"Eternal Life #2" by Charles H. Welch in The Berean Expositor circa 1917. In our issue of July 1916 we drew attention to the way in which aionian life was used in Matthew's Gospel. There is a marked difference when we consider the teaching of John's Gospel. While works are constantly associated with aionian life in Matthew, faith is the constant accompaniment in John. The first occurrences are typical. John iii. 14-16.- Here aionian life is definitely linked with faith, and with the offering of Christ. The reference to the serpent lifted up, shows very definitely that faith in Christ as the offering for sin is in view. The Lord Himself used the expression "lifted up" to signify "what death He should die" (John xii.33). The last verse of John iii. testifies to the same truth. "He that believeth on the Son hath aionian life: and he that believeth not the Son shall not see life; but the wrath of God awaiteth for him." John v.29 is one of the passages introduced by the solemn words "verily verily," the terms are somewhat different, but faith is still the essential, "He that heareth My word, and believeth on Him that sent Me, hath aionian life, and shall not come into condemnation, but is passed from death unto life." John vi. records the miracle of the feeding of the five thousand, and the subsequent effect upon the people. The Lord rebuked their mere desire for food, saying to them, "Labour not for the meat that perisheth, but that meat which endureth unto aionian life, which the Son of man shall give unto you: for Him hath God the Father sealed. "The argument is continued throughout the chapter. It reappears in the words of John xvii.3; that argument is faith in Christ as the sent One. "This is aionian life, that they might know Thee, the only true God, and Jesus Christ, Whom Thou hast sent. "Speaking of the disciples the Lord says, "they have believed that Thou didst send Me" (xvii.8). Again, in verse 18, the Lord refers to being "sent into the world." His prayer continues and looks forward to the time when the "world may believe that Thou hast sent Me" (verse 21); and finally, "that the world may know that Thou hast sent Me." This is evidently a most important theme. Returning to John vi. we make the following correction in verse 27, "Work not" instead of "labour not." The reason for this is found in the question of verse 28: "What shall we do in order that we might work the works of God?" The answer that Christ gave to this question was, "This is the work of God, in order that ye believe on Him Whom He hath sent" (29). "They said therefore unto Him, What sign shewest Thou?" It is important that we follow the argument here. What is the cogency of the word "therefore"? In answer to their question about working the works of God, the Lord said, "This (i.e. this miracle already witnessed) is the work of God, with the object that ye might believe on Him whom He hath sent." Their unbelief at once seized upon the words "the work of God." This miracle then is the work of God, "What sign showest thou therefore, that we may see and believe thee, what dost thou work" (i.e. of thyself). For, the argument continues, Moses who was sent by God proved his mission by the miracles he wrought, as for example the fact that the Scriptures record, "He gave them bread from heaven to eat" (31). Again they had to be corrected. "Moses gave you not that bread from heaven; but My Father giveth you the true bread from heaven." The correction is two-fold. First, Moses did not give the manna in the wilderness, but God; and secondly, the manna in the wilderness was not the true bread, the real thing, it was but a type. "For the bread of God is He which cometh down from heaven, and giveth life unto the world. Then said they unto Him, Lord, evermore give us this bread, and Jesus said unto them, I am the bread of life; he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst . . . For I came down from heaven not to do mine on will, but the will of Him that sent Me" (verses 33-38). He is the sealed one (27) and the sent one (38). In connection with this emphasis upon being the sent One is the will of the Father and the election unto life. Verse 37 is very strong, "All that the Father giveth Me shall come to Me." Verses 39 and 40 emphasize the will, the gift, and the sent One. Of those given to Him He was to lose nothing. In John vii. these thoughts recur. Aionian life He gives to as many as the Father gave Him (2); "Thine they were and Thou gavest them Me" (6); "I pray not for the world, but for them which Thou hast given Me; for they are Thine" (9). In verses 11 and 12 we have the fact stated "that none of them is lost" who were given to the Lord. Judas being known from the commencement as being "a devil" is mentioned in verse 70, of the chapter (vi.) which we are considering. The elective character of the subject of chapter vi. is emphasized by the Lord, for continuing in verse 44 He says, "No man can come to Me, except the Father which hath sent Me draw him." The Lord also makes reference to resurrection. In verse 39 being raised again at the last day is supplemented in verse 40 by having aionian life. Verse 44 and 45 say the same thing. Aionian life therefore is resurrection life, life which is something different from the life that is possessed by creatures in this world. The fathers who ate the manna "are dead." The Lord, as the sent One, is the living bread, and He gives "to live unto the age" (51). He testified that man by nature had "no life" in him. The utter dependence upon Christ for life is further brought out by the parallel in verse 57. "As the living Father has sent Me, and I live by the Father: so he that eateth Me (the living bread, the sent One), even he shall live by Me." Many, even of the disciples, when they heard this, said, "This is an hard saying; who can hear it?" Again the Lord emphasizes His place with the Father (62), the elective character of the subject (64, 65). All but the twelve "went back." The Lord asks them:- "Will ye also go away? Then Simon Peter answered Him, Lord, to whom shall we go? Thou hast the words of aionian life, and we believe and are sure that Thou art that Christ, the Son of the living God." Here then is the full meaning of believing the Lord as the sent One. It is a faith in Him as "the Christ, the Son of the living God." Towards the close of the book the Apostle clearly indicates its purpose:- "These (signs) are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through His name" (xx.31). The opening chapter records the blessing that follows belief "in His name" -- power to become the sons of God. This too is in a setting that emphasizes election unto life.