John 6:69

69. we believe] Rather, we have believed: the perfect tense implies that the faith and knowledge which they possess have been theirs for some time past. ‘Are sure’ means literally ‘have come to know.’

thou art that Christ, &c.] These words seem to have been imported hither from S. Peter’s Confession, Mat_16:16. The true reading here is; Thou art the Holy One of God. This is altogether a different occasion from Mat_16:16, and probably previous to it. The Confessions are worth comparing. 1. ‘Thou art the Son of God’ (Mat_14:33); in this the other Apostles joined. 2. ‘Thou art the Holy One of God’ (Joh_6:69). 3. ‘Thou art the Christ, the Son of the living God’ (Mat_16:16). They increase in fulness, as we might expect.

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.

Joh_6:69

We believe and are sure that Thou art the Christ, the Son of the living God

The Christ of God

Faith without knowledge is mere fancy.

For the want of knowledge the faith of the ancient Jews gave way in the wilderness. So here the nominal disciples went away because they did not know who He was from whom they went. To the apostles this knowledge gave stability to their faith and they remained.

I. THE TESTIMONY. That Christ was the Messiah.

1. The provision that is by this Christ could not be by any other.

(1) His sacrifice is of eternal worth.

(2) It eternally satisfies the soul.

(3) It is the ground upon which all things work together for good.

(4) We should labour by faith and prayer for this meat.

2. By partaking of this provision we shall never come to want. Away then with anxieties and fears.

3. To accept this provision is the counsel of God to man.

II. THE SONSHIP. Christ is the Son of God in a way no other can be.

1. Because He was born as no other was ever born.

2. Because He was a complex person--God and man.

3. Because of His infallible purity.

4. Because He embodies blessings which no other person ever did.

5. Because He included in His sonship millions of others.

III. THE NOTE OF DISTINCTION. Living in contrast to idols and false religions (Isa_26:1-21.). Because God never dies His people can never die.

IV. THE ASSURANCE OF FAITH. (James Wells.)

The threefold Christ

I. THE CHRIST OF PROPHECY.

1. Christ was the Desire of all nations, the Saviour for which all nations yearned.

2. His coming was in accordance with the plan of God from the first. Hence then were preparations not only among the Jews but in general history for His coming.

3. But the Christ who was blindly felt after by sage and seer was the Christ of an assured prophecy in Judaea. Abraham had seen His day. Even earlier to Adam and Noah the promise had gone forth. You know the tenor of Isaiah, Daniel and the minor prophets.

II. THE CHRIST OF HISTORY corresponds in every particular to the Christ of prophecy. Eight different writers record His life, but they all agree in saying that Christ was what many more before He came said He was to be.

III. THE CHRIST OF EXPERIENCE.

1. Christs promise was that He would manifest Himself to and live in His people. The Apostles point out this as the central Christian privilege. It therefore becomes our duty, that as there is an indwelling Christ in every true believer, to bring out in ourselves the Christ should be our end and aim.

2. The Christ of prophecy was needed as the initiation of the Divine plan for our salvation. But the benefits of the Christ of prophecy to us are simply that they confirm our faith and raise in us a more exalted idea of His excellence.

3. The Christ of history, too, has passed away, but the Christ of experience is based upon and modelled after and by the Christ of history. (A. B. Livermore.)

A simple confession

I. AN ANTECEDENT FAITH. The disciples commenced their investigations into the theme of Christs personality.

1. Not by practising unlimited credulity as opposed to sober inquiry.

2. Not by superstitiously committing themselves to extravagant conceptions as to His rank.

3. By accepting honestly and trustfully the evidence placed before them in the character and works of Jews without partiality or prejudice, and then forming their conclusion.

