John 6:60 - Meaning and Application

We see here what happened after Christ gave this teaching. Some people were offended by it, and others were helped by it. Some were pushed away from him, and others were drawn closer. For some, it became a message of death, leading to more spiritual ruin. This was true not only of the Jews, who openly opposed him and his teaching, but even of many of his disciples, meaning those who followed him often and heard him publicly.

These were a mixed crowd, like the people in Israel who first stirred up discontent. They started complaining about the teaching they had heard: “This is a hard saying. Who can listen to it?” They did not like it themselves. They were saying, in effect, “What kind of teaching is this? Eat the flesh and drink the blood of the Son of Man? If it is meant in a figure, we cannot understand it. If it is literal, it is impossible. Are we supposed to become cannibals? Can we not be religious without becoming barbaric?”

Averroes, a Muslim philosopher, said, “If Christians worship what they eat, let my soul stay with the philosophers.” When they found Christ’s words hard, they should have humbly asked him to explain the parable. Then he would have opened it to them, and also opened their understanding, because God teaches the meek his way. But they did not want his words explained. They wanted to keep an excuse for rejecting them, that they were too hard.

They also assumed no one else could accept it either. “Who can listen to it?” they said, as if no one could. People who mock religion often speak this way. They act as if every thoughtful person agrees with them, and that no sensible person could accept Christ’s teaching or submit to his commands. Because they themselves do not want to be taught or restrained, they imagine no one else can either. But many thousands have heard Christ’s words and found them not only easy, but pleasant, like necessary food.

Christ answered their complaints. He knew their murmuring, John 6:61. Their objections were either kept in their own hearts or whispered among themselves in private. Christ knew them. He saw and heard them. He takes notice not only of open attacks made against his name, but also of secret disrespect shown by unbelieving hearers. He knows what the foolish person says in his heart, even when shame keeps it from being spoken aloud. He sees who rejoices in his teaching, who bows to it, who quarrels with it, and who rebels against it, even if quietly.

He knew this by his own divine knowledge, not because someone told him, and not because he received a message from outside. He knew it as God himself knows. He is the eternal Word, who can read the thoughts of the heart (Hebrews 4:12-13). Thoughts are words to Christ. So we should be careful not only about what we say and do, but also about what we think.

He also knew how to answer them: “Does this offend you?” Is this a stumbling stone for you? People often create their own offense by misunderstanding things on purpose. They take offense where none was given, and they even make trouble out of nothing. It is surprising that so much offense was taken at Christ’s teaching for so little reason.

To those who called his teaching unclear and hard to understand, he gave them a hint about his ascension into heaven, which would provide powerful proof that his teaching was true, John 6:62. “What if you see the Son of Man go up to where he was before?” he said. If he told them that, it would offend them even more, because they would think his claims too high. If they stumbled over this teaching, how would they handle hearing that he was returning to heaven, the place he had come from? See also John 3:12.

Those who stumble over smaller difficulties should think about how they will face greater ones. Or, when they saw him ascend, or heard from witnesses that he had, they would have clear proof and should have been satisfied. They thought he was claiming too much when he said he came down from heaven, which was the point they argued about in John 6:42. But would they still think that after seeing him go back to heaven? If he ascended, then he certainly had descended too (Ephesians 4:9-10). Christ often pointed people to later proof in this way, as in John 1:50-51, John 2:14, Matthew 12:40, and Matthew 26:64. We should wait until God’s work is finished, and then we will see that there was no reason to be offended by anything Christ said.

He also gave them a general rule for this teaching and for all similar sayings. They are to be understood spiritually, not in a physical and fleshly way: “It is the Spirit who gives life; the flesh is of no help, John 6:63.” In the natural body, the life-giving spirit makes the body alive. Without that, even the best food would do no good. Bread would not help the body if it were not animated by the spirit.

It is the same with the soul. The outward use of religious means, unless God’s Spirit works with them, profits nothing. The word and the ordinances are like food for a living person if the Spirit works through them, but like food for a dead person if he does not. Even the flesh of Christ, the sacrifice for sin, will do us no good unless the blessed Spirit gives life to our souls through it and applies the power of his death to us, until we are joined to him in the likeness of his death by his grace.

