John 6 - Expositor's Bible Commentary - Abridged

C. The Beginning of Conflict (6:1–8:11)

Chapter 6 of John marks the watershed of Jesus’ career. Up to this point his popularity had been increasing, in spite of the opposition of the leaders and the occasional grumbling of disaffected hearers or disciples. The interview with the disciples at Caesarea Philippi and the Transfiguration, which occurred shortly afterward, called for a new commitment on the part of the disciples and was followed by a new program on the part of Jesus. He openly declared to them that he would proceed to Jerusalem, where he would be delivered up to death (Mt 16:13–17:13; Mk 8:27–32; Lk 9:18–36). John does not narrate these incidents, but his account parallels them to some degree. The feeding of the multitude is identical, there is an allusion to his impending death (Jn 6:51), from that point the number of his disciples diminished (6:66), and the controversy with the Pharisees grew increasingly bitter.

1. The feeding of the five thousand (6:1–15)

1–4 This miracle of Jesus is the only one mentioned in all the Gospels. This fact alone should alert us to its significance. It took place in the spring shortly before the Passover (v.4). Jesus was well known because of the miracles (“signs”) he had performed on sick people (see comment on 5:36). On the reasons why Jesus chose at this time to retreat to the north shore of the Sea of Galilee, see comments on Mt 14:13–14; Mk 6:31–32.

5–6 John’s interest concentrates mainly on the relation of this occasion to the disciples. The crowd had come unbidden, prompted by curiosity and eagerness to share in Jesus’ teaching and healing power. As the day declined, Jesus recognized that they were hungry. Desirous of involving the disciples in the responsibility for ministry, Jesus turned to Philip, asking, “Where shall we buy bread for these people to eat?” Jesus was not at a loss for a solution to the problem; he wished to educate the disciples by calling their attention to their responsibilities and by leading them to propose some plan of action.

7 Philip’s reply shows that while he had a practical turn of mind, he was rather unimaginative. His calculation of “eight months’ wages,” however accurate, were futile, for he could only produce statistics to show what could not be done. No doubt none of the disciples would have enough money to purchase food for this crowd of approximately ten thousand persons, including women and children (Mt 14:21).

8–9 In contrast to Philip’s pessimism, Andrew was more hopeful. He made the positive presentation of a boy’s lunch: five small, flat barley cakes, made of the cheapest grain available, and the two small fish. But Andrew doubted the value of his own suggestion.

10 The action of Jesus reveals both his natural wisdom and supernatural power. His order to have the people sit down was necessary to stabilize the crowd so that there would not be a rush for the food. It also served to organize them in groups to facilitate serving.

11 The multiplication of the food was obviously not done with great fanfare. As the disciples distributed it, Jesus seems to have increased it by breaking it indefinitely until all were satisfied.

12–13 In spite of the miraculous power that effectively produced the ample supply, Jesus permitted no waste. Twelve large baskets full of remnants were salvaged—possibly one for each of the disciples—and carried back to Capernaum. The detail of collecting the remaining fragments of bread and fish may have been introduced to emphasize the ample sufficiency that Jesus provided, or it may indicate that he combined generosity with economy.

14 The miracle excited the wonder of the people and compelled them to recognize that Jesus was an unusual person. The allusion to “the Prophet” is probably a reflection of the promised prophet of Dt 18:15 (see comment on 7:40–41). Since Moses had provided food and water in the desert (Ex 16:11–36; 17:1–6; Nu 11:1–33; 20:2–11), the people likely expected that the Prophet like Moses would do likewise.

15 The desire of the multitude to make Jesus king marks both the height of his popularity and the moment of decision for him. They wanted someone to rule them who would feed them and guarantee their security; they had no comprehension of his spiritual mission or purpose. He, on the other hand, refused to become a political opportunist. He would not promote his kingdom by organizing a revolt against the existing political powers or by promising a dole to all who would join his banner.

2. The walking on the water (6:16–21)

16–17 “Evening” could be any time in the afternoon shortly before sunset. The disciples probably hoped to cover the short distance between Bethsaida and Capernaum while daylight lasted, but darkness had already fallen before they actually began to cross the lake. The fact that “Jesus had not yet joined them” may imply that they half-expected him to do so and waited until the last minute, hoping that he would come.

