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John 6,61 f.

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61 Aware that his disciples were grumbling about this, Jesus said to them, “Does this offend you? 62 Then what if you see the Son of Man ascend to where he was before!"

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The context indicates that verse 62 is part of a speech in which Jesus compares Himself to the manna that GOD gave to His people Israel (Exodus 16,4). The fact that this manna is referred to as bread from heaven (verse 31) does not mean that it literally fell from heaven, but rather that it came from GOD. In Malachi 3,10 we find similar wording when GOD says that He will open the windows of heaven and pour out His blessings. This statement is clearly to be understood in a figurative sense. The promised blessing was a bountiful harvest for GOD's people. So Christ is also of divine origin in the sense that GOD sent His Holy Spirit from heaven to father Jesus in Mary's womb (Luke 1,35). Later, after GOD raised him from the dead, Jesus ascended to the Father in heaven (Acts 1,10 f.).

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In John 6, Jesus refers to himself as bread coming down from heaven. This does not mean that Jesus is bread in the literal sense, nor that he literally came down from heaven to earth. Likewise, Jesus' statements about eating his flesh and drinking his blood (John 6,51-56) must be understood symbolically. Among Jews, everything that is predestined by GOD comes from heaven. When what GOD foretold through His prophets about the Messiah became reality in the person of Jesus, one could figuratively say that Jesus came down from heaven (1st Peter 1,20), because the Messiah is the blessing for GOD'S people.

The statements that Jesus is the bread that comes from heaven mean that he was sent by GOD to give people spiritual food, meaning GOD's word, so that they could receive eternal life. Eternal life is in turn closely linked to the resurrection of the dead, which Jesus also speaks about several times in the Gospel of John. The word ascend (Old Greek: anabainō) can be understood in both a literal and figurative sense. It is the same word used in connection with Jesus' baptism (Matthew 3,16). Baptism, in turn, is a symbol of death and resurrection. In Matthew 20,17 it is used when Jesus went to Jerusalem. The same word also appears in Revelation 8,4 in connection with the rising smoke. It can also be used for the sprouting of plants from the ground (Matthew 13,7) and for thoughts that arise in the mind (Luke 24,38). Furthermore, it is also used in reference to the ascension of Jesus to GOD the Father (John 20,17).

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If verse 62 refers to the resurrection of Jesus, the statement where he was before could not mean heaven, but the place among the living. In the context of Jesus' ascension, its meaning would be that Jesus returns (to GOD) where he originated (with GOD). GOD conceived Jesus by His Spirit and received him after his glorification. Or to put it another way: Jesus came down from heaven as the seed of GOD and goes back to GOD as a glorified man. Heaven (where GOD is) is Jesus' starting point and destination in a figurative sense. Regarding believers, Philippians 3,20 says that their home is in heaven (with GOD), even though no believer has ever been there. Ephesians 2,19 says that the saints are members of GOD's household. In John 17,16 Jesus says of his disciples that they are not of this world, just as Jesus is not of this world. The word heaven therefore refers to a person's spiritual home and belonging.

When Jesus asked who his disciples thought he was, Peter answered that Jesus was the Christ, the Son of the living GOD. Apparently Peter knew very well how to distinguish between the living GOD and His Christ (Matthew 16,13-16). He did not believe that GOD stood before him in the flesh in the person of the Messiah. A analogous translation is:

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61 But Jesus, realizing that his disciples were grumbling about this, said to them, "Are you offended at this? 62 What will you say when you see the Son of Man ascending to Him who begot him?"

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John 6,64

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64 For Jesus had known from the beginning which of them did not believe and who would betray him.

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The context shows that the word beginning (Old Greek: archē) does not mean the beginning of creation, but describes a specific point in time. GOD created humans in the beginning (archē) as male and female, although Adam and Eve were not made until the sixth day of creation. John writes that in the beginning (archē) there were eyewitnesses. Here too, John is not referring to the beginning of creation, but of the life and work of Jesus (Luke 1,2 f.). Furthermore, it is said that the disciples were with Christ from the beginning (archē). This is about the public work of the Messiah (John 15,27). The gift of the Holy Spirit was given to Peter and the apostles in the beginning (archē). What is meant is the beginning of the age of the church on the day of Pentecost (Acts 11,15).

​​Jesus already knew who would betray him before he chose his twelve disciples. Since GOD is omniscient and can foresee everything, He showed Jesus who to make his disciples. For in order for the Scripture to be fulfilled regarding the suffering of the Messiah, one of the disciples had to later betray him. GOD always gave Jesus all the important information he needed for his ministry in advance. This shows the close connection between GOD the Father and his human Son; but by no means that Jesus is GOD.

