John Chapter 6
The Bread from Heaven
A. Preparation for the Miracle
1. (John 6:1–4) A crowd gathers to Jesus near the Sea of Galilee.
“After these things Jesus went over the Sea of Galilee, which is the Sea of Tiberias. Then a great multitude followed Him, because they saw His signs which He performed on those who were diseased. And Jesus went up on the mountain, and there He sat with His disciples. Now the Passover, a feast of the Jews, was near.” (John 6:1–4, NKJV)
a. After these things Jesus went over the Sea of Galilee
John now transitions to another key moment in Christ’s Galilean ministry. While the Gospel of John emphasizes Jesus’ ministry in Judea and Jerusalem, he occasionally records events that parallel the Synoptic Gospels in Galilee. This miracle is one of the few recorded by all four Evangelists (Matthew 14:13–21, Mark 6:30–44, Luke 9:10–17, John 6:1–15), which underlines its theological weight.
The Sea of Galilee is also called the Sea of Tiberias, reflecting the Roman influence and the city of Tiberias built by Herod Antipas. John’s use of this Roman designation would have been meaningful to Gentile readers.
b. Then a great multitude followed Him
The multitudes were drawn by Christ’s miraculous works of healing the sick. Luke explains, “But when the multitudes knew it, they followed Him; and He received them and spoke to them about the kingdom of God, and healed those who had need of healing” (Luke 9:11, NKJV).
Luke also notes that Jesus had sought solitude with His disciples after hearing of John the Baptist’s death, yet the crowds pursued Him into the wilderness. Even in His human weariness and desire for rest, Jesus was moved with compassion. This reveals His heart for the people and anticipates His later teaching in John 6 where He presents Himself as the true bread from heaven.
c. They saw His signs which He performed on those who were diseased
The Greek grammar here (as noted by Morris) indicates a continuous action: the crowds “kept following” because they “continually saw” the miracles Jesus “habitually did” for the sick. The works of Christ were not occasional or random but consistent demonstrations of His divine compassion and authority.
His signs were never for entertainment, but always pointed to His identity as the Messiah. In John’s Gospel, miracles are signs that reveal who Christ is. The people followed Him not merely for His words but because His power gave visible proof of His divine mission.
d. Jesus went up on the mountain, and there He sat with His disciples
This setting echoes Moses ascending the mountain to receive God’s law (Exodus 19–20). Here Jesus, the greater than Moses, will provide not law but bread, foreshadowing the teaching that He Himself is the Bread of Life. The mountain also provided a vantage point over the plain below, which Bruce notes corresponds to the steep rising terrain east of the lake, today known as the Golan Heights.
The act of sitting with His disciples conveys a posture of teaching, as rabbis taught while seated. This anticipates the discourse that will follow, where He expounds the spiritual meaning of the miracle.
e. Now the Passover, a feast of the Jews, was near
John alone notes that this event occurred near the time of Passover. This is not incidental: the Passover celebrated Israel’s deliverance from Egypt and God’s miraculous provision of manna in the wilderness (Exodus 12, Exodus 16). These themes of deliverance and divine provision frame the feeding of the five thousand.
Just as Israel was sustained by bread from heaven, Jesus would soon provide bread in the wilderness and then declare Himself to be the true Bread of Life. This sets the stage for the rich typology: Passover, manna, and the new exodus in Christ.
Typology connection: The crowd of Galileans may well have included pilgrims en route to Jerusalem for Passover. They will experience in Christ a sign greater than Moses, for He not only provides food but embodies the Bread that grants eternal life.
Foreshadowing: Later in this chapter, Jesus will say, “Most assuredly, I say to you, Moses did not give you the bread from heaven, but My Father gives you the true bread from heaven” (John 6:32, NKJV).
2. (John 6:5–7) Jesus asks Philip a question.
“Then Jesus lifted up His eyes, and seeing a great multitude coming toward Him, He said to Philip, ‘Where shall we buy bread, that these may eat?’ But this He said to test him, for He Himself knew what He would do. Philip answered Him, ‘Two hundred denarii worth of bread is not sufficient for them, that every one of them may have a little.’” (John 6:5–7, NKJV)
a. “Where shall we buy bread, that these may eat?”
Jesus deliberately directed this question to Philip, who was from Bethsaida (John 1:44). This region was close to the location of the miracle (Luke 9:10), and Philip would have been familiar with the surrounding towns and marketplaces. Jesus framed the problem in practical terms, asking “where” bread could be obtained, not because He lacked knowledge, but because He desired to reveal Philip’s thinking.
Mark clarifies that the multitude had been listening to Jesus teach all day (Mark 6:34–35). This context explains why He was concerned for their physical needs. His compassion extended beyond the soul to the body, reflecting the holistic care of the Good Shepherd.
b. “But this He said to test him, for He Himself knew what He would do”
Jesus’ question was a test, not of knowledge, but of faith. Christ often tested His disciples to reveal the condition of their hearts and to train them to trust Him more fully. He did not need Philip’s solution, for “He Himself knew what He would do.” The miracle was already purposed in the sovereign plan of God.
This demonstrates that discipleship is not merely about observing Christ’s works but learning to depend on His sufficiency. Jesus was not concerned with simply solving the logistical problem of feeding thousands; He wanted His disciples to recognize that in Him there are inexhaustible resources.
Philip had already witnessed Jesus perform miracles of healing and provision. He had seen water turned to wine (John 2:1–11), the nobleman’s son healed at a distance (John 4:46–54), and the paralytic restored at Bethesda (John 5:1–9). These should have confirmed that the question was not about human resources but divine power.
c. “Two hundred denarii worth of bread is not sufficient”
Philip’s response reflects human reasoning confronted with an impossible demand. A denarius was about a day’s wage for a laborer; thus two hundred denarii represented more than six months’ wages. Even with such a sum, Philip calculated that the crowd could only receive “a little.”
