John 6 - NIV Biblical Theology Study Bible

6:1 Sea of Galilee. See note on Luke 5:1. See map.

6:1–15 Jesus Feeds the Five Thousand. This is another of Jesus’ signs (see “sign” in v. 14; see also Introduction: Purpose and Addressees). In some ways this account mirrors Num 11, where Moses needs to find meat for the Israelites in the desert. In both accounts one finds a plaintive question (Num 11:13; John 6:5); grumbling (Num 11:1; John 6:41,43); a description of the food, real or metaphoric (Num 11:7–9; John 6:31); mention of the eating of meat/flesh (Num 11:21; John 6:7–9); and the disproportion between the need and the resources God/Jesus supplies (Num 11:22,32; John 6:7–9,13). A further parallel exists between John 6 and Exod 16, where God provides manna and the motif of testing surfaces. Only in John, however, does the miracle point to the discourse in which Jesus himself is the ultimate bread of life (vv. 25–59). See note on Luke 9:10–17.

6:2 because they saw the signs. Not because they wanted to obey Jesus (cf. 2:23–25; see note on 2:23).

6:3 mountainside. May mean simply “the hill country,” east of the lake.

6:4 Passover. Recalls the Israelites’ exodus from Egypt (see “Exile and Exodus”) and includes slaughtering a lamb (cf. 1:29,36; see “Sacrifice”). See note on 2:13.

6:6 Jesus already had his own plan.

6:9 This tiny meal was ludicrously inadequate compared to the need. John mentions it to heighten the miracle.

6:10 about five thousand men. The total number of people, including women and children, may have exceeded 20,000 (see note on Matt 14:21).

6:11 gave thanks. Jesus “blesses” God, i.e., he thanks God; he does not “bless” the food. as much as they wanted. A lavish supply.

6:13 twelve. May symbolize that the Lord has enough to supply the needs of the 12 tribes of Israel.

6:14 the Prophet. Refers to the prophet like Moses in Deut 18:15,18. Jesus’ providing so much bread to so many people in a wilderness area prompts some to think (rightly) of Moses’ role in providing manna, though they focus on Jesus for the wrong reasons (vv. 15, 26–27).

6:15 make him king by force. The Passover Festival (v. 4) was a rallying point for nationalistic zeal. If Moses had led the people out of Egyptian slavery, surely the coming prophet like Moses (see note on v. 14) would help them escape Roman servitude (Luke 24:21). The nature of Jesus’ unique kingship becomes a major issue in the passion narrative (18:33–39; 19:3, 14–15,19).

6:16–24 Jesus Walks on the Water. This is another of Jesus’ signs (see Introduction: Purpose and Addressees).

6:18 Sudden storms often sweep over the Sea of Galilee.

6:19 three or four miles. This miracle occurs “in the middle of the lake” (Mark 6:47).

6:20 It is I. Jesus calms their fears by identifying himself. The Greek expression clearly alludes to God’s self-disclosure in the name “I AM” (Exod 3:14; see Isa 43:10). See note on v. 35.

6:21 immediately the boat reached the shore. May suggest another miracle and probably alludes to Ps 107:30.

6:22–24 The crowds seek Jesus for the wrong reason (vv. 26–27).

6:25–59 Jesus the Bread of Life. Jesus’ feeding 5,000 (vv. 1–15) and walking on the water (vv. 16–24) introduce his “bread of life” discourse: Jesus claims that he himself is the true manna, the living bread that we must eat to satisfy our souls. See note on vv. 1–15.

6:26 not because you saw the signs. Though they see the miraculous sign (v. 14), they fail to see what it truly signifies. Not even Jesus’ 12 disciples understand (Mark 6:52). Jesus’ “bread of life” discourse explains how this symbol-laden sign points to him.

6:27 work for. Pour one’s energy into pursuing; “believe in” (vv. 28–29). food that spoils. Physical food. Jesus is rebuking their purely materialistic notions of the kingdom and their seeking a miracle worker who will merely fill their stomachs with bread (see notes on vv. 14,15). food that endures to eternal life. Jesus himself (vv. 35,53): because this “food” endures eternally, the life it sustains endures eternally. which. Could refer to either “food” or “eternal life.” For. Introduces the reason that the Son can give this. placed his seal of approval. The Father has certified the Son as his own agent, authorizing him as the only one who can give this.

6:28 The crowd misunderstands Jesus (see notes on 4:11–12, 31–33; 5:46). They essentially ask, “Tell us what works God requires, and we will perform them.” But eternal life is a gift (Eph 2:8–9; Titus 3:5), and faith (v. 29) is the fruit of God’s activity (vv. 44,65).

