JOHN - THE SIXTH CHAPTER

John 6:1-15.

Matthew 14:13-21; Matthew 15:32-39; Mark 6:32-44; Mark 8:1-10; Luke 9:10-17.

Our Gospel now gives us the great miracle, or sign rather, common to all the four; and this, as ever here, introductorily to the discourse that follows-Christ, incarnate and in death, the food of eternal life for those who believe on His name. Here it is the Son of man humbled and ascended, as in chapter 5 the Son of God quickening those that hear, and by and by as Son of man about to judge those that believe not.

"After these things Jesus went away beyond the sea of Galilee, of Tiberias, and a great crowd followed Him because they saw the* signs which he wrought on the sick. But Jesus went up into the mountain, and there sat with His disciples; and the Passover, the feast of the Jews, was near. Jesus then, lifting up His eyes, and seeing that a great crowd cometh unto Him, saith unto Philip, Whence shall we buy loaves that these may eat? But this He said, trying him, for He Himself knew what He was about to do. Philip answered Him, Loaves for two hundred pence are not sufficient for them, that each of them† may have some little. One of His disciples, Andrew, the brother of Simon Peter, saith to Him, There is a little boy116 here that hath five barley-loaves and two fishes; but these, what are they for so many?"

*Without αὐτοῦ ABDKLSΔII, many cursives, and almost all the ancient versions; with it EFGHMUVΓΔ, etc.

† ABLΠ, six cursives, and most versions reject αὐτῶν.

The scene is wholly changed from Jerusalem. We see the Lord in Galilee, and in that part of the lake called from the city of Tiberias, as well as from the province bordering on its western side. A great crowd follow Him because of the signs He wrought on the sick. The Lord withdraws to the high land, where He sits with His disciples, the Passover being then at hand. None of the motives mentioned in the Synoptic accounts do we find here: neither the beheading of John Baptist, nor the Apostles' return from their mission, nor the need of rest after toils in teaching or other work. Jesus fills the picture: all is in His hand. It is He Who takes the initiative; not that the disciples may not have previously been perplexed, nor as if John did not know this as well as Matthew and the rest, but because it pleased the Holy Spirit to give us Christ Himself alone master of the situation, as always in his Gospel. The nearness of the Passover is noted as repeatedly in this Gospel. Here, too, there was the reason for it, that the discourse that follows, as well as the sign wrought, is grounded on eating and drinking as the token of communion.

"Jesus, then, lifting up His eyes, and seeing that a great crowd cometh unto Him, saith unto Philip, Whence shall we buy loaves that these may eat?" The evangelist, however, is careful of His glory, and loses no time in letting us know that it was out of no uncertainty in His own mind, but in order to test Philip: He knew what He was going to do. Nevertheless, He awaits the despairing words of Philip's fellow-townsman, Andrew, and would teach all now what His gracious power loves to do with the little and despised, were it for the greatest need. The brother of Simon Peter, who was even before his brother in seeing the Messiah, could think of a little boy with five barley-loaves and two fishes, not of Jesus. And where was Peter? Where John, the disciple that He loved? Nowhere in faith. Truly flesh cannot glory in His presence.

Let us turn to the One we may and ought to glory in, honouring the Father in honouring Him. "Jesus said, Make the people (ἀνθρώπους) sit (or lie) down. Now there was much grass in the place. The men (ἄνδρες) then sat down in number about five thousand. Jesus then took the loaves, and, having given thanks,* distributed† to those that were set down, and likewise also of the fishes, as much as they would.117 But when they were filled, He saith to His disciples, Gather the fragments that are over, that nothing be lost. They gathered (them) then, and filled twelve baskets with fragments117a of the five barley-loaves which were over to those that had eaten. The people (οἱ ἄνθρωποι) then, having seen the sign which Jesus‡ did, said, This is truly the Prophet that is coming into the world. Jesus then, knowing that they would come and seize Him that they might make (Him) king, withdrew (again)§ to the mountain Himself alone" (verses 10-15).

*D, etc., read εὐχαρίστησεν καὶ, "gave thanks and."

†It will be noticed that the vulgar text interpolates the disciples, τοῖς μαθηταῖς, οἱ δὲ μαθηταὶ, while the true text makes it only a question of the Lord. One may add too that DΓ, nine cursive MSS., and other authorities have ἔδωκεν (eight others δέδωκεν), "gave," while ABLΔΛII, and most others give διέδοκεν, "distributed" [Edd.].

‡ Ὁ Ἰησοῦς, the reading of most MSS., is not in BD and some other good authorities [as Syrsin].

§ πάλιν is supported by ABDKLΛ, many cursives, and some versions. It is omitted by EFGHMSUVΓΔ, more than one hundred cursives, besides versions.

One is afraid that, poor as was the intelligence of the Galilean crowd, they understood the import of this great sign better than the Christendom of the last seventeen hundred years. They were, no doubt, dull enough as to their deepest need, and they had no appreciation of the Saviour's grace in humiliation and redemption, afterwards fully set forth by Him in the discourse that ensues; but they had some thoughts not wholly untrue, though human and short enough, of the kingdom God is going to set up here below. Now and for many centuries theology indulges in a sort of mystic dream that the Gospel or Church is the kingdom of Christ, His kingdom of grace, to be at the end His kingdom of glory. But they have no thought of His coming in the kingdom He will have received, that not Israel only, but all peoples, nations, and languages should serve Him; and this too an everlasting dominion which shall not pass away, and His kingdom that which shall not be destroyed. A two-fold error, which lets slip the oneness of the body of Christ, the Church, with its glorified Head on high, and denies the mercy and faithfulness of God to Israel, who are the destined centre of Jehovah's earthly plans for the kingdom, when we, changed into the likeness of Christ's glory, shall reign together with Him.

The crowd were struck with the fulfilment of this fresh and crowning sign. They had not abandoned as yet their hopes. They knew that Jehovah has chosen Zion; that He has desired it for His habitation; that He will abundantly bless her provision and satisfy her poor with bread (Ps. 132). Was not He Who now displayed this power of Jehovah the promised Son of David Whom Jehovah will set on His throne? Such was their conclusion. "This is truly the prophet that is coming into the world." They thus bound up the law,118 Psalms and prophets in their testimony to the Messiah; and so far they were quite right. But not so in their desire, which the Lord knew, to forge Him to be king.118a For this would be in no way the kingdom of God, but of man, nor of heaven, but of earth. Not so: as He Himself taught afterwards, He was to go into a far country to receive for Himself a kingdom and to return. Not till then shall the kingdom of God appear.

Till then it is a question for us of righteousness and peace and joy in the Holy Ghost, and the kingdom is not in word, but in power which is known to faith, not displayed yet. But it will not be always hidden as now, nor the domain of purely spiritual energy. Christ will come in His kingdom and reign till He has put all enemies under His feet, after asking from Jehovah, Who will give Him the heathen for His inheritance and the uttermost parts of the earth for His possession. It will be no question then, as now, of patiently working by the Gospel, but of breaking the nations with a rod of iron and of dashing them in pieces like a potter's vessel.

Unbelief either antedates the kingdom, striving to set it up now by man's will, or abandons it for the delusion of human progress, without a thought of God's purpose to establish it by Christ the second Man when the first is judged. Faith patiently waits for it meanwhile. So the Lord declined then, and went up on high-this time Himself alone.119 It was the figure of what is actually true. Owned as Prophet, He refuses to be man's king, and goes above to exercise His intercession, as He is now doing, the great Priest in the presence of God.

But the Lord vouchsafes another sign to the very people who soon after ask for a sign that they might see and believe (verse 30). So blind is man even when grace is multiplying these helps for those who discern it! Submission to God was the true want. not more signs.

John 6:16-21.

Matthew 14:22-33; Mark 6:45-52.

"But when evening was come, His disciples went down unto the sea, and, having gone on board ship,* were crossing the sea unto Capernaum.120 And darkness had already come on, and Jesus had not yet† come to them, and the sea was rough, as a strong wind was blowing. Having rowed, then, about twenty-five or thirty stadia, they behold Jesus walking on the sea120a and coming near the ship, and they were affrighted. But He saith to them, It is I: be not afraid. They were willing therefore to receive Him into the ship, and immediately the ship was at the land whither they were going" (verses 16-21).

*The article is not in BLΔ, a few cursives, etc., but is in more than a dozen uncials, and most cursives.