Also, if the teaching about eating Christ’s flesh and drinking his blood is taken literally, it does no good and only leads to confusion and prejudice. But its spiritual meaning gives life to the soul. That is why he says, “The words I have spoken to you are spirit, and they are life.” To eat the flesh of Christ sounds like a hard saying, but to believe that Christ died for me, and to draw strength and comfort from that truth as I come to God, fight sin, and prepare for eternity, this is the spirit and life of that saying. Understood this way, it is a wonderful saying. The reason people dislike Christ’s words is often that they misunderstand them.

The plain, literal sense of a parable does us no good. We do not become wiser just by hearing it. The spiritual meaning is what teaches us. “The flesh profits nothing” means that people who live under the rule of a sinful, worldly mind do not benefit from Christ’s teaching. “The Spirit gives life” means that people who have the Spirit are made alive and strengthened by it, because they receive it according to their own condition of heart.

They found fault with Christ’s words, but the real fault was in themselves. Spiritual truths seem empty and dull to minds that are only interested in earthly things. Spiritual minds, however, find them sweet and satisfying. See (1 Corinthians 2:14-15).

Christ then let them know that he understood them fully, and that he had expected no better, even though they claimed to be his disciples (John 6:64-65). This fulfilled the prophet’s words about Christ and his teaching, “Who has believed our report? And to whom has the arm of the Lord been revealed?” (Isaiah 53:1). Christ points to both parts of that verse. They did not believe his report. Some of them had said they would leave all to follow him, yet they still did not truly believe. That was why the preached word did them no good, because it was not joined with faith (Hebrews 4:2).

They did not believe he was the Messiah. If they had, they would have accepted his teaching, even when some parts were hard to understand. New learners must trust their teacher’s word. Among people who only carry the name of Christians, there are many who are really unbelievers. Before hypocrites show what they are to others, Christ already sees it clearly.

He knew from the beginning who among the crowds truly believed, and who among the twelve would betray him. He knew it from the start of their time with him, even while their zeal seemed strongest. He could tell who was sincere, like Nathanael (John 1:47), and who was false. Before they exposed themselves by open actions, he could already distinguish genuine love from counterfeit love.

From this we learn that when people who have long made a good profession of faith fall away, it is strong proof that they were hypocrites from the start. It is not proof that true believers can finally and completely fall away. Such desertions are not the fall of real saints, but the uncovering of false ones (1 John 2:19). “The star that falls was never a star.”

We also learn that knowing the heart belongs to Christ alone. He knows who do not believe, even when they pretend to be faithful. Yet he still gives them room in his church, lets them enjoy his ordinances, and allows them the outward honor of his name, unless their own wickedness exposes them. That is because the visible church is set up this way, and the full revealing day has not yet come. But if we try to judge people’s hearts, we take Christ’s place and rush ahead of his judgment. We often misunderstand people and later change our minds about them. One thing we can be sure of is this, Christ knows all people, and his judgment is always true.

Their unbelief had another cause too, the arm of the Lord had not been revealed to them (John 6:65). That is why Christ said, “No one can come to me unless it is given to him by my Father,” referring back to (John 6:44). Christ could know who believed and who did not, because faith is God’s gift and work. Everything the Father gives and does passes through the Son’s hands.

Earlier, Christ had said that no one can come to him unless the Father draws him. Here he says that no one can come unless it is given by the Father. This shows that God draws people by giving them grace, strength, and a willing heart to come. Without that gift, fallen human nature is unable to come to Christ.

Then comes their final break from him: “From that time many of his disciples went back and walked no more with him” (John 6:66). When we begin to think badly of Christ’s words and works, and quietly grow to dislike them, we are already entering temptation. It is like starting a leak in a dam. It is looking back, which, unless God’s mercy stops it, will end in turning away. So take heed at the beginning of apostasy.

Many of them went back to their homes, families, and work, which they had left for a time to follow him. One returned to his farm, another to his trade. They were like Orpah, who went back to her people and their gods (Ruth 1:15). They had enrolled themselves in Christ’s school, but now they left, not just for a day, but for good.

The turning away of Christ’s disciples is a strange thing, yet it has happened so often that we should not be shocked by it. Here many went back together. It often happens that when some fall away, many fall with them. Error spreads easily.

This backsliding began from the very time Christ preached this comforting truth, that he is the bread of life, and that all who feed on him by faith will live through him. One would think that should have drawn them closer to him. Instead, from that time they withdrew. A corrupt and wicked heart often turns the greatest comfort into an offense. Christ knew they would take offense at what he said, yet he still said it. The sure word and truth of Christ must be spoken faithfully, no matter who is offended. People’s moods must be brought under God’s word, not God’s word bent to people’s moods.

