John 6 - ESV MacArthur Study Bible

6:1 After this. A large gap of time may exist between Chs. 5 and 6. If the feast in 5:1 is Booths, then at least six months passed (October to April). If the feast of 5:1 is Passover, then a year passed between these chapters. the Sea of Galilee. Chapter 6 is very close to the same structure as Ch. 5 since both occur around a Jewish feast and both lead to a discourse of Jesus’ deity. While Ch. 5 takes place in the south around Judea and Jerusalem, Ch. 6 takes place in the north around Galilee. The result of both chapters is the same: he is rejected not only in the southern but also in the northern regions. See note on 21:1.

6:1–14 The story of the feeding of the 5,000 is the fourth sign John employed to demonstrate that Jesus is the Messiah and Son of God. It is the only miracle recorded in all four Gospels (Matt. 14:13–23; Mark 6:30–46; Luke 9:10–17). Since John most likely wrote to supplement and provide additional information not recorded in the Synoptics (see Introduction: Background and Setting), his recording of this miracle emphasized its strategic importance in two ways: (1) it demonstrated the creative power of Christ more clearly than any other miracle, and (2) it decisively supported John’s purposes of demonstrating the deity of Jesus Christ while also serving to set the stage for Jesus’ discourse on the “bread of life” (vv. 22–40). Interestingly, both creative miracles of Jesus, the water into wine (2:1–10) and the multiplying of bread (6:1–14) speak of the main elements in the Lord’s supper or communion (v. 53).

6:2 they saw the signs. The crowds followed not out of belief but out of curiosity concerning the miracles that he performed (v. 26). However, in spite of the crowd’s crass motivations, Jesus, having compassion on them, healed their sick and fed them (cf. Matt. 13:14; Mark 6:34).

6:7 Two hundred denarii. Since one denarius was a day’s pay for a common laborer, 200 denarii would be approximately eight months’ wages. The crowd, however, was so large that such a significant amount was still inadequate to feed them.

6:10 five thousand. The number of men was 5,000, not including women and children, who probably brought the total up to 20,000.

6:14 the Prophet. The crowd referred to “the Prophet” of Deut. 18:15. Sadly, these comments, coming right after Jesus healed and fed them, indicate that the people desired a Messiah who met their physical, rather than spiritual, needs. Apparently, no recognition existed for the need of spiritual repentance and preparation for the kingdom (Matt. 4:17). They wanted an earthly, political Messiah to meet all their needs and to deliver them from Roman oppression. Their reaction typifies many who want a “Christ” who makes no demands of them (cf. Matt. 10:34–39; 16:24–26), but of whom they can make their selfish personal requests.

6:15 take him by force to make him king. John supplemented the information in Matthew and Mark by indicating that the reason Jesus dismissed the disciples and withdrew from the crowd into a mountain alone was because of his supernatural knowledge of their intention to make him king in light of his healing and feeding of them. The crowd, incited by mob enthusiasm, was ready to proceed with crassly political intentions that would have jeopardized God’s will.

6:16–21 The story of Jesus’ walking on the water constituted the fifth sign in John’s Gospel designed to demonstrate the writer’s purpose that Jesus is the Messiah and Son of God (20:30–31). The miracle demonstrates Jesus’ deity by his sovereignty over the laws of nature.

6:17 to Capernaum. Matthew 14:22 and Mark 6:45 indicate that as soon as Jesus had fed the multitudes, he immediately dismissed his disciples to travel west toward Capernaum (John 6:16–17).

6:18 a strong wind was blowing. The Sea of Galilee is almost 700 feet below sea level. Cooler air from the northern mountains and southeastern tablelands rushes down into the lake and displaces the warm moist air, causing violent churning of the water.

6:19–20 Jesus walking on the sea. The Synoptics reveal that in fear and the darkness, they thought he was a ghost (Matt. 14:26; Mark 6:49). The Son of God, who made the world, was in control of its forces and, in this case, he suspended the law of gravity. The act was not frivolous on Jesus’ part, for it constituted a dramatic object lesson to the disciples of Jesus’ true identity as the sovereign Lord of all creation (cf. John 1:3).

6:21 immediately the boat was at the land. This wording indicates that another miracle occurred besides walking on the water, i.e., the boat miraculously and instantly arrived at its precise destination as soon as Jesus stepped into the boat.