His analysis was realistic, yet it lacked faith. He measured the problem by earthly economics rather than by divine power. In doing so, Philip limited God to what could be achieved by human calculation.
A response of faith might have said: “Master, I cannot provide, but You can. You are greater than Moses, through whom God gave manna in the wilderness (Exodus 16:4). You are greater than Elisha, through whom God fed a hundred men with twenty barley loaves (2 Kings 4:42–44). You are the One who declared, ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God’ (Matthew 4:4). Therefore, You can surely satisfy this multitude.”
d. Philip’s accurate yet insufficient calculation
Philip’s reasoning was sound from a human perspective. His estimate of cost was accurate, but his conclusion was spiritually bankrupt. Knowledge without faith is powerless in the face of divine opportunity.
He thought in terms of money and scarcity—how much was needed to provide “a little” for each. Jesus, however, intended to demonstrate abundance. The disciples looked at what they lacked; Jesus looked at what the Father could supply.
As Maclaren observes, Philip’s calculation “went creeping along the low levels,” because he failed to include Christ in the equation. This illustrates a common temptation: to approach God’s work with human statistics and pragmatism, rather than with reliance upon Christ’s sufficiency.
As Dods notes, Philip appears as a practical man, skilled in numbers and business. Yet his very reliance on figures betrayed his lack of reliance upon unseen resources. The test exposed his tendency to calculate instead of trust.
Theological Application
This episode illustrates how Christ stretches the faith of His people. God often allows His servants to face impossibilities so that they may learn to look beyond their resources to His. Faith is not blind optimism but trust in the power and character of God to provide where human wisdom fails.
The principle is clear: if we leave Christ out of our calculations, we will always fall short. But when Christ is central, impossibilities become opportunities for God’s glory.
3. (John 6:8–9) Andrew’s help
“One of His disciples, Andrew, Simon Peter’s brother, said to Him, ‘There is a lad here who has five barley loaves and two small fish, but what are they among so many?’” (John 6:8–9, NKJV)
a. “Andrew, Simon Peter’s brother, said to Him, ‘There is a lad here’”
Andrew appears in the Gospel of John as one who consistently brings others to Jesus. He first brought his own brother Simon Peter to the Lord (John 1:40–42), later brought certain Greeks who desired to see Jesus (John 12:20–22), and here he brings forward a small boy with his humble provisions. Andrew demonstrates a pattern of pointing others to Christ, though not always fully understanding what Jesus would do.
The word translated “lad” is a double diminutive, as Morris notes, likely describing a very young boy. This emphasizes the insignificance of the person from the world’s perspective. Yet it is through the hands of a little boy that Jesus will multiply food for thousands, showing once again that God delights to use the weak things of the world to shame the strong (1 Corinthians 1:27).
b. “Five barley loaves”
Barley was considered inferior to wheat and was often associated with animal feed. It was the food of the poor, a symbol of meager resources. In Revelation 6:6, barley is valued at one-third the price of wheat, underscoring its lower status. Ezekiel 13:19 even uses “handfuls of barley” as a picture of cheap and corrupt reward.
The Talmud records a saying that illustrates this contempt: when one man announced, “There is a fine crop of barley,” another replied, “Tell it to the horses and donkeys.” Such remarks reveal how barley was viewed as barely suitable for people.
Thus, the offering of barley loaves identifies the boy’s family as poor. Yet these lowly provisions are chosen by Christ to demonstrate His sufficiency. He does not despise the simple fare but uses it to reveal His glory.
c. “And two small fish”
While the Synoptic Gospels use the common term for fish (ichthys), John uniquely uses the word opsaria, indicating very small, perhaps dried or salted fish. These were not large or impressive but likely the size of a sardine, meant as a relish to be eaten with the bread.
This further emphasizes the poverty and insignificance of the resources. The meal was the kind that a poor boy might carry for his own sustenance, yet it becomes the raw material for one of the most famous miracles in the Gospels.
d. “But what are they among so many?”
Andrew’s words reveal both realism and unbelief. He accurately assesses the inadequacy of the boy’s food to meet the needs of thousands. However, he fails to consider what Christ can do with even the smallest offering.
This statement reflects a truth about human limitation and divine sufficiency. On its own, the food was negligible. In Christ’s hands, it became abundant. God does not need human help, yet He delights to work through the weak and the small to magnify His power.
As Taylor remarked, “Small things are not always contemptible. It all depends on the hands in which they are.” What was nothing in human sight became everything in Christ’s hands.
Theological Application
The episode illustrates a profound principle: God often begins His greatest works with what seems insignificant. He used Moses’ rod, Gideon’s three hundred men, David’s sling, and here, a boy’s five loaves and two fish. The pattern is clear—God chooses the weak things to reveal His power.
The inadequacy of the loaves and fish foreshadows Christ’s teaching later in this chapter: true satisfaction does not come from physical bread but from Him, the Bread of Life (John 6:35). The physical multiplication points to the greater spiritual reality that He alone can satisfy the hunger of the soul.
B. The Five Thousand Are Fed
1. (John 6:10) Jesus commands the group to sit down
“Then Jesus said, ‘Make the people sit down.’ Now there was much grass in the place. So the men sat down, in number about five thousand.” (John 6:10, NKJV)
a. “Make the people sit down”
Jesus demonstrated calm authority and deliberate order. Though faced with the impossible task of feeding thousands, He was neither hurried nor anxious. Instead, He instructed the disciples to seat the multitude. This reveals both His sovereignty over the situation and His role as the Good Shepherd who makes His people rest.
