It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life.
Parallel Translations
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It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life.
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It is the sprete that quyckeneth the flesshe proffeteth nothinge. The wordes that I speake vnto you are sprete and lyfe.
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It is the spirite that quickeneth: the flesh profiteth nothing: the woordes that I speake vnto you, are spirite and life.
Cross-references (28)
Passages linked to John 6:63 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Galatians 5:25 If we live by the Spirit, let’s also walk by the Spirit.
- Hebrews 4:12 For the word of God is living and active, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart.
- Psalms 119:93 I will never forget your precepts, for with them, you have revived me.
- John 6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.
- Psalms 119:130 The entrance of your words gives light. It gives understanding to the simple.
- Psalms 119:50 This is my comfort in my affliction, for your word has revived me.
- 1 Peter 1:23 having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and remains forever.
- Deuteronomy 32:47 For it is no vain thing for you, because it is your life, and through this thing you shall prolong your days in the land, where you go over the Jordan to possess it.”
- 1 Corinthians 15:45 So also it is written, “The first man, Adam, became a living soul.” The last Adam became a life-giving spirit.
- Romans 10:17 So faith comes by hearing, and hearing by the word of God.
- 2 Corinthians 3:6-8 who also made us sufficient as servants of a new covenant, not of the letter, but of the Spirit. For the letter kills, but the Spirit gives life. But if the service of death, written engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his face, which was passing away, won’t service of the Spirit be with much more glory?
- Romans 10:8-10 But what does it say? “The word is near you, in your mouth, and in your heart;” that is, the word of faith which we preach: that if you will confess with your mouth that Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved. For with the heart, one believes resulting in righteousness; and with the mouth confession is made resulting in salvation.
- Psalms 19:7-10 Yahweh’s law is perfect, restoring the soul. Yahweh’s covenant is sure, making wise the simple. Yahweh’s precepts are right, rejoicing the heart. Yahweh’s commandment is pure, enlightening the eyes. The fear of Yahweh is clean, enduring forever. Yahweh’s ordinances are true, and righteous altogether. They are more to be desired than gold, yes, than much fine gold, sweeter also than honey and the extract of the honeycomb.
- Romans 8:2 For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death.
- John 12:49-50 For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak. I know that his commandment is eternal life. The things therefore which I speak, even as the Father has said to me, so I speak.”
- James 1:18 Of his own will he gave birth to us by the word of truth, that we should be a kind of first fruits of his creatures.
- 1 Thessalonians 2:13 For this cause we also thank God without ceasing, that when you received from us the word of the message of God, you accepted it not as the word of men, but as it is in truth, the word of God, which also works in you who believe.
- 1 Peter 3:18 Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God, being put to death in the flesh, but made alive in the Spirit,
- Genesis 2:7 Yahweh God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
- Romans 3:1-2 Then what advantage does the Jew have? Or what is the profit of circumcision? Much in every way! Because first of all, they were entrusted with the revelations of God.
- 1 Peter 3:21 This is a symbol of baptism, which now saves you—not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ,
- 1 Corinthians 2:9-14 But as it is written, “Things which an eye didn’t see, and an ear didn’t hear, which didn’t enter into the heart of man, these God has prepared for those who love him.” But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God. For who among men knows the things of a man, except the spirit of the man, which is in him? Even so, no one knows the things of God, except God’s Spirit. But we received not the spirit of the world, but the Spirit which is from God, that we might know the things that were freely given to us by God. We also speak these things, not in words which man’s wisdom teaches, but which the Holy Spirit teaches, comparing spiritual things with spiritual things. Now the natural man doesn’t receive the things of God’s Spirit, for they are foolishness to him, and he can’t know them, because they are spiritually discerned.
- 1 Timothy 4:8 For bodily exercise has some value, but godliness has value in all things, having the promise of the life which is now, and of that which is to come.
- Galatians 6:15 For in Christ Jesus neither is circumcision anything, nor uncircumcision, but a new creation.
- 1 Corinthians 11:27-29 Therefore whoever eats this bread or drinks the Lord’s cup in a way unworthy of the Lord will be guilty of the body and the blood of the Lord. But let a man examine himself, and so let him eat of the bread, and drink of the cup. For he who eats and drinks in an unworthy way eats and drinks judgment to himself if he doesn’t discern the Lord’s body.