6:22–23 These verses indicate that the crowds who witnessed Jesus’ healings and his feeding of the multitudes were still at the original site of these miracles (east of the lake) and, out of heightened curiosity, desired to find Jesus once again. Other boats loaded with people from Tiberias (on the northwest shore of the lake) also heard of the miracles and sought him out.

6:22–58 Jesus’ famous discourse on the bread of life. The key theme is v. 35, i.e., “I am the bread of life,” which is the first of seven emphatic “I am” statements of Jesus in this Gospel (8:12; 10:7,9; 10:11,14; 11:25; 14:6; 15:1,5). This analogy of Jesus as “the bread” of life reinforces John’s theme of Jesus as the Messiah and Son of God (20:30–31). Although John records Jesus’ miracles to establish his deity, he moves quickly to Jesus’ discourse on the spiritual realities of his person in order to define correctly who Jesus Christ was, i.e., not merely a wonder-worker but the Son of God who came to save mankind from sin (3:16). This discourse took place in the synagogue at Capernaum (6:59).

6:26 because you ate. This phrase emphasizes Jesus’ point that the crowds that followed him were motivated by superficial desires of food rather than any understanding of the true spiritual significance of Jesus’ person and mission (8:14–21; Mark 6:52).

6:27 food that perishes. Jesus rebuked the crowd for regarding the messianic kingdom in a wholly earthly, physical way (cf. v. 26; 4:15). Although the Messiah’s kingdom would be literal and physical someday, the people failed to see the overriding spiritual character and blessing of “eternal life” given immediately to those who believe the witness of God to his Son. food that endures to eternal life. The continuing discourse indicates that this was a reference to Jesus himself (6:35).

6:28 works of God. They thought Jesus was saying that God required them to do some works to earn everlasting life, which they thought they would be able to do.

6:29 the work of God, that you believe. The crowd misunderstood Jesus’ prohibition in v. 27 (“Do not work”), which prompted Jesus to remind them that an exclusive focus on material blessings is wrong. The only work God desired was faith or trust in Jesus as Messiah and Son of God (cf. Mal. 3:1). The “work” that God requires is to believe in his Son (cf. John 5:24).

6:30 What work do you perform? The question demonstrated the obtuseness, the spiritual blindness of the crowd, and their shallow, selfish curiosity. The feeding of 20,000 (v. 10) was a sufficient enough sign to demonstrate Christ’s deity (cf. Luke 16:31).

6:31 Our fathers ate the manna. The crowd’s logic appeared to be that Jesus’ miraculous feeding was a small miracle compared to what Moses did. In order for them to believe in him, they would need to see him feed the nation of Israel on the same scale that God did when he sent manna and fed the entire nation of Israel during their wilderness wanderings for 40 years (Ex. 16:11–36). They were demanding that Jesus outdo Moses if they were to believe in him. They quoted from Ps. 78:24.

6:32 true bread from heaven. The manna God gave was temporary and perished and was only a meager shadow of what God offered them in the true bread, Jesus Christ, who gives spiritual and eternal life to mankind (“world” vv. 33,51).

6:33 bread of God. This phrase is synonymous with the phrase “bread from heaven” (v. 32).

6:34 Sir, give us this bread always. This statement once again demonstrated the blindness of the crowd, for they were thinking of some physical bread and failed to understand the spiritual implication that Jesus was that “bread” (cf. 4:15).

6:35 I am the bread of life. The obtuseness in v. 34 prompted Jesus to speak very plainly that he was referring to himself.

6:37 All that the Father gives me will come to me. This verse emphasizes the sovereign will of God in the selection of those who come to him for salvation (cf. vv. 44,65; 17:6,12,24). The Father has predestined those who would be saved (see notes on Rom. 8:29–30; Eph. 1:3–6; 1 Pet. 1:2). The absolute sovereignty of God is the basis of Jesus’ confidence in the success of his mission (see note on John 6:40; cf. Phil. 1:6). The security of salvation rests in the sovereignty of God, for God is the guarantee that “all” he has chosen will come to him for salvation. The idea of “gives me” is that every person chosen by God and drawn by God (John 6:44) must be seen as a gift of the Father’s love to the Son. The Son receives each “love gift” (v. 37), holds on to each (v. 39), and will raise each to eternal glory (vv. 39–40). No one chosen will be lost (see notes on Rom. 8:31–39). This saving purpose is the Father’s will, which the Son will not fail to do perfectly (John 6:38; cf. 4:34; 10:28–29; 17:6,12,24).

