
 \\How can ye believe?\\ (\\ps dunasthe humeis pisteusai;\\). Emphasis on
 "ye" (\\humeis\\), ye being what ye are. They were not true Jews
 # Ro 2:29; Es 9:28
 who cared for the glory of God, but they prefer the praise of men
 # Mt 6:1; 23:5
 like the Pharisees who feared to confess Christ
 # Joh 12:43
 \\From the only God\\ (\\para tou monou theou\\). B and W omit \\theou\\
 which is certainly meant even if not genuine here. See
 # 17:3; Ro 16:27; 1Ti 6:15

03111
 \\Think not\\ (\\m dokeite\\). Prohibition with \\m\\ and the present
 imperative. See on verse
 # 39
 for \\doke\\ for mistaken opinions in John. \\I will accuse you\\ (\\eg\\
 \\katgors humn\\). Emphasis on \\eg\\ (I). Future active indicative
 of \\katgore\\ (\\kata\\, against, \\agoreu\\, to speak in the assembly
 \\agora\\, to bring an accusation in court, a public accusation). See
 # Ro 3:9
 for \\proaitiaomai\\ for making previous charge and
 # Lu 16:1
 for \\diaball\\, a secret malicious accusation, and
 # Ro 8:33
 for \\egkale\\, for public charge, not necessarily before tribunal.
 \\Even Moses\\ (\\Muss\\). No "even" in the Greek. \\On whom ye have set\\
 \\your hope\\ (\\eis hon humeis lpikate\\). Perfect active indicative of
 \\elpiz\\, state of repose in Moses. Only example of \\elpiz\\ in John.
 See
 # 2Co 1:10
 for use of \\eis\\ with \\elpiz\\ instead of the usual \\epi\\
 # 1Ti 4:10

03112
 \\Ye would believe me\\ (\\episteuete an emoi\\). Conclusion of condition
 of second class (determined as unfulfilled) with imperfect
 indicative in both protasis and apodosis and \\an\\ in apodosis. This
 was a home-thrust, proving that they did not really believe
 Moses. \\For he wrote of me\\ (\\peri gar emou ekeinos egrapsen\\).
 # De 18:18
 is quoted by Peter
 # Ac 3:22
 as a prophecy of Christ and also by Stephen in
 # Ac 7:37
 See also
 # Joh 3:14
 about the brazen serpent and
 # 8:56
 about Abraham foreseeing Christ's day. Jesus does here say that
 Moses wrote concerning him.

03113
 \\His writings\\ (\\tois ekeinou grammasin\\). Dative case with \\pistuete\\.
 See
 # Lu 16:31
 for a like argument. The authority of Moses was the greatest of
 all for Jews. There is a contrast also between \\writings\\
 (\\grammasin\\, from \\graph\\, to write) and \\words\\ (\\rmasin\\, from
 \\eipon\\). \\Gramma\\ may mean the mere letter as opposed to spirit
 # 2Co 3:6; Ro 2:27,29; 7:6
 a debtor's bond
 # Lu 16:6
 letters or learning
 # Joh 7:15; Ac 26:24
 like \\agrammatoi\\ for unlearned
 # Ac 4:13
 merely written characters
 # Lu 23:38; 2Co 3:7; Ga 6:11
 official communications
 # Ac 28:21
 once \\hiera grammata\\ for the sacred writings
 # 2Ti 3:15
 instead of the more usual \\hai hagiai graphai\\. \\Graph\\ is used also
 for a single passage
 # Mr 12:10
 but \\biblion\\ for a book or roll
 # Lu 4:17
 or \\biblos\\
 # Lu 20:42
 Jesus clearly states the fact that Moses wrote portions of the
 Old Testament, what portions he does not say. See also
 # Lu 24:27,44
 for the same idea. There was no answer from the rabbis to this
 conclusion of Christ. The scribes (\\hoi grammateis\\) made copies
 according to the letter (\\kata to gramma\\).

