JOHN 6
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He who shall Be - I am ...

The Bread of Life

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.

The crowd shewed their apprehension of this significance of the miracle of the loaves: They said one to another,  "This is of a truth that prophet that should come into the world;" and they shewed symptoms of giving effect to their impressions by gathering round Christ to proclaim him King, and force him to compliance after the Roman fashion of appointing leaders by acclamation.

Jesus "perceived that they would come and take him by force to make him a king." This was altogether outside the plan, and inconsistent with it. Christ's kingship was not only a matter of futurity, but of pure divinity. It was "not of this world." It was to owe nothing to the suffrages of the people. It was to rest on no human title, and prosper by no human favour.

God would set His king on His holy hill of Zion, when the time should come to make his enemies his footstool; and it would be by acts of world astounding and king-killing power that his throne would be established in righteousness (Psa. cx.).

It was therefore impossible that Jesus could for a moment tolerate the advances of the people. *



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.

He had come for seclusion, and meditation, and prayer in the sadness caused by the hearing of John's execution. He longed for the opportunity.

He therefore urged the disciples to get into the boat that had brought them to the "desert place" where they were; and having seen them off, he turned to the crowd and told them they must depart. He doubtless did this with an authority they could not resist, They began to disperse, and they were soon all gone.

The shades of evening were fast closing on the scene, and he hastened to one of the many mountain solitudes that surround the sea of Galilee, in the darkness, and there, "himself alone," he poured out his soul to God in one of those suspirations which are the highest ecstasies of human experience, but rarely attained. Such were more natural to Christ than to the degenerate sons of Adam. He and the Father were one, and the act of communion was reciprocal, and therefore complete and soul-filling and strengthening as our poor prayers rarely are, and cannot often be -- in mis-shapen and earth-cleaving mortality.

Nazareth Revisited Ch 34


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.

The people who had witnessed and profited by the miracle of the loaves had new ideas stirred in them by the event. They felt a new attachment for a teacher who could not only heal their diseases, but supply the larder without spending money. They deceived themselves as to the nature of their new feelings.

They confounded their hunger for temporalities with zeal for the Messiahship. In their excitement they eagerly watch the indications of where he was next to be found. Concluding from all they saw that he would be at Capernaum, they hastened thither in numbers, and having found him, they made enquiries of him with the eagerness of self-interested partizans.

Jesus was not deceived by their new-born zeal. He knew their motives better than they did themselves. "Ye seek me," he said, "because ye did eat of the loaves and were filled." He added this exhortation, ...*


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.


Whence all men, down to the present day, get this reliable cue, that it is according to the mind of Christ that "making a living" should not be the sole and engrossing business of life, as it is with most men, but the main object of endeavour should be the doing of the will of God, with a view to that perfect and endless life which Christ will confer, attending also to the other as a matter of duty in the confidence that God (who knows what things we have need of before we ask Him) will work with us in the matter, and ensure for us a needful supply of food and raiment while we "seek first the kingdom of God."*

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

To this the crowd, in effect, responded, "Very well, we are willing to believe if you show us cause."*

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

This was a sniff in the direction of the loaves, which was the subject next their hearts. Their next remark shewed it...*

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.

He saw they had not taken his point, and that in fact their heart was on temporal supplies, and not enlightened or believing with regard to his mission from God, of which the miracles were the mere attestation.

Nazareth Revisited Ch 34*



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

'...the flesh and the bread were types of something that was afterwards to descend from the heavens, and to become the life-sustaining principle of all that should receive it.

This was as much as to say, that the manna was representative of a life-imparting agent from heaven; even the Logos speaking by Jesus.

"In him," the Logos, "was life," says John; "and the life was the light of men." The Logos, or Spirit of Deity, was the manna, or true bread. It was this Logos who said, I am the Way and the Truth and the Resurrection, and the Life;" I am the Bread of Life," or the Manna; "I came down from heaven;" "this is the bread which descendeth from heaven, that a man may eat thereof, and not die ... if any man eat of this bread he shall live in the Aion: and the bread that I, the Logos, will give is my flesh, which I will give for the life of the kosmos."

'...The Christ, then, or the Logos become flesh, is the "spiritual meat" represented by the flesh and manna in the wilderness. Hence, the apocalyptic Manna is representative of the last Adam, whom Paul styles "a life-imparting spirit;" and to eat from this manna, is to be the subject of incorruptibility of body and life, which together constitute "immortality," in the thousand years' Aion; which deathlessness is imparted by the Spirit which raised up Jesus from among the dead.