The language echoes Psalm 23:1–2: “The LORD is my shepherd; I shall not want. He makes me to lie down in green pastures; He leads me beside the still waters.” The Psalm also portrays the Lord as a gracious host: “You prepare a table before me in the presence of my enemies; You anoint my head with oil; my cup runs over. Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the LORD forever” (Psalm 23:5–6, NKJV). Here, Jesus is fulfilling that picture by preparing a miraculous banquet for His sheep.
Spurgeon insightfully remarked, “Our blessed Master has glorious leisure, because He is always punctual. Late people are in a hurry; but He, being never late, never hurries.” The calmness of Christ’s command reminds us that divine provision never comes in panic but always according to God’s perfect timing.
b. “So the men sat down, in number about five thousand”
The crowd was organized before the provision came. In the Synoptic Gospels, we learn that Jesus had them sit in groups of fifties and hundreds (Mark 6:39–40), emphasizing orderliness. Only those who submitted to His instruction would partake in the blessing.
The number “about five thousand” referred specifically to the men, not including women and children (Matthew 14:21). The total number of those fed may well have been fifteen to twenty thousand. Yet all were cared for by the Shepherd who knew every one of them.
2. (John 6:11) The five thousand are fed
“And Jesus took the loaves, and when He had given thanks He distributed them to the disciples, and the disciples to those sitting down; and likewise of the fish, as much as they wanted.” (John 6:11, NKJV)
a. “When He had given thanks”
Before the multiplication, Jesus blessed what was given. He modeled gratitude for even the smallest resources, showing that thanksgiving precedes increase. He thanked His Father not only for what was present but also for what would be accomplished through divine power.
Spurgeon observed, “For five little cakes and two sprats Christ gave thanks to the Father; apparently a meagre cause for praise, but Jesus knew what He could make of them, and therefore gave thanks for what they would presently accomplish. ‘God loves us,’ says Augustine, ‘for what we are becoming.’”
This act underscores the principle that faith sees potential in what God has given, no matter how small.
b. “Jesus took the loaves… He distributed them to the disciples”
The miracle did not originate in the disciples’ hands but in Christ’s. The bread and fish multiplied as He broke them. As Spurgeon said, “A moment ago, they belonged to this lad, but now they belong to Christ. ‘Jesus took the loaves.’ He has taken possession of them; they are His property.”
The multiplication was quiet and unobserved. As Tenney notes, there was no spectacle. The bread and fish simply continued to come forth as Jesus divided them. Trench observed, “It was not the integral loaves or integral fishes that were multiplied, but the broken portions of them.”
This teaches that divine power is often at work unseen, hidden within the ordinary, yet producing extraordinary results.
The imagery is profound: bread comes from grain that is crushed, losing its capacity to reproduce. Fish, once dead, cannot multiply themselves. Yet Jesus brings life out of death, multiplying crushed grain and dead fish to feed the multitude. This foreshadows His own death, where His broken body will give life to the world (John 6:51).
Trapp described it beautifully: “These five loaves (by a strange kind of arithmetic) were multiplied by division, and augmented by subtraction.”
c. “He distributed them to the disciples”
Jesus chose to work through His disciples. He could have placed bread in each person’s lap by divine power, yet He appointed His followers as the mediators of the provision. In this way, He taught them that ministry is not producing but distributing what Christ has already provided.
This also contrasts with His wilderness temptation (Matthew 4:3–4). Jesus refused to make bread for Himself, but He did make bread for others. His miracles were never for self-serving ends but always for the blessing of others and the glory of His Father.
d. “As much as they wanted”
God’s provision is not stingy or minimal. Each person ate until fully satisfied. John emphasizes that they received not a little, but “as much as they wanted.” The banquet was abundant, testifying to the superabundance of God’s grace.
In the Old Testament, eating and drinking often symbolized prosperity and covenant blessing (Deuteronomy 8:7–10, Isaiah 25:6). Here, that promise is fulfilled in Christ.
The boy who gave his lunch also shared in the abundance. What was once barely enough for one became more than enough for thousands. This illustrates a kingdom principle: what we surrender to Christ, He multiplies for the blessing of others, and in the end, we ourselves are more satisfied than if we had kept it.
3. (John 6:12–13) Gathering up the fragments of the feast
“So when they were filled, He said to His disciples, ‘Gather up the fragments that remain, so that nothing is lost.’ Therefore they gathered them up, and filled twelve baskets with the fragments of the five barley loaves which were left over by those who had eaten.” (John 6:12–13, NKJV)
a. “When they were filled”
The multitude did not merely receive a token meal; they ate until they were satisfied. John emphasizes fullness, not just sufficiency. Jesus provided “as much as they wanted” (John 6:11), and here it is noted that all were “filled.”
This provision fulfilled the imagery of Psalm 78:19, where the people of Israel doubted, saying, “Yes, they spoke against God: They said, ‘Can God prepare a table in the wilderness?’” (NKJV). The answer is given here: God indeed can prepare a table in the wilderness, and He does so through His Son.
A smaller foreshadowing of this miracle appears in 2 Kings 4:42–44, when Elisha fed one hundred men with twenty barley loaves, and they had some left over. That miracle pointed forward to Christ, whose provision is infinitely greater and sufficient for all nations.
The disciples did not foresee this outcome, but Jesus invited them to participate. They served as His hands in distributing the food, learning that ministry is not creating but distributing what Christ provides. Without their obedience, the crowd would not have been fed, even though the miracle itself depended entirely on Christ.
In this way, Jesus revealed the giving character of God. As Proverbs 11:24 declares, “There is one who scatters, yet increases more; and there is one who withholds more than is right, but it leads to poverty.” (NKJV). God’s economy multiplies when it is given away, and this bread increased as it was scattered.
b. “Gather up the fragments that remain, so that nothing is lost”
Jesus’ generosity was abundant, but it was never careless or wasteful. Having fed the multitude, He directed His disciples to collect what remained. This reveals two important lessons: divine provision is abundant, and divine stewardship requires that abundance be respected.