18 The Sea of Galilee is six hundred feet below sea level, in a cuplike depression among the hills. When the sun sets, the air cools; and as the cooler air from the west rushes down over the hillside, the resultant wind churns the lake. Since the disciples were rowing toward Capernaum, they were heading into the wind; consequently, they made little progress.

19–21 The disciples were still a considerable distance from the shore at Capernaum (cf. Mk 6:47). As they looked back, they were terrified to see a human form coming toward them across the water. Jesus calmed their fears by speaking to them. When they recognized his voice, they were willing to take him into the boat. As the multiplication of the loaves and fishes showed his power over matter, so the walking on the water revealed his divine power over the forces of nature. It was one more step in the education of the disciples’ faith.

3. The address in the synagogue (6:22–59)

22–25 The people knew that the disciples had used the only boat that was available and that Jesus had not departed with the disciples. They were interested in seeing him again, but did not know where to find him. When boats became available (v.23), they went to Capernaum to look for Jesus (v.24). They were surprised to find Jesus with the disciples once again, so they asked, “When did you get here?” (v.25). Apparently Jesus’ miracle of walking on the water was only for his disciples, for he did not tell the people how he had arrived at Capernaum.

26–27 Jesus was not flattered by the attention of the crowds, but immediately he began his instruction. The several answers he gave to their questions are mostly corrections of their opinions. The first was a reply to materialism, similar to the reply given to the woman at the well (see comments on 4:11–15). Jesus knew they were looking for him only because they ate; his reply was for them to search for “food that endures to eternal life,” which he would give. That food is himself, as the later mystical utterance in v.54 states.

28–29 The second question implies both desire and a sense of self-sufficiency. The people seemed sure that if they wished to do so, they were capable of doing the works of God (i.e., works that God requires of those who seek to please him). To Jewish questioners, obtaining eternal life consisted in finding the right formula for performing works to please God. Jesus directed them to the gift of God that could be obtained only by faith in him (Cf. 4:10), contradicting directly the presuppositions of his interrogators.

30–31 The third question about requesting a miraculous sign seems incredible. They seem to have forgotten that the Lord had just provided one in the feeding of the five thousand. The crowd went on to reveal their attempt to evaluate him by the ministry of Moses, who had provided manna for their ancestors in the desert.

32–33 Jesus informed the people that Moses had not given them the genuine spiritual bread. He did not mean that the manna had no food value; rather, it was not the means of sustaining spiritual life. Jesus himself claimed to be the only true source of spiritual nourishment (he may have had Dt 8:3 in mind here). As physical food is necessary for physical life, so spiritual food is necessary for spiritual life.

34–36 The request that Jesus should give the people the “bread [GK 788] of life” parallels the request of the Samaritan woman for the water of life (see comment on 4:15). Jesus had already startled the people by saying that Moses did not give them real bread from heaven. Now he shocked them a second time by announcing that he was the bread the Father had given. Jesus was claiming to be the only permanent satisfaction for the human desire for life. The attainment of this satisfaction hinges on belief. The definition of this term varies between the people’s use of it (v.30) and Jesus’ use (v.35). To them “belief” meant acceptance of his competence on the basis of miracles; to him it meant commitment, not on the basis of the miracles, but on trust in his person.

The assertion “I am the bread of life” is the first in a series of such declarations that are peculiar to this gospel (8:12; 10:7, 11; 11:25; 14:6; 15:1). Each represents a particular relationship of Jesus to the spiritual needs of humans: their light in darkness, their entrance into security and fellowship, their guide and protector in life, their hope in death, their certainty in perplexity, and their source of vitality for productiveness. He desired that people should receive him, not simply for what he might give them, but for what he might be to them. Jesus was talking about the bread that gives eternal life; but this was beyond their comprehension, just as the miracles Jesus had performed in their sight did not lead them to believe in him.

37 The Father has put everything under Jesus’ control (Cf. 5:19–27), including the people who are his. The paradox latent in this text has puzzled many. How can you be sure that the Father has really given you to Christ? In answer, Jesus made plain that human salvation is no surprise to God. He summons people to himself by his Word and by his Spirit. The invitation, however, is not restricted to any particular time or place, nor is it exclusively for any one nation, race, or culture. God will not refuse anyone. Nevertheless, a superficial attachment to God is not enough, for if the desire for salvation is not inspired by God, true salvation will not result.