Eureka 2.3.7.


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

When we contemplate the Cherub before his sealing and anointing, we see only the Son of Mary "the Seed of the Woman," in the words of Moses; and Son of God, in the same sense that Adam was. The New Testament writers give us very little information concerning Jesus during thirty years of his sojourn in the covenanted land. All we learn concerning him after his return from Egypt is, that he dwelt in Nazareth, and was subject to Mary and Joseph; and worked at the trade of his mother's husband.

He knew his real paternity was not of Joseph: he never went to school; yet was he wiser than those who assumed to be his teachers, being filled with wisdom, the grace of God being upon him; and was the beloved of all who knew him (Matt. 1:23; Luke 2:40, 46-52; Mark 6:3; John 8: 15; Psalm 119:97-104).

He was clearly in an intellectual and moral condition parallel with Adam's before he transgressed. The "grace of God" was upon Adam, and imparted to him much wisdom and knowledge; but still left him free to obey the impulses of his flesh if he preferred it, rather than the Divine Law.

This was the case also with Jesus, who, in his discourses, always maintained the distinction between what he called "mine own self" and "the Father Himself" who dwelt in him by His effluence. "The Son," said he, "can do nothing of himself"; and this he repeated in the same discourse, saying, "I can of mine own self do nothing."? He refers all the doctrine taught, and all the miracles performed to the Father, whose effluence rested upon and filled him. If this be remembered, it will make the "hard sayings" of his teaching easy to be understood.

Thus, in John 6:38, Jesus? says: "l came down from heaven": "I am the bread that came down from heaven the bread of life; if any man shall eat of this bread, he shall live in the Aion, and the bread that I will give is my flesh." These sayings caused the Jews who heard them to inquire: How can this man have come down from heaven whose father and mother we know? And, how can he give us his flesh to eat?

These inquiries were prompted by their rule of interpretation, which has been the rule of their posterity through all ages to this day. They interpreted the discourses of Jesus by the principles of the flesh. "Ye cannot tell whence I come," said Jesus, "and whither I go. Ye judge after the flesh." They only conceived of the flesh born of Mary coming down from heaven, and of their eating that flesh as they would eat meat.

They did not recognize the voice of the Father in the words that came from the mouth of Jesus. If they had, they would have understood that it was the Spirit that had come down, and was to "ascend where he was before"; that the Spirit claimed the Cherub born of Mary as "His flesh," because it was prepared for Him (Psalm 40:6; Heb. 10:5); and that he gave this flesh, which he calls "my flesh," for the life of the world; which flesh Paul says, "through the Eternal Spirit offered himself without fault to God."

Judging according to the principles of flesh-thinking, they did not understand that it was an intellectual eating and drinking of the Spirit-and-life words, or teaching, that came down from heaven concerning the Christ and him crucified. "Thy words were found, and I did eat them," says Jeremiah (Ch. 15:16); but the contemporaries of Jesus had almost as little taste for such eating as ours. When a man marks, reads, and inwardly digests the subject-matter of the Father's doctrine, he eats and drinks it, and is "taught of God," (John 6:45), as all must be who would be saved.

That doctrine sets forth the things of the kingdom of God, and the things concerning Jesus Anointed, among which is the sanctifying of those who believe the promises covenanted, through the offering of the body of Jesus once. They who understand the doctrine of the Father and believe it unto obedience, eat the flesh and drink the blood of the Son of Man; for, saith he, "He that eateth my flesh, and drinketh my blood dwelleth in me, and I in him" (John 6:56). This in-dwelling is by faith of the words which are spirit and life, as appears from Paul's exhortation to us, saying: "Let Christ dwell in your hearts by faith" (Eph. 3:17).

When the words or doctrine, of the Eternal Spirit concerning the kingdom and name are the subject matter of our faith, we dwell in Christ and Christ dwells in us. The Jews did not see into this, because they judged after the flesh, which, in this great matter of God and salvation, is altogether ignored as unprofitable. "It is the Spirit that quickeneth; the flesh profits nothing; the words that I speak unto you are spirit and life" (John 6:63); therefore, if these words dwell in us, "Spirit and life" dwell in us, otherwise not.

We must judge then, after the Spirit, for "the deep things of God," which are "the things of the Spirit of God are spiritually discerned."