6:40 everyone who looks on the Son and believes in him. This verse emphasizes human responsibility in salvation. Although God is sovereign, he works through faith, so that a person must believe in Jesus as the Messiah and Son of God who alone offers the only way of salvation (cf. 14:6). However, even faith is a gift of God (Rom. 12:3; Eph. 2:8–9). Intellectually harmonizing the sovereignty of God and the responsibility of people is impossible humanly, but perfectly resolved in the infinite mind of God.

6:41 the Jews. In this Gospel, the term “Jews” is often associated with hostility toward Christ. It is used ironically to indicate the incongruity of their rising hostility toward their Messiah. Since they hardened their hearts, God judicially hardened their hearts also (cf. 12:37–40; Isa. 6:10; 53:1; Matt. 13:10–15). In the tribulation, Israel will turn to Jesus as their true Messiah and be saved (Rom. 11:25–27; Rev. 1:7; 7:1–8; cf. Zech. 12:10–14). grumbled. The reaction of the synagogue crowds to Jesus’ statements was the same as the Jews in the wilderness who murmured against God both before and after the manna was given to them (Ex. 16:2, 8–9; Num. 11:4–6). because he said, “I am the bread . . . from heaven.” The Jews’ anger centered in two things: (1) that Jesus said he was the bread and (2) that he came down from heaven. Both the Jews in Jerusalem (John 5:18) and the Galileans reacted negatively when Jesus placed himself equal with God.

6:41–50 This section constitutes the beginning of the crowd’s reaction to Jesus’ discourse on the bread of life and may be divided into three sections: (1) the murmuring reaction of the crowd (vv. 41–42); (2) Jesus’ rebuke of the crowd for their reaction (vv. 43–46); and (3) Jesus’ reiteration of his message to the crowd (vv. 47–51).

6:42 whose father and mother we know? On the human level, they knew Jesus as a fellow Galilean. These words are reminiscent of Jesus’ words in 4:44, “a prophet has no honor in his own hometown.” Their hostility sprang from the root of unbelief. Jesus’ death was impending because hostility had resulted everywhere he went.

6:44 draws him. Cf. v. 65. A comparison of v. 37a and v. 44 demonstrates that the divine drawing of sinners to salvation cannot be relegated to what is referred to as “prevenient grace,” i.e., that somehow the power to come to Christ is allegedly dispensed to all of mankind, thus enabling everyone to accept or reject the gospel according to their own will alone. Scripture indicates that no “free will” exists in human nature, for humans are enslaved to sin (total depravity) and are unable to believe apart from God’s empowerment (Rom. 3:1–19; Eph. 2:1–3; 2 Cor. 4:4; 2 Tim. 1:9). While “whosoever will” may come to the Father, only those whom the Father gives the ability to will toward him will actually come to him. The drawing here is selective and efficacious (producing the desired effect) upon those whom God has sovereignly chosen for salvation, i.e., those whom God has chosen will believe because God has sovereignly determined that result from eternity past (Eph. 1:9–11).

6:45 Jesus paraphrased Isa. 54:13 to support the point that if someone comes to faith and repentance to God, it is because they have been “taught,” and hence drawn, by God. The “drawing” and “learning” are just different aspects of God’s sovereign direction in the person’s life. Those taught by God to grasp the truth are also drawn by God the Father to embrace the Son.

6:49–50 Jesus contrasted the earthly and heavenly bread. The manna that was given in the wilderness, although sent from heaven to help sustain the Israelites for their physical needs, could not impart eternal life nor meet their spiritual needs as could the “bread of life” (v. 48) that came down from heaven in the person of Jesus the Messiah. The proof of this contrast centers in the irrefutable fact that all the fathers died who ate the wilderness manna.

6:51 This pronouncement exactly reiterates vv. 33,35, 47–48. bread . . . is my flesh. Jesus refers here prophetically to his impending sacrifice upon the cross (cf. 2 Cor. 5:21; 1 Pet. 2:24). Jesus voluntarily laid down his life for evil, sinful mankind (John 10:18; 1 John 2:2).