03114
 \\After these things\\ (\\meta tauta\\). A common, but indefinite, note
 of time in John
 # 3:22; 5:1; 6:1; 7:1
 The phrase does not mean immediate sequence of events. As a
 matter of fact, a whole year may intervene between the events of
 chapter 5 in Jerusalem and those in chapter 6 in Galilee. There
 is no sufficient reason for believing that chapter 6 originally
 preceded chapter 5. The feeding of the five thousand is the only
 event before the last visit to Jerusalem recorded in all Four
 Gospels
 # Mr 6:30-44; Mt 14:13-21; Lu 9:10-17; Joh 6:1-13
 The disciples have returned from the tour of Galilee and report
 to Jesus. It was the passover time
 # Joh 6:4
 just a year before the end. \\To the other side of the Sea of\\
 \\Galilee\\ (\\peran ts thalasss ts Galilaias\\). The name given in
 Mark and Matthew. It is called Gennesaret in
 # Lu 5:1
 and "Sea of Tiberias" in
 # Joh 21:1
 Here "of Tiberias" (\\ts Tiberiados\\) is added as further
 description. Herod Antipas A.D. 22 built Tiberias to the west of
 the Sea of Galilee and made it his capital. See verse
 # 23
 for this city. Luke
 # Lu 9:10
 explains that it was the eastern Bethsaida (Julias) to which
 Jesus took the disciples, not the western Bethsaida of
 # Mr 6:45
 in Galilee.

03115
 \\Followed\\ (\\kolouthei\\). Descriptive imperfect active, picturing
 the crowd, but without the details of the boat for Christ and the
 rapid race of the crowd on foot
 # Mr 6:32; Mt 14:13
 \\They beheld\\ (\\etheroun\\). Imperfect active of \\there\\. They had
 been beholding the signs which Jesus had been doing (\\epoiei\\,
 imperfect again) for a long time
 # 2:23
 most of which John has not given
 # Mr 1:29; 2:1; 3:1; 6:5
 The people were eager to hear Jesus again
 # Lu 9:11
 and to get the benefit of his healing power "on them that were
 sick" (\\epi tn asthenountn\\, the weak or feeble, without
 strength, \\a\\ privative and \\sthenos\\, strength).

03116
 \\Into the mountain\\ (\\eis to oros\\). From the level of the Jordan
 valley up into the high hill on the eastern side. Mark
 # Mr 6:46
 and Matthew
 # Mt 14:23
 mention that after the miracle Jesus went further up into the
 mountain to pray. \\Sat\\ (\\ekathto\\). Imperfect middle of \\kathmai\\,
 was sitting, a picture of repose.

03117
 \\The feast of the Jews\\ (\\h heort tn Ioudain\\). Here used of the
 passover (\\to pascha\\) as in
 # 7:2
 of the tabernacles. This is probably the third passover in
 Christ's ministry
 # 2:13
 and one unmentioned unless
 # 5:1
 be it). In
 # 2:13
 here, and
 # 11:55
 (the last one) the adverb \\eggus\\ (near) is used. John is fond of
 notes of time. Jesus failed to go to this passover because of the
 hostility in Jerusalem
 # 7:1

03118
 \\Lifting up his eyes\\ (\\eparas tous ophthalmous\\). First aorist
 active participle of \\epair\\. See the same phrase in
 # 4:35
 where it is also followed by \\theaomai\\;
 # 11:41; 17:1; Lu 6:20
 Here it is particularly expressive as Jesus looked down from the
 mountain on the approaching multitude. \\Cometh unto him\\ (\\erchetai\\
 \\pros auton\\). Present middle indicative, "is coming to him." The
 same \\ochlos polus\\ (here \\polus ochlos\\) of verse
 # 2
 that had followed Jesus around the head of the lake. \\Whence are\\
 \\we to buy?\\ (\\Pothen agorasmen;\\). Deliberative subjunctive (aorist
 active). John passes by the earlier teaching and healing of the
 Synoptics
 # Mr 6:34; Mt 14:14; Lu 9:11
 till mid-afternoon. In John also Jesus takes up the matter of
 feeding the multitude with Philip (from the other Bethsaida,
 # 1:44
 whereas in the Synoptics the disciples raise the problem with
 Jesus. So the disciples raise the problem in the feeding of the
 four thousand
 # Mr 8:4; Mt 15:33
 See
 # Nu 11:13-22
 (about Moses) and
 # 2Ki 4:42
 (about Elisha). \\Bread\\ (\\artous\\). "Loaves" (plural) as in
 # Mt 4:3
 \\That these may eat\\ (\\hina phagsin houtoi\\). Purpose clause with
 \\hina\\ and the second aorist active subjunctive of \\esthi\\
 (defective verb).