Phanerosis - The Anointed Cherub


Now, in what sense did Jesus come from heaven? To this, there can be but one answer. It was not "the man Christ Jesus" who came down from heaven, for that man was born in Bethlehem. It was the power embodied in that man that came down from heaven, even the Holy Spirit, who came upon Mary according to the words of the angel, and afterwards descended upon Jesus in visible form at his baptism in the Jordan, and abode upon him.

Remembering that the Holy Spirit is one with the Father, we can see how the birth and baptism of Jesus constituted a manifestation of the Father. The illustration of the jet of flame in relation to the light irradiated from it, will help us here. What the Father does by His Spirit, He does by himself. Thus He dwelt in Jesus, and spoke by him, and worked by him. This enables us to see how, although Jesus is the Son and a separate person, he is God. He is the arm of Yahweh outstretched toward us in love.

The Jews did not recognise this arm in Jesus. Let us be wiser than they. There were two persons; there was the man Jesus. This is what he says: "Is it not written in your law, the testimony of two men is true. I am one that beareth witness, and the Father who sent me" is another.-(Jno. 8:18.) "Of mine own will, I did not come." "Of mine own self, I can do nothing." "The doctrine that I speak I speak not of myself." "My doctrine is not mine, but his that sent me." Nevertheless, let us not exclude the other aspect, viz., that Jesus and the Father, by the Spirit, were one; that he was the mouth and arm of God in a more vital sense than the prophets.

You see this when you look at the man Christ Jesus, who had only been alive about 33 years, standing over Jerusalem, and saying "Oh, Jerusalem, Jerusalem, that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children, as a hen gathers her brood under her wings, and ye would not."

These were not the words of the man who spoke them, who had never sought to "gather" the nation of Israel, but on the contrary had shrunk from the opportunities afforded him in that direction. (Jno.6:15. Luke 12:14.) They were the words of the God of Israel, who, through many messengers, over a long series of generations, had offered national consolidation and protection on condition of obedience. yet, observe, Jesus did not preface the words, by "thus saith the Lord," because he himself was that Lord in manifestation.

In this we see a difference between him and the prophets. "The Father dwelleth in me," saith Jesus. This could not the prophets say. He also said, "He that hath seen me hath seen the Father;" this could not the prophets say. It is never said of the prophets that they were Immanuel, or that they were the "word made flesh," because they were only the instruments made use of by the Spirit outside themselves, whereas Jesus was our nature taken hold

of by the Spirit as it were, and used as the antitypical mercy-seat, though, as over which, the Spirit communed with men. But there did come a time, when that Spirit that had begot him, by means of which he was one with the Eternal Father, was withdrawn, and when he hung a helpless human being on the cross. This was the Son who 'died for us." The Father did not die, for that is an impossibility; Christ died, and in this was the love of God manifested (Rom. 5:8).

The Christadelphian, May 1870. p143-151 - The Operations of the Deity



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.

The people of God are ever anxious to LEARN. They have no time for or patience with foolishness. They do not want to be amused, or excited, or entertained -- they want to be TAUGHT. They are ever eager to learn more about God and His Word -- what He has said, and what He has done -- the marvelous and beautiful kaleidoscope of divine and human events from Adam in Eden to John in Patmos.

They never have time hanging on their hands. They never have "nothing to do" -- the pitiful bane of empty, infantile minds. All the spare time in their busy, active lives is given to study and meditation on the wonders of the Word. They begrudge time spent -- even necessarily -- on present, passing things: though, in love and faith, and stumbling, slow-learning patience, they realize that these things too, if necessary, can equally be a service to, and communion with, their loving Father

Bro Growcott


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.

"It is an intellectual eating and drinking of the Spirit and life words, or teaching that came down from heaven, concerning the Christ and him crucified" (Phanerosis, p.43).

This eating of the Spirit and life word, in feeding upon the truth in the present life, is an essential preparation for the receiving of that life-manna, which is now concealed. Which

is being kept laid up within the glorious Ark of the testimony, and which the Lord has promised to give to them that overcome.

The overcoming will be fully manifested at the judgment-seat of the Anointed. Then, eating of the "hidden manna" comes to signify incorruptibility of body. "When Christ, who is our life, shall appear" - He will "fashion anew the body of our humiliation, that it may be conformed to the body of his glory" (Phil. 3:21).

Yahweh Elohim Ch 4.


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.

All men are sinners, by nature and action (Rom. iii. 23; Eph. ii. 3); and "the wages of sin is death" (Rom. vi. 23). Consequently, men of themselves, are wholly under the dominion of death. But "since by man came death, by man (Christ) came also the resurrection of the dead" (1 Cor. xv. 21). In what way resurrection came by man is to be read only in the life of Christ: "By the obedience of one" (Rom. v. 19). "He was obedient unto death" (Phil. ii. 8). He laid down his life. No man took it from him; it was a matter of the Father's arrangement and requirement (Jno. x. 18).