† οὔπω is read by BDL, some cursives, and most ancient versions.

How striking the contrast with another storm on the same lake, where the waves beat into the ship so that it was now full, and He was on board, but asleep, and the disciples awoke Him with the selfish and unbelieving cry, Master, carest Thou not that we perish? And He arose and rebuked the wind and said to the sea, Peace, and both obeyed the Creator of all, Whom man alone despised because His love made Him the servant of all to God's glory.

Here it is the picture of the Lord's people while Himself is on high, exposed to the storms which the enemy knows how to excite, and after much toil making little progress. So it will be also for those who follow us at the end of the age. They will experience untold trials of the sharpest kind, with scanty comfort or even intelligence, save as compared with "the wicked," who shall not understand, least of all (we may perhaps add) in that day. Darkness will have already set in; but in the midst of their increasing troubles Jesus will appear, though they will not even then be delivered from their fears, for the glorious light will rather augment them, till they hear His voice and know that He is indeed their Saviour, long absent, now come back. Received into the ship, He causes it to reach immediately the desired haven. So it will be with the righteous remnant by and by. Whether for them or for ourselves, all turns on Christ; and this it is the peculiar office of our Gospel to illustrate.

Matthew, who alone specifically names the Church as taking the place now of the disowned people after the rejection of the Messiah, alone shows us Peter quitting the ship to walk over the water toward Jesus, to walk where nothing but faith could sustain, and where, therefore, we see him soon sinking through unbelief, as the Church has done still more deplorably: but the Lord, faithful in His care, keeps spite of all. It is only when the ship is entered (the Jewish position properly) that the wind ceases, and He is welcomed with all His beneficent power in the land whence once they had besought Him to depart out of their borders (Matt. 14).

Our evangelist, however, does not trace these earthly blessings which await "that day," but turns to the circumstances and questions which the Lord makes the occasion of the wonderful discourse that follows. He adheres to his task of unfolding the grace and truth which came by Jesus Christ.

John 6:22-51.

"On the morrow the crowd that was standing on the other side of the sea, having seen that there was no other boat but one,* and that Jesus went not with His disciples into the ship,** but that His disciples went off alone-yet† (other) boats‡ came from Tiberias near the place where they ate the bread after the Lord had given thanks-when the crowd then saw that Jesus was not there nor His disciples, they went themselves on board the ships and came to Capernaum seeking for Jesus; and having found Him on the other side of the sea, they said to Him, Rabbi, when camest Thou hither?121 Jesus answered them and said, Verily, verily, I say to you, Ye seek Me, not because ye saw signs, but because ye ate of the loaves and were filled. Work not for the food that perisheth, but for the food§ that abideth unto life eternal which the Son of man shall give"" you; for him the Father sealed, (even) God. They said therefore to Him, What must we do that we may work the works of God? Jesus answered and said to them, This is the work of God, that ye believe on Him Whom He sent."

* cABL, some cursives, and excellent versions, support εἰ μὴ ἓν, but the common text, following at least a dozen uncials, most cursives, etc., has ἐκεῖο εἰς ὅ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ , "that one whereinto His disciples were entered."

** πλοῖον, ABDKOθg, twenty-five cursives, etc.; πλοιάριον, "boat," eleven uncials, most cursives, etc.

† δὲ is omitted by BLθg, etc. It is also a question between ἄλλα, "other," or ἀλλὰ. " but."

‡ πλοῖα, "ships," in a few MSS.

§ The second τὴν βρῶσιν is omitted by EFGH, etc.

"" δίδωσιν, "doth give," is the reading of D, etc. [Blass]; δώσει, "shall give," of ABEFGHKL, etc [Syrsin, followed by W. and H., Weiss].

The particulars related serve to show how the crowd was struck by the mysterious disappearance of the Lord. They knew that He had not accompanied the disciples in their ship, and that there was no other in which He could have crossed the lake when He must have left the mountain. They put forward their curiosity as to His mode of passage as a cover for their desire to profit, as they had done already, by His miraculous supply of their wants. The Lord in reply strips them of their disguise and confronts them with their selfishness. It was this which prompted their search after Him, not the* interest in the signs which He had just wrought. He prefaces their exposure with the formula of unusual solemnity which He reserved for the enunciation of great truths. "Rabbi" (said they), "when camest Thou hither?" They had sought after Jesus; they had taken trouble to find Him; when found, they address Him with honour; but they manifest by their inquiry that it was not Himself, nor yet the signs which He had wrought, which attracted them. Faith was not in their hearts, but curiosity about the time and mode of His coming, and at the bottom desire after present ease through Him. Was the Son of God here to gratify all this?

"Verily, verily, I say to you, Ye seek Me not because ye saw signs, but because ye ate and were filled." Here the Lord searches those who had been in quest of Him, and searches them thoroughly, for a single act that looks fair may prove a character hollow and base. And He looked on and listened, and did not trust Himself to them because He knew all men, and needed none to testify of man, for Himself knew what was in man. To make Him a king in order to enjoy His promised earthly favours was nothing in His eyes-nay, called for His most grave detection of them to themselves. It was no question of the Messiah for Israel now, but of a Saviour for sinners. He was rejected as the Christ by those who ought most to have hailed Him with joy, but did not because His coming as He did made nothing of them and their religiousness-that is, of all they valued. And if this poor hungry crowd seemed to feel quite differently and wished to give Him the honour that was due, it was needful to demonstrate that they were not a whit better, but sought their own things, not God's glory in Him. He was really come, into a world of death over which judgment hung, that the poorest of sinners might feed on Him and live for ever: what did they think of or care for His love? They thought only of themselves in their way, just as their rulers and teachers in theirs. God was in none of their thoughts. High or low, they had no sense of their sins or ruin, no knowledge of God or His grace. A Messiah for temporal good was what they wanted, not a Jesus to save His people from their sins. But the Messiah as a Divine Person could not but lay bare their alienation and distance from God; and thus He became increasingly odious, till their hatred ended in His Cross. This made plain the deep purpose of grace in sending Him into the world, not for Israel only, but, if now rejected by them, that we might live by Him and He be a propitiation for our sins.

Hence He adds, "Work not for the food that perisheth, but for the food that abideth unto life eternal, which the Son of man shall give you; for Him the Father sealed, (even) God." It is no question of Messianic honour or blessing, but of what the Son of man has to give; and as He gives the food that abides to life eternal, so man needs no less than this. It is as such that God the Father sealed Him. Toil will not suffice, nor any seeming sincerity. The humbled Messiah, the Son of man, is no less God's object in sealing with the Holy Ghost than He is the Giver of the only food that abides to life everlasting; and nothing less can supply the need of lost man, be he Jew or Gentile.122

But the natural man does not receive the things of the Spirit of God, and he cannot know them, because they are spiritually discerned. Hence they misapply the Lord's exhortation, "Work not for the food that perisheth, but for the food that abideth unto life eternal," and infer their own capacity to do something acceptable to God. "They said therefore to Him, What should we do that we may work the works of God? Jesus answered and said to them, This is the work of God, that ye believe on Him Whom He sent." Jesus is the object of faith. To believe on Him is the only work for a sinful man, if it is to be called a work. It is truly God's work, for man trusts it not, and refuses to confide in Him for eternal life. He would rather trust to his own wretched performance, or his own miserable experience-anything rather than to Jesus only. But God will not allow men to mix up self with Jesus, whether it be a fancied good self or a confessedly evil self. It is the Son of man Whom the Father sealed, and Him only can He accept as the ground of the sinner's approach to God, Him only does He command as the food that abides to life eternal. For this He sent Him, not for man to make Him a king over a people with their sins unremoved, but to be the true Passover, and the only food that He warrants. Faith, however, is the sole way in which one can feed on Him; not of works, else it must be by the law, and thus be for Jews only. On the contrary; it is by faith that it might be according to grace, and thus be open to Gentile as freely as to Jew. Truly it is not the way of man, but the work of God, that we believe on Him Whom He sent.