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John 8,23

 

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23 “You are from below; I am from above. You are of this world; I am not of this world."

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The word world (Old Greek: kosmos) has different meanings in the Bible. It can refer to the physical-material world (the earth) as well as to the sinful society that has fallen away from GOD and thus everything that contradicts GOD's will. The word down (Old Greek: katō / katōterō) is linked to the devil's domain. This stands for darkness, lies, sin and death. This doesn't mean the underworld. In contrast to this is the word above (Old Greek: anō), which symbolically means heaven and thus GOD's domain. This in turn stands for light, truth, love and life. Verse 23 is about attitude. Jesus shows the difference between himself and the Pharisees, who thought and acted primarily in carnal ways. Unlike them, Jesus had a pure heart. He always spoke and acted spiritually or divinely (Matthew 16,23). In John 8,44, Jesus sharpens his statement by calling Satan the father of the Jews, thereby calling the Jews who argued with Jesus children of the devil. In other places Jesus calls the Pharisees a brood of vipers, which also refers to the devil (Matthew 23,22). GOD'S kingdom and the world are two opposing realms that are incompatible with each other. In John 17,14, Jesus also uses the phrase not of this world in reference to his disciples. In Colossians 3,2, Paul exhorts believers to seek what is above (anō). This shows that what is meant here is not a pre-existence in another place, but rather the inner mental attitude that corresponds to the nature and will of GOD. A reasonable translation of the verse is:

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23 You are carnal/devilish minded, I am spiritual/divine minded. You live/act/judge according to worldly standards, I don't.

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Rom 12,2 / Gal 6,14 / Jam 1,27 / Jam 4,4 / 2nd Pet 1,4 / 1st Joh 2,15-17 / 1st Joh 4,4 / 1st Joh 5,4 f.

 

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John 8,24

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24 "I told you that you would die in your sins; if you do not believe that I am he, you will indeed die in your sins.”

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In John 20,31, John states the purpose of the gospel: It is about believing that Jesus is the Christ (= the anointed one or the son of GOD). The terms Christ and Son of GOD have one and the same meaning (Luke 22,67-70). The point here is not to believe in the supposed divinity of the Lord Jesus, but rather that he is the messianic king and savior promised by GOD and that in him alone lies the salvation of humanity (Acts 4,12). If anyone does not believe this, he must die in his sins, since only through faith in Jesus can a person receive forgiveness of his sins (Colossians 1,14). Therefore, anyone who rejects Jesus' atonement has no salvation. In John 4,25 f., Jesus uses the same formulation to reveal to the woman at Jacob's well that he is the Messiah (not GOD). In Mark 14,61 the Jews ask Jesus to confess that he is the Christ (not GOD). Peter confessed in Matthew 16,16 that Jesus is the Christ and Son of the living GOD (not GOD himself). Martha did the same thing in John 11,27. A comprehensible translation is:

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24 "I told you that you will die in your sins, for unless you believe that I am the Messiah (your Savior), you will have no salvation."

 

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John 8,56-58

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56 "Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad." 57 “You are not yet fifty years old,” they said to him, “and you have seen Abraham!” 58 “Very truly I tell you,” Jesus answered, “before Abraham was, I am!”

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As in the entire Gospel of John, this section is about Jesus being the Messiah / the Christ (not GOD) (John 10,22-26). There was no prophecy in the Holy Scriptures about Abraham before his birth. However, GOD had already revealed to Adam and Eve shortly after the Fall that the Messiah would come one day to restore GOD'S kingdom (Genesis 3,14 f.). GOD also gave this revelation to his servant Abraham by allowing him to see Jesus' day, i.e. the coming of the Messiah. Abraham responded with joy (verse 56). Jesus did not say that he had seen Abraham, as the Jews assumed (verse 57) and thereby distorted Jesus' words. The dialogue with the Jews shows that they did not understand Jesus' words because they lacked divine insight. This resulted in them misinterpreting many of his statements.

The Jews who were knowledgeable about the law were aware that GOD's Messiah had a higher position than all the patriarchs and prophets before him. But because the Jews did not believe that Jesus was the Messiah, they viewed his words as outrageous presumption (verse 53). To them, Jesus was a madman who was supposedly possessed by a demon (verses 48-52).