- Romans 2:25 For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision.
- Galatians 5:6 For in Christ Jesus neither circumcision amounts to anything, nor uncircumcision, but faith working through love.
- Hebrews 13:9 Don’t be carried away by various and strange teachings, for it is good that the heart be established by grace, not by food, through which those who were so occupied were not benefited.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain 63. It is the Spirit that quickeneth. By these…
63. It is the Spirit that quickeneth. By these words Christ shows the reason why the Jews did not profit by his doctrine to be, that, being spiritual and quickening, it does not find ears well prepared. But as this passage has been variously expounded, it will be of importance first to ascertain the natural meaning of the words; from which it will be easy to perceive Christ’s intention. When he affirms that the flesh profiteth nothing, Chrysostom improperly, in my opinion, refers it to the Jews, who were carnal I readily acknowledge that in heavenly mysteries the whole power of the human mind is utterly unavailing; but the words of Christ do not bear that meaning, if they be not violently tortured. Equally forced would be that opinion, as applied to the apposite clause; namely, it is the illumination of the Spirit that quickeneth. Nor do I approve of the views of those who say, that the flesh of Christ profiteth, so far as he was crucified, but that, when it is eaten, it is of no advantage to us; for, on the contrary, we must eat it, that, having been crucified, it may profit
Augustine thinks that we ought to supply the word only, or by itself, as if it had been said, “The flesh alone, and by itself, profiteth not,” because it must be accompanied by the Spirit This meaning accords well with the scope of the discourse, for Christ refers simply to the manner of eating. He does not, therefore, exclude every kind of usefulness, as if none could be obtained from his flesh; but he declares that, if it be separated from the Spirit, it will then be useless. For whence has the flesh power to quicken, but because it is spiritual? Accordingly, whoever confines his whole attention to the earthly nature of the flesh, will find in it nothing but what is dead; but they who shall raise their eyes to the power of the Spirit, which is diffused over the flesh, will learn from the actual effect and from the experience of faith, that it is not without reason that it is called quickening
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We now understand in what manner the flesh is truly food, and yet it profiteth not It is food, because by it life is procured for us, because in it God is reconciled to us, because in it we have all the parts of salvation accomplished. It profiteth not, if it be estimated by its origin and nature; for the seed of Abraham, which is in itself subject to death, does not bestow life, but receives from the Spirit its power to feed us; and, therefore, on our part also, that we may be truly nourished by it, we must bring the spiritual mouth of faith.
As to the sentence breaking off in so abrupt a manner, it is probable that this was done because Christ saw that it was necessary to act in this manner towards unbelievers. By this clause, therefore, he suddenly closed the sermon, because they did not deserve that he should speak to them any longer. Yet he did not overlook those who are godly and teachable; for they have here, in a few words, what may abundantly satisfy them.
The words which I speak to you. This is an allusion to the preceding statement, for he now employs the word Spirit in a different sense. But as he had spoken of the secret power of the Spirit, he elegantly applies this to his doctrine, because it is spiritual; for the word Spirit must be explained to mean spiritual Now the word is called spiritual, because it calls us upwards to seek Christ in his heavenly glory, through the guidance of the Spirit, by faith, and not by our carnal perception; for we know that of all that was said, nothing can be comprehended but by faith. And it is also worthy of observation, that he connects life with the Spirit He calls his word life, from its effect, as if he had called it quickening; but shows that it will not be quickening to any but those who receive it spiritually, for others will rather draw death from it. To the godly, this commendation bestowed on the Gospel is most delightful, because they are certain that it is appointed for their eternal salvation; but at the same time, they are reminded to labor to prove that they are genuine disciples.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Spirit, that is, that power which floweth from the…
Spirit, that is, that power which floweth from the Godhead, causeth the flesh of Christ, which otherwise were nothing but flesh, but to live in itself, and to give life to us.
The flesh of Christ doth therefore quicken us, because that he that is man, is God: which mystery is only comprehended by faith, which is the gift of God, properly only to the elect.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 63 It is the spirit that quickeneth; the flesh…
63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.
Ver. 63. It is the Spirit that quickeneth] Had those carnal Capernaites but stayed out our Saviour’s sermon, they might have been satisfied for the sense of his words, that they so stumbled at, and had not patience to hear him here expounding himself. Quoniam Christiani (Pontificii) manducant Deum, quem adorant, sit anima mea cum philosoplis, said Averroes; who, had he consulted with sound divines, might have known more.