The crowd was not so ignorant as not to know that the Lord claimed no insignificant place when He spoke of Himself as the Son of man. The Psalms and the prophets had spoken of such a One, and of His wide and exalted glory. Besides, apart and different from the Old Testament testimony, He had just told them that the Son of man is the Giver of the food that abides unto eternal life, and that the Father, even God, sealed Him. "They said therefore to Him, What should we do that we may work the works of God? Jesus answered and said to them, This is the work of God, that ye believe on Him Whom He sent." Thus, as He spoke clearly, they manifest afresh the inveterate assumption of men in every state and age and country that fallen man is capable of working the works of God. They ignore their own sin, His holiness and majesty. It was the way of Cain; and professing Christendom is as infected with it as Judaism or heathenism. It is the universal lie of man, till the Holy Spirit brings him to repentance. Then in the new life he feels and judges the old, and finds, as we see in Rom. 7, that it is a question not of works, but of what he is, and that there is no help for him but deliverance from all, and that in Christ by faith.

So the Lord here answers that the work of God is that they should believe on Him Whom He sent. Similarly the Apostle reasons in Rom. 4, that if Abraham were justified by works, he would have had matter for boast, but not before God, from Whom it would detract. Scripture guards against any such misunderstanding, and says plainly that he believed God, which was reckoned to him as righteousness. The principle is thus evident: to him that works the reward is reckoned as not of grace, but of debt; while to him that does not work, but believes on Him that justifies the ungodly, his faith is reckoned as righteousness. Man may be fully and securely blest, but it is only of grace, and so by faith, which gives the glory to God, as itself His gift. Faith is thus the work of God, and excludes man's working, not as its effect (for it produces works, and good works abundantly), but as antecedent to it or co-ordinate with it; and justly so, unless it would suit God to be partner with man, and this the believer would be the first to eschew. The Sent One of the Father is the object of faith.

It was at once felt that this was to claim more and more on God's part, although He refused to be made a king by man. "They said therefore to Him, What sign doest Thou, then, that we may see and believe Thee? What dost Thou work? Our fathers ate the manna in the wilderness, according as it is written, Bread out of heaven He gave them to eat. Jesus therefore said to them, Verily, verily, I say to you, Not Moses hath given* you the bread out of heaven, but my Father giveth you the True Bread out of heaven. For the Bread of God is He that descendeth out of heaven, and giveth life to the world" (verses 30-33). Such is unbelief, ever dissatisfied with the admirably suited and magnificent signs of God, refusing perhaps to ask a sign when God offers, despising those He does give. They did not on this occasion say outright what they meant, but it seems to have been some such thought as this: "You ask us to believe; yet, after all, what was the miracle of the loaves to that of the manna? Give us food from heaven, as Moses did, for forty years; and then it will be time enough to speak of believing. Do a work to match his, if you cannot surpass it." The Lord answers that it was not Moses that had given the bread out of heaven, but His Father was giving them the True Bread out of heaven. The Bread of God is Jesus Himself, and these two great characteristics are His alone of all men; He comes down out of heaven, and He gives life to the world. He is a Divine Person, yet a man here below, the Bread of God for every one that needs Him. It is no mere question of Israel in the desert: He gives life to the world. Less is not the truth, nor would it suit God.

*So the majority of uncials with A [Weiss], etc. But BDL, etc., have ἔδωκεν, "gave" [Blass, as W. and H. (text)].

"They said therefore to Him, Lord, evermore give us this Bread. And (or, Then)* Jesus said to them, I am the Bread of life; he that cometh to Me shall in nowise hunger, and he that believeth on Me shall in nowise ever thirst. But I said to you, that ye have even seen Me, and do not believe" (verses 34-36). This is their last effort to get what they sought-bread for this world, bread evermore, if not through them in any way, at least from Him. But unbelief is every way wrong. It is life that God is giving, and nothing less meets the true need of man; and this life is in Christ, not from Him. Apart from Him, given out of Him, and thus, so as to be independent of Him, it exists not. In Him was life; in Him only is life found. He is the Bread of life.123 He is not here viewed as the Son of God, quickening whom He will, even as the Father. Here He is the Son of man sealed, and the object of faith. "I am the Bread of life; he that cometh to Me shall in nowise hunger, and he that believeth on Me shall in nowise ever thirst." Alas! the crowd that saw Him had no faith in Him. Their privilege in seeing Him but added to their guilty unbelief; and, one must add, that now that the atoning work is done, and He is dead, risen, and glorified, and preached among Gentiles, it is a greater sin still where He is not believed on in the world. Yet men no more believe on Him than those who then followed Him, nor are their motives purer who profess and preach Him than theirs who would have crowned Him in Galilee.

*The witnesses differ, some giving neither.

The Lord proceeds to explain what was behind and above this in the words that follow. "All that the Father giveth Me shall come unto Me; and him that cometh unto Me I will in nowise cast out. For I am descended from* heaven not to do My will, but the will of Him that sent Me" (verses 37, 38). This then is the key, and it is twofold; and only in this largeness do we know the truth. If either side be taken to the exclusion of the other, the teaching is imperfect, and the consequences are apt to be error on this hand or on that. The reprobationist presses the first clause; the Arminian the second. Neither gives its due weight to the clause they respectively omit. The theologian who sees only the Divine decrees pays little heed to the encouragement given by the Lord to the individual that comes unto Him. The advocate of what he calls free-will seeks to neutralise, if he does not absolutely ignore, the declaration that all the Father gives to Christ shall come unto Him; and no wonder, for it is an assertion of His sovereignty, which is inexplicable on his own theory. But the hard lines of reprobationism can as little admit cordially the Lord's assurance of a welcome to him that comes unto Him.

* ἀπὸ ABLT with cursives, ἐκ DEΔ, etc.

The purpose of the Father is as sure as the Son's reception of all that come to Him. The unbelief of Israel, favoured as they were, did not enfeeble the counsels of the Father: and the Son would not refuse the vilest or most hostile that came to Him. The reason given also is most touching. He was thoroughly the servant of God in this. Come to Him who might, He had come down from heaven to serve, not to do His own will. It was for the Father to choose and give. He had descended to serve, and would in nowise cast out even the man who had reviled Himself most. He was the Father's servant in salvation as in all else. The servant would not choose, but receive him that came to Him, as all the Father gives should come. He is come down from heaven to do the Father's will Who sent Him, not His own will.

This is carried out still more fully in verses 39, 40, where the Lord says, "And this is the will of Him Who sent Me, that of all which He hath given Me I should lose nothing, but should raise it up at the last day. For this is the will of My Father, that every one who beholdeth the Son, and believeth on Him, should have life eternal, and I will raise him up at the last day." Thus, on the one hand, He Who sent Christ, and gave Him in His sovereign grace, fails in nothing of His will, for Christ loses nothing of it; on the other hand, Christ abides the test for every soul of man who receives life eternal in Him by faith alone; while in both cases, whether for the whole or for each individual, Christ raises up when man's day is ended for ever. All hope of to feel early, they manifest afresh the inveterate assumption of men in every state and age and country that fallen man is capable of working the works of God. They ignore their own sin, His holiness and majesty. It was the way of Cain; and professing Christendom is as infected with it as Judaism or heathenism. It is the universal lie of man, till the Holy Spirit brings him to repentance. Then in the new life he feels and judges the old, and finds, as we see in Rom. 7, that it is a question not of works, but of what he is, and that there is no help for him but deliverance from all, and that in Christ by faith.

So the Lord here answers that the work of God is that they should believe on Him Whom He sent. Similarly the Apostle reasons in Rom. 4, that if Abraham were justified by works, he would have had matter for boast, but not before God, from Whom it would detract. Scripture guards against any such misunderstanding, and says plainly that he believed God, which was reckoned to him as righteousness. The principle is thus evident: to him that works the reward is reckoned as not of grace, but of debt; while to him that does not work, but believes on Him that justifies the ungodly, his faith is reckoned as righteousness. Man may be fully and securely blest, but it is only of grace, and so by faith, which gives the glory to God, as itself His gift. Faith is thus the work of God, and excludes man's working, not as its effect (for it produces works, and good works abundantly), but as antecedent to it or co-ordinate with it; and justly so, unless it would suit God to be partner with man, and this the believer would be the first to eschew. The Sent One of the Father is the object of faith.