 

In verse 58, Jesus uses the words ego eimi. Wherever these appear in connection with Jesus without connection to an adjective or noun, they are rendered as I am he / I am the one (not "I am") (Luke 22,70 / John 4,26 / John 8,24 / John 18,4-8). They always and exclusively refer to Jesus' identity as the Messiah, as the respective context indicates; nowhere, however, to a temporal pre-existence, as Trinitarians claim. John 8 is no exception. By saying before Abraham was, I am he, Jesus declares that GOD, in His eternal purpose, had already chosen him to be the Messiah before Abraham was born. Before Jesus actually existed, he had already been chosen as the Savior of humanity (Revelation 13,8). Thus, Jesus deserved greater honor than Abraham. Since Abraham, as the forefather of Israel, was highly respected among the Jews and remains an important figure today, the Jews perceived Jesus' statement as a denigration of their father Abraham, which was the final straw in the already heated discussion. Therefore, they picked up stones to stone Jesus (verse 59). A similar translation reads:

 

56 "Abraham, your father, was glad when my coming was shown to him (prophetically)." 57 Then the Jews (who did not understand Jesus' words) said to him, "You are not yet fifty years old, and have you seen Abraham?" 58 Jesus said to them, "Very truly I tell you, before Abraham was born, I was already destined to be the Messiah."

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John 10,17 f.

 

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17 "The reason my Father loves me is that I lay down my life—only to take it up again. 18  No one takes it from me, but I lay it down of my own accord. I have power to lay it down and power to take it up again. This command I received from my Father.”

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The Bible teaches that Jesus rose from the dead. More specifically, it was GOD who raised Jesus from the dead. The power to rise from the death did not come from Jesus himself. In other words, because GOD the Father raised Jesus, Jesus was able to rise. In this verse Jesus declares that he would receive his life back from GOD. The Greek word lambanō means to take or to receive. In verse 18, Jesus says that he received (lambanō) the commandment from the Father. The Greek word exousia can mean power/force as well as right/authority. GOD gave Jesus the right or authority to rise from the dead. Jesus was willing to voluntarily lay down (Old Greek: tithēmi) his life because he knew that GOD had assured him that He would free him from death. Because Jesus obeyed his Father's will, the Father loved him. Because through his own death, Jesus was able to make atonement for people's sins. Furthermore, the New Testament attests that Jesus was dead. A dead person cannot raise himself. Between his death and his resurrection, Jesus did not live on as GOD or as a disembodied soul. The apostles testify that GOD raised Jesus as a whole person and not just his dead body. It was GOD the Father who brought the human son back to life (Ephesians 1,18-21). The correct translation is therefore:

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17 The reason my Father loves me is that I lay down my life—only to receive it again. 18  No one takes it from me, but I lay it down of my own accord. I have the right to lay it down and the right to receive it again. This command I received from my Father.”

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Acts 2,24 + 32 / Acts 3,15 / Acts 4,10 / Acts 5,30 / Acts 10,40 / Acts 13.30 / Rom 10,9 / 1st Cor 6,14 / Gal 1,1 / Eph 1,19 f. / Col 2,12

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John 10,29 f.

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29 "My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. 30 I and the Father are one."

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This quote is about spiritual unity. In 1st Corinthians 3,8, Paul uses the same word for one (Old Greek: heis), writing that he and Apollos are one. This is not about the same entity, but about both working for the same goal. In the same way, Jesus and GOD the Father always had the same intentions. Jesus was one (heis) with the will of GOD. This means that Jesus obeyed the Father in everything and did what the Father asked of him (John 5,30 / John 8,29). Just as Jesus and the Father are one (heis), so believers should also be one (heis) (John 11,52 / John 17,11 + 21 f.). Jesus prayed that all of his disciples would be of one mind and pursue the same goal, like him and GOD. The common goal that unites GOD and Jesus in verse 30 is to protect the sheep so that no one will cause them to fall.

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In John 14,28 Jesus explains that the Father is greater (Old Greek: meizon) than he. He remains that way even after Jesus' resurrection (1st Corinthians 3,11 / 1st Corinthians 15,27 f. / Revelation 3,12). This shows that the Father has greater power than Jesus and is above him. The meaning of oneness in this verse is the same as in modern usage when two or more people are one. A reasonable translation of verse 30 reads:

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30 I and the Father are of one mind / act as one.

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30 Me and the father work together (for the same goal).

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John 12,37-41

Isaiah 6,9 f. / Isaiah 53,1

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37 Even after Jesus had performed so many signs in their presence, they still would not believe in him. 38 This was to fulfill the word of Isaiah the prophet: “Lord, who has believed our message
   and to whom has the arm of the Lord been revealed?” 39 For this reason they could not believe, because, as Isaiah says elsewhere: 40 “He has blinded their eyes and hardened their hearts, nor turn—and I would heal them.” 41 Isaiah said this because he saw his glory and spoke about him.

