Sermon Tone Analysis

The Dividing Line of the Spiritual Life; John 6:60-71

In this final section of the conversation, which has moved to the synagogue (they are in Capernaum).

It is at this point that Jesus makes it clear as to his intent and expectations of those who believe in him.

John, 1 John, 2 John, & 3 John (The Work that Produces Life (6:25–29))

Pursuing Temporary Treasures

This challenge is as valid today as in Jesus’ time.

Too many Christians, let alone unbelievers, are wasting their time pursuing only the temporary “treasures here on earth” and ignoring the “treasures in heaven” (Matt 6:19–21).

The only source of real value is the Son of Man, the one who united heaven and earth (1:51; 3:13) and was appointed by God as Savior (3:17; 4:42) and judge (5:27).

The reason Christ can do this is that his Father has placed “the seal of his approval” on him, which could refer to his incarnation or baptism but probably is meant more generally (the aorist verb translated “has given … the seal” is global, referring to Jesus’ ministry as a whole).

Christ bears God’s royal seal and so is his official agent or envoy (cf. the “sent one” passages; e.g., 3:17, 34; 5:23–24, 36, 38, as well as 6:29, 38 below).

Jesus is the only food that provides eternal life.

Come and Believe which leads to Come & Recieve

(Jesus as the Bread of Life (6:35–40))

This first one presents him as the only food that can provide eternal life (“of life” is an objective genitive, “the bread that produces life”).

The two statements that follow tell how people can find this life.

To have this eternal food, we must “come” and “believe.”

The two terms are virtual synonyms—coming to Jesus is believing.

The subject of consuming this bread does not come until 6:51ff.

The idea of coming/believing, therefore, has priority over the idea of eating/drinking (so Carson).

The only way to find life is to believe in Jesus (3:16; 5:24).

In a sense, this combines the bread metaphor (“never be hungry again”) with the living water metaphor of 4:14 (“never be thirsty again”) and prepares for the image of eating Jesus’ flesh and drinking his blood in 6:53–56.

This same idea is found again in 7:37, where the “thirsty” must “come.”

Jesus Declares His Mission-we are that mission target.

His mission is an act of obedience, and it is the result of complete unity between Father and Son.

God guarantees that Jesus “should not lose even one of all those he has given me.”

This tells how Jesus will preserve his followers.

Note the progression—God gives them in 6:37 and protects them in 6:39 (this is elaborated further in 6:44).

This is realized eschatology, as God ensures the present security of all Jesus’ true followers.

Yet there is also a final eschatology, as Jesus will “raise them up at the last day.”

Easter Day is the celebration of the Victory of this battle.!

This section has two parts: the first pertains to the unfaithful disciples who deserted Jesus (6:60–66), and the second to the faithful ones who remained loyal to him (6:67–71).

Jesus’ ministry caused division; as the living Revealer of the Father (cf. on “Word” in 1:1), he presented every person with the light of God (1:4, 7, 9; 3:18–21).

In these encounters, here could be no neutrality; everyone becomes part of either darkness or light.

All halfhearted disciples (2:23–25) eventually must make a final choice, and that is what happens in this passage.

The hard sayings of Jesus in 6:22–58 (esp.

6:51–58) forced final choices, and many of his disciples departed.

The Complaining of the disciples.

The “complaining” of these disciples (6:61) parallels that of the Jews in 6:41–42 and the Israelites in the wilderness.

Jesus confronted them with their own darkness by saying that if his words offended them, they would be even more disturbed when they saw “the Son of Man ascend to heaven again.”

The Cross and Resurrection are seen as a stumbling block or offense in John 16:1 (so also 1 Cor 1:23; Gal 5:11; 1 Pet 2:8).

Jesus often claimed that his true home was heaven and that he had descended from there (implying his preexistence, cf.

3:13; 6:33, 38, 41, 42, 50, 51, 58).

Here he reversed that image, speaking of the time when he would “ascend” back to heaven.

For John, Jesus’ humiliation was the first step in his exaltation.Jesus then introduced the third member of the Trinity to the conversation (6:63; “Spirit” is not the human spirit here).

God controls the gift of eternal life (3:16, 36; 5:21a, 24) and has passed that authority to the Son (5:21b, 28–29; 6:27, 33, 35, 39, 40, 44, 48, 50–51, 54, 57).

This power to give life is inherent in the Spirit, who “alone gives eternal life.”

The Spirit of God giving life is a frequent Old Testament theme (Gen 1:2; Isa 11:2; 44:3; 61:1; Ezek 37:5–6, 9–10; Joel 2:28; Zech 4:6), as well as a New Testament emphasis (Rom 8:4; 1 Cor 15:45; 2 Cor 3:6; Gal 5:16; 6:8), and one central to John (3:5, 8; 7:37–39; 14:17).

Do you have the Spirit of Life in you?

It is the Spirit’s efforts in you to keep you in Life.

Many turned away....

Do you want to go away as well?

(Are you going away as well?)

English Standard Version (Chapter 6)

64 But there are some of you who do not believe.”

(For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.)

65 And he said, “This is why I told you that no one can come to me unless it is granted him by the Father.”66

After this many of his disciples turned back and no longer walked with him.

67 So Jesus said to the twelve, “Do you want to go away as well?” 68 Simon Peter answered him, “Lord, to whom shall we go?

You have the words of eternal life, 69 and we have believed, and have come to know, that you are the Holy One of God.”

Here, the message is that it is the Spirit, not “human effort” (lit., “the flesh”), that provides eternal life.

Jesus made this point throughout the “bread of life” discourse.

Jesus’ teaching is “spirit and life,” meaning that Jesus’ words are filled with the power of the Spirit and produce life in those who believe them (the verb “to be” is reproduced before “Spirit” and “life,” thereby giving them separate emphases; so Godet).

To believe Jesus’ words is to believe in him, for his words are life (cf.

5:46–47).