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It is the Spirit that quickeneth] i.e. The Godhead united to the hmnan nature conveyeth life to the believer. That being the fountain, this the conduit; and union being the ground of communion. Wicked men want the spirit and life of Christ, who though he took every man’s flesh, yet that of itself profiteth them nothing. A communione naturae ad communicationem gratiae non valet argumentum.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain As it is not the bread or flesh that…
As it is not the bread or flesh that a man eateth for the sustenance of his animal or natural life, that doth the main work, but the soul of a man within him, which putteth forth its virtues and powers in causing the digestion, concoction, and alteration of it, without which it nourisheth not the body; so the flesh of Christ eaten carnally can be of no profit for the nourishment of the soul: nor can the flesh of Christ considered alone, or by any virtue in it, profit; it only profiteth by virtue of the Divine nature, which being personally united to the human nature, addeth all the virtue and merit to the sufferings and actions of the human nature; so as the human nature of Christ hath all its quickening virtue from the Divine nature. It is not therefore the carnal eating of my flesh that I intended, that is a very gross conception of yours; nor can any such thing as that do you good: but the words that I speak to you, they are spiritual, and such by the belief of which you may obtain a spiritual and eternal life; for by believing those words, and obeying them, you shall come to believe in me, which is that eating my flesh and drinking my blood which I intended, not any corporeal or carnal eating.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain To convince the Jews that our Saviour did not…
To convince the Jews that our Saviour did not mean a carnal and fleshly eating of his body, he tells them, That such an eating would profit nothing; but it is a spiritual eating of him by faith, that bringeth that quickening life of which he had spoken. It is the spirit, or divine nature, that quickeneth; the flesh, or human nature, alone, separated from his godhead, profiteth nothing, and can give no life.
Learn hence, That it is the godhead of Christ united to the human nature, which adds all virtue, efficacy, and merit, to the obedience and sufferings of the human nature. It is the spirit, or divine nature of Christ, that quickeneth; the flesh, or human nature alone, profiteth nothing; and therefore the carnal eating of his flesh would do no good.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And he said, therefore said I unto you,.... Referring…
And he said, therefore said I unto you,.... Referring to Joh 6:44, where the substance of what is here said, is there delivered; though the Ethiopic version reads, therefore I say unto you, what follows:
that no man can come to me, except it be given him of my Father; which is the same, as to be drawn by the Father; for faith in Christ is the gift of God, and coming to him, is owing to efficacious grace, and is not the produce of man's power and freewill; See Gill on Joh 6:44.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain It is the Spirit - The spiritual meaning of…
It is the Spirit - The spiritual meaning of these words, by which God giveth life. The flesh - The bare, carnal, literal meaning, profiteth nothing. The words which I have spoken, they are spirit - Are to be taken in a spiritual sense and, when they are so understood, they are life - That is, a means of spiritual life to the hearers.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 63. It is the spirit that quickeneth] It…
Verse 63. It is the spirit that quickeneth] It is the spiritual sense only of my words that is to be attended to, and through which life is to be attained, 2Co 3:6. Such only as eat and drink what I have mentioned, in a spiritual sense, are to expect eternal life.
The flesh profiteth nothing] If ye could even eat my flesh and drink my blood, this would not avail for your salvation. These words contain a caution that the hearers should not understand his words in the strict literal sense, as if his body were really BREAD, and as if his flesh and blood were really to be eaten and drank.
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The words that I speak Or, I have spoken. Instead of λαλω, I speak, I read λελαληκα, I have spoken, on the authority of BCDKLT, thirteen others; the Syriac, all the Arabic, all the Persic, Coptic, AEthiopic, Gothic, Slavonic, Vulgate, all the Itala; Origen, Eusebius, Athanasius, Basil, Cyril, Chrysostom, Tertullian, Ambrosias, Augustin, Gaudentius, and Vigilius Taps. This is an important reading, and plainly shows that our Lord's words here do not refer to any new point of doctrine which he was then inculcating, but to what he had spoken concerning his being the living bread, and concerning the eating of his flesh, and drinking of his blood, in the preceding verses.
