John 6 - ESV Study Bible

6:1–15 The feeding of the multitude (recorded in all four Gospels; cf. Matt. 14:13–21; Mark 6:30–44; Luke 9:10–17) constitutes another of Jesus’ messianic “signs” (see note on John 2:11). The sign shows that Jesus fulfills symbolism related to God’s provision of manna to Israel in the wilderness through Moses (see 6:30–31).

6:1 After this again indicates the passing of an unspecified period of time (cf. 5:1). As much as half a year may have passed since the previous event. Sea of Galilee, which is the Sea of Tiberias (cf. 21:1). This lake (also known as the Kinneret) is fed from the Jordan to the north and spills out again to the Jordan in the south. It currently measures approximately 7 miles (11.3 km) wide and 13 miles (21 km) long. Archaeological discoveries in and around this lake include a first-century boat (see note on Matt. 4:21) and excavations in various coastal cities (including Capernaum and Tiberias). On the location of the feeding of the 5,000, see note on Luke 9:10. On the city of Tiberias, see note on John 6:23–24.

6:3 Mountain may refer not to any specific mountain but to the hill country east of the lake, known today as the Golan Heights (cf. Matt. 14:23; Mark 6:46).

6:4 This is the second of three Passovers mentioned by John (cf. 2:13; 11:55), and the only one during Jesus’ ministry that finds him in Galilee. See also note on 2:13.

6:7 Two hundred denarii constitute roughly eight months’ wages, since one denarius was about one day’s pay (Matt. 20:2; cf. John 12:5).

6:9 Barley was common food for the poor (the more well-to-do preferred wheat bread). The fish were probably dried or preserved, possibly pickled.

6:10–11 The men numbered about five thousand, plus women and children (cf. Matt. 14:21), totaling perhaps as many as 20,000 people.

6:14 the Prophet. The people here see Jesus as fulfilling the prediction of a prophet like Moses who was promised in Deut. 18:15,18. (Cf. notes on John 1:20–21; 7:40–41. In Acts 3:22–23 Peter identifies Jesus as the fulfillment of this prophecy; cf. Acts 7:37.) However, “prophet” is not a common title for Jesus and is more often used by those who know little about him (e.g., Matt. 16:14; John 4:19), since Jesus is much more than a prophet.

6:15 to make him king. Jesus did not want to be pushed into the middle of an unruly mob that would march to begin a futile, spontaneous uprising against the Roman authorities. The people did not understand that Jesus’ kingship at his first coming was spiritual (see 18:36).

6:17 boat. See note on Matt. 4:21.

6:19 They had rowed about three or four miles. If the feeding of the multitude took place at the eastern shore of the Sea of Galilee, the shortest distance to Capernaum would be 5–6 miles (8–10 km). Walking on the sea is not something Jesus did just to amaze the disciples, but rather it is a powerful, visible demonstration of Jesus’ sovereignty over the world that he created (Heb. 1:3,10). In the OT, God alone rules over the seas (Ps. 29:10–11; 89:9; 107:28–30).

6:20 Jesus’ words, “It is I,” represent the Greek phrase egō eimi, which in other contexts can be translated “I am.” Here it may allude to God’s self-identification as “I AM WHO I AM” (Ex. 3:14) and may thus be an indication of Jesus’ divinity. This connection becomes more clear when the phrase is repeated in later verses (see notes on John 6:35; 8:24; 8:58).

6:21 Immediately the boat was at the land is a miraculous instance of what is taught in Ps. 107:23–32 (esp. vv. 29–30): God alone stills the storm, and he is the one who brings those who travel the sea safely to their destination.

6:23–24 Tiberias. This chief and largest city on the west shore of the Sea of Galilee (see note on v. 1) was founded early in the first century by Herod Antipas in honor of his patron, the Roman emperor Tiberius (A.D. 14–37); it subsequently continued as the Galilean royal city under Agrippa I (A.D. 39–44). The city was built upon an old cemetery, and thus was considered unclean by many Jews until the second century, when it became the center of Palestinian rabbinic Judaism. The ancient city boasts a rich archaeological heritage, including evidence of a first-century city gate, although many of the exposed structures are from a period just after the NT (such as the 2nd-century basilica and theater, the 4th-century synagogue and nearby bath complex, and many Byzantine ruins from the 4th–7th century A.D.). While Capernaum (see note on Mark 1:21) is located on the northwest edge of the Sea of Galilee, Tiberias is several miles to the south.

6:26 But because you ate your fill of the loaves implies that people were seeking Jesus only for the physical or material benefit that he gave, whereas they should have sought him because they saw signs, that is, miraculous signs that pointed to Jesus’ divine nature and identity as the true Messiah.

6:27 set his seal. A seal made of wax, clay, or various kinds of soft metal would signify either ownership or authentication of an item or a document; the second sense is probably in view here.

6:28–29 Doing the works represents the same word that is translated “labor” in v. 27 (Gk. ergazomai). Jesus tells them to work “for the food that endures to eternal life” (v. 27), but the people misunderstand Jesus’ statement and ask about the works required by God. Jesus replies that the work God requires is that people believe in the Messiah.

6:31 The OT reference seems to involve several passages, with Ps. 78:23–24 being the most prominent (see also Ex. 16:4,15; Neh. 9:15; Ps. 105:40). The passage sustains links with (1) the exodus and Passover motifs, (2) the characterization of Jesus as the Prophet like Moses, and (3) the expectation that God would provide manna once again in the messianic age.

6:32 The true bread from heaven would be something that nourishes people eternally and spiritually and thus is infinitely superior to the manna given to Israel in OT times, which was able to meet only temporal, physical needs. Jesus identifies himself as this “true bread” in v. 35.