6:29 The work of God. The work God requires; the opposite of what Paul means by “the works of the law” (Rom 3:20; see note there). The idea here is almost indistinguishable from Rom 3:28. to believe. Faith.

6:30–31 The crowd seeks another sign, one more spectacular than the miracle of manna (Exod 16), apparently challenging Jesus to prove that he is the Messiah, a greater prophet than Moses (v. 32; see notes on vv. 14,15).

6:31 bread from heaven. See Exod 16:4,15; Neh 9:15; Pss 78:23–24; 105:40.

6:32 true bread. Not manna (vv. 30–31) or physical bread (vv. 5–13, 26–27) but what the Father is now giving: Jesus himself (vv. 35,48,51). Jesus fulfills God’s giving manna in the OT by repeating that event at a deeper, climactic level in the history of salvation.

6:33 world. The Israelites received manna in the OT, but this expands the recipients to unbelievers without distinction (see notes on 1:9,29; 3:16).

6:34 Cf. 4:15. The crowd still does not understand who Jesus is and what “true bread” (v. 32) is.

6:35 I am. Apart from the instances where the simple form “I am” occurs in Greek with overtones of the divine name (see note on v. 20), John’s Gospel records seven so-called “I am” sayings (see chart). the bread of life. Also in v. 48; see vv. 41,51. May mean “the bread that is living” and/or “the bread that gives life.” comes to . . . believes in. Synonymous and parallel to “eats” and “drinks”; this establishes what the eating and drinking metaphors mean in vv. 50–58. never go hungry . . . never be thirsty. Jesus spiritually satisfies one’s deepest need and desire: to know God (see note on 4:14; see also 17:3; Rev 7:16).

6:36 The crowd sees Jesus only as a miracle worker and potential king (vv. 14–15), not as the Son of God who perfectly expresses the Father’s words and deeds (see 5:19–30 and notes).

6:37 All those the Father gives me will come to me. Jesus is not surprised that some do not believe in him (v. 36), nor does their unbelief suggest that Jesus fails to accomplish his mission. Rather, Jesus is confident that the Father will fully accomplish his saving purposes by enabling specific people to come to Jesus (vv. 39,44,65). whoever comes. Because the Father gave them to Jesus. never drive away. Certainly keep or preserve (vv. 38–40; 10:28–29).

6:38 For. Introduces the reason Jesus will perfectly preserve all those whom the Father has given him (v. 37): Jesus came to earth to do the Father’s will, namely, to lose “none” (v. 39), i.e., no individual, the Father has given him.

6:40 Reiterates vv. 38–39 but describes those the Father has given the Son as those who look to and believe in the Son. God’s sovereignty (see notes on vv. 37,38) does not mitigate human responsibility (5:40). This fits with the position that modern philosophy calls “compatibilism” (i.e., God’s sovereignty and human responsibility are compatible).

6:41 the Jews there. The synagogue congregation in Capernaum (v. 59) or at least its leaders. grumble. Like their ancestors in the wilderness who complained before (Exod 16:2, 8–9) and after (Num 11:4–6) God provided manna.

6:42 son of Joseph. They are incensed because Jesus claims a heavenly origin when they think they know his earthly origin (cf. Mark 6:3; Luke 4:22). The irony is twofold: (1) They think they know who Jesus’ father is, but they are unaware of Jesus’ virginal conception (see Matt 1:18–25 and notes) and true identity, and do not know his Father at all (8:19,55; 15:21; 16:3; 17:25). (2) Jesus knows who their “father” is: the devil (8:42–44).

6:44 The negative counterpart of v. 37a and reiterated in v. 65. No one can. Humans are unable to come to Christ on their own initiative. The decisive cause of their “coming” is the Father. draws. The Father gives select individuals the desire and ability to come to Christ; e.g., the Father did not draw Judas (vv. 64–65, 70–71). I will raise them up at the last day. Everyone whom the Father draws comes to Christ because Christ resurrects them (vv. 39–40).

6:45 Jesus explains that the Father draws (v. 44) by teaching or illuminating people (Matt 16:17; cf. Jer 31:31–34; Ezek 36:24–26; 1 Cor 4:6; 1 Thess 4:9; 1 John 2:20,27). This fulfills Isa 54:13 (which Jesus paraphrases) by repeating that OT situation (God’s teaching a restored Jerusalem after the Babylonian exile) at a deeper, climactic level in the history of salvation (Jesus’ teaching ministry).