Trench clarifies that “the fragments are not the half-eaten morsels and crumbs which might well be left for birds and beasts, but the broken portions which He had handed for distribution.” The remains were still good food, part of Christ’s miracle, and were not to be discarded.
The instruction “so that nothing is lost” reflects not only practical wisdom but also theological significance. It reflects the heart of the Savior who “will lose nothing” of all the Father has given Him (John 6:39). Even the fragments are precious in His sight, and nothing accomplished by His power is wasted.
The term used for “basket” (kophinos) refers to a large container, such as those used for carrying fish or other bulky items. Each disciple filled one basket, symbolizing that Christ’s provision was sufficient not only for the crowd but also for His servants. The twelve baskets may also signify God’s provision for the twelve tribes of Israel, foreshadowing that the Messiah’s provision is enough for the whole covenant people.
Theological Application
This passage illustrates both the extravagance and economy of Christ. He gives abundantly — enough to satisfy thousands — but He also commands stewardship, teaching that what God provides should never be treated lightly. Nothing from His hand is worthless.
The twelve baskets of leftovers stand as a testimony that Christ is more than sufficient. The disciples began with five loaves and two fish; they ended with twelve baskets overflowing. What is surrendered to Christ not only multiplies for others but returns in greater measure than it was given.
C. The Reaction to the Miracle
1. (John 6:14) Jesus as the Prophet predicted by Moses
“Then those men, when they had seen the sign that Jesus did, said, ‘This is truly the Prophet who is to come into the world.’” (John 6:14, NKJV)
a. “When they had seen the sign that Jesus did”
The crowd immediately interpreted the miracle through the lens of Israel’s history. Bread provided in the open air recalled God’s provision of manna in the wilderness through Moses (Exodus 16:4, Exodus 16:35). They did not simply see an act of compassion, but a sign charged with messianic meaning.
b. “Truly this is the Prophet”
Their conclusion was based on the prophecy of Moses: “The LORD your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear” (Deuteronomy 18:15, NKJV). The miraculous feeding resembled the ministry of Moses, reinforcing their expectation that the promised Prophet would be a new Moses, a redeemer who would provide for Israel and deliver them from oppression.
Their reasoning was logical but incomplete. They recognized the miracle but misunderstood its true purpose. They desired a provider of bread, not the Bread of Life.
Bruce notes that Jewish expectation was already shaped by rabbinic tradition: “As the first redeemer caused manna to descend… so will the last redeemer cause manna to descend.” The miracle of Jesus seemed to fit that expectation perfectly.
c. Application: Loving the Giver or the Gift
The crowd’s response illustrates a danger still present today: loving Jesus primarily for what He provides rather than for who He is. They saw Him as useful for their needs but did not yet recognize Him as Lord. The miracle was meant to reveal His identity, not to supply a political opportunity. As the chapter unfolds, Jesus will challenge this very mindset by declaring Himself to be the Bread of Life (John 6:35).
2. (John 6:15) The people attempt to make Jesus their earthly king
“Therefore when Jesus perceived that they were about to come and take Him by force to make Him king, He departed again to the mountain by Himself alone.” (John 6:15, NKJV)
a. “They were about to come and take Him by force to make Him king”
The crowd misinterpreted the sign as proof that Jesus was the political Messiah who would overthrow Rome. Their enthusiasm was not rooted in repentance or worship but in nationalistic zeal. They desired a king who would satisfy their hunger and liberate them politically, not a Savior who would die for their sins.
Boice explains the crowd’s mindset: “Suddenly there was this unusual man Jesus. He had miraculous power. So they must have said something like this to themselves, ‘Wouldn’t it be wonderful if we could get Him on our side and get Him to help us drive out the Romans?’”
Bruce adds that though Galileans were not directly under Roman control, their ruler Herod Antipas was a client of Rome, leaving them with little sense of national pride. They longed for deliverance from Roman dominance, and Jesus’ miracle seemed to offer proof that the redeemer had come.
b. “He departed again to the mountain by Himself alone”
Jesus decisively rejected their attempt. He would not allow Himself to be made into a political king by force. His kingdom is not of this world (John 18:36). Instead of being drawn into their excitement, He withdrew to a mountain to pray, prioritizing communion with His Father over the applause of men.
Morris rightly states: “But to Jesus the prospect of an earthly kingdom was nothing else than a temptation of the devil, and He decisively rejected it.” The offer echoed the wilderness temptation when Satan offered Him the kingdoms of the world (Matthew 4:8–10).
Trench observed that Jesus also perceived the danger to His disciples, who may have been caught up in the crowd’s enthusiasm. He removed Himself from the situation to prevent them from being swayed by misguided political fervor.
Morris summarizes the irony: “He who is already King has come to open His kingdom to men; but in their blindness men try to force Him to be the kind of king they want; thus they fail to get the king they want, and also lose the Kingdom He offers.”
D. Jesus Walks on the Water
1. (John 6:16–17) The disciples go out on the Sea of Galilee
“Now when evening came, His disciples went down to the sea, got into the boat, and went over the sea toward Capernaum. And it was already dark, and Jesus had not come to them.” (John 6:16–17, NKJV)
a. “His disciples went down to the sea, got into the boat”
John records that the disciples set out across the Sea of Galilee toward Capernaum. Matthew and Mark add a crucial detail: “Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away” (Mark 6:45, NKJV). The word “made” (anankazō) means to compel or constrain. Jesus insisted they leave, perhaps to distance them from the crowd’s misguided enthusiasm about making Him king (John 6:15).