03119
 \\To prove him\\ (\\peirazn auton\\). Present active participle of
 \\peiraz\\, testing him, not here in bad sense of tempting as so
 often
 # Mt 4:1
 \\What he would do\\ (\\ti mellen poiein\\). Indirect question with
 change of tense to imperfect. As in
 # 2:25
 so here John explains why Jesus put the question to Philip.

03120
 \\Two hundred pennyworth of bread\\ (\\diakosin dnarin artoi\\).
 "Loaves of two hundred denarii." The Roman coin originally for
 ten asses (afterwards sixteen), about 16 2/3 cents. The denarius
 was the usual pay for a day's labour
 # Mt 20:2,9,13
 This item in
 # Mr 6:37
 but not in Matthew or Luke. \\That every one may take a little\\
 (\\hina hekastos brachu labi\\). Final clause with \\hina\\ and second
 aorist active subjunctive of \\lamban\\. This detail in John alone.

03121
 \\One of\\ (\\heis ek\\). So in
 # 12:4
 # 13:23; Mr 13:1
 without \\ek\\. \\Simon Peter's brother\\ (\\ho adelphos Simnos Petrou\\).
 So described in
 # 1:40
 The great distinction of Andrew was precisely this that he
 brought Simon to Christ. Philip and Andrew appear together again
 in
 # 12:20-22
 but in the Synoptics he is distinguished only in
 # Mr 13:3
 In the Muratorian Fragment Andrew received the revelation for
 John to write the Fourth Gospel.

03122
 \\A lad here\\ (\\paidarion hde\\). Old word, diminutive of \\pais\\, here
 only in N.T., not genuine in
 # Mt 11:16
 How he came to have this small supply we do not know. \\Barley\\
 (\\krithinous\\). Adjective, here and verse
 # 13
 only in N.T., in the papyri, from \\krith\\, barley
 # Re 6:6
 Considered an inferior sort of bread. \\Fishes\\ (\\opsaria\\). Late
 diminutive of \\opson\\, common in papyri and inscriptions for
 delicacies with bread like fish. In N.T. only here, verse
 # 11; 21:9-13
 Synoptics have \\ichthuas\\.

03123
 \\Sit down\\ (\\anapesein\\). Literally, "fall back," lie down, recline.
 Second aorist active infinitive of \\anapipt\\. \\Much grass\\ (\\chortos\\
 \\polus\\). Old word for pasture, green grass
 # Mr 6:39
 or hay
 # 1Co 3:12
 It was spring
 # Joh 6:4
 and plenty of green grass on the hillside. \\The men\\ (\\hoi andres\\).
 Word for men as distinct from women, expressly stated in
 # Mt 14:21
 \\In number\\ (\\ton arithmon\\). Adverbial accusative (of general
 reference). \\About\\ (\\hos\\). General estimate, though they were
 arranged in orderly groups by hundreds and fifties, "in ranks"
 like "garden beds" (\\prasiai\\,
 # Mr 6:40

03124
 \\The loaves\\ (\\tous artous\\). Those of verse
 # 9
 \\Having given thanks\\ (\\eucharistsas\\). The usual grace before meals
 # De 8:10
 The Synoptics use "blessed" \\eulogsen\\
 # Mr 6:41; Mt 14:19; Lu 9:16
 \\He distributed\\ (\\diedken\\). First aorist active indicative of
 \\diadidmi\\, old verb to give to several (\\dia\\, between). \\To them\\
 \\that were set down\\ (\\tois anakeimenois\\). Present middle participle
 (dative case) of \\anakeimai\\, old verb to recline like \\anapesein\\ in
 verse
 # 10
 \\As much as they would\\ (\\hoson thelon\\). Imperfect active of \\thel\\,
 "as much as they wished."

03125
 \\And when they were filled\\ (\\hs de eneplsthsan\\). First aorist
 (effective) passive indicative of \\empimplmi\\, old verb to fill
 in, to fill up, to fill completely. They were all satisfied. The
 Synoptics have \\echortasthsan\\ like
 # Joh 6:26
 (\\echortasthte\\). \\Gather up\\ (\\sunagagete\\). Second aorist active
 imperative of \\sunag\\, to gather together. \\Broken pieces\\
 (\\klasmata\\). From \\kla\\, to break. Not crumbs or scraps on the
 ground, but pieces broken by Jesus
 # Mr 6:41
 and not consumed. \\Be lost\\ (\\apoltai\\). Second aorist middle
 subjunctive of \\apollumi\\ with \\hina\\ in purpose clause. Only in
 John. There was to be no wastefulness in Christ's munificence.
 The Jews had a custom of leaving something for those that served.