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Two different prophecies from the Old Testament are quoted here. On the one hand Isaiah 53,1 and on the other hand Isaiah 6,9 f.. In Isaiah 6 the prophet Isaiah sees GOD in physical appearance sitting on His throne in a vision. Isaiah 53 is about the Messiah as the Servant of GOD who suffers for the sins of men. Overall, the book of Isaiah contains numerous prophecies about the Messiah (Isaiah 9,6 f. / Isaiah 11,1 / Isaiah 16,5 / Isaiah 32,1 / Isaiah 42,1-7 / Isaiah 49,1-7 / Isaiah 50,4-9 / Isaiah 52,12-15 / Isaiah 53,1-12 / Isaiah 55,4 f. / Isaiah 61,1 f. etc.). In all of these prophecies Isaiah explicitly distinguishes between GOD and the Messiah.

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In all places in the New Testament where reference is made to Old Testament prophecies about the Messiah, the relevant section is quoted in full every time (Matthew 2,6 / Matthew 2,17 f. / Matthew 2,13-15 / Matthew 2,23 / Matthew 4,12-16 / John 2,15-17 etc.). However, the author of the Gospel of John only quotes verses 9 + 10 from chapter 6 and verse 1 from chapter 53. It is therefore obvious that only these verses are relevant to John's statements. The statement these things (John 12,41) refers to both quotations; not just the second quote from Isaiah 6. For John writes that he (Isaiah) said these things. In Isaiah 6,9 f., however, it is GOD who speaks and not Isaiah. The saying from Isaiah 6,9 f. comes from GOD, but it is about Israel's unbelief and the rejection of the message sent by GOD in connection with the Messiah. As it was in Isaiah's time, so it would be in Jesus' time. Despite miraculous signs that Jesus performed among the Jews, they did not believe in him. John quotes a portion of Isaiah 6 and applies it to the Jews' unbelief toward Jesus; similar to Paul in Romans 10,16. This is not about the vision itself. The statement that Isaiah saw his glory (Old Greek: doxa) can refer to both the glory of GOD in Isaiah 6 and the glory of the Messiah, which GOD allowed His servant Isaiah to see in various revelations. The first variant is supported by the fact that both quotes are about GOD. Consequently, the two words he (verse 40) and Lord (verse 38) must also be referred to GOD instead of to Jesus. Glory (verse 41) can therefore also be linked to GOD. In this case, verses 38-41 would be an insertion, even though the context is about Jesus.

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The second variant is supported by the fact that a similar statement can be found in John 8,56, where it says that Abraham saw the day of the Messiah. John does not write that Abraham saw the Messiah in the flesh, but only his day, i.e. the coming of the Messiah. That Isaiah saw the glory of the Messiah must also not be understood literally, but in the sense of a foreshadowing of future events as described in Isaiah's prophecies. The word glory can refer to the many signs and wonders by which GOD glorified the Messiah as well as to his martyrdom and resurrection from the dead (John 7,39 / John 12,23 / John 17,5 / Acts 3,13 / 1st Peter 1,11). Therefore, the expression arm of the LORD (Isaiah 6,9) can be linked to Jesus, since Jesus is the messenger through whom GOD puts His plan of salvation into action.

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Isaiah 6 is the only place where Isaiah sees GOD visually. The word used there in Hebrew for seeing is râ'âh. In all other places where seeing is to be understood in a figurative sense, the Hebrew word châzâh is used. Because John writes in verse 41 that Isaiah saw his glory, it is concluded that Jesus is the GOD spoken of by Isaiah in chapter 6. The objection to this is that John is most likely quoting from the ancient Greek version of the Old Testament - the Septuagint - and not from the Masoretic Text, which is written in Hebrew. In ancient Greek there are also two different words for see; namely eidō and horaō. Both words can mean literally seeing with the eyes or understanding/recognizing seeing. In Isaiah 6, where Isaiah sees GOD's appearance with his eyes, the word eidō is used. We also find the same word in other places (Ezekiel 1,1 / Amos 1,1 / Micah 1,1 / Habakkuk 1,1) although there seeing is meant in the figurative and not the physical sense. In John 8,56, both Greek words even appear in the same sentence. This verse thus shows that eidō and horaō can be used interchangeably. In all visions in which GOD appears visibly, one only sees the throne with GOD or with another person to the right of Him (Matthew 22,41-44 / Acts 7,56 / Revelation 7 + 8).

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