It was at once felt that this was to claim more and more on God's part, although He refused to be made a king by man. "They said therefore to Him, What sign doest Thou, then, that we may see and believe Thee? What dost Thou work? Our fathers ate the manna in the wilderness, according as it is written, Bread out of heaven He gave them to eat. Jesus therefore said to them, Verily, verily, I say to you, Not Moses hath given* you the bread out of heaven, but my nd H, and welhovah the p. ( even thenis, ah/54-13 question then, and wBreast touchiny nd H, aelhovah thad oLORDeir gu that a nd H, aed oues is caBreast touchi.">Is, ah 54:1 for .) Ere and more onor �dm Tiis is theFeliverancelor twὐτοῦ ABDMedom He in HnyBut the��ves that f it is tat. JeH linesises, whethH the��ves that f it i/span>So th3 Lo4)t choose, b He man neer autdly, hy-five claseir missiave Him o stat† God, e the Sa ofbr />
So th7 Lo HimInt Thou, to theprst havehat wHstly s of Chr the True Bread outiven the bbHis disci do the it oHs the The sas not ed these. The ng, but wjustly so, uWot undde the v;justly so, uit or co-ordly, hiiod isr a c ever thiue Pass, to fy of man, fgiving nHt benim c., ha, whicr />


th excfor wor"I am it suit in Him by f Him oalciples, τοῖςoall (we itf T, urust Hr co-o and the p ho had be the workcribnd the obje he d pro "o-o . Tlbved thety. It it iusty Fathes be fully and secuthat it hosoThe sre His aloi. But a eth t (forst fo�ῖς gave Him in His ."GentilHim,the GiverHbjecgivinsees pays lit to be at . Dd wroughss heee sent. Sld detrdork tguards a?justpue (verod. Theyt Thou, Moses decrees pa, asffs ten Him prhe worksope Lord's ts answebpan o the bhousatrengo, tld. He is aslthocord's exhortation, "Work not for the even then be delivered f5om their fears, foe he feels and r aueee ten, ts, but cu, loyiled hat cantilHi at o you thehexcthe vi ofeim?. Whether fo52-59m or for ourselves, all turns on Christ;apprectrdore manimthses ha excthe vi"I am Him by f Him oall (we it, and som saa whid, as itseEFGHKL, etced. They? Gebt;s, wh is erses e thae sfo said Ht posit wior for nee Hims ate dr obeyed excblooy set foe he feels and be d Isra ten, ts, but cu, loyiled hat cantHt (ion �ot wς)o you theHite the vi ofeim?>So the Lord here answers that the work of God is thatU and gyisa nd Her diseth hfor the vilught onoliness anly, drunkd excblooy,, ever d�issnt God t isBread out ofHstics aseth seey the vnly, dr obh seey blooythe��God the Fatheir guerily, I say to you, Not Moses hath;sHim my the v is obefom Tiiungodly, ey blooytis obefom Tidr obofHstics aseth semy the vnly, dr obh seey blooyt or His icallsr gueri He m. As by f Ham thFeliver of r with thI was in her givoly blest, but hee shalics aseth seeeiven thh ca nd Hthe sin her givolyMeer to his own b that it is a question not of worksm Hey so, §hat there is ly, died:ristics aseth seilHi b thata nd Hthe signs whiunTn, andhey thrd heHt popictu) synagogf graould hlhovahpopt of God's class="p">




;isciple�θῶre housthough He refused to bside of the sea, haesus; an into the ship, and to go to the oth§hAhat there was housside of the sahousp">
It wa, the] add h��μῶfaitoning wor (fopopBCLTea, having seen that there was no other bce-anythiliell give,n Himsalvapeople. with it;e the counb that it is a question not of worope of seth hinad outivsoe. He wever di exc with e the countestimony for the v*ope of seth odly, his blooytpe of drunkto life eterGod t"I am up,nhis blooytdrunkde p .ess.etandhey ,nhis side thaatic rightofr withbrOeparieald. Hed saders thousaer, hinait baith is renὐτmunish tWbut believes rn Him; nn's daIis reckonede Loi I st of des em, .Cblodes ms 1:17m or,bir, es thean is hfor but curenὐ� HimJesus ehherbe dele profess and preach Him than theirs It sealed ob�ὶ α innythilie sonrr d thtestimork t afre be wilss. Soy for chso e who be the counses hlie sonrr d thtclassoy exfe; iat juand thood tlfisu fo in thae BreaHis carseth h[φάγat Je�]a excthe vily, drunkd[πίat Je�]a excblooy,,aork tuld d 53which giverbe inuld he incar[τρώγων] ly, dr obncar[πίων],,aork tuld d 54er to his nessf God,,aorcuelfishon of lrd is reckian twe do s;fe.123 iviu signsgnsgey werhsent. SaThe carsy work for ian tnt td rr i.e Lord claile seim; nroom Him by f, but bf T, use. The shto ly work for a ebt; whiork t afresh sent."of the manna?f T, use. The se isa excthe vily, dr obsd excblooy whicr /ent. be d t y that fetansod. It:He preus. be d t,er whic do meised wing, nd the gave Him i He m? Aslile thenl be feternal lifand susnepan class="bmes dowe incar excthe vily, dr obeyed excblooyieve" (KL, etsnt Chrihto ly work for a ich givet givlly, I say to you, Not Moses hathf T, ul in not is a questiian the secoim prHciproveich giveor �κ DEΔ, ed professthehhat wasel ekys li sent.doubincarebt;ps," thehiat; whh was reckby f,eets ten, e preatul in gChrifars noiven thuesti o itith itner wiby f with hy for c Son, giveor ��isjecgivin bhouso tl-ngh Hi dows st;debt; wheffntcomes untotothis th,omes untotothiooy,,Him by feshor co-obhouseshor cagainIeliewuren�rst toso claim mthe Fathedyit if Abl more fulle eo mix justified sciplher githe worlhto scipat it igivet givfe eturementiproveiforstaThe ld it sr whnThe stidoes t the Giver ofhsentren�hsentjustif whioris the uni excthe viis obefobut tveich excblooyiis obefobdr oboprofess and preach Him than theirs was i whior the ,e"hstics aseth semy the vnly, dr obh seey blooyt or His icallsr gueri He m."r to h or it ii be for Jr guking the wto yis ny of Cain; believer woulPerson, yereoall (wking ti a c ether given* loavn Hethe saidms aHim by fking ti aa ebt;d professi hem, hood tha cura, and thoe Apostle hat unlf HiaTnor twss!ten, ae eterGod ts, deday. ere it receist to who bie eter as He c e W. anJr gugey wer also anot for torkin "As by f Ham thFeliver of r wsr guerthe sin her givaven,givanotu the ) by fst, but hee shalics aseth seeeiven thh ca nd Hthe sin her givolyMee" As by fr gives its dur gustroubt his he sref the Fad come. He ilt thao bie Hather, tharef the Fadse. The ngOgivegenesny oliege in ) God." th(we itf "Tugh in liaveis eprobat" ( even thenphilipps ms/1-21m their fearsstifiugh in liaveis eprobateich go die wor"entj">Php 1:21for .) y, I sayof man, bPaul and most ansor it pwking ti a perishethbr />thes the is own W. an, sung worown orkslord's exhortation, "Work not for the iven* yedatwo-folics amHnyB gave *The wibe new lifay, higivethe vwebpan o be f diopee wtumilmhat d-yen t shallnc with:a Fade l with tte sy work for fsuncara korks of God. They ignore the,r (fopopy, I say poweerancepre, didstrounythilielcause yend thes thdL, etowhich He refor ever wae etebiit ia king Eu belthe , rn HimHe i I stfiesot cordele is ruand tntrue neeuibelieveeirp of Cain; bep, his. He was gave" [ />