03126
 \\Twelve baskets\\ (\\ddeka kophinous\\). One for each of the apostles.
 What about the lad? Stout wicker baskets (coffins, Wycliff) in
 distinction from the soft and frail \\sphurides\\ used at the feeding
 of the four thousand
 # Mr 8:8; Mt 15:37
 Here all the Gospels
 # Mr 6:43; Mt 14:20; Lu 9:17; Joh 6:13
 use \\kophinoi\\. The same distinction between \\kophinoi\\ and
 \\sphurides\\ is preserved in the allusion to the incidents by Jesus
 in
 # Mr 8:19,20; Mt 16:9,10
 \\Unto them that had eaten\\ (\\tois bebrkosin\\). Articular perfect
 active participle (dative case) of \\bibrsk\\, old verb to eat,
 only here in N.T., though often in LXX.

03127
 \\Saw the sign which he did\\ (\\idontes ha epoisen smeia\\). "Signs"
 oldest MSS. have. This sign added to those already wrought (verse
 # 2
 Cf.
 # 2:23; 3:2
 \\They said\\ (\\elegon\\). Inchoative imperfect, began to say. \\Of a\\
 \\truth\\ (\\alths\\). Common adverb (from \\alths\\) in John
 # 7:40
 \\The prophet that cometh\\ (\\ho prophts ho erchomenos\\). There was a
 popular expectation about the prophet of
 # De 18:15
 as being the Messiah
 # Joh 1:21; 11:27
 The phrase is peculiar to John, but the idea is in Acts
 # 3:22; 7:37
 The people are on the tiptoe of expectation and believe that
 Jesus is the political Messiah of Pharisaic hope.

03128
 \\Perceiving\\ (\\gnous\\). Second aorist active participle of \\ginsk\\.
 It was not hard for Christ to read the mind of this excited mob.
 \\They were about\\ (\\mellousin\\). Present active indicative of \\mell\\.
 Probably the leaders were already starting. \\Take him by force\\
 (\\harpazein\\). Present active infinitive of \\harpaz\\, old verb for
 violent seizing
 # Mt 11:12; 13:19
 There was a movement to start a revolution against Roman rule in
 Palestine by proclaiming Jesus King and driving away Pilate. \\To\\
 \\make him king\\ (\\hina poissin basilea\\). Purpose clause with \\hina\\
 and the first aorist active subjunctive of \\poie\\ with \\basilea\\ as
 predicate accusative. It was a crisis that called for quick
 action. \\Himself alone\\ (\\autos monos\\). At first he had the
 disciples with him (verse
 # 3
 But he sent them hurriedly by boat to the western side
 # Mr 6:45; Mt 14:22
 because clearly the apostles were sympathetic with the
 revolutionary impulse of the crowd. Then Jesus sent the
 multitudes away also and went up into the mountain alone. He was
 alone in every sense, for no one but the Father understood him at
 this stage, not even his own disciples. He went up to pray
 # Mr 6:46; Mt 14:23

03129
 \\When evening came\\ (\\hs opsia egeneto\\). "The late hour" (\\hra\\
 understood), and so in late Greek the adjective is used as a
 substantive. It is late evening (real evening), not the early
 evening in mid-afternoon
 # Mt 14:15
 The disciples were in no hurry to start back to Bethsaida in
 Galilee
 # Mr 6:45
 Capernaum in John
 # Joh 6:17

03130
 \\Were going\\ (\\rchonto\\). Picturesque imperfect. \\It was now dark\\
 (\\skotia d egegonei\\). Past perfect active of \\ginomai\\. While they
 were going, "darkness had already come." \\And Jesus had not yet\\
 \\come to them\\ (\\kai ouk elluthei pros autous ho Isous\\). Another
 past perfect active of \\erchomai\\ with negative \\oup\\. Darkness had
 come, but Jesus had not come, while they were going over the sea.
 The tenses in these verses are very graphic.