Bruce suggests that Jesus may have perceived His disciples beginning to share in the crowd’s messianic fervor. By sending them away, He protected them from being swept up in political ambition rather than spiritual mission.
b. “It was already dark”
Darkness here sets the stage for both physical and spiritual lessons. Several disciples were seasoned fishermen familiar with these waters, so crossing at night did not trouble them. Yet John emphasizes the darkness, symbolically underscoring their vulnerability without Christ’s immediate presence.
Darkness in John’s Gospel often has a double meaning. It is literal night, but it also suggests the realm of uncertainty and testing, where the disciples would learn to trust Christ’s unseen care.
c. “Jesus had not come to them”
This detail sets up the tension of the narrative. Unlike the earlier storm (Matthew 8:23–27), when Jesus was physically present in the boat and calmed the wind and waves with a word, this time He was absent. He was on the mountain in prayer (Matthew 14:23), while His disciples were in the storm.
The contrast teaches a vital lesson: sometimes Christ allows His people to face trials without sensing His presence, that their faith might grow. They were exactly where He told them to be, yet they faced danger. Obedience does not always lead to calm seas, but Christ’s unseen intercession ensures their safety.
2. (John 6:18) The wind disrupts their efforts to cross the Sea
“Then the sea arose because a great wind was blowing.” (John 6:18, NKJV)
a. “Then the sea arose”
The storm arose suddenly, a familiar but frightening reality for those on the Sea of Galilee. The danger was compounded by the waves stirred up by the violent gusts, making progress nearly impossible.
b. “A great wind was blowing”
The Sea of Galilee is notorious for sudden and violent windstorms. Its geography explains this: situated about 600 feet below sea level in a basin surrounded by hills, the cool evening air rushing down from the western heights collides with the warmer air above the lake, creating fierce winds.
Tenney describes the scene: “Since the disciples were rowing toward Capernaum, they were heading into the wind; consequently, they made little progress.” This detail shows not only the danger of the storm but also the futility of their efforts apart from divine intervention.
Theological Insight
This moment illustrates the reality of discipleship: obedience may lead directly into storms. The disciples were not in the storm because of disobedience but precisely because they obeyed Christ’s command to cross the sea. The Lord often tests His people in adversity, teaching them to rely not on their skill or strength but on His presence and power.
3. (John 6:19) Jesus comes to His disciples, walking on the water
“So when they had rowed about three or four miles, they saw Jesus walking on the sea and drawing near the boat; and they were afraid.” (John 6:19, NKJV)
a. “When they had rowed about three or four miles”
The disciples had been straining against the wind for hours. Matthew tells us that this happened “in the fourth watch of the night” (Matthew 14:25, NKJV), sometime between 3:00 and 6:00 in the morning. They had therefore rowed six to eight exhausting hours, yet had made little progress — only three or four miles, roughly halfway across the lake.
This trial came not because of disobedience, but precisely because they had obeyed the Lord’s command. They were exactly where He told them to be, yet struggling with little to show for it. This reminds us that hardship is not always a sign of being out of God’s will. Sometimes it is the very evidence that we are in it.
Mark adds that “He saw them straining at rowing, for the wind was against them” (Mark 6:48, NKJV). Though Jesus was physically absent, His eye was upon them. From the hillside where He prayed, He saw their struggle. His intercession for them preceded His intervention.
Barclay notes the vivid scene: “Up on the hillside Jesus had prayed and communed with God; as He set out the silver moon had made the scene almost like the daylight; and down on the lake He could see the boat with the rowers toiling at the oars… He had not forgotten. He was not too busy with God to think of them.”
Maclaren captures the contrast: “He is on the mountain while we are on the sea. The stable eternity of the Heavens holds Him; we are tossed on the restless mutability of time, over which we toil at His command.”
This imagery teaches us that Christ’s absence is never abandonment. His unseen presence is still real, and His watchful care is never removed.
b. “They saw Jesus walking on the sea… and they were afraid”
Mark explains that they thought they saw a ghost: “And when they saw Him walking on the sea, they supposed it was a ghost, and cried out; for they all saw Him and were troubled” (Mark 6:49–50, NKJV). Their fear reveals that they were not expecting supernatural help. They were prepared to row, but not to receive miraculous intervention.
Trench notes Mark’s detail that Jesus “meant to pass them by,” not in the sense of ignoring them, but of overtaking them. It suggests that even the sight of Him should have been enough to give them courage. Yet they did not recognize Him until He spoke.
Their fear shows how limited their faith was, even after witnessing the multiplication of the loaves and fish. They had carried with them the twelve baskets of leftovers (John 6:13), tangible reminders of Christ’s sufficiency, and yet they were shocked when He appeared in divine power on the sea.
This reveals a human tendency: even when we hold evidence of God’s past provision in our hands, we can still falter in trusting Him for present trials.
4. (John 6:20) The calming words of Jesus
“But He said to them, ‘It is I; do not be afraid.’” (John 6:20, NKJV)
a. “It is I”
The Greek phrase here is ego eimi (“I am”), which in other contexts in John bears divine weight, echoing God’s self-identification in Exodus 3:14. However, in this passage it is used in the simple sense of “It is I.” Still, for the disciples, the recognition that it was Jesus was enough. His presence was the assurance they needed.
Bruce points out that while ego eimi can serve as a divine designation in John 8:24, 28, here it functions in a straightforward sense. Yet it still carries comfort, because the assurance of His presence dispels fear.
b. “Do not be afraid”
The words of Christ are as powerful as His presence. With these simple words, He gave His disciples the very thing they lacked: courage. His presence transforms fear into peace.
Jesus had allowed them to struggle and strain to the point of exhaustion so that they might learn the sufficiency of His presence. When He came, it was not to remove the storm immediately, but first to calm their hearts.