II. A CONSEQUENT KNOWLEDGE. The result was that they arrived at a clear and intelligent judgment as to who Christ was. The glory of the Incarnate Son having shined into their souls they were enabled to realize the glory of God in the face of Jesus Christ. (T. Whitelaw, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 6:69. Ἡμεῖς, we) whatsoever others may determine on.—πεπιστεύκαμεν καὶ ἐγνώκαμεν, we have believed and known [“are sure,” Engl. Vers.]) From the words of Jesus, knowledge follows faith: 2Pe 1:5, “Add to your faith virtue, and to virtue knowledge.” They are astray who demand knowledge first: it follows faith and obedience: ch. Joh 7:17, “If any man will do His will, he shall know of the doctrine.” We have known, that is, we have it as a sure and certain truth.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

69. ὁ ἅγιος τοῦ θεοῦ for ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (from Mat 16:16), with אBC1DL against the mass of later MSS. A and T are defective.

69. ἡμεῖς. Emphatic; we (in contrast to the deserters) have believed and have come to know (Joh 7:17; Joh 7:26, Joh 8:32; Joh 8:51): this has been the case for some time. Note the order; by believing they have come to know; sometimes (1Jn 4:16) knowledge precedes faith.

ὁ ἅγιος τ. Θ. S. Peter’s confessions are worth comparing. 1. ‘Thou art the Son of God’ (Mat 14:33); in this the other Apostles joined. 2. ‘Thou art the Holy One of God’ (Joh 6:69). 3. ‘Thou art the Christ, the Son of the living God’ (Mat 16:16). They increase in fulness, as we might expect. For the last he is pronounced ‘blessed’ by Christ. see on Joh 1:21.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

And we believe,--(See on Mat 16:16). Peter seems to have added this not merely--probably not so much--as an assurance to his Lord of his heart's belief in Him, as for the purpose of fortifying himself and his faithful brethren against that recoil from his Lord's harsh statements which he was probably struggling against with difficulty at that moment. Note.--There are seasons when one's faith is tried to the utmost, particularly by speculative difficulties; the spiritual eye then swims, and all truth seems ready to depart from us. At such seasons, a clear perception that to abandon the faith of Christ is to face black desolation, ruin and death; and on recoiling from this, to be able to fall back, not merely on first principles and immovable foundations, but on personal experience of a Living Lord in whom all truth is wrapt up and made flesh for our very benefit--this is a relief unspeakable. Under that blessed Wing taking shelter, until we are again fit to grapple with the questions that have staggered us, we at length either find our way through them, or attain to a calm satisfaction in the discovery that they lie beyond the limits of present apprehension.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 69. We believe] On the authority of thy word; and are sure-have known, εγνωκαμεν, by the evidence of thy miracles, that thou art the Christ, the promised Messiah. [-Anglo-Saxon-] And we belyfath and witen that thu eart Crist Godes Son. Anglo-Saxon. How near is the mother to the daughter tongue!

Instead of Christ the Son of the living God, some excellent MSS., BCDL, and others, read ὁ αγιος του Θεου, the holy one of God; and this reading Griesbach has received into the text, leaving out του ζωντος, the living. χριστος, and αγιος convey nearly the same meaning; but the AEthiopic, as usual, retains both. του ζωντες is omitted by BCDL, H, the Coptic, Sahidic, Armenian, later Persic, Vulgate, all the Itala but one, and by the Anglo-Saxon; which last Griesbach has not noticed.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

69. And we have believed and known. The verbs are in the past tense, but they may be changed into the present tense, we believe and know, but it makes little difference in the meaning. In these words Peter gives a brief summary of faith. But the confession appears to have nothing to do with the matter in hand, for the question had been raised about eating the flesh of Christ. I reply, although the twelve did not at once comprehend all that Christ had taught, yet it is enough that, according to the capacity of their faith, they acknowledge him to be the Author of salvation, and submit themselves to him in all things. The word believe is put first, because the obedience of faith is the commencement of right understanding, or rather, because faith itself is truly the eye of the understanding. But immediately afterwards knowledge is added, which distinguishes faith from erroneous and false opinions; for Mahometans and Jews and Papists believe, but they neither know nor understand any thing. Knowledge is connected with faith, because we are certain and fully convinced of the truth of God, not in the same manner as human sciences are learned, but when the Spirit seals it on our hearts.

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.

(69) And we believe and are sure.—Better, We have believed and are sure. (Comp. Joh_1:41-42.) Go away? The faith which first burned in their hearts has passed into the calm certainty of settled knowledge.