Are spirit, and they are life.] As my words are to be spiritually understood, so the life they promise is of a spiritual nature: see Bishop Pearce.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain It is the Spirit that quickeneth - These words…
It is the Spirit that quickeneth - These words have been understood in different ways. The word “Spirit,” here, evidently does not refer to the Holy Spirit, for he adds, “The words that I speak unto you, they are spirit.” He refers here, probably, to the doctrine which he had been teaching in opposition to their notions and desires. “My doctrine is spiritual; it is fitted to quicken and nourish the soul. It is from heaven. Your doctrine or your views are earthly, and may be called flesh, or fleshly, as pertaining only to the support of the body. You place a great value on the doctrine that Moses fed the body; yet that did not permanently profit, for your fathers are dead. You seek also food from me, but your views and desires are gross and earthly.”
Quickeneth - Gives life. See the notes at Joh 5:21.
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The flesh - Your carnal views and desires, and the literal understanding of my doctrine. By this Jesus shows them that he did not intend that his words should be taken literally.
Profiteth nothing - Would not avail to the real needs of man. The bread that Moses gave, the food which you seek, would not be of real value to man’s highest wants.
They are spirit - They are spiritual. They are not to be understood literally, as if you were really to eat my flesh, but they are to be understood as denoting the need of that provision for the soul which God has made by my coming into the world.
Are life - Are fitted to produce or give life to the soul dead in sins.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain If then you shall see, &c. Christ, by mentioning…
If then you shall see, &c. Christ, by mentioning his ascension, by this instance of his power and divinity, would confirm the truth of what he had before asserted; at the same time, correct their gross apprehension of eating his flesh and drinking his blood, in a vulgar and carnal manner, by letting them know he should take his whole body living with him to heaven; and consequently not suffer it to be, as they supposed, divided, mangled, and consumed upon earth. (Challoner) --- The sense of these words, according to the common exposition, is this: you murmur at my words, as hard and harsh, and you refuse now to believe them: when I shall ascend into heaven, from whence I came into the world, and when my ascension, and the doctrine that I have taught you, shall be confirmed by a multitude of miracles, then shall you and many others believe. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain the flesh profiteth nothing--Much of His discourse was about…
the flesh profiteth nothing--Much of His discourse was about "flesh"; but flesh as such, mere flesh, could profit nothing, much less impart that life which the Holy Spirit alone communicates to the soul.
the words that I speak . . . are spirit and . . . life--The whole burden of the discourse is "spirit," not mere flesh, and "life" in its highest, not its lowest sense, and the words I have employed are to be interpreted solely in that sense.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 63. The spirit that quickeneth—It is the inspired Power,…
63. The spirit that quickeneth—It is the inspired Power, the impregnating Spirit, in his words, by which their souls ought to be quickened and rise into a living faith.
The flesh—The carnality which the sensual perverts would put into his words.
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Profiteth nothing—Being akin to their vain expectation to be fed in the body by the Messiah’s constant miracle.
The words… are spirit—And should be interpreted in the highest sense of the Spirit, not by the low demands of appetite.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 63. that quickeneth] Literally, that maketh alive or giveth…
63. that quickeneth] Literally, that maketh alive or giveth life. The latter would perhaps be better to bring out the connexion with ‘they are life’ at the end of the verse.
the flesh] Not, ‘My Flesh,’ which would contradict Joh_6:51. The statement is a general one, but has reference to Himself. ‘My Flesh’ in Joh_6:51 means ‘My death’ to be spiritually appropriated by every Christian, and best appropriated in the Eucharist. ‘The flesh’ here means the flesh without the Spirit, that which can only be appropriated physically, like the manna. Even Christ’s flesh in this sense ‘profiteth nothing.’ (Comp. Joh_3:6.) Probably there is a general reference to their carnal ideas about the Messiah: it is “in our Lord’s refusal to assume the outward insignia of the Messianic dignity, and in His persistent spiritualisation of the Messianic idea” that we must seek “the ultimate cause” of the defection of so many disciples. S. pp. 141, 142.