6:46 Only Jesus has fully seen the Father (1:18; 3:13; cf. 14:7–9). People are “taught by God” (v. 45) only if they truly “hear” Jesus.

6:47 Cf. 3:15,36.

6:48 I am. See note on v. 35.

6:49–50 Jesus contrasts two breads (vv. 30–33): eating manna resulted in dying, and “eating” Jesus, the bread from heaven (see note on v. 32), results in not dying (i.e., eternal life).

6:49–58 The terms “eat,” “drink,” and “feed on” dominate this passage and are metaphors for believing in Jesus (see note on v. 35).

6:51 The first two sentences restate vv. 49–50. flesh. Recalls 1:14. I will give for the life of the world. Jesus implies here that his death will be a vicarious sacrifice (1:29,36). world. See notes on 1:9,29; 3:16.

6:52 How. The crowd does not think that Jesus is advocating cannibalism and offering himself, yet they do not understand what Jesus means (see notes on v. 28; 4:11–12, 31–33; 5:46).

6:53–54 This repeats the basic theme of vv. 49–51 and adds the metaphor of drinking blood, a scandalous and abhorrent notion to Jews (Lev 19:26). Eating and drinking are metaphors for believing in Jesus (v. 54 closely parallels v. 40; see note on v. 35). Some argue that this refers to the Lord’s Supper, but two factors stand against that view: (1) The setting of this passage is during Jesus’ ministry before he instituted the Lord’s Supper. (2) During the first two centuries, whenever Christians clearly speak of the Lord’s Supper, they speak of the “body” and “blood” of the Lord, not (as here) the “flesh” and “blood” of the Lord. On the other hand, by the time John’s Gospel was circulating, the church had existed for several decades, and the Lord’s Supper was celebrated everywhere; therefore, informed Christians who pondered these verses probably could not avoid reflecting on how the elements of the Lord’s Supper point back to the historic death of Jesus, calling us again and again to belief in him.

6:56 The reason for v. 55. remains in me. The believer identifies with Jesus and continues or perseveres as a believer. I in them. Jesus identifies with and blesses the believer. On mutual indwelling, see notes on 15:1–10.

6:57 A compressed form of Jesus’ argument in 5:21, 24–27. Jesus mediates eternal life.

6:58 manna. See notes on vv. 30–33,41, 49–50.

6:59 this. Probably vv. 26–58. Capernaum. See v. 24.

6:60 disciples. Different than “the Twelve” (v. 67). Just as there is spurious faith and genuine faith (2:23–25), so there are spurious disciples and genuine disciples (8:31). hard. Hard to accept, not hard to understand (v. 61). These “disciples” will not long remain disciples because they find Jesus’ teaching unpleasant, especially the language in vv. 49–58.

6:60–71 Many Disciples Desert Jesus. Many of Jesus’ disciples turn against him.

6:61 grumbling. One of the perennial sins of the Israelites when they wandered in the wilderness and God provided manna. It reflected a wretched lack of faith in God’s goodness and ability to provide for his people and was therefore a kind of idolatry (see note on Exod 15:24).

6:62 Jesus just said, “I have come down from heaven” (v. 38). ascend. Probably the series of events that began with the cross, where Jesus was glorified (7:39). where he was before. Jesus existed before he became human (8:58; 17:5).

6:63 The Spirit gives life; the flesh counts for nothing. Apart from God’s Spirit, humans cannot experience eternal life (3:5–8). The words I have spoken. One cannot “feed on” (i.e., believe in) Jesus without feeding on his words (v. 68; 5:24). full of the Spirit and life. The Spirit generates life through Jesus’ words.

6:64 Unbelief does not surprise Jesus (2:23–25). who would betray him. Judas (vv. 70–71).

6:65 This. Unbelief (v. 64). Because Jesus knew in advance that many would reject him, he explained that the Father must draw those whom he has given to Jesus and enable them to believe (see vv. 37,44 and notes).

6:66 From this time. May also mean “For this reason.” many of his disciples. Those who found Jesus’ earlier discourse intolerable (v. 60). turned back and no longer followed him. Abandoned Jesus decisively, proving that their initial “faith” was not genuine.

6:68 Only Jesus has the words of life (v. 63).

6:69 Holy One. See “Holiness.”

6:70 Have I not chosen you . . . ? Peter’s answer (vv. 68–69) appears somewhat pretentious, as if he and his fellow disciples are superior to the fickle “disciples” who have turned away. But ultimately, they did not choose Jesus; Jesus chose them. Yet one of you is a devil. Jesus knows (cf. 13:11) that the devil will prompt Judas to betray him (v. 71; 13:2).