Matthew adds the account of Peter’s bold request: “And Peter answered Him and said, ‘Lord, if it is You, command me to come to You on the water.’ So He said, ‘Come.’ And when Peter had come down out of the boat, he walked on the water to go to Jesus. But when he saw that the wind was boisterous, he was afraid; and beginning to sink he cried out, saying, ‘Lord, save me!’ And immediately Jesus stretched out His hand and caught him” (Matthew 14:28–31, NKJV). Even here, the lesson is the same: fear fades when eyes are fixed on Christ, but resurfaces when attention shifts to the storm.
5. (John 6:21) Jesus brings them to their destination
“Then they willingly received Him into the boat, and immediately the boat was at the land where they were going.” (John 6:21, NKJV)
a. “Then they willingly received Him into the boat”
The disciples’ fear turned to acceptance once they recognized Jesus. He did not force Himself upon them but waited until He was welcomed. This shows a spiritual principle: the Lord does not impose Himself on His people but waits to be willingly received.
Even while walking on the sea, demonstrating His divine power, He respected their response. This illustrates the truth later emphasized in Revelation 3:20: “Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me” (NKJV). Jesus delights to be invited in, both to individual lives and to the midst of His people.
b. “Immediately the boat was at the land where they were going”
Once Jesus was received into the boat, the miracle unfolded. What had been hours of frustrating toil suddenly concluded in divine accomplishment. In an instant, the boat arrived at its destination.
Trench notes, “From this detail given by John it is inferred that the ship seemed to move automatically, without sail or oar, in obedience to His will: so that without effort of the disciples or crew it quickly passed over the remaining distance (two miles or so) and came to shore.”
This miraculous transport underscores Christ’s sovereign power. Just as He multiplied loaves and fish, He now demonstrates mastery over time and space, bringing the disciples safely and swiftly to shore.
Their labor was not wasted, yet it required the touch of divine power to bring it to fulfillment. Jesus does not despise human effort, but He ensures it is not futile. This illustrates the principle of John 15:5: “I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing” (NKJV). Their effort alone could not bring them to the goal, but His presence made all the difference.
c. Theological significance
This miracle was a powerful confirmation for the disciples. Just prior, Jesus had rejected the crowd’s attempt to make Him a political king (John 6:15). Yet here He displayed divine power in a way that assured His followers that His mission was not diminished by refusing worldly kingship. He was and is the sovereign Lord who rules creation itself.
Clarke observed, “How far they were from the place at which they landed, when our Lord came to them, we know not. But the evangelist seems to speak of their sudden arrival there as extraordinary and miraculous.”
Trapp provided a rich devotional application: “A dying saint hath no sooner taken death into his bosom, but he is immediately landed at the quay of Canaan, at the kingdom of heaven.” The sudden arrival of the boat foreshadows the Christian’s passage through death. At the moment Christ is received, His people are brought safely to their eternal destination.
E. Jesus, the Bread of Life
1. (John 6:22–24) The crowd follows Jesus and His disciples to Capernaum
“On the following day, when the people who were standing on the other side of the sea saw that there was no other boat there, except that one which His disciples had entered, and that Jesus had not entered the boat with His disciples, but His disciples had gone away alone — however, other boats came from Tiberias, near the place where they ate bread after the Lord had given thanks — when the people therefore saw that Jesus was not there, nor His disciples, they also got into boats and came to Capernaum, seeking Jesus.” (John 6:22–24, NKJV)
a. “On the following day”
This was the day after the miraculous feeding and Jesus’ walk upon the water. The crowd remembered that the disciples left without Him, so His sudden appearance in Capernaum confused them.
The mention of “other boats came from Tiberias” is an incidental confirmation of the storm from the night before. These boats, driven by the wind, provided a means for more people to pursue Jesus
b. “They also got into boats and came to Capernaum, seeking Jesus”
This crowd was the same group who had been fed and who sought to make Him king (John 6:14–15). Their seeking was not motivated by true faith but by a desire for more food and for a political deliverer.
Bruce observes, “The crowd, then, made sure that Jesus was nowhere in the vicinity, and that there was no sign of the disciples returning to fetch him, so they crossed to the west side to look for him.”
Clarke adds that not all could find boats; some likely traveled around the shore on foot, demonstrating their eagerness to track Him down.
2. (John 6:25–27) Jesus responds to their first question: Rabbi, when did You come here?
“And when they found Him on the other side of the sea, they said to Him, ‘Rabbi, when did You come here?’ Jesus answered them and said, ‘Most assuredly, I say to you, you seek Me, not because you saw the signs, but because you ate of the loaves and were filled. Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you, because God the Father has set His seal on Him.’” (John 6:25–27, NKJV)
a. “When did You come here?”
Jesus did not answer this directly. If He had, the answer would have been astonishing: that He walked across the sea at night and miraculously transported the boat to shore. Instead, He redirected the question to expose their motives.
John later notes this dialogue took place in the synagogue at Capernaum on the Sabbath (John 6:59), with leaders from Jerusalem also present (cf. Matthew 15:1–2).
b. “You seek Me, not because you saw the signs, but because you ate of the loaves and were filled”
Jesus revealed their true motive. They pursued Him not out of recognition of His divine identity but because of the physical benefits He provided. They loved the bread, not the Giver.
Maclaren comments, “They were quite unaffected by the wisdom of His words and the beauty of His deeds, but a miracle that found food precisely met their wants, and so there was an excited but impure enthusiasm, very unwelcome to Jesus.”
Their interest was materialistic — they wanted a miracle-working king to overthrow Rome and fill their stomachs, not a Savior to deliver them from sin.
c. “Do not labor for the food which perishes, but for the food which endures to everlasting life”
Jesus contrasted temporal concerns with eternal realities. They exerted themselves greatly to find Him, but their efforts were directed toward perishable things. He urged them to seek the true bread that endures — Himself.
Tasker notes: “He struck at the root of the materialistic aspirations of these carnally-minded Galilaeans.”