6:51–59 This section may be divided into three divisions: (1) Jesus’ pronouncement (v. 51), (2) the crowd’s perplexity (v. 52), and (3) Jesus’ promises (vv. 53–59).

6:52 disputed. Once again the perplexity of the Jews indicates that they failed to understand the spiritual truth behind Jesus’ illustration. Every time Jesus had given them a veiled saying or physical illustration, the Jews failed to see its spiritual significance (e.g., 3:4; 4:15). The Mosaic law prohibited the drinking of blood or the eating of meat with blood still in it (Lev. 17:10–14; Deut. 12:16; Acts 15:29). The Jews, unable to go beyond the mere physical perspective, were perplexed and angered.

6:53–58 eat . . . drink. Jesus’ point was an analogy that has spiritual, rather than literal, significance: just as eating and drinking are necessary for physical life, so also is belief in his sacrificial death on the cross necessary for eternal life. The eating of his flesh and drinking of his blood metaphorically symbolize the need for accepting Jesus’ cross work. For the Jews, however, a crucified Messiah was unthinkable (cf. Acts 17:1–3). Once again, the Jews, in their willful and judicial blindness, could not see the real spiritual significance and truth behind Jesus’ statements. Moreover, Jesus’ reference here to eating and drinking was not referring to the ordinance of communion for two significant reasons: (1) communion had not been instituted yet, and (2) if Jesus was referring to communion, then the passage would teach that anyone partaking of communion would receive eternal life.

6:60–71 These verses constitute the reaction of Jesus’ disciples to his sermon on the “bread of life.” As with the crowds’ response in Jerusalem (Ch. 5) and in Galilee (Ch. 6), the response of many of his disciples was unbelief and rejection of him. John lists two groups and their reactions: (1) the false disciples’ reaction of unbelief (6:60–66), and (2) the true disciples’ reaction of belief (vv. 67–71). After this sermon, only a small nucleus of disciples remained (v. 67).

6:61 his disciples were grumbling. Many of Jesus’ disciples had the same reaction as the Jews in v. 41 and of the first generation of Israelites to manna, i.e., they grumbled (Ex. 16:2).

6:64 Jesus knew. Reminiscent of John’ words in 2:23–25, Jesus knew the hearts of people, including those disciples who followed him. He supernaturally knew that many did not believe in him as Messiah and Son of God so he did not entrust himself to them. These false disciples were simply attracted to the physical phenomena (e.g., miracles and food), and failed to understand the true significance of Jesus’ teaching (6:61).

6:65 I told you. See notes on vv. 37,44. Although sinners are commanded to believe and will be held accountable for rejecting the truth, genuine faith is a gift of God that he initiates. Once again, in the face of unbelief, Jesus reiterated God’s sovereignty involved in selection for salvation.

6:66 disciples . . . no longer walked with him. The language indicates that the abandonment was decisive and final (cf. 1 Pet. 2:6–8; 1 John 2:19).

6:69 we have believed. Peter’s words were somewhat pretentious in that he implied that the true disciples somehow had superior insight and, as a result, came to belief through that insight.

6:70 Did I not choose you, the twelve? In response to Peter’s words that the disciples had come to believe in Jesus, he reminds them that he sovereignly chose them (vv. 37,44,65). They could take no credit for God’s sovereign selection of them. a devil. The word “devil” means “slanderer” or “false accuser.” The idea perhaps is better rendered “one of you is the devil.” This meaning is clear from 13:2,27; Mark 8:33; Luke 22:3. The foremost enemy of God so works behind the scenes through human agents that his malevolence becomes theirs (cf. Matt. 16:23). Jesus supernaturally knew the source and correctly identified it. This clearly fixes the character of Judas, not as a well-intentioned but misguided man trying to force Jesus to exert his power and set up his kingdom (as some suggest), but as a tool of Satan doing unmitigated wickedness (see notes on John 13:21–30).

6:71 Iscariot. The word most likely is from a Hebrew word meaning “man of Kerioth,” the name of a village in Judah. As with the other three Gospels, as soon as he was named, he became identified as the betrayer.