Thou art that Christ, the Son of the living God, has found its way into this place from the confession of Mat_16:16. The almost certain reading here is, Thou art the Holy One of God. They had heard this title ascribed to Him by beings from the spirit world (comp. Note on Mar_1:24), and it has been, perhaps, suggested by the present discourse (Joh_6:32; Joh_6:46). Like the title Messiah, or Christ, it marks out the consecration to His work. (Comp. Joh_10:30; 1Jn_2:20; Rev_3:7.) The true reading brings out the successive confessions, which are certainly twice, and probably three times, spoken by Peter. This is the second, coming between that of Mat_14:33 and that of Mat_16:16. (See Notes at these places.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

He spake of Judas Iscariot, the son of Simon,.... These are the words of the evangelist, pointing out the person Christ intended, lest any other should be suspected:

for he it was that should betray him: as it was determined and foretold, and which Christ knew full well, and therefore said the above words:

being one of the twelve; apostles, whom Christ had chosen, and which was an aggravation of his crime.

Next: John Chapter 7

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 69. We believe and have known] In matters of divinity we must first believe, and then know; not know, and then believe. In human sciences it is otherwise. Men are brought to assent and believe by experience, knowledge, and sense; as to believe that fire is hot, &c. But here, belief and assent go before experimental knowledge, sense, and use.

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.

We are sure ... - See a similar confession of Peter in Mat 16:16, and the notes at that place. Peter says we are sure, in the name of the whole of the apostles. Jesus immediately cautions him, as he did on other occasions, not to be too confident, for one of them actually had no such feelings, but was a traitor.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Simon Peter, the chief or head of them, said in the name of the rest: Lord, to whom shall we go? It is only from thee that we hope for salvation. Thou hast the words of eternal life: we have believed, and known, and remain in this belief, that thou art the Christ, the Son of God. (Witham)

Concluding reflections on this chapter.

If we take into consideration all the circumstances of this chapter, it will be difficult to conceive how any person can bring their mind to think that there is no connexion between this chapter and the institution of the blessed sacrament. It must proceed, as Dr. Clever, the Protestant Bishop of Bangor, affirms, "from the fear of giving advantage to the doctrine of transubstantiation." He moreover adds: "whilst the institution is considered as a memorial only, nothing can well be further from being plain." See his Sermon on the Lord’s Supper. The holy Fathers have unanimously understood these repeated promises of Christ with a reference to the institution. St. Cyprian, of the third age [century] quoting the promises of Christ, the bread which I will give, is my flesh, for the life of the world, deduces this conclusion: "Hence it is manifest, that they have this life, who touch his body, and receive the Eucharist." Qui corpus ejus attingunt. (De Orat. Dom. p. 147.) St. Hilary, of the fourth age [century] quoting Christ’s words, says: "there is no place left to doubt of the truth of Christ’s flesh and blood, de veritate carnis et sanguinis non relictus est ambigendi locus; for now, by the profession of the Lord himself, and according to our belief, it is truly flesh and truly blood." (De Trin. lib. viii. p. 954-6.) St. Basil, of the fourth century also, citing ver. 53 and 54 of this chapter, says: "about the things that God has spoken there should be no hesitation, nor doubt, but a firm persuasion that all is true and possible, though nature be against it: Greek: Kan e phusis machetai. Herein lies the struggle of faith." (Reg. viii. Moral. t. 2, p. 240.) Again the same saint says: "it is very profitable every day, to partake of the body and blood of Christ, Greek: phagein to soma kai piein to aima tou kuriou emon, for he that eateth my flesh. &c. (John vi. 55.) --- "We communicate four times in the week; on Sunday, Wednesday, Friday, and Saturday, and on the other days, if there be a commemoration of any saint." (Ep. xcii. t. 3, p. 186.) --- St. Ambrose, of the same age, says: "the manna in the desert was given in figure. You have known things more excellent. For light is preferable to the shadow; truth to the figure; the body of Christ to the manna of heaven. But you may say: I see somewhat else: how do you assert that I shall receive the body of Christ?" He gives this answer: "How much more powerful is the virtue of the divine blessing, than that of nature; because by the former, nature itself is changed? ... If the blessing of men (he here instances Moses changing a rod into a serpent, and many other miraculous changes) was powerful enough to change nature, what must we not say of the divine consecration, when the very words of the Lord operate? For that sacrament which we receive, is accomplished by the word of Christ. If the word of Elias could call down fire from heaven, shall not the word of Christ be able to change the outward elements? ... The word of Christ could draw out of nothing what was not, shall it not be able to change the things that are into that which they were not? ... Was the order of nature followed when Jesus was born of a Virgin? Certainly not. Then why is that order to be looked for here? It was the true flesh of Christ, which was crucified, which was buried; and this is truly the sacrament of his flesh ... Our Lord himself proclaims, This is my body." --- If Jesus Christ, during his public ministry, performed so many visible and palpable miracles as we read of in the gospels, was it not to induce us to believe without doubting the truths that escape our senses, and surpass our reason? If we believe the water was changed into wine at the marriage feast of Cana; if we believe that the bread in the hands of Christ and his apostles was not diminished, by being broken and divided among five thousand, why cannot we believe the miracle of the Eucharist on the authority of Christ’s word, "the bread that I will give you, is my flesh? This is my body," &c. Not one of all the ancient Fathers has ever denied the real presence; not one of them all has ever said, that the body of Jesus Christ is received in figure only.