In the wisdom of God, the ceremonial condemnation of sin in the person of a sinless possessor of the nature under its power, was a necessity in the opening of a way for the pardon and return of sinners to life everlasting. It was a necessary declaration of God's righteousness, that God might be just, while justifying the sinner who might believe in this arrangement of God's mercy (Rom. iii. 25-26). In this condemnation of sin in the flesh, the sinning nature had to be representatively nailed up to death in the eyes of all the world, in one who, without sin himself, was a partaker of the nature that had come under death by its power (Rom. viii. 3; Heb. ii. 14).

Had he been a sinner, he would have been as other sinners, and resurrection could not have come by him: for sin would have held him in death as all others. But Jesus was without sin. Had he possessed any other than the very nature of condemned man, he would not have been a suitable sacrifice for man. And his blood would have been like the blood of the animals shed under the Mosaic system of things, "which could not take away sin" (Heb. x. 4). Hence, the emphasis with which John insists on the importance of receiving the fact that he "came in the flesh" (1 Jno. iv. 3; 2 Jno. 7), and Paul, that "in all things he was made like unto his brethren": and "in all points tempted like them, yet without sin" (Heb. ii. 17; iv. 15)

He was specially prepared for the work. In crucifixion, he gave his flesh for the life of the world, and poured out his blood for their sins -- that is, for those who should believe in him, and have faith in his blood as the Passover sacrified for them. Those who learn of him as the Lamb of God that taketh away the sin of the world, and who believe in him as the righteousness of God, and come unto God in faith and submission through him, figuratively eat the flesh and drink the blood of the Son of Man in thus receiving the truth concerning these things. Unless a man do so, he has no relation to eternal life at all.

This is what Christ says: and no man can get past his word. It is only "those who believe" who are justified (Acts xiii. 39). "Through this man is preached unto you the forgiveness of sins" (Acts xiii. 38). "If ye believe not that I am he, ye shall die in your sins" (Jno. viii. 24). Except we eat the flesh of the Son of man, and drink his blood, we have no life in us: we have no hope. If we do so eat and drink, we have life; that is, we acquire the right to it, and the hope of it -- not the possession of it.

It is a matter of heirship. Our heirship is a present experience: but actual possession is in the future, as shown in the words Christ uses: "I will raise him up at the last day" (Jno. vi. 54) -- a conclusion involved in the whole scheme of divine truth as to the nature of man and the purpose of God with him.

Nazareth Revisited Ch 35


62 What and if ye shall see the Son of man ascend up where he was before?

His ascension to heaven afterwards shews us what he meant. The body that was literally broken was literally taken up into heaven, and this was the crowning proof of the divine nature of his work to all who had eyes to see and ears to hear. He had said he came down from heaven which they met by the question, "Is he not the son of Joseph?" If he went back there again, the case would be open to no such question; it would be a final demonstration that he was of God; and this is what happened: "God manifest in the flesh (crucified), justified (or made right again or raised), by the Spirit; seen of angels, believed on in the world, received up into glory" (1 Tim. iii. 16). "He was received up and sat on the right hand of God" (Mark xvi. 19).

His ascension to heaven afterwards shews us what he meant. The body that was literally broken was literally taken up into heaven, and this was the crowning proof of the divine nature of his work to all who had eyes to see and ears to hear. He had said he came down from heaven which they met by the question, "Is he not the son of Joseph?" If he went back there again, the case would be open to no such question; it would be a final demonstration that he was of God; and this is what happened: "God manifest in the flesh (crucified), justified (or made right again or raised), by the Spirit; seen of angels, believed on in the world, received up into glory" (1 Tim. iii. 16). "He was received up and sat on the right hand of God" (Mark xvi. 19).

Nazareth Revisited Ch 35

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.

This was referring to what he had said earlier in the conversation, and giving to it an application which, though true and reasonable, was very distasteful to those concerned.

Men like to be appreciated as indispensable -- at least, as useful. Christ's words placed them in a different position from this. They had brandished their unbelief as a sort of threat. They had as much as said, "Do as we expect in the matter of loaves and fishes, and we will believe in you and help you, but take that foolish mystical line on which you seem bent, and we can have nothing to do with you, and the consequences will be bad for you."