As human nature shows, free bread will draw larger crowds than eternal truth. Jesus confronted this by pointing them to higher things.
d. “Which the Son of Man will give you”
Jesus presented Himself as the source of eternal sustenance. By calling Himself the Son of Man, He avoided messianic titles loaded with political expectations. Instead, He used a term He could define on His own terms, rooted in Daniel 7:13–14, where the Son of Man receives an everlasting kingdom.
e. “Because God the Father has set His seal on Him”
Jesus claimed divine authentication. A seal represented ownership, authority, and guarantee. God the Father had placed His seal upon Christ, marking Him as the true source of eternal life.
Bruce suggests the sealing may point back to Jesus’ baptism (John 1:32–34), when the Spirit descended on Him as divine confirmation.
Clarke expands beautifully: just as a sealed letter carries the authority and identity of the sender, Christ bears the Father’s seal in His holiness, truth, and miracles — authenticating Him as the perfect revelation of God
3. (John 6:28–29) Jesus answers their second question: What shall we do, that we may work the works of God?
“Then they said to Him, ‘What shall we do, that we may work the works of God?’ Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent.’” (John 6:28–29, NKJV)
a. “What shall we do, that we may work the works of God?”
The crowd picked up on Jesus’ earlier words: “Do not labor for the food which perishes” (John 6:27). Taking Him literally, they asked how they could labor for the food that leads to eternal life. Their question reveals a legalistic mindset: “Just tell us what to do so we can get what we want.”
They wanted a formula — a set of works by which they could obligate God to bless them. This reflected a common Jewish assumption of the day, that righteousness was attained by works of the law.
Even today, many fall into the same trap, thinking that God can be pleased primarily by rituals, deeds, or outward effort rather than by faith.
b. “This is the work of God, that you believe in Him whom He sent”
Jesus’ answer shifts the entire discussion. The essential work is not a work at all but faith — to believe in the One whom God sent. This statement cuts against every attempt to earn salvation. Eternal life is not the reward of labor but the gift of God received by faith in Christ.
As a parent values trust and love from a child above mere obedience, so God desires a relationship of faith above mere performance. Out of that relationship flows true obedience.
The foundation of all works that please God is believing in Christ. Faith is not opposed to good works but is the root from which they grow (cf. James 2:17, Ephesians 2:8–10).
c. The contrast between “works” and “work”
Maclaren notes: “They thought of a great variety of observances and deeds. He gathers them all up into one.” Whereas religion often multiplies duties, Jesus reduces the requirement to a single focus: faith in Him.
The priest might say, “Rites and ceremonies.”
The philosopher might say, “Education and culture.”
The moralist might say, “Do this, that, and the other.”
But Jesus declares, “One thing is needful… This is the work of God.”
d. Doctrinal significance
Alford rightly says: “This is a most important saying of our Lord, as containing the germ of that teaching afterwards so fully expanded in the writings of St. Paul.” Indeed, Paul would later expound this truth extensively:
“Therefore we conclude that a man is justified by faith apart from the deeds of the law.” (Romans 3:28, NKJV)
“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” (Ephesians 2:8–9, NKJV)
Thus, the Gospel of John and Paul’s epistles speak with one voice: salvation is grounded not in works but in believing in the Lord Jesus Christ, whom the Father has sent and sealed.
4. (John 6:30–33) Jesus answers their third question: What sign will You perform then?
“Therefore they said to Him, ‘What sign will You perform then, that we may see it and believe You? What work will You do? Our fathers ate the manna in the desert; as it is written, “He gave them bread from heaven to eat.”’ Then Jesus said to them, ‘Most assuredly, I say to you, Moses did not give you the bread from heaven, but My Father gives you the true bread from heaven. For the bread of God is He who comes down from heaven and gives life to the world.’” (John 6:30–33, NKJV)
a. “What sign will You perform then”
The crowd had just witnessed the miraculous feeding of the five thousand, yet they demanded another sign. This unbelief reveals their hardness of heart. The Jewish leaders from Jerusalem, who had come to oppose Him (Matthew 15:1, Mark 7:1), likely fueled this demand, turning the people’s minds back to Moses.
Trench remarks that they were once more under the influence of the scribes who sought to discredit Jesus.
Their request exposed their shallow motives. They did not desire truth, but bread and spectacle.
b. “Our fathers ate the manna in the desert”
They attempted to pressure Jesus by pointing to Moses, under whom manna fell daily from heaven (Exodus 16:4, Psalm 105:40). The implication was clear: “If you are truly the Prophet like Moses, show us manna again — and continually.”
c. “Moses did not give you the bread from heaven, but My Father gives you the true bread”
Jesus corrected their thinking. The manna was not Moses’ gift but God’s. Moreover, manna was temporary and perishable; those who ate it still died (John 6:49). The true bread, however, is from the Father and gives eternal life.
Alford rightly notes that Jesus did not deny the miraculous character of manna, but He lifted their understanding higher. The manna pointed forward to something greater.
d. “For the bread of God is He who comes down from heaven”
Jesus made the astounding claim that the true bread is not a thing, but a Person. Bread sustains physical life; Christ sustains spiritual and eternal life.
Barclay summarizes: “The bread of God was He who came down from heaven and gave men not simply satisfaction from physical hunger, but life. Jesus was claiming that the only real satisfaction was in Him.”
5. (John 6:34–40) Jesus answers their fourth request: Lord, give us this bread always
“Then they said to Him, ‘Lord, give us this bread always.’ And Jesus said to them, ‘I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst. But I said to you that you have seen Me and yet do not believe. All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out. For I have come down from heaven, not to do My own will, but the will of Him who sent Me. This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day. And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day.’” (John 6:34–40, NKJV)
a. “Lord, give us this bread always”
They responded as the Samaritan woman had at the well (John 4:15), asking for continual physical provision. Their thoughts were still bound to earthly bread, not eternal life.