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the words] Or, the sayings: see on Joh_5:47.
that I speak] The true reading is; that I have spoken, in the discourse just concluded.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (63) It is the spirit that quickeneth.—The word “quickeneth,”…
(63) It is the spirit that quickeneth.—The word “quickeneth,” though it has almost passed from everyday use, will probably hold its place in theological use, and convey for the most part the true meaning. If it is retained here, it must, however, be noted that it is a compound of the word rendered “life” at the close of the verse. “It is the spirit that giveth life . . . the words . . . are spirit and are life.” These words are immediately connected with the thought of the Ascension, which was to precede the gift of the Spirit. (Comp. Joh_7:39; Joh_16:7 et seq.). We are to find in them, therefore, a deeper meaning than the ordinary one that His teaching is to be, not carnally, but spiritually under-stood. They think of a physical eating of His flesh, and this offends them; but what if they, who have thought of bread descending from heaven, see His body ascending into heaven? They will know then that He cannot have meant this. And the Descent of the Spirit will follow the Ascension of the Son, and men full of the Holy Spirit will have brought to their remembrance all these words (Joh_14:26), and they will then know what the true feeding on Him is, and these very words which He has spoken will carry their lessons to the inmost being, and be realised, not simply in a spiritual sense, but as spirit and as life.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain It is the spirit that quickeneth (the to ,…
It is the spirit that quickeneth (the to , though omitted by a*, is retained by all the principal editors); the flesh profiteth nothing; i.e. the "flesh" taken by itself, and apart from the life-giving Spirit which is its principium. The antithesis between "flesh" and "spirit" occurs frequently in the Gospel, and is one of the great points of Pauline doctrine. The Lord does not introduce the pronoun mou to to pneuma or h sarx . The statement is generalized, though having special reference to himself, or to the spirit and flesh of the Son of man. "Flesh," in neither St. Paul nor St. John, means the sensuous nature as opposed to the intellectual nature; nor does it mean the "body" as antithetic to the "soul the organized material frame, to which the Jews were attributing so much and felt to be the guarantee and seal of his spiritual efficiency (Meyer) but the "creaturely nature," the "humanity" per se in all its parts. "That which is born of the flesh is flesh, that which is born of the Spirit is spirit." Christ qua his humanity was fashioned by the Spirit, and the Spirit dwelt upon him with iron measurable potence. "The Logos became flesh," but that flesh itself was so ordered and prepared by the Holy Spirit as that it should sustain this lofty companionship. Christ"s own flesh, his nature, his humanity per se, and apart from the fulness of the Spirit, profiteth nothing. The mere human life, however spotless and ideal, could not be "eaten," i.e. could not be assimilated, though to some extent it might be imitated; but imitation is not faith. The "glory" that the apostles saw "of the Only Begotten of the Father, the fulness of grace and truth," in and through that wondrous life of Christ, was the glory given to his humanity by the creative Spirit. Apart from this consideration, a manducation of his flesh, even were it physically possible, was useless. It was not possible to participate in his humanity save through the Holy Spirit which generated him and regenerates us. The sentence doubtless points back to the original constitution of man, the specialty of whose life is that it was inbreathed by the Lord God himself. The use of the saying here was to make it still more clear that he gave his flesh to eat, not through any physical process, not through any sacramental rite, but through the Spirit to our spirit. Mr. Sadler, who takes the strong sacramental view of the entire passage, says, however, wisely and forcibly here, "Even flesh cannot be given to a corpse." We receive the gift, we know the love of God, whether sacramentally or not, through the Spirit. Christ does not deny or retract the statement, "Except ye eat the flesh," etc. He simply shows in what sense he meant the whole mutual indwelling of himself and his people to be understood. The Spirit is the Quickener. The Spirit is the life-fashioning, life-pre-serving Energy. The flesh, the human manifestation, apart from the Spirit which makes that human life the centre of Divine effluence, the focus for its Divine energy, profiteth nothing. Some have taken these words (like Chrysostom) as a contrast between a spiritual and literal interpretation of Christ"s words. Luther and many Lutherans have urged the contrast between a right celebration and a merely material use of the sacrament. So more or less Augustine and Olshausen. Canon Westcott seems to limit the original meaning of "flesh" and "spirit," the one to the visible, temporal, corporeal only, and the other to the unseen eternal order of things, and he does not give to "flesh" here the fulness of meaning which it bears in the New Testament; but he says that this utterance is not limited to either of the views just referred to, though it may include them. Archdeacon Watkins remarks, "They think of a physical eating of his flesh, and this offends them; but what if they, who have thought of bread descending from heaven, see his body ascending into heaven? They will know then he cannot have meant this. The descent of the Spirit will follow the ascent of the Son.
The words that I have spokenunto you are spirit and are life. The words which I have now uttered, these teachings of mine concerning myself, are (not merely "spiritual" or "life-giving," but) spirit and life, i.e. the way and method in which the Spirit can convey to you the life eternal. The words which I have spoken at all times have been the effulgence of my glory, the effluence of my Spirit. The seed of the kingdom is the Word of God. The contact of the Divine Spirit with the human spirit is not through teeth and palate, but through mental and moral processes. "Thou hast the words of eternal life," said Peter (ver. 68). Christ thus works his way back again to the receptivity of the mind and heart of his disciples. Believing is not only "coming," but, as he has before implied, it is the identical process which he has called "eating his flesh and drinking his blood." Christ"s words are the ministry of himself, because the chief method of communicating his life-giving Spirit. In Joh_15:4, 7 the Lord used both expressions, "I" and "my words," in identical relations: "Abide in me, and I in you;" "If ye abide in me, and my words abide in you," etc.
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The flesh and the Spirit.
Our Lord here teaches a great lesson which he several times repeated in the course of his ministry, and which is most emphatically inculcated by the Apostle Paul, especially in his Epistles to the Corinthians. There are two different principles of religion one carnal, i.e. earthly and human; the other spiritual, i.e. heavenly and Divine; and of these the second is the true and satisfactory principle. "The flesh profiteth nothing the religion which is external and ceremonial, which rules itself by the letter, is vain; "the Spirit quickeneth the religion which begins with the inner nature, and lays all stress upon the laws and the life of the soul, is Divine, acceptable, and enduring.
I THE SUPERIORITY OF THE SPIRIT TO THE FLESH IS APPARENT IN THE VITAL QUESTION AS TO THE NATURE OF THE UNION OF THE CHRISTIAN WITH CHRIST. The religion of the flesh teaches that, if a man could only eat the Lord"s body and drink his blood, he must be saved. The religion of the Spirit tells us that physical contact in itself is worthless; and that the matter of all importance is the spiritual connection between the believer and the Saviour.
II SPIRITUAL WORSHIP IS BETTER THAN MERE BODILY OBSERVANCES. There is a very powerful tendency in human nature to lower religion into a system of form and ceremony. Many under the Mosaic economy were carried away by this tendency, whilst the more spiritual Jews saw clearly into the true nature of acceptable worship. On this point our Lord"s language is most explicit, especially in his conversation with the woman of Samaria. "God is a Spirit: and they that worship him must worship him in spirit and in truth.
III A SPIRITUAL CONCEPTION OF THE KINGDOM OF GOD IS SUPERIOR TO ONE THAT IS CARNAL. It is often regarded as something of the nature of a human organization; yet our Lord"s parables should convince the student that there is a kingdom altogether different from any human institution, whether political or ecclesiastical. Many are the mischiefs, as Church history abundantly teaches us, which have flowed from the fountain error of regarding the Divine kingdom according to "the flesh,
IV THE SACRAMENTS THEMSELVES ARE ONLY RIGHTLY DEEMED OF WHEN THEY ARE VIEWED IN THE LIGHT OF THE SPIRIT. The outward observances, the visible signs, are valuable and necessary. But they are material expressions of spiritual truth and reality; they are earthly means to spiritual ends.
V CHRISTIAN OBEDIENCE IS THAT WHICH IS RENDERED, NOT SIMPLY BY THE BODILY NATURE, BUT BY THE SPIRIT. Christ is a Master who asks not mere outward homage or conformity, but the reverential subjection, the cheerful obedience, of the whole nature. Let the spirit serve him, and the devotion of the bodily powers will follow, to prove the sincerity of love. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 63. It is the spirit that quickeneth. We may…
63. It is the spirit that quickeneth. We may paraphrase this verse thus: I shall ascend to heaven so that my body cannot be literally eaten; the flesh literally profits nothing. It is the spirit that makes alive. The spirits of men must feed upon me by faith, that they may be made alive. My words are spirit and life. He who feeds upon them will be made alive.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 6:63 The essence of Jesus’ gift is found in…
6:63 The essence of Jesus’ gift is found in the Holy Spirit alone, not in human effort (literally the flesh). Life and understanding come through the gift of the Spirit (see 14:15-20; 20:21-22). True life can be found only when the Holy Spirit infuses human life.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.