Jesus in effect said "Ye understand not, ye believe not, because it is not within your capacity. All whom the Father giveth me as friends and adherents will understand and believe, and will come to me as the result of that understanding. Ye understand and believe not, because it has not been given to you of my Father so to do. Therefore ye cannot come to me. But neither can ye harm or hinder me. If ye oppose me, the loss is all your own."

Such an attitude on the part of Christ was bound to offend, and as a matter of fact, did offend and stumble the great body of his disciples at this early stage of his work: "From that time many of his disciples went back, and walked no more with him."

Nazareth Revisited Ch 35



68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.

That justification unto life and glory in the kingdom of God,

is predicated upon three things:--

1. Upon believing the testimony concerning Jesus Christ;

2. Upon receiving the doctrine of the Eternal Spirit he delivered to the world; and

3. Upon one so believing, yielding an assured and affectionate obedience to the precepts he enjoins.

"Thou hast," said Peter to him, "the words of eternal life; and we believe and are sure that thou art the Christ, the Son of the living God" (John 6:68).

In this Peter connects the words and the personality of Jesus as the subject-matter of faith. This is to "believe on Jesus" -- to accept him according to his claims; and to receive his words as reported by them whom he commissioned to preach them. And "this is the work (ordained) of God, that ye believe into him whom, (eis hon), He hath apostolized,"or sent forth.

"As my Father hath taught me," continues Jesus,"I speak these things"; and "If ye continue in my word ye are my disciples indeed; and ye shall know the truth which I have heard of God, and 'the truth' shall make you free" (John 8:28,31, 32, 40).

Hear also what he said on another occasion, in regard to this matter. "He that believeth on me, believeth not on me, but on Him that sent me"; which is equivalent to saying he believes the doctrine I am sent to teach -- doctrine which originates not from me as Son of Mary; but from the Eternal Spirit who sent me, and, by His effluence, dwells in me, speaking through me, and working by me. Therefore, he said, "If any man hear my words, and believe not (those words), I (the son of Mary) judge him not."

Who shall judge him then? God, certainly; and because God's doctrine is not believed; for says Jesus, He that rejecteth me, and receiveth not my words, hath that which judgeth him; ' word which I speak,that shall judge him in the last day. For I have not spoken of myself; but the Father who sent me. He gave me a commandment what I should make known and what I should treat of" (John 12:48-49).

Nothing can be plainer, more intelligible, or emphatic than this. We may confess that Jesus is the Christ, the Son of God, as did the demonized of ancient and, still do, of modern times, but this will give us no right to the things comprised in "the great salvation"; we must not only believe this, but we must also intelligently believe the doctrine which that Son was sent to teach the Jews. If we are ignorant or ashamed of this, we shall be condemned, though we may make the loudest professions of faith in, and of love and devotion to, Jesus.

What can be more to the point than these sayings of Christ--

"If a man love me, he will keep my words: he that loveth me not, keepeth not my sayings; and the word ye hear, is not mine, but the Father's who sent me" (John 14:23-24). A man cannot keep the words of another if he be ignorant of those words, neither can he believe them : hence, no one scripturally loves Jesus who is ignorant or faithless of his teaching.

A man ignorant of the truth taught by Jesus, though ever so sincere in his belief of error, is in his sins, and under sentence of death; for it is only that truth believed and obeyed that frees from sin and its consequences. "Sanctify them through thy truth, O Father; thy word is truth" (John 17:17). This is the sanctifying element of Christianity: and that truth is the word of the kingdom hearkened to and understood by the honest and the good of heart (Matt. 12:19, 23; Luke 8:15).

Phanerosis - Belief The Basis of God-Manifestation


69 And we believe and are sure that thou art that Christ, the Son of the living God.

The Name of Jesus Christ.

THE name of Jesus Christ comprehends all that is affirmable of him; and is therefore the summary of his character as a prophet, sacrifice, priest and king.

Hence, to understand his name we must know what is testified of him in the Law, the Prophets, the Psalms, and the Apostles.

From the " Old Testament " we may become acquainted with the Shiloh's name. This is absolutely necessary; for unless we understand what sort of a person Christ was to be, how can we, when we learn the name of Jesus as described by the Apostles, be able to say that the name of Christ as set forth in the Prophets and the name of Jesus are the name of

one and the same person? But by comparing the Apostolic history with the testimony of prophecy, we can intelligently confess that " Jesus of Nazareth is the Christ the Son of the living God " (John vi. 69).

Bro Thomas - reprinted in The Christadelphian Treasury.