Bruce comments: “What they wanted, He would not give; what He offered, they would not receive.”
Tasker suggests “Kurie” here should be translated “Sir,” for their request shows they still did not believe Him (cf. John 6:36).
b. “I am the bread of life”
This is the first of John’s seven great I am sayings, where Jesus applies the divine formula ego eimi with a predicate. He declares Himself not merely a giver of bread, but the bread itself — the only source of eternal satisfaction.
c. “He who comes to Me shall never hunger”
Coming to Christ means believing in Him, entrusting oneself to Him. Spurgeon explains: “The coming here meant is performed by desire, prayer, assent, consent, trust, obedience.”
Faith is simply described as coming — not an acrobatic feat, but turning from self and sin to Christ. Even a child can come; even the blind can come; even the weak can come.
d. “All that the Father gives Me will come to Me”
Salvation rests in the Father’s sovereign will. Those given by the Father will come, and none who come will ever be rejected.
Morris notes the word “all” is neuter, emphasizing the totality of those given.
Clarke illustrates: as a nobleman welcomes a poor man at his door with kindness and supply, so Christ welcomes all who come to Him.
Trapp highlights the strength of Jesus’ promise: “I will not not, cast out out.” A double negative in Greek gives absolute certainty.
e. “Not to do My own will, but the will of Him who sent Me”
Jesus assured them that His mission was not self-willed ambition but full submission to the Father. He is safe to trust, for He acts only in the Father’s will.
f. “That of all He has given Me I should lose nothing”
The perseverance of the saints is guaranteed by Christ’s own commitment. None given to Him by the Father will be lost. He will raise them up at the last day.
g. “That everyone who sees the Son and believes in Him may have everlasting life”
The invitation is both broad and personal. To “see” the Son is to perceive Him with the eye of faith, like Israel looking at the bronze serpent lifted in the wilderness (Numbers 21:8–9; John 3:14–15).
Trench points out the parallel: just as gazing upon the serpent brought healing, so gazing upon Christ brings eternal life.
6. (John 6:41–46) Jesus explains why they reject Him
“The Jews then complained about Him, because He said, ‘I am the bread which came down from heaven.’ And they said, ‘Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that He says, “I have come down from heaven”?’ Jesus therefore answered and said to them, ‘Do not murmur among yourselves. No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day. It is written in the prophets, “And they shall all be taught by God.” Therefore everyone who has heard and learned from the Father comes to Me. Not that anyone has seen the Father, except He who is from God; He has seen the Father.’” (John 6:41–46, NKJV)
a. “Is not this Jesus, the son of Joseph, whose father and mother we know?”
The crowd stumbled over the apparent ordinariness of Jesus. They knew His human family and background, and so His claim of heavenly origin seemed absurd to them.
Tenney observes: “Six times in this immediate context Jesus says that He ‘came down from heaven’ (John 6:33, 38, 41, 50, 51, 58). His claim to heavenly origin is unmistakable.”
Dods notes their difficulty: “The Messiah was to come ‘in the clouds,’ suddenly to appear; but Jesus had quietly grown up among them.” Their familiarity with His humanity blinded them to His divinity.
John calls them “the Jews,” not “the Galileans,” indicating that their unbelief mirrored the national pattern of Jewish rejection.
b. “Do not murmur among yourselves”
Their murmuring echoed Israel’s discontent in the wilderness (Exodus 16:2, Numbers 14:2). Morris notes that the Greek term indicates an undercurrent of discontent and anger, like the sound of a restless crowd.
Jesus confronted their grumbling by asserting divine sovereignty: their problem was not lack of evidence but lack of drawing by the Father.
c. “No one can come to Me unless the Father who sent Me draws him”
Here Jesus clarified that salvation is not a matter of national privilege or human initiative. The Jews assumed that being Abraham’s descendants guaranteed their acceptance, but Jesus declared that only those whom the Father draws can come.
Clarke comments: “Unless God thus draw, no man will ever come to Christ; because none could, without this drawing, ever feel the need of a Saviour.”
This does not negate human responsibility. As Augustine noted, “If a man is drawn, he comes not unwillingly… The mind can be drawn by love.” Faith is a willing response to God’s gracious initiative.
Barclay highlights that the word for “draw” (helkō) is the same used in Jeremiah 31:3: “Yes, I have loved you with an everlasting love; therefore with lovingkindness I have drawn you” (NKJV). It is not dragging but attracting.
Chrysostom wisely added: “This expression does not remove our part in the coming, but rather shows that we want help to come.” The drawing is enabling grace, not coercion.
d. “And I will raise him up at the last day”
Those drawn by the Father and who come to Christ are guaranteed resurrection. Salvation is not temporary but eternal, secured by Christ Himself. This repeats the promise made earlier (John 6:39–40).
e. “And they shall all be taught by God”
Jesus quotes Isaiah 54:13: “All your children shall be taught by the LORD, and great shall be the peace of your children” (NKJV). This prophetic promise pointed to the new covenant, where God Himself would teach His people inwardly by His Spirit.
Morris explains: “God will teach His people Himself, i.e. He will teach them within their hearts. Only those who are taught in this fashion will come to Jesus.”
Spurgeon adds: “This was as much as to say, ‘The Father has never taught you. You have learned nothing from Him, or you would come to Me; but in your rejection of Me you prove that you are strangers to the grace of God.’”
f. “Everyone who has heard and learned from the Father comes to Me”
True discipleship begins with the Father’s instruction, which leads inevitably to the Son. To learn from the Father is to be led to Christ, His perfect image.
Bruce notes that if Isaiah 54 was part of the synagogue reading for that Sabbath, Jