The passage
      v59. The discourse on the bread of life is now complete.
      v60. Jesus' claim that he is the source of life, that his words give life, is offensive ("hard") to many of his disciples. In their view, no godly teacher should make such a claim and for this reason they reject it.
      v61-62. As usual, Jesus reads his audience, notes their reaction and points out that if his claim to the source of life offends them, what are they going to think when they see him lifted up to glory on the cross, crucified to facilitate the gift of life to the world.
      v63. None-the-less, Jesus does agree with some of the concerns of his wayward disciples. Of course Jesus' actual "flesh" cannot give life; the Spirit of God enlivens. Yet Jesus, or more particularly his words, are the source of Spirit-empowered life.
      v64. The sad reality is that there are many disciples who do not believe Jesus' life-giving words and therefore cannot possess life. From the beginning of his ministry, Jesus knew that some would not believe, he even knew he would be given up (betrayed) by one of his own.
      v65. Jesus has already explained why it is that only some believe, and so he concludes by repeating the point. Only those who are reliant on the gift of the Father's grace are enabled to persist in faith. When we rely on Jesus' words, we are enabled to rely on them. Those who refuse to rest on Jesus' words are lost, and the sad fact is, there will always be some who refuse to rest.
      v66. At this point many disciples broke away from Jesus.
      v67. Jesus then pointedly asks his disciples, "Do you also, as well as they, want to break away?" The question is probably a challenge, but Jesus must have been shaken by the walk out.
      v68-69. Peter again takes up the role of spokesperson for the disciples. He makes two points: i] the disciples have never found life eternal apart from Jesus, so why abandon someone who claims to be the source of life; ii] from the evidence before them, Jesus is actually the long-promised messiah - God's consecrated one. There is little point abandoning someone who is probably the messiah.
      v70-71. Peter's reply is a touch self-confident, so Jesus reminds the twelve that he has actually selected them as disciples, which may account, at least partly, for their loyalty and even then one of their number will desert him. John notes that Jesus is speaking of Judas, the son of Simon from the village of Kerioth.

The way of life
      Go to the advertisements in the back section of any popular magazine and you will find where people today source information on their spiritual life. It's there we find the spiritual psychics, trance channellers, clairvoyants, angel messages, star signs..... The search for meaning, for the divine light, the divine life, is an ingrained element of human exploration. Some search for that divine spark in Jesus, but for some reason only a few find it in him. Most search for the divine spark beyond Jesus, but never find it.
      Those who journey with Jesus do so for many reasons. We might have joined the church youth fellowship to increase our dating opportunities, gone on to attend church, but then we find ourselves starting to drift. The disciples, who broke away from Jesus in John 6, were actually offended by the intolerable claim that Jesus is the source of life. For them, it was against all they believed; how dare a teacher of the Lord make such a claim. For us, it's probably too simple. Are we to believe that life is simply a gift for the asking? Surely there's more to it than that. Of course, Jesus added, "what happens when you see me crucified?" For us, that's pure stupidity. Are we to believe that the giver of life gets himself executed as a common criminal? It doesn't compute, does it?
      Many who journey for a time with Jesus, break away from him, and Jesus says it will always be so. Although the kindness of God in Jesus has the power to enliven us, enliven us at this very moment and for every other moment into eternity, for some reason, kindness is just not enough. High theology, ecclesiastical rites, faithful obedience ...... through to a clairvoyant's charm, all these seem more effective than the kindness, the mercy, the grace of God.
      And what of us? Can we say that the divine spark is more likely to exist in the Nazarene than in Madam Athena the Starwoman? Can we say that Jesus may well have came from God and now exists as the divine Lord? Then like Peter we will say, "Lord, to whom shall we go?"
      Of course, we should not be too proud of our loyalty to Christ. It's easy to think that our standing in the church guarantees our standing in the sight of God, or that our goodness keeps us safe. We are safe, only in the mercy of God. If an apostle can turn his back on Jesus then so can we. Resting on the grace of God is our only hope.

v59
      tauta "this" - these things. Presumably referring to the discourse, v27-58.
      didaskwn (didaskwn) pres. part. "while teaching [in the synagogue]" - teaching. The participle forming a temporal clause, as NIV. Although there is no definite article before "synagogue", it is still likely that Jesus was actually in the synagogue when he gave the "synagogue instruction". Guilding argues that it is possible the set synagogue readings for this particular Sabbath were Exodus 16 and Isaiah 54.
      en Kafarnaoum "in Capernaum" - Some manuscripts add that the instruction was given "on a Sabbath".

v60
      akousanteV ......... akouein (akouw) part. ..... inf. "on hearing it" .... "accept" - "Hear" followed by the genitive, or more particularly when it governs the genitive, indicates "hearing with understanding" as against "a hearing", often followed by the accusative, indicating a "hearing without understanding". So, the "many disciples" hear, but don't understand and so don't act on it. The verb is used again at the end of the verse, this time with the sense of understanding the teaching, ie. "who can pay attention to it, accept it?" "It" in the genitive case. "We don't accept this teaching, and who would?"
      maqhtwn (nV ou) "disciples" - followers. This group should not be confused with the apostles. They are those who have accepted Jesus and his words and so have followed him, but now they do not accept his words and so abandon him. Salvation is for those who continue in Jesus' words, cf. 8:31.
      sklhroV (oV) "hard" - harsh, offensive. Jesus' teaching at this point is intolerable. The obvious question is, what has Jesus said that is so offensive? The illustration of eating his flesh and drinking his blood is certainly offensive to those who don't understand that it is only a metaphor. Possibly there are those who are so crass that Jesus' failure to produce more free food is grounds for disassociation. Yet, it is more likely that Jesus' claim that he is authorized by God to give life and therefore stands over and above Moses, even over and above the Spirit, is surely the nub of the offence.

v61
      eidwV (oida) perf. part. "aware" - having known [in himself]. The participle is possibly temporal, even causal, "because Jesus was aware that ..." Jesus was conscious that some of his followers were antagonistic to his teaching. No miraculous understanding is being implied since any sensitive teacher can pick up audience reactions. "Inwardly conscious", Moffatt.
      skandalizei (skandalizw) pres. "[does this] offend [you]?" - cause you to sin, stumble. "Does it shake your faith?", NAB.

v62
      The sentence construction of this conditional clause is interesting. We have the protasis (the condition), but not the apodosis (the conclusion). Probably the sense is "if my words have offended you, how much more will your faith be shaken when you see the Son of Man ascend?".
      anabainonta (anabainw) pres. part. "ascend" - go up, raise up. Wescott notes that for John, Jesus ascends to the Father by ascending, or being lifted up, on the cross, cf. Isa.52:13. If Jesus' words have offended the disciples, how much more will they be offended with they see the messiah crucified, which for the messiah, is his way to return to the Father. So possibly, "how much more will your faith be shaken when you see the Son of Man lifted up on the cross?" oJpou hn to proteron "where he was before" - where he was at first. Obviously with the sense of being reunited to the Father through the cross.

v63
      Note Bultmann's translation of this verse: "You say, 'it is the Spirit that gives life; the flesh is useless'; but I say, 'the words that I have spoken to you are both Spirit and life.'" There is much to commend this translation, although Jesus may not regard the disciples point of view as invalid, just that the Spirit's life-giving role is realized in and through him. Drop the "but" to carry that sense.
      to pneuma (a atoV) "the Spirit" - the spirit. Either "the Spirit", meaning "the Holy Spirit", "God's Spirit", or "the human spirit", cf. NAB. Usually without an attributive the word "spirit" in the NT means "God's Spirit", but the context may imply that the human spirit is intended. The human spirit, our being, infused with the words of Jesus, produces life. On balance, "the Holy Spirit" is most likely intended.
      estin to zwopoioun "gives life" - [the spirit] is the thing making alive. In the Nicodemus discourse, chapter 3, Jesus reworked the Old Testament life-giving role of the Spirit. In this discourse, the words of Jesus, through the agency of the Holy Spirit, give life, cf. 1Cor.15:45. Such an assertion would indeed offend many his disciples.
      hJ sarx ouk wfelei ouden "flesh counts for nothing" - the flesh benefits nothing. Emphatic double negative. Jesus is possibly agreeing with his wayward disciples; how foolish to think that eating Jesus' actual flesh will give life. The Spirit gives life, not flesh. Eating the flesh of Jesus is picture language for believing in Jesus, particularly believing in his words, words inspired by the Spirit.
      rJhmata (rJhma) "words" - It is the Spirit inspired words, spoken by Jesus, that give life. Note that those wanting to impose a eucharistic interpretation on chapter 6 translate "words" as "things", ie. the eucharistic (Mass, Communion) elements. C.H. Dodd regards this interpretation as "desperate".
      aJ egw lelalhka (lalew) perf. "I have spoken" - Emphatic "I". God through Moses gave life-giving Manna; Jesus ("I") gives life-giving words.
      tneuma estin "are spirit" - is spirit. "the words I have spoken to you are activated through the agency of the life-giving Spirit."

v64
      alla "but" - a very strong adversative. Even though Jesus' words give life, some do not believe.
      pisteuousin (pisteuw) pres. "believe" - Jesus fingers the doubting disciples' problem. They do not believe and therefore do not receive the gift of life.
      h/dei (oida) pluperf. "had known" - had known. Probably in the sense of Jesus' ability to read people, rather than in the sense of Jesus exercising divine omniscience.
      ex archV (h) "from the beginning" - from beginning. Possibly from the beginning of creation, although more naturally from the early days of Jesus association with his disciples.
      oJ paradwswn (paradidwmi) fut. part. "who would betray" - the one who would hand [him] over, deliver [him] up. The future participle, depicting a firm expectation, with the article, is rare in John. The word is often used of Jesus being "delivered up" to the cross for our sins by his own people, of Pilate doing the delivering up, the Father doing it, and even Jesus himself doing it. Here, obviously referring to Judas and again indicating Jesus' ability to read people.

v65
      elegen (legw) imperf. "he went on to say" - he was saying. The imperfect carries a continued sense, "he has said repeatedly." "So that was why he often said", Barclay.
      dia touto "this is why" - because of this. Referring to the lack of faith noted in v64a. Jesus, knowing that some of the disciples would not believe the unfolding revelation through his person and work, had already made the point in v37 and v44 that only those given and attracted by the Father would continue in faith.
      eirhka (eipon) perf. "I told [you]" - Another example of Jesus saying he has already made this point, although again he has not made it exactly with the words he now quotes.
      elqein (ercomai) aor. inf. "can come" - to come. Complementary infinitive. "It is impossible for anyone to come to me", Barclay.
      ean mh "unless" - unless.
      h/ dedomenon (didwmi) perf. pas. part. "has enabled" - it has been given. Given in what sense, "makes it possible" in what sense, TEV; given in the sense of "granted" / approved, NEB; or given in the sense of "enable", NIV? The same word "gift" is used in v37, "all that the Father gives me will come to me", although here in v65 it is passive, and therefore, the sense would be "granted". The NIV's translation, "enabled", follows the sense of v44, "no one can come to me unless the Father who sent me draws him". The second alternative seems best. Only those who are reliant on the "gift" of the Father (in the sense of enabling) can persist in faith. Obviously, we are faced with a difficult question, namely, if no one can come to the Father without a divine enabling, how does the Father enable? Some argue that divine choice enacted through a preliminary work of the Holy Spirit enables the elect to believe. Yet, it seems more appropriate to argue that those who are gifted, enabled, attracted, are those who rest on the grace of God in Christ, which grace enables them to truly hear the free offer of life in Christ and take hold of it (believe, come) and continue in it.

v66
      ek toutou "from this time" - from this. "At this", or "for this reason", although what is the reason? The sense may be that some disciples "turned back" because they were not "enabled", v65, or they turned back because "what they wanted, Jesus would not give; what he offered, they would not receive", F.F. Bruce (the disciples reacted to the totality of Jesus' discourse). "From this time", Barrett.
      aphlqon eiV ta opisw "turned back" - went away back. Note allusion to turning away from God, cf. Isa.1:5. Possibly, "broke away", but better, "they went away to the things they had left behind", Stott. They had followed (litt. walk with - accompanied) Jesus, but now they returned to their former life.

v67
      oun - then. Used here as a transitional conjunction introducing new subject matter.
      toiV dwdeka "the twelve" - The first mention in John
      mh "[do you want to leave too, do you?] - [you] don't [also want to go away]? The negative here implies either a question expecting a negative answer or a question that is very tentative. Probably Jesus seeks to draw the apostles out with a challenge, but at the same time he would be somewhat deflated by the walk-out of so many disciples.
      uJmeiV "you" - Emphatic use of the personal pronoun.

v68
      kurie (oV) voc. "Lord" - Vocative used to introduce direct speech.
      apeleusomeqa (apercomai) fut. ind. "[to whom] shall we go?" - [to/toward whom] will we go. A deliberative rhetorical phrase where the question expects no verbal reply. The verb in such a construction is often an aorist subjunctive, but here a future indicative.
      rJhmata (a atoV) "the words" - words. The article is not present in most manuscripts. "You have words of eternal life."
      zwhV (h) gen. "[the words] of [eternal] life" - of life. The force of the genitive is debatable. Do the words "give eternal life", CEV, or do they "lead to eternal life", or do they "have the ring of eternal life", Phillips? Are the words "living words" or just words that "concern life"?

v69
      hJmeiV pepisteukamen (pisteuw) kai egnwkamen (ginwskw) perf. "we believe and know" - The use of the perfect tense here serves to define the action of the disciples whereby they have arrived at their present state of faith and knowledge and continue in it. Note that in John, the words are synonyms. The only exception is Jesus where it is said of him that he knows the Father, but never said of him that he believes in the Father. "We are in a state of faith and knowledge; we have recognized the truth and hold it", Barrett.
      oJ aJgioV tou qeou "The holy one of God" - Clearly a messianic title, cf. Mk.1:24. Given its Old Testament background, the phrase refers to a person set apart for a special purpose; "God's consecrated one."

v70
      exelexamhn (eklegomai) aor. "chosen" - choose. This verse and the next seems to counter Peter's natural bluster. The apostles were specially selected by Jesus and so should not be overly self confident, especially as one of their number is a nasty piece of work.
      ex uJmwn eiV diaboloV estin "one of you is a devil" - one from you is the devil (satan, the prince of darkness). "Devil" is a monadic noun; there is only one devil, therefore "the devil" is better than "a devil." It would be more correct to say "one of you is a demon", since there are many demons, but John has "devil". The term is figurative, a metaphor; Jesus is not saying that Judas is actually the devil, eg. "get behind me Satan." "One of you has the devil in his heart", Phillips.