6:35 Jesus’ claim, “I am the bread of life,” constitutes the first of seven “I am” sayings recorded in this Gospel (see chart). Apart from these sayings there are also several absolute statements where Jesus refers to himself as “I am” (e.g., v. 20; 8:24,28,58; 18:5), in keeping with the reference to God as “I AM” in Ex. 3:14 and the book of Isaiah (e.g., Isa. 41:4; 43:10,25). Jesus is the “bread of life” in the sense that he nourishes people spiritually and satisfies the deep spiritual longings of their souls. In that sense, those who trust in him shall not hunger; that is, their spiritual longing to know God will be satisfied (cf. John 4:14 for a similar discussion of satisfying people’s spiritual thirst).

6:37 Whoever comes to me I will never cast out implies that people should never think, “Maybe I am not chosen by God, and therefore maybe Jesus will reject me when I come to him.” Jesus promises to receive everyone who comes to him and trusts him for salvation. Yet, a few verses later (v. 44) Jesus states the paradoxical and corresponding truth that once people come to Jesus, they will realize that behind their willing decision to come and believe lies the mysterious, invisible work of the Father who all along was drawing them to Christ. See Romans 9; Eph. 1:3–6.

6:39 All that he has given me implies that everyone who has been chosen by the Father and has been “given” by the Father to the Son for salvation will in fact be saved. In v. 40 Jesus further explains that these people whom the Father has “given” him are also those who believe in the Son and have “eternal life.”

6:40 everyone who … believes in him. See notes on 3:16; 3:18. This verse implies that no true believer will ever lose his or her salvation, since everyone who believes in the Son will also have eternal life and will continue as a believer until the final judgment (the last day), when Jesus will raise him up into the fullness of eternal life.

6:43 The grumbling is reminiscent of the pattern of grumbling against God in the OT (e.g., Ex. 16:8; Num. 14:27; Ps. 95:8–9).

6:44 No one can come to me means “no one is able to come to me” (Gk. dynamai means “to be able”). This implies that no human being in the world, on his own, has the moral and spiritual ability to come to Christ unless God the Father draws him, that is, gives him the desire and inclination to come and the ability to place trust in Christ (see notes on v. 37; 12:32).

6:46 seen the Father. See note on 1:18.

6:51 living bread. The “bread” Jesus gives is his flesh (a reference to Jesus’ death on the cross). Jesus’ statement intermingles physical and spiritual truth. Jesus is not talking about literal “bread,” but he is the true “living bread” in the sense that those who believe in him have their spiritual hunger satisfied. He becomes this spiritually satisfying “bread” by sacrificing his own physical body in his death on the cross, and in that sense he can say that this spiritual bread is my flesh.

6:52 Another example of misunderstanding in which Jesus’ hearers take him literally (cf. 3:4; 4:15). Jesus teaches spiritual truths by referring to physical objects, and people frequently misunderstand.

6:53 Unless you eat the flesh of the Son of Man and drink his blood cannot be intended literally, for no one ever did that. As Jesus has done frequently in this Gospel, he is speaking in terms of physical items in this world to teach about spiritual realities. Here, to “eat” Jesus’ flesh has the spiritual meaning of trusting or believing in him, especially in his death for the sins of mankind. (See also v. 35, where Jesus speaks of coming to him as satisfying “hunger” and believing in him as satisfying “thirst.”) Similarly, to “drink his blood” means to trust in his atoning death, which is represented by the shedding of his blood. Although Jesus is not speaking specifically about the Lord’s Supper here, there is a parallel theme, because the receiving of eternal life through being united with “the Son of Man” is represented in the Lord’s Supper (where Jesus’ followers symbolically eat his flesh and drink his blood; cf. 1 Cor. 11:23–32). This is anticipated in OT feasts (see 1 Cor. 5:7) and consummated in the marriage supper of the Lamb (Rev. 19:9).

6:59 synagogue. See note on Luke 4:16.

6:60 It was a hard saying because they wrongly interpreted Jesus’ statements literally (see note on v. 53).

6:63 The flesh (i.e., human nature including emotions, will, and intellect) is completely incapable of producing genuine spiritual life (see Rom. 7:14–25), for this can only be done by the Spirit. But the Holy Spirit works powerfully in and through the words that Jesus speaks, and those words are spirit and life in the sense that they work in the unseen spiritual realm and awaken genuine spiritual life.

6:64 Jesus’ divine omniscience is shown by the fact that he knew the status of everyone’s heart and therefore he knew who those were who did not believe. He also knew the future because he knew who it was who would betray him. Only God could know these things.

6:66 Many of these early disciples were not genuine disciples of Christ, for they turned back. Their initial “faith” was not genuine and they were perhaps following Jesus only because of the physical benefits he gave, such as healing and multiplying food.

6:67 This is the first reference to the twelve in this Gospel (cf. vv. 70,71; 20:24). Their existence and appointment are assumed from the Synoptics (cf. the reference to Andrew as “Simon Peter’s brother” in 1:40).

6:68 To whom shall we go rightly implies that there is no other teacher who can lead people to eternal life and to true fellowship with God himself.

6:69 We have believed implies that Jesus’ disciples at this point had genuine, saving faith (though they would still have to learn much more about Jesus’ death and resurrection and the meaning of these things for them). Peter’s confession of Jesus as the Holy One of God anticipates later references to Jesus being consecrated, or set apart for service to God (10:36; 17:19). In the OT, God was called “the Holy One of Israel” (Ps. 71:22; Isa. 43:3; 54:5). See the similar confessions of Jesus as the Christ by Peter in the Synoptics (Matt. 16:16; Mark 8:29; Luke 9:20).