��tyssigns whiplain ou, )ays thatThplnoliness ansan suppforie, up?lwnesisegiisinoliness a?"ether 12:34for )f "Do seilHi sffs te th?" y, I sayoad of life; d that per descendyetothjudges tf "Wit i w, e pyisa nd H in i onoliness anl is teo Him.r as wly sbnot s?as the Chr i whnt. ituiat juand tsayoad ofApatenismπ�tbe fMe; anThey diobt; whiorvaething Fadeey wer Tad outrae eternoliness an. with it,ives linn, a is tword's exhortation, "Work not for the heavaw[Blasst i ecelebrhaeὐ� Hiop">r sesis. �than tdancecerr selesus ehhetly isss. Sas e incargivethe vily, dr obeyed Fadslooyncause Head ofimIntfac� it suit n toediis is thebegief Israt least 2-35e assumdefini mg wntlyr storef the Fads te( heeds 48-50)t chdoubie theansgnongurit wor daungerr descend nee Hims ate ld. He is asl with asife; indttle heed 53ily, wit ifo saisen, and isknd gicomes unto W socerr selesul early,ife is in Christ,Eu belthes tat. JeHouse do s; He ganriest wer on H'itndbeyed excwinghi to fe f Godopan>Sais asl of Gly, ld. He ism He wa iustleth tlf Hismand r auair mahrist,I am tho Hoy excnHim >Saisoy excch promuestiian the secvthaec>*The Theyno Apostls mn Yth tdoubinythiyedatareoall (wde ofr thngerrtness-tofr wiple is asl withlinn, a cov t9, 40ove hailesignsansgse. The s a �τmunishw and cord's exhortation, "Work not for the Nven,les em. It i, and the crowd tittleiat; n ehhetly isss. SehheFeliverarst tie rd here g an, n ehheead ofmehhenoliness aday," n ehhebegief Isr a cov tly isss. S( heed 33)rgiveng theouit God trd here brkHn not isτ�One of ian the secvnn, ey said therefore to Hi, loavn Hethere brk"I amen, anso;far a, and thwhat hi>
�f His he vaethinlinn, even then be deli1_vered4-13 question theHuraby ing lwtleiat;hoodyedate wto linn, hn Hneroveiseir ruhHim who mighus he iisinn to .. Whe1fther 4:1 -16m or,buaethe Fadf man, b�f His he o-ordlpo life h givsedantrue ne a covssond uh that Fad com'xcwinghi�ῖςoracMee (vertorking thae etere l wd rr is cafruib-b gincareworbe inuneenforty y is r eve; i oas nowfe;diger,e that tdyedait ia kto ynn, his; n Gh tte sv with curnot is�s no q to be pthaeckby fnolinesG of manse gthen,nso;far s�s yr ;ing Hvic faith in Fad com Him,ntr even thenvered6-56 question theHu n of e is my the v,ily, dr obs my slooy,,dyedas; n mwith thI i He m."ether fo56m or,bit iribeyed Faderson, yetenjoye, in to ywnesthe GivelHi swnc withwe may woof hedoubiristics adyedas; n l in dyedas; n o-ordly, in nowihve; ��ςnd Hfsais by their sins uitoning sτ�Onr. Hereey didld. He ises theday," but belld. He nd thi I iabjust tpn saesG of mais gthe mannareehptio anldv"Work ent." r sily, d them, Ththemere, if notsciplking thThe Lor (fopop excnHim ebt; lievxc with, and cos t9, 4nfish . im, and that Fadse. The ng129d's exhortation, "Work not for the vaething Fadtc. B (foe l wdhg less Feliveranceeckby f Him, gmssr gilinesob;di y isase They, if na iustspan>Bdie wrdiallyay," uuren�Meet/span>T His holines claigns whi,world. yit io-obhthe crowd nn, aςnd Hcost; n ehhec Son. Eat. Jesus coilinesuaeaς(ae Hather, thahlhovahus)wialL because Hes the ly, d oes t />*Thtiside prHciHKL, entHt nd uh that exc withf stifiei while n ehher gives iwould haaofmehhenoliness a'seor �k ent.t cor Isr notciples,n tha, ifI am th excthe viignsansgnHim oall (we it:iign,ee hegnsor woul,end H[Blaaetheheavenshorached l,elobateich ves whic believing. >It waiei w (fopop Ham thebt; lidyit iy," uuthat it stspan>Ber diit; lily, wntalvae,tsayofruibsoy excle eo mix ,dtc.
*So ti kin trofmehhettly acyt fievxc with, lievcbe inuld HerHi Isrin cos t9ptvily, ot c graou with refore to Hiily, s a'sees, whiveunism. , ae eteyH[Blaoughly, . Dr obeyed excslooyvilege ihn W so thaasithat Fadexfe; iat j a cov tuy, Ip">
"Thr the whnt it.ess.etadt justio-obhseyedatare�thansadt jue manimthves ngwherkie ich H mp srimth with, ittthe yrsinimthave had ily, ; noonimthts answebpanreliver Fadtriuthaa a cov enemsen,st to aeckanswe nd th fievxc with, nn, a imth be w ce,ewould beinat exc with; lillL bteousneiile in valu t in Hlaaethehf His given* loav excwinghi abpan excwinghiodus tshae eterrighttoses the'xc with, aofmehh ha heeds lf His gieterr a quwithf Theverthe Giverlf His gieterttly ac e wousneiilk ent.es kis lymbolitoningod descs�s thee, wntal Fadtrhou, ec>*ThtinThr t, higi anln cdth are wov mas , aofmim. Tho />��ordthdLo�� Thouven the bs rightie etentndde thewd nndeey wer Tato ere.enochen in inHRo onl�m,buaethe Fadvotgines; rn , die Iheeloavthadr obd Fadslooy wes the is cbe thaede was aofmbrtido, ae eteyHaith.e the counuick eth fing th: halics allL be etethe ogen al,cthe vily, slooyvea curay, d vini ys plaie wllen Fadslooyen* loavhich, aofmehhe Taseithat FadRo onl��n>"Th�τmuniger,e aties.tittl)* Jesus gieternon-remi iat j a iisives ngripture counuhof the gieteabunworder.neenoctrgracly, sme unrucipat i even asse profess and preach Him than theirs It sealed the Br thnyty, higivernd tsis hmonyhat exc withhae etereTrue Bread outiv and th was rfo sai and cos . im, and t,tsayoad ofile to hiipla k heed 57o hishieve�ςnd Hexcr ruot ks all theyed excie d tix juIwn frovaethinlient." lymbolulPrc� ivocate of etheut of darist, andbeoe thatis is thectrdor"hstics aseth semee" Furs noivH kwhitge ihn d thp ἀs gietertheiread kewo Fadide of the heed oning sloin Him oss. Sa old, axcthe vily, excslooyvb>"Th� exoed.c w?. Whether fo60-65for . profess and preach Him than theirs Tayoad ofthe rewjist afrsynagogf Thet of God'h . I ihe BHisid thread ,nhis sentraopulsinesuand thort inxcn Him that jly, faith is nythiliel, anuicnse, aneoss. Tad outveles enr wiplehe Fam ae eteyHspan> and mleThthemec yn all elelp fo," ahovaht wo ivocatethe rtrue neeu do of gracnd mher isl wd rr isve" eu do nwill. It wasr as Hewebpansan sle se Son ofdie ly, his fday," n Ho linn, navent wo ivaving. . eMHnyBthe mannaj a Hisid that peGivelis carced. Twhat hTnt aw givfe orif:n>"Th� exoed.c w?n, anat thering Isrin vaething Fani excd that peGjudges ganrirnhat cais gwhathat Fa liDo seilHi sffs te th? If gthen,nyadsehhom Hh onoliness anl is that im.r as wly sbnot s?o life eternn to g Fanias not eth:a Fadthe vierohith semes untf T, uctrdorvocateItc vanst sho*ope exc rn ,n to gnn, arsgnHimves shoulrsonrr sem, hoo excwent Cient.r the wf stifo be p on His isictu) begief Isruand thort eteyH Fanist, andbethe whole, aofmimnd the phstics ast, andbee wry em ten, HeTwhat hOneilHi anotu thc van). Such cs anheaven He gave them to , and gittththwersin"I am to yis is th†er gives class="p">


�alioumeverm hoouhoose, brewjbee wro titthinlient."ten, tsd have Judæfo," t wouaetheoτοῖςetertheiat pe,rmHnyBnesua ofhudges,ha,hat Isra Sld detrdobe feter: anthe orifi exc w is t ian the secvorrevxc yncak downifeter: seheom Hh onoliness ango Isro Him.r as wly sbnot s?uIwn fro mp io ti kPobe8,kPobe80,kPobe110nythiyedatareDgain7.n, anatowhifallen mdulen, ise hdLoelesus ciples'seo thle n ehhabu]anh, aofmt Je Script brgh." asp, givenylto feel eaahκεiunTn,ec Soncnd mher isbt his qrs in o�ςoall (abufieom oalvisix ju was in nnt givm.r as�s ronbelievm"AntalvatiOwanl is sfaitas.aTho />unpah aaThehicr / recereis twofivelHgh t in ld. Hethe Giver ofpop Hfacnd mdwith c.r ailt t.130n, and that peGjudges Isra Sld detrdoj a iumilmhat dtHstieom oalld dexaltamix ,dsaobat God is decret9, 40osffs thbrHth nor: seSon rf grhth nor: wo-folaofmtbved thetrhou, ittthe yrsinl (abujoys plainley valu d thetly iss anreliver Fast afrSad of, aofmietheut sonn, mnnaj afs tword's exhortation, "Work not for the ripture counthe vien thntnd that pejuIwnerohitsemes untf life eternn to g Fanias not sveich giisib="p">
�fokavei kinsid thread s,ha,hat isase entnpan> and mfn Hetrdojc vanyrsincause isasare wl testhe ipat orisnsidith.cdthithat camerighttoscamerhamaj a Hithat chileycor f the o havn iuec the ay, d o ti ksuprememtbvetiinesrst tosod outraim as rilyf Bbtthah s!ththe monrr sem, hoo excwent Cient.r the wf"tm He Thr the whisod tallaoveny bside hecus obad t nderoe a kand that p wes the san suppf lrdremes untf s not wld detrdoj[Blast Fadse. The anheorachife ��ςn notscendnd mhavn poweeralurnoey di-yen tancnca/>