38–40 Six times in this immediate context Jesus says that he “came down from heaven” (vv.33, 38, 41, 50, 51, 58). His claim to heavenly origin is unmistakable. Jesus also repeatedly affirmed that he had come to do his Father’s will. That will is made clear here: Jesus will “lose none of all that he has given” him (v.39). Furthermore, Jesus’ keeping ministry applies not only to this life, but also to the next. His constant allusion to the Father who gave him the believers, who sent him to give eternal life, and who draws believers to him indicates his close relationship with the Father—that of a Son who fulfills the Father’s purpose (v.40). His prerogative of resurrection is the final proof of his authority.

41–42 “The Jews” in John usually represent those who are opposed to Jesus, especially those in leadership positions, not simply the people of Jewish origin (Cf. 2:18, 20; 5:16). They might be called “the opposition party.” Here they are probably local persons, for they show some acquaintance with Jesus’ family. They took for granted that he was the son of Joseph and Mary, both well known to them. To them his claim of heavenly origin was incredible.

43–45 Jesus rebuked the people for their grumbling and told them that they would never come to him unless the Father initiated the action. He again spoke of the promise of resurrection for those who belonged to him (cf. v.39). Verse 45 indicates that God will do his drawing through the Scriptures and that those who are obedient to God’s will as revealed in the Scriptures will come to Jesus.

46 Jesus’ statement here is the foundation for the assertion in 1:18. Jesus claimed authoritative knowledge of God such as a son can claim concerning his own father.

47 As emphatically as he can, Jesus states that the one who believes in him “has everlasting life.” The particular Greek construction used here indicates that the person’s entire life is characterized by belief in Jesus.

48–50 Again Jesus says, “I am the bread of life” (cf. v.35). Previously, he linked this statement with the supplying of basic human needs. This time he links the statement to life itself. When the Jews ate the heavenly bread (“manna”) in the desert, their physical needs were met. However, they eventually died (v.49). But Jesus said that he “is the bread that comes down from heaven, which a man may eat and not die” (v.50).

51 The key to a genuine experience with God lies in the sequence of statements in this verse. It is vested in the person of Christ, who descended from heaven to provide for humans what their nature requires. To eat of this bread means to appropriate Christ as one’s life. It is a figure of speech for believing, for no one will eat what he or she cannot trust as edible. Eating a meal implies that it is wholesome, nourishing, and real. This verse also introduces the concept of Jesus’ vicarious death, the sacrifice of his body for the sins of the world.

52–54 The last reaction of Jesus’ opponents was prompted by the apparent impossibility of his statement. They took literally the figure of eating his flesh. Jesus responded by making himself perfectly clear. He repeated the statement with this added emphasis: “I tell you the truth.” And with that, he added another aspect that was even more repulsive to the Jews: “Unless you eat the flesh of the Son of Man and drink his blood” (italics mine). If what Jesus said before was nonsense, this latter statement bordered on gross sin, for the law of Moses expressly forbade any drinking of blood (Lev 17:10–14).

Three times in vv.51–54 Jesus refers to the importance of eating his flesh and drinking his blood. His progression in thought is significant. First, Christ said he gives his flesh “for the life of the world” (v.51). Then he says whoever has not partaken of his flesh and blood has “no life” in him (v.53). And then whoever eats his flesh and drinks his blood does have “eternal life, and I will raise him up at the last day” (v.54). There could be no mistaking what he meant now.

55–57 Jesus now explains what he means by his flesh and blood. First of all, what he is talking about is as real to him as are the physical counterparts that his opponents had in mind. It is a real food and a real drink that produces a real life. To partake of the elements that Christ offers brings one into an abiding relationship with him. The reality of the Christ-imparted life has been attested to by the myriads of Christians throughout the age who have partaken of Christ’s body and blood, in sweet communion with him. Jesus then likened the intimate relationship that believers sustain with him to the intimacy existing between the Father and himself.