The depth of their falling away was this, they walked no more with him. They did not return, and they no longer attended his teaching. It is hard for those who have once been enlightened and have tasted the goodness of God’s word, if they fall away, to be renewed again to repentance (Hebrews 6:4-6).

This same teaching was life-giving to others. Many went back, but thanks be to God, not all did. Even then the twelve stayed with him. Though some people’s faith may be overthrown, God’s foundation still stands firm. Then Christ turned to the twelve with this loving question: “Will you also go away?” (John 6:67). He said nothing to those who left.

If the unbelieving leave, let them leave. It is no great loss of those whom he never truly had. They came lightly, and they go lightly. But Jesus uses this moment to speak to the twelve, to strengthen them, and by testing their firmness to fix them more firmly. He asks, “Will you also go away?”

This question means, first, “It is your choice whether you stay or leave.” If they are going to abandon him, this is the time to do it, when so many others are doing the same. It is a time of testing, and if they will turn back, let them turn now. Christ will not keep anyone with him against their will. His soldiers are volunteers, not forced recruits. The twelve had now had enough time to see whether they liked Christ and his teaching, and he does not want any of them later to say they were tricked into being disciples.

Second, the question means, “It is dangerous for you to go away.” If there was any secret pull in any disciple’s heart toward leaving him, this searching question was meant to stop it. “Do you think you are as loosely attached as they were, and can leave as easily as they did? They have not been as close to me as you have, nor have they received as many blessings from me. They are gone, but will you also go?” In effect, Christ is saying, “Remember who you are, and say, Whatever others do, we will never leave.” The closer we have been to Christ, and the longer we have walked with him, the greater our guilt would be if we deserted him.

Third, the question also means, “I have reason to think you will not leave.” Jesus does not ask because he expects them all to go. He has a firmer hold on them than that, and he hopes better things for them (Hebrews 6:9). They are the ones who have continued with him (Luke 22:28). When some fall away, that grieves the Lord Jesus, but the faithfulness of others honors him all the more, and he is pleased with it. Christ and true believers know each other too well to part over every disappointment.

Peter, speaking for the rest, gives a believing answer to Jesus’ question in John 6:68-69. Christ asked them as Joshua once asked Israel whom they would serve, with the aim of drawing out a promise that they would stay with him, and it worked. In effect, Peter says, “No, we will serve the Lord.” Peter often acted as the mouth of the rest, not so much because he had more access to his Master’s ear, but because he was quicker to speak. Sometimes he was praised, and sometimes he was corrected, which is often the lot of those who speak too fast. Here, however, he speaks very well, and likely with the agreement of the other disciples, or at least with their shared mind. We must hope the best, even for Judas.

Peter’s answer shows a good resolve to stay with Christ, and he says it in a way that leaves no room for even the smallest thought of leaving. “Lord, to whom shall we go?” It would be foolish to leave him unless they knew where they could do better. They were content with their choice and had no desire to change it. Those who leave Christ should think carefully about where they plan to go, and whether they can find peace anywhere else. Shall they turn to the world? It will surely fail them. Shall they go back to sin? It will surely ruin them. Shall they leave the fountain of living water for cracked cisterns?

The disciples are choosing to keep pursuing life and happiness, and they want a guide for that search. They will stick with Christ, because they can have no better guide. Shall they go to the heathen philosophers and become their disciples? They are full of empty thoughts, and though they claim wisdom in some matters, they have become foolish in religion. Shall they go to the scribes and Pharisees and sit under their teaching? What good can they do, since they have made God’s commands useless by their traditions? Shall they go back to Moses? He would send them back to Christ. So if they ever find the way to happiness, it must be by following him.

Christ’s holy religion looks far better when compared with other teachings, because then its greatness becomes clear. Let those who criticize it find something better before they leave it. We need a divine teacher, and can we find one better than Christ? We need a divine revelation, and if Scripture is not that, where else should we look?

Peter also gives a strong reason for this resolve. It was not a rash choice made out of blind feeling, but the result of careful thought. The disciples meant never to leave Christ, first, because of the benefit they expected from him: “You have the words of eternal life.” They did not yet fully understand everything Jesus had said, because the teaching about the cross was still hard for them. But in general they were sure that he had the words of eternal life. That means, first, his teaching showed the way to eternal life and told people what to do to receive it. Second, his word of promise would actually give eternal life. To have the words of eternal life is the same as having the power to give eternal life to those the Father has given him (John 17:2).