*So tthe reHes the finoIt was fignsan as itt bringscle se st at thernaven Yth tgave them na?d tat. Jeittthe yrsino might, to yis is ther givesuIwn froadmit cordiallyei kG of d's exhortation, "Work not for the even then be delivered f66 question theFs is tTheyiThe Thyj a iisid that petle, tback, aofmialJe Scrncausenderse m.. Whether fo66-71m or for ourselves, all turns on Christ;eFs is tThe(yiTh)e Thyj a*i excd that peGle, taoundback aofmialJe Scrncausenders em tSo the Lord here ansebw out,131iDonyad shalf vite gotaoun? Shmon Pspan�in the wildena?d ses hatosua ofa nd Hwe gotaoun? n Roim wtdetrdoj a God the Fatheir guwever diban>*So tr guwo-folics an Rois. SehheHor wOnem Tiothe p. (s then excansebw out?ten, ny of C excis�n nvil.131atm wjustly s�f Hi Isr a Judy s(son)r a Shmon IsHimiot;""fignshe, ore¶s gieterbw out,the p Thetor: woi Sehhed outm in W socloinlyhat eethinlinn, biit ispan cliot, dse ond he tHstithat Faiot,Yths.132nTn,ecds, alaye n ehhabus, "Anllitoningty FatSa ofbp�εiunYeThthert giv Chri (fohnsitais nomleThtheebw out ing lr thnyan>Theaven Ynft to eschealurnoe tHstwthilielHor wOneiothe p, ny of Ctor but curst, andbee wry em tWit i kcd Himserndersaluabpan eethinli, and gittbsendersHe do s; gave or tw� a Hit!that d them, ThthGHKL, etMeakn ofdra less d that peGty, higivt!tStiot wld detrdojwwas rrbe yr ;na

Te un, tessatetieeradd " Ham t"sbnot s "o-o."]d's exhortation, "Work not for the § MHnyBesusth�� in honouring u[maya, the]. profess and preach Him than theirs "set foTdele Rec. g ths inono� - faitodersHave iooy MSS.ves shouldb s=" gave inono� - υ. profess and preach Him than theirs ¶sὢfaithbHis r"siseent.t ad theBCpmDLa, iuncuou[mhe] ettessat. Aets t(e may.a ebt; s anthe ist afr that majt ittrd's exhortation, "Work not for the heavaw[Blasst i e or tw�ebt;thin-rbe yd, ThGers anachnim c., has "Hor wOne"eent.theannean.133an, and iskhe p imsvily, coror ofeave had ma life ation tno might, wer on Hioscnia k isktly isEpian, basaaetheoscnia k iskGo�f l.rks ihiliel beliyou e" n ehheNn HTes, is ruaesThe auus smςoall (won Him .t lhat dotoscamer sessf life ete the Lo W socbeliever woulPoofther tSaisoy HnyBeete df man, Godf Gly, Luklasedatu�s ginvil ,n to s.tieat Isin owf IsrHut BD��.>Btor: quail ref the FadHor wOneiinesised Holythe o dsneeintal Faofpopave had matewjblan nd theoed.coracM sesn Ynft teschealurno(abufd. He is ae n ehisev witcbeliever,scle sit if Ain trofmld detrdoj a sy work for intalrbe yd, ce!that mentipro theoed.c was nowcat† hat camebabes he o-o'xctamwor nderstandusflec faith in Fayethe � DEΔ,dqm cin ords is theHor wOneir guwo sillurno Is�!tenoulprobastspan>BgoispanHy theten, tsd ha, etb thees the'xcwill�ῖςeteubt hisent.es thetamwor he o-o:134nifeter: the yrsi,�eteubteth tludol w gaveieathaedeas Pspanringsm.r y ar Judy 135;>
< descend nore c thists a . Fly ischenore,�eteubtad inutth in Fayespan>Bbetndde only. B cs anhnn nrr "ny gs"-es thetamworf stifo-o'xct touchin theHor wOneiihilielspr Isr a sv witjutdly, o of lrpent teo orepuliaolaignsguards uld ,tes erro sfow dsmr /ret fobabes rebuklashe prhe wes n Hesguards u Isrthaandie dlligenot and td, i., has FeliverancetFadnol,nyaa t in rent wo nrr etrdoj a God the Fath?tWbut belsealed rnotsix ,dphilosopvworpre, did saeas nooonimthich r�εiunWand ae [Blassd ha, etno Iis gieterr gives ilpo ck sge as a cov Sshrdly, ae Bigns e Faittrd's exhortation, "Work not for the YeThThen cov a manth ao, ae etent givm.r aehpti, ilege notludoHes the o buiom on-mes untabpan eethinngSo;ld dsme uoonimtedd; an ofel believeCt ins u osd(ies.ewilimteddoy gifts) ing t in hstspan>Bo cife t, wgives>It wthe whstk. Je (fohiorbhdyti ksuTrue ix ,dhaethingsan suppfhorached l. ( even then1_ct ins u os/9-27m their fears, anItk.ep.e the my shdylinn, biit i whnhem suTrue ix :f veB cs ab="p" tut os,r descItc vano cifend thewgives>II mythingst, andbeoaf oft ounfhe1fCt ins u osd9:27for .) Th onoliness a,fpop Hfacnd mdwith lpo lershaedwe may workarst t saidesdtc. NOTES ON THE SIXTH CHAPTERor the d's exhortation, "Work not for the 116 even then be delivered f5m their fears />thSonpforie, upohioreyve thousaaay e that ot fory >*The wihae,thLord here Philip, Fs iswm.r aehnd Hwe buy;ng thpah in Fasis a qeim?. Whether fo5-9m or - Athat Faocloinlrbensage as a PhilipthousAnuchi and ther,n in Lpan>fo(foe Cblodes msorp. 45 frd's exhortation, "Work not for the "Agnod."Gentilfobakves i"boyr"s in Schgn,e"Pal HolytrancetFadBabjur"spp. 32, 58rd's exhortation, "Work not for the 117 even thenvered6-11m their fearsen, o be pthobd Fadtss. M;jr guwSonphstthe o mightl eks,thLod tlribuipat orist,theiat pe,rancetFadd that peG oristis tTheand soialdowf and mlikegenesna cov tlfoes; srme doae eteyHteth Whether fo11m or - Oneit ha.e, ansr gm JeHougialrhesna cod ds as ri stahich em suggveB cs ao be profmld dd that peGehnildetFair relai
thtteubt hisfn,ving hLord here iisid that pe, Geliver all elfrag is er cs aieathapah in mes untabeelobaWhether fo12m orf - "Frag is e."Geri"brokavepiee H "ils R.VunTn,ecommly, csdnaculiai re aniskGo�f l.d's exhortation, "Work not for the 118 even thenvered6-14m their fears, fns td hamsi,� descendyethe ves that s as ri cs ao be pdat hwhat hTnt ansoo of� Thouv cs ao leheB cs ah was rrbipla tefore to HiWhether fo14m or - s, foc leheBf"enin even thendeuipchnimy/18-15m their fears, f LORDsBreaio-oblly, I say alle exc ProeheB ds is themiddl of C ex,of C exr;ngwgives>It JehHe mt; , to y exca nd Hthbad ;">Deuipchnimy 18:15m or,biy, cf even thenvered11-27m their fearsShLord here iie,tYpe, on H:II r the wh cs a exc rn theeprobate FadnolinesG oiv and th was rrbipla tefore to HiWhether 11:27for ( even thenmsr hewd11-3m their fearsen, rd here iie,tAren exche cs ah was rrbipas nodochenles noo.c was no?">Msr hew 11:3m or,b even thenlukl/7-19m their fearsen, oher cadait i , to yd thoa iisid that pets, Ththemi , at therloyiled Aren exche cs ah was rrbip?schenes nwenoo.c was no?">Lukla7:19m or), even thenvered12-13 question theTes nb w ches he palm.tiepe,rancetad ifertorHe mtet iie,tiy, criing Hoslp f:n,st to aihilielK Isr a ciples, cs a>*Thtiin ehhenave na cov on HWhether 12:13m or Tm.r acov sis hmonyhier cs aofmld detrksd(cf bep, hi9), n gin even thenvered7-40 question theMHnyBna cov nause y e mannare descendyeted. Theisrloyiled what hO of� Thouv cianihilielP leheBf"ether 7:40for ofmld dtcifeuntfd's exhortation, "Work not for the 118ar even thenvered6-15m their fears />thSo the LoperDEΔ,dqh in Fayewwas rrbiplancetakv to yby ot c grHe makv to ynew li,thLodess.tedeasentra tefaThoue thadhaethingarst Whether fo15m or - Athat w li ere ofmJESUS,wfe;digae� n ehheOlm Tes, is ,n in,ifurs no, even thenm cah/5-2m their fears, an ex,oBethlehemiEphratah t as i excbeeliet/sp ten, ts,t aslpdoj a Judyh>It wao�ςoal exca nd Hn,ecomeifertorHe mtqh in ithat ed rule" n ciples;n>"Tse go Ismevertorc vanyrsine manifrall,he manell. It wasWheM cah 5:2m or,bJ�iun23, 5,kPobe89ea, ha,q y, cf wasel bb even thenlukl/1-32m their fearsH aehnd Hbehis th,ohousahnd HbehcadaecetFadnolBna cov Hrgh. B:rancetFadon Hio-obahnd Hgae sae to yds,t rny of C iskteliverDavid:">Lukla1:32m or frr />thwer on Hidhesnafern eethintu�sKiy ,nhis e he n tusldena? ( even thenmsr hewd21-15m their fearsA guwSonphis feuef prhπ�sehousacribnssaaayore to thefuurno Is� in hstdat hancetFadt touchincryit i nacov simt p thousaayiled haslp ft orist,solBna David;inley and soause ispn saed,">Msr hew 21o15m or).io-oetewwas rexpla nacov "ot fedaec"Bna even thenmsrkd6-45m their fearsA guenispan>oundhbjves trthaedeiisid that petHougialbecause Hehip, ahe o got orist,as nowswer ref the ooBethwhatanyan>Thehn , di; oundcov nause WheMdf G6:45for ( even thenmsr hewd14-22m their fearsA guenispan>oundThehn , di;ist,� � itudes; oun.">Msr hew 14:22m or)yby down monrr teom So tfd's exhortation, "Work not for the 119 even thenvered6-16m their fearsA guwSonpThen he pnbr />ipasiisid that petle, tuestitldse Heea,hether fo16m or ff - Hmateltzelp criaidsus s" deruchi asentrte ansesmue tha,"dfinds, atFadon Hiior (ford hepher e wls the gave eftfore smue tha ten, mayachmiin l nofmleitmülle" ty, hie m. Oneit aiseyedatwing, n in �e doyou e"oj[Bladevoifmbrtidoor he imagi that wAlerte Brean>Tly >*ue ryhn* n His hol,lbecau and tes the furs no theet.etad. (So>
*The wise m."ether fo17m or ff - Cf wasel65l bbMdf .Msr hew 14:33m or)yehption of th; d that per o erepedena? usenolinesG of Arenwehat ed ieom oalandie drpolhat dotSo t?d's exhortation, "Work not for the 120ar even thenvered6-19m their fearsnochdescendyethe ro Lor ren"proge; i" -fel, whn* magi that -fbey ofmec risiIt wdclat.ediiat j>*Thtiin whn* nIsin d thicultsus theirhe nd's exhortation, "Work not for the 121 even then be delivered f22m their fearst fotheay,e of thre descend nause y and theoss. scend as nowswer es thereears gi it icovrdihe pnbnd as nowbot icovrd,ting, coat ny obecau aethetosid that petlereubrtwild hancetFs ao be ptad i />< derse sid that petbecause Hbot ey, if na itosid that petlereugWho ound />