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).

We believe (saith Peter) and are sure, both from what we have heard from time, and from the miracles which we have seen wrought by thee,

that thou art that Christ, the Son of the living God. The very words by which St. Matthew (Mat 16:16) expresses that noble confession of his, which our Saviour calleth the rock, upon which he would build his church. But notwithstanding this acknowledgment, which speaks the seeds of this faith now sown in the heart of Peter, and the hearts of the rest; yet whoso considereth the passages of the other evangelists after this, will see reason to believe, that their persuasion as to this was but faint, till Christ by his resurrection declared himself the Son of God with power.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

69. We believe—A generous confiding we; proof of a good heart but of a fallible head. Here, as ever. there is a slight collapse after Peter’s magnanimous assumptions.

Christ, the Son of the living God—The words of this confession are given very differently in different ancient manuscripts. Alford decides for the reading, thou art the holy one of God. And this is fully as strong as the words in our English version. It, then, means that he is God’s sole holy one. He is, then, all he ever claims himself to be. Had the Jews, (Joh_6:41,) or the disciples of Joh_6:60 and Joh_6:66, had this simple faith in the very self of Jesus, they would not have been disturbed by the mystery of his discourse about himself. (Joh_6:51-58.) Thou art first of all— the holy one of God; then, what thy works or thy words, however mysterious, proclaim thee to be, that thou art; and that I believe so far as I understand, and trust so far as I understand not.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And we - Who have been with thee from the beginning, whatever others do, have known - Are absolutely assured, that thou art the Christ.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

we believe

Or, we have believed and come to understand that thou art the Holy One of God.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

69.] πεπιστεύκαμεν seems to be used absolutely, as in ver. 64: we believe, and have long done so.

In the following words the readings vary; the common text having been to all appearance introduced from Mat 16:16. The circumstance of the Lord not being elsewhere called ὁ ἅγιος τ. θεοῦ by John, is of course in favour of the reading. The idea however is found (ch. 10:36). I regard the coincidence with the testimony of the dæmoniacs, reff. Mark , as a remarkable one. Their words appear to have been the first plain declaration of the fact, and so to have laid hold on the attention of the Apostles.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

69. καὶ ἡμεῖς (emphatic; we, at least, the chosen Twelve) πεπιστεύκαμεν καὶ ἐγνώκαμεν κτλ. The order of verbs is different at 1Jn 4:16 ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν; cf. 17:8 ἔγνωσαν … καὶ ἐπίστευσαν. But, while Jn. does not lay down formulæ as to the relative precedence of faith and knowledge in regard to the things of the spirit, his teaching is nearer the credo ut intelligam of the saints than the intelligo ut credam of the philosophers. The apostles had “believed” in Jesus, and therefore they “knew” who He was. So, at any rate, Jn. makes Peter say. See on 3:36, and cf. 11:27.

σὺ εἶ. Cf. the Confession of Nathanael, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ (1:49). The Confession of Peter does not really transcend either this or the announcement of Andrew εὑρήκαμεν τὸν Μεσσίαν (1:41). The Synoptic presentation of a gradual development of spiritual insight on the part of the followers of Jesus, in accordance with which it was only after a time and not all at once that they recognised Him as the Christ, has no place in Jn.’s narrative.1 His purpose in writing the Gospel is to convince men that Jesus is the Christ (20:31), and the stages by which he, or others, reached this supreme conviction he does not stay to record.

ὁ ἅγιος τοῦ θεοῦ. This is, undoubtedly, the true reading (אBC*DLW). The rec. (with NΘ) has ὁ Χριστός, ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος, which is the reading of Mat 16:16, and has naturally crept into the text here, by assimilation. Cf. also the confession of Martha, ἐγὼ πεπίστευκα ὅτι σὺ εἶ ὁ Χριστός, ὁ υἱὸς τοῦ θεοῦ (11:27).

ὁ ἅγιος τοῦ θεοῦ is the designation of Jesus by the unclean spirit of Mar 1:24, Luk 4:34. It is not a Johannine phrase, but may be taken here to mean Him whom God consecrated as the Christ (cf. ὃν ὁ πατὴρ ἡγίασεν, 10:36). Cf. Act 3:14, Act 3:4:27, 30. ἅγιος θεοῦ is used of a Nazirite at Jdg 13:7, Jdg 13:16:17; and cf. ἅγιος κυρίου of Aaron at Psa 106:16. See 17:11 πάτερ ἅγιε.

The commendation of Peter in response to his Confession, which is recorded by Mat 16:17, has no place in the other Gospels, and it does not appear here. But perhaps a reminiscence of it has already been recorded at 1:42, where see note.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Are sure [εγνωκαμεν] . Literally, have come to know. The order of the words believe and know is reversed in Joh 17:8; 1Jo 4:16. In the case of the first disciples, faith, produced by the overpowering impression of Jesus ' works and person, preceded intellectual conviction.

That Christ, the Son of the living God. The best texts substitute oJ agiov tou Qeou, the holy one of God. The other reading has resulted from the attempt to bring Peter's confession here into accord with that in Mt 16:16. The two confessions differ in that "here the confession points to the inward character in which the Apostles found the assurance of life; there the confession was of the public office and theocratic person of the Lord" (Westcott).

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Ver. 69. The pronoun ἡμεῖς, we, sets the apostles in marked contrast with the disciples who had just deserted Jesus. The verbs in the perfect tense have believed, known, indicate things gained for the future and which are not necessary to be reconsidered. Jesus may declare in their presence the most surprising things; it matters not; the faith which they have in Him and the knowledge which they have of Him cause them in advance to accept all. There is a certain knowledge which precedes faith (1Jn 4:16); but there is also a knowledge which follows it and which has a more inward and profound character (Php 3:10); it is of this latter that Peter here speaks. Under the power of an immediate impression they—John, Andrew and himself—had proclaimed Jesus as the Christ (Joh 1:42; Joh 1:50), and from that time they had, through a daily experience, recognized and established the truth of that first impression.

The substance of Peter’s profession is formulated somewhat differently in the Alexandrian and Byzantine readings. The expression: Son of the living God, in the second, is connected with the whole contents of the chapter; comp. Joh 6:57 : “The living Father.” But what renders it suspicious is its resemblance to Peter’s confession in Mat 16:16. At the first glance, the designation: the Holy One of God, of the Alexandrian authorities is less easily justified in this context. But it is nevertheless connected with the idea expressed in Joh 6:27 : He whom the Father, God, has sealed. The unexceptionable divine seal, by which the apostles had recognized Jesus as the Messiah was not especially His acts of power; it was His holiness. The term: Holy One of God, “set apart from the rest of men by His consecration,” is not a Messianic designation either in the Old Testament or in the New Testament. It is the demons who used it the first time (Mar 1:24 and Luk 4:34). They were led to it by the feeling of the contrast between Christ and themselves, impure spirits; Peter and the apostles, by that of sympathy. Comp. Luk 1:35; Act 4:27; Rev 3:7.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.