03131
 \\And the sea was rising\\ (\\h te thalassa diegeireto\\). Imperfect
 (without augment) passive of \\diegeir\\, late compound to wake up
 thoroughly, to arouse. \\By reason of a great wind that blew\\
 (\\anemou megalou pneontos\\). Genitive absolute with present active
 participle of \\pne\\, to blow, "a great wind blowing."

03132
 \\When therefore they had rowed\\ (\\ellakotes oun\\). Perfect active
 participle of \\elaun\\, old verb to march (Xenophon), to drive
 # Jas 3:4
 to row
 # Mr 6:48
 \\Furlongs\\ (\\stadious\\). Stadia, accusative of extent of space, a
 little over halfway across, "in the midst of the sea"
 # Mr 6:47
 It was about forty stadia (six miles) across. \\They behold\\
 (\\therousin\\). Graphic dramatic present active indicative of
 \\there\\, vividly preserving the emotions of the disciples.
 \\Walking\\ (\\peripatounta\\). Present active participle in the
 accusative case agreeing with \\Isoun\\. \\Drawing nigh unto the boat\\
 (\\eggus tou ploiou ginomenon\\). Present middle participle of
 \\ginomai\\ describing the process. "Coming near the boat." They
 behold Jesus slipping closer and closer to them on the water.
 \\They were afraid\\ (\\ephobthsan\\). Ingressive aorist passive
 indicative of \\phobeomai\\, "they became afraid." Sudden change to
 the regular historical sequence.

03133
 \\Be not afraid\\ (\\m phobeisthe\\). Prohibition with \\m\\ and present
 middle imperative of \\phobeomai\\. So in
 # Mr 6:50
 # Mt 14:27
 John does not tell that the disciples thought Jesus was an
 apparition
 # Mr 6:49; Mt 14:26
 nor does he give the account of Peter walking on the water
 # Mt 14:28-31

03134
 \\They were willing therefore\\ (\\thelon oun\\). Inchoative imperfect,
 "they began to be willing." This does not contradict
 # Mr 6:51
 as Bernard thinks. Both Jesus and Peter climbed into the boat.
 \\Whither they were going\\ (\\eis hn hupgon\\). Progressive imperfect
 active, "to which land they had been going" (intransitive use of
 \\hupag\\, to lead under, to go under or away as in verse
 # 67; 7:33; 12:11; 18:8

03135
 \\Which stood\\ (\\ho hestks\\). Perfect active (intransitive)
 participle of \\histmi\\, to put, to stand. Jesus had sent the
 multitudes away the evening before
 # Mr 6:45; Mt 14:22
 but evidently some did not go very far, still lingering in
 excitement on the eastern side of the lake next morning. \\Boat\\
 (\\ploiarion\\). Diminutive of \\ploion\\, little boat
 # Mr 3:9
 \\Entered not with\\ (\\ou suneislthen\\). Second aorist active of the
 double compound verb \\suneiserchomai\\, followed by associative
 instrumental case \\mathtais\\. \\Went away alone\\ (\\monoi aplthon\\).
 Second aorist active indicative of \\aperchomai\\, to go away or off.
 \\Monoi\\ is predicate nominative. These people noted these three
 items.

03136
 \\Howbeit\\ (\\alla\\). Verse 23 is really an explanatory parenthesis in
 this long sentence. Tiberias, capital of Herod Antipas,
 diagonally across the lake, is only mentioned in John in the N.T.
 # 6:1,23; 21:1
 \\Boats\\ (\\ploia\\). Called "little boats" (\\ploiaria\\) in verse
 # 24

03137
 \\When the multitude therefore saw\\ (\\hote oun eiden ho ochlos\\).
 Resumption and clarification of the complicated statements of
 verse
 # 22
 \\That Jesus was not there\\ (\\hoti Isous ouk estin ekei\\). Present
 indicative retained in indirect discourse. They still did not
 understand how Jesus had crossed over, but they acted on the
 basis of the plain fact. \\They themselves got into\\ (\\enebsan autoi\\
 \\eis\\). Second aorist active indicative of \\embain\\ followed by \\eis\\
 (both \\en\\ and \\eis\\ together as often in N.T.). \\Seeking Jesus\\
 (\\ztountes ton Isoun\\). Present active participle of \\zte\\. They
 had a double motive apart from the curiosity explained in verse
 # 22
 They had clearly not given up the impulse of the evening before
 to make Jesus king
 # 6:15
 and they had hopes of still another bountiful repast at the hands
 of Jesus as he said
 # 6:26