Ro ons 1:5m or,b a qyer (fordye tThePaul' detrdoj[Bla execho he wer on H'ssm.r ?d's exhortation, "Work not for the 123meven thenvered6-35m their fearsA gu*Thtitt mtdahnd HnThe shungerieve" (KL cs aards ul Givemtdahnd HnThe sthirbaWhether fo35m or - Thent givm.r λel, for tly isyiTh,>�f His he vaethinvare"giveBg thp" halics as>ipasareAlfn HianHio-v t,, leth ti k heed 33 re the ewo" tTheaand "nreliver Fastewo"Hha, ep" heed 34 nIy atin, nmbiguittr Athat hungerhancetFly i,n in ona heeds 51-56 *Sor (fp" cf even thenvered16-9m their fearsOf,they finds, atFayiban>*Sor (fGivemt;hether 16:9m or Ab givnd Ht wo ifd. He siduiscauG on(cf even thenmsrkd16-14m their fearsAto be at (KLangharpat orist,elen the btteyHait at �eat hanceupbra he Br vm"Antalt (abuguards aeve" ( atJesus gior �k finds, atFayiban>*Soeeloavt vm"Aocatethe ves tto yny, hiedihe png enWheMdf G1fo14m or ff )of hequs.teot sa"I am tethe oohyhst-Calvinismnd's exhortation, "Work not for the 124meven thenvered6-42m their fearsA gutteyHaiat hIor (fofois at thertherex j a JGHKptiv aGHKLfeliverancemas nowwt ing ? ou, ie ithrdescens aovHaiat hIis a questiian the sec?hether fo42m or - F,"cabjusetrdoj a Vx jHs.telp h was rlthata*The wipds, a"IfcoracMentiin *The Th tTheanespan>Bbetndde G o"y( Ha.),n in ydorc vanorigi thecetFisd (fbr ten, ma, or for ut the hh.Bishop G the("Sgismn or Si ,"sp. 21), n , or for ut no, M ngScott (p. 208ea, ha)en, and glt giv Chri (folf Hisaetheofmld dtaw li,tbu aofmld dI am th excthe viignsu s(so Hmateltzelp fbpansisf thyit i t) and mse doprtaag ssu smeven thenKptees msd5-30 question theF,"a monrr memb hsineshis;nhdylineshis;the v,ily, neshis;nhJesfheEptees ms 5:30for ly, meven then2_psy w/1-4m their fears />rebea rn o might bethsxche ncar that ly, o ck pro o lt has:L cs aayativ n excspan>Bbetp saderr�s gieterth gra y thieivhav IsrescapecetFad b oup faith in itiin ehheto Hiireey didlubaWhe2 Pspanr1:4m or,bAocatethvanyrsinuindttlehing,. S gieter heory,ethvanmes untatnt Cinderstandse ida ittcoletandthaandratha ebt;canrirn Apostls mnards uld enorf Thadnore etrdoj a heed 51 - "el, for nHim oall (we it" -fnrr siat hent.es es the'xcfor hbpan exc with, aofm"U and gyisa nd Hc vaneeth hl (wthe vioa cov Sshenesa a,fnd mdruobd excslooyveyeethvanmedtc. Te unhJa yd,dt touchinoesG onarst tnrr whitghe o Hie,tiy, h in i korks of God.. Ou S gieterPatr woulP heoryBhn , bey ofmnd Hdoubinytng enll (wewas remediallsysteanifraas rascntid ull thdL nacov "historidcl"aesurchunTn,ecomrdde ere ofmsathrdotse etheve" criaids in ehisemer gimtedas; tfo(fo(cf Bishop Boy Tt rpbrtwi, "I Hioduc faithoe Lord cla") ehptedeh in "eatin,"ily, "dr obeye"tlereuuindtbndhecJ Isrsatr is alP heoryB(mayacott) andas nowans aovHiimthingheom "lHghrsatr is alPnoctrgra" (Burkitt); an>Te uf� hird leth tc vanetdn of th; on Hiob�ὶ d FaoEu belthe es is thebegief Isr a excminis ryh(Woe wo)!tharsx tngiepewndersnny of Ctor ru(p. 298)rd's exhortation, "Work not for the 127a n awhl (we detlereust sho at Faoe he ( heed 58) is g ten,re es nos,rof .gnisndtbndleitmülle", ny of Ctordla, re eou e"ojon ehiseGo�f l.rTterand ontoning tthy haobat or tsictae es EgyptrancetFadallen Jesu: Bedaet,, p. 57)nihilielprimmJesueuntfd's exhortation, "Work not for the 128rTter thel scniathat t rs raldWlses a,fpophise"Lf GidesdontDoctrgraheve" Prte ie H "iNo. XIV.; nshalpophise"Lf GidesdontlielRealiPre, dca,"sp. 40 frd's exhortation, "Work not for the t rs raldMaef Is's wasel bb heed 54rloyu: "isaaetheo lt haat orist,WhotvweieDEΔ,r.set frdiis (fofwe d es qrs ily atishw nacov heedrd's exhortation, "Work not for the 129deven thenvered6-56 question theHu n of e is my the v,ily, dr obs my slooy,,dyedas; n mwith thI i He m."ether fo56m or f - "A/spa He isMwith thI i He m."wOneiothlielprtaag ssise hdL oranotu thayatid ha, etmakv me dooofther' dwerg, ndhnforty y is r Paullytrnoctrgrac("inles the,"j"king the wus"). Asentveles ittbsewhat hi>< thedwith of hisinol, me docaus,cbHis uof .ncilhd,r etahnd Hbehing,yvb>Ro ons 5:10for ; nshalwasel192 "Th��th treis t! W�tnrr tethe oom Hhof king thcadaecevaethinv"nolinesaan,"j nrThe S giorks of God.. Stedenborhre nrk.epwasr derse sitheoryBna cov on H's earts Hefor a d, i., excsohwor reise ian the secv- " r gatishw ning ttheEvsm. lthe / n hisinad ofmEpian, ,nb w ds; srnes ris gienoulproba ( heed 7;H in R.Vuith thof even thenvered4-2m their fears(T as iInd msGod istFa li heeis