58–59 Jesus climaxed his discourse by once more referring to the “bread that came down from heaven,” the forefathers who ate it in the wilderness and died, and the promise of everlasting life to those who received him (see comments on vv.31–36). Jesus is far greater than Moses, for what he provides satisfies throughout all eternity. Ironically, this conversation took place at “the synagogue in Capernaum.” What better place to promise eternal life than where people gather to seek that very thing through their religion!

4. The division among the disciples (6:60–71)

60 The enigmatic words of Jesus puzzled some of the disciples just as much as they did the mixed crowd. “Disciples” (GK 3412) here refers to the total group of adherents who had attached themselves to Jesus, however loosely, not solely to the Twelve. Any who could not understand him or were unwilling to trust him completely withdrew. They lacked the spiritual perception to grasp his meaning.

61 Jesus’ inward knowledge of the disciples enabled him to detect their attitude (Cf. 2:25). His questions revealed his surprise that they were mystified. If they could not understand the meaning of eating his flesh and drinking his blood, how would they be able to interpret his resurrection (implied) and his ascension? If they were bewildered by his language, how much more difficult would they find the final event that would lead to his return to God?

62 This reference to the Ascension is one of several in the gospel (3:13; 8:21; 14:3; 16:10; 17:11; 20:17), though the act itself is not recorded. The disciples had complained that the concept of Jesus’ being the true bread that comes down from heaven was incomprehensible. He intimated here that if they witnessed his ascension, as he apparently expected, they would be even more astonished.

63 Jesus insists that the Holy Spirit is the one who imparts life to the believer; it is not transmitted by the process of physical eating. Jesus was saddened by the dullness of some of his disciples that prevented their truly believing in him.

64 Jesus’ reference to those who did not believe is explained by his later allusion to Judas (v.70). Jesus had given ample opportunity for faith to all those who followed him; yet from the beginning his spiritual discernment made him aware of those whose faith was genuine and those whose attachment was only superficial.

65 Jesus strongly implied that faith is the result of God’s enabling. Unbelief is natural to those who are selfish and alienated from God and who cannot accept the idea that he can do the impossible. The Holy Spirit must awaken a selfish heart and empower it to believe. This does not destroy the voluntary character of faith; it is rather in accord with the cry of the man who said to Jesus, “I do believe; help me overcome my unbelief” (Mk 9:24).

66 “Because of this [utterance]” (rather than “from this time”) the attitude of the disciples had changed. Either it was too difficult to comprehend or it offended their sense of self-sufficiency.

67 Our Lord ever wishes to encourage faith that is weak, and he had a great deal of concern and love for his disciples. That is why he asked a question that expects a negative answer: “You do not want to leave too, do you?”

68 These words of Peter parallel those in the Great Confession given in Mt 16:16; Mk 8:29; Lk 9:20, spoken as the representative of the Twelve. He declared that nobody else had the life-giving message of Jesus and that there was no other source that would satisfy them. In spite of all his usual awkwardness, Simon’s faith in Jesus was genuine, and he evidenced true spiritual sensitivity. His statement represents the spiritual discernment that the disciples had developed during their association with Jesus.

69 The emphatic use of the first personal plural pronoun implies a contrast between the Twelve and those who had deserted Jesus: “We believe” (italics mine). The Greek tense used here indicates that Peter is affirming that they have reached a final, firm conviction that Jesus is indeed “the Holy One [GK 41] of God.” This term for Jesus closely resembles the expression “the Holy One of Israel” (see Isa 41:14; 43:3; 47:4; et al.).

70 Jesus indicated that his choice of the Twelve was conscious and deliberate; yet he included one whom he knew would be a traitor. Judas had no less opportunity than any of the others to know and serve Jesus; nor was he a victim of discrimination, for he was given a prominent place among them as treasurer of the group (12:6). Yet he chose to be dishonest in his financial administration and selfish in his attitude; he also chose to betray Christ.

71 This verse reads like a footnote. Although the Gospels never indulge in lengthy denunciation of Judas, almost invariably his name is followed by the phrase “who betrayed him [Jesus]” (see Mt 10:4; Mk 3:19; Lk 6:16; Jn 12:4). On “Iscariot,” see comment on Mk 3:16–19.