03138
 \\When they found him\\ (\\heurontes auton\\). Second aorist active
 participle of \\heurisk\\. Found him after search and in the
 synagogue as John explains (verse
 # 59
 in Capernaum, perhaps that very synagogue built by a centurion
 # Lu 7:5
 \\Rabbi\\ (\\Rabbei\\).
 See note on "Joh 1:38"
  for this courteous title. \\When camest thou hither?\\ (\\pote hde\\
 \\gegonas;\\). Second perfect active indicative of \\ginomai\\. "When
 hast thou come?" We sought you anxiously on the other side of the
 lake and could not see how you came across (verses
 # 22-24

03139
 \\Not because ye saw signs\\ (\\ouch hoti eidete smeia\\). Second aorist
 active indicative of the defective verb \\hora\\. They had seen the
 "signs" wrought by Jesus (verse
 # 2
 but this one had led to wild fanaticism (verse
 # 14
 and complete failure to grasp the spiritual lessons. \\But because\\
 \\ye ate of the loaves\\ (\\all' hoti ephagete ek tn artn\\). Second
 aorist active indicative of \\esthi\\, defective verb. \\Ye were\\
 \\filled\\ (\\echortasthte\\). First aorist passive indicative of
 \\chortaz\\, from \\chortos\\ (grass) as in verse
 # 10
 to eat grass, then to eat anything, to satisfy hunger. They were
 more concerned with hungry stomachs than with hungry souls. It
 was a sharp and deserved rebuke.

03140
 \\Work not for\\ (\\m ergazesthe\\). Prohibition with \\m\\ and present
 middle imperative of \\ergazomai\\, old verb from \\ergon\\, work. \\The\\
 \\meat\\ (\\tn brsin\\). The act of eating
 # Ro 14:17
 corrosion
 # Mt 6:19
 the thing eaten as here
 # 2Co 9:10
 See note on "Joh 4:32"
 \\Which perisheth\\ (\\tn apollumenn\\). Present middle participle of
 \\apollumi\\. They were already hungry again. \\Unto eternal life\\ (\\eis\\
 \\zn ainion\\). Mystical metaphor quite beyond this crowd hungry
 only for more loaves and fishes. Bernard thinks that John has
 here put together various sayings of Christ to make one
 discourse, a gratuitous interpretation. \\Will give\\ (\\dsei\\). Future
 active indicative of \\didmi\\. The outcome is still future and will
 be decided by their attitude towards the Son of man (verse
 # 51
 \\For him the Father, even God, hath sealed\\ (\\touton gar ho patr\\
 \\esphragisen ho theos\\). Literally, "For this one the Father
 sealed, God." First aorist active indicative of \\sphragiz\\, to
 seal. See elsewhere in
 # Joh 3:33
 (attestation by man). Sealing by God is rare in N.T.
 # 2Co 1:22; Eph 1:13; 4:30
 It is not clear to what item, if any single one, John refers when
 the Father set his seal of approval on the Son. It was done at
 his baptism when the Holy Spirit came upon him and the Father
 spoke to him. Cf.
 # 5:37

03141
 \\What must we do?\\ (\\Ti poimen;\\). Present active deliberative
 subjunctive of \\poie\\, "What are we to do as a habit?" For the
 aorist subjunctive (\\poismen\\) in a like question for a single
 act see
 # Lu 3:10
 For the present indicative (\\poioumen\\) of inquiry concerning
 actual conduct see
 # Joh 11:47
 (what are we doing?). \\That we may work the works of God\\ (\\hina\\
 \\ergazmetha ta erga tou theou\\). Final clause with \\hina\\ and the
 present middle subjunctive, "that we may go on working the works
 of God." There may have been an element of vague sincerity in
 this question in spite of their supercilious attitude.

03142
 \\The work of God that ye believe\\ (\\to ergon tou theou hina\\
 \\pisteute\\). In
 # 1Th 1:3
 Paul speaks of "your work of faith" (\\humn tou ergou ts\\
 \\pistes\\). So here Jesus terms belief in him as the work of God.
 These Jews were thinking of vario