trtt myrr give>Ind m exr;r give and mot myro-ordly, Breaio-oWhether 20o17m orf life se doprtaag ssae etesu n of Ws ttiThtribuipthat sn "ediior" ( in wasel2ioexI Hioduc fai)rd's exhortation, "Work not for the 131 even thenvered6-67m their fearst fnnehatho be pthase Hbw out,tWllee exc shalgotaoun?hether fo67m or ff - "Te Hbw out.set fotly isyiTh r thnyin ehiseGo�f lerthera manthicobaIHiiorso it iribword's exhortation, "Work not for the 131atPal y: "sland,rve" -fi.e.,pthase Hrule"e ( heed 70)rd's exhortation, "Work not for the 132meven thenvered6-68m their fearst fnnShmon Pspan the wildeha?d ses hatosua ofa nd Hwe go?n exchaaiv ieeetrdoj a sy work for Whether fo68m or - "Tosua ofa nd Hwe gotaoun?"io-v t,: "Bthe Lowve orve down mohall,h etaheth tlee downr t, hican replllyeiw" (p. 290)ngCf wasel59>Ind msin even thenvered17-8 question theF,"aItc vano might btstis t(we detlning excy Fatmt; ancetFa w gaveieDEΔ,dqh e linn, hgavewo-folludol wnot iIfs a qspanHy th ex,oancetFa w gaveban>*Soeenot i excdhesss trmwWhether 17:8m or d's exhortation, "Work not for the 133meven thenvered6-69m their fearsen, henban>*Sooancenrr sureenot i exc[Blasst ieprobate Fadnolinesth H Ham tho-oWhether fo69m or - Cf wasel bb . 466prb gif Nois no hft c uothlielpHim, g: "Wever dibaemnards ueye"t-fi.e.,ptthy haobacquirpcetFadh /st; n covirior ἀs giet obeyedsor a em. F,"a Fadd that petbtnhe pnbwaaT His holinesn Hesopwaat ,yy," ning tthrdiis (lrtaurpcepers as thbrCf Browf Iss i"Bishop Bl asrams if mlogy": "Wdersm Hd outrct osdperpetuneeguards a.seA nee HimJeselh is hnh; tiis wo-faecg uothlieltrhou, tow ning tthef man, Paulrloyuia*TheThe afefff IsenThe s"tr sen( even then2_ hmotvw/3-7m their fearsEhe afefff Is,oancenThe s"bjust t>*The wise wo-faecg uothlieltrhouWhe2 Thmotvw 3:7m or) d's exhortation, "Work not for the M saineaoim weyedatwthi:a"Nes untamaymarksd Faddesradhat does reaimodirn Apostls miile sd Fad (fbr asst ifd. He sie. Heopwaat t-fHhof osaand a qc vanetd remesawbut belaas HeiIsrtexcmoialiWhotvh.h in i>*Soe"). Th o"ae Breaards a"w and ,gScott aiyu, "ot eeGttdse Hs tr gianrnotsixethsxerisheth" (p. 268),nihilielr a qnderscife f man, G />thttisoyou e" aiyu, "Th oorigi tret9mly, sches rimt pdt tout Jehfd. He e pnbulen,e" authiciis hnh;a forevenetoning haobal io tApostls miilendersanmehaphysidclanoctrgra" (p. 274), ny oto thes ou, he leth tsr gm JeHoumakv cod dtcl��tnderstandhortaidclanrtaag s n covsFly isEpian, boa cod dEvsm. lthec( even then be deli1_vered2-12m their fearsIoyou eeHou ex,oliet/spt touchik finds, aBreaives ar hft o migh excfgnshaxcwill' dwakvn. Whe1fther 2:12-14m or), yriand subim, antlod istFaeGo�f lera wo-faecg uothoning i dwerg, ndhaeey dispan cleEpian, rmIntiaIsularerloaisfac�oryBcd Himrsetyitt ncotts iThe Sisofoae es covst wheDr.fM saineao: "Rnotsixethfd. He sireliver Ffotly isro(foef for tFast afrnore blodemanifr rais" (op. cita)en"Asd ow nt ifd. He sipsycheven dcl�ο"rloyuiDr.fMcCo v,i"nbud thmehaphysids ms expla naat Je" ("Go�f lHSgismns,"sp. 73)r mais eheecds, anotludpng erd's exhortation, "Work not for the 133an"Th oHor wOneiothe p.set fowau e" thelrpat or n covsExg, imix iiorHen,reeuarrtfd's exhortation, "Work not for the 134meven thenvered6-70m their fearsLukla6:13m or f.d h ever dithrdiaexearthetheilodcla othliel believer oa Judy �ῖςeterrπ� othlielf man, s in y (fofo c vanlpo chs twofitGttdse HyiThfd's exhortation, "Work not for the "Dnvil."enin wasel131afd's exhortation, "Work not for the 135meven thenvered6-71m their fearsHeust sh oa Judy IsHimiotilielr as a Shmon:fignshecbtnhe p tThest, andbee wryFim,sbHis uny of Ctor tw out.sether fo71m or - "Judy ��r as a Shmon IsHimiot.set iscMen to hiut olinesKalioers(meven thenveshuad15-25m their fearsA guHazo , Hadhatah, aofmKalioer, aofmHezrt ,yoning i dHazo ,sethshua 15:25m or), in Judæf.rks achedbly findThea y,e oferof Ctor t giv es Isrlieled.ly Judæfncminis ryunTn,e His holineshis;t whehstahich theiu to at whlye n ehhdIe drpreher/ n hisifavoess plaiwn whhe s a qc vanyrsinl (aards a oa Judy a pthase Hon H's extry atishwoe vaethin,sHe do d (fbr a��th te. Heed fruibsoy guards aeinles the's/spanetrdofd's exhortation, "Work not for the Bnswerthahenbee wror,h etmtet n ehhdGo�f lseoders(a) Judy ��lielf man, es noosay cadaeceLebbæus,yoneThaodæus,yaofm(b) Judy ��sgwgiveof Ctor t gifd's exhortation, "Work not for the meven thenvered6-2m theether fo2m or