Jesus had already promised eternal life to his followers in the earlier part of this discourse. These disciples held on to that clear promise. The others focused on the hard sayings and left, but the disciples held to the promise and stayed. We may not understand every mystery in Christ’s teaching, but we know in general that it is the word of eternal life, and so we must live and die by it. If we leave Christ, we leave our own mercy.

They also stayed because of what they believed about him: “We believe and are sure that you are the Christ.” If he is the promised Messiah, then he must bring in everlasting righteousness (Daniel 9:24), and therefore he has the words of eternal life, because righteousness leads to eternal life (Romans 5:21). They believed that Jesus was the Messiah promised to their fathers and long expected by Israel, and that he was not merely a man, but the Son of the living God, the one to whom God said, “You are my Son” (Psalm 2:7). In times of temptation to fall away, it is wise to return to our first truths and hold them fast. If we stay firmly with what is beyond dispute, we will be better able to test and keep the truth in harder questions.

Their faith had also grown strong. They were not guessing. They said, “We are sure.” They had come to know it by experience, and that is the best kind of knowledge. We should take the wavering of others as a reason to be all the more settled ourselves, especially in what is now the truth we need to hold.

When we have such strong faith in Christ’s gospel that we are ready to risk our souls on it, knowing whom we have believed, then, and only then, will we be willing to risk everything else for it.

Christ then makes a sad comment on Peter’s reply, as recorded in (John 6:70, John 6:71): “Have I not chosen you twelve, and one of you is a devil?” The Gospel writer explains that Jesus was speaking about Judas Iscariot, one of the twelve apostles. Peter had spoken as if all of them would stay loyal to their Master. Christ does not reject Peter’s kind hope, because it is always right to hope for the best, but he quietly corrects Peter’s confidence. We must not be too certain about anyone, because God knows who truly belongs to him, and we do not.

Here we should notice that hypocrites and traitors of Christ are no better than devils. Judas did not merely have a devil, he was a devil. The word can also mean a false accuser, as in (2 Timothy 3:3), and it is likely that Judas, when he sold his Master to the chief priests, spoke of Jesus in a way that made him seem bad, so he could excuse himself. But the stronger meaning fits better, that Judas was a devil in human form, like a fallen apostle, just as the devil is a fallen angel. He was Satan, an enemy and opponent of Christ. He was Abaddon and Apollyon, names that mean destroyer, and a son of perdition, meaning one headed for ruin. He was of his father the devil, doing the devil’s will and serving his interests, like Cain, as in (1 John 3:12). People whose bodies were controlled by demons are never called devils, only demon-possessed, but Judas, into whose heart Satan entered and filled it, is called a devil.

Many people who seem like saints are really devils. Judas looked as respectable as many of the apostles. His poison, like a snake’s, was hidden under a smooth skin. He cast out demons and seemed to oppose the devil’s kingdom, and yet he was a devil the whole time. He would soon prove to be one, but even now he was one. It is shocking, and Christ speaks with wonder about it: “Have I not chosen you twelve?” It is sorrowful that Christianity should ever be used as a cover for devilishness.

Hypocrites may fool people and deceive them, but they cannot fool Christ. His searching eye sees through every disguise. He can call devils by their true name, even when they call themselves Christians, like the prophet’s greeting to Jeroboam’s wife, when she came in disguise: “Come in, you wife of Jeroboam” (1 Kings 14:6). Christ’s divine sight is far better than any second sight, and he can see spirits clearly.

There are also people chosen by Christ for special service who still prove false to him. Jesus had chosen the twelve to be apostles, and it is said plainly that Judas was not chosen to eternal life (John 13:18). Yet one of those chosen to office was a devil. So advancement to honor and trust in the church is no sure sign of saving grace. People may say, “We have prophesied in your name,” and still not belong to Christ.

Even in the most carefully chosen groups on this side of heaven, it is no surprise to find someone corrupt. Of the twelve who were honored with close fellowship with the incarnate God, an honor greater than any other men have received, one was a devil in human form. The writer gives special weight to the fact that Judas was one of the twelve, so highly favored and set apart. Let us not reject the twelve, or treat them all as cheats and hypocrites, because one of them was a devil. Let the blame fall on the one who was false, not on those who, while innocent, were linked with him. There is a community beyond the veil, the church of the firstborn, where no unclean thing will ever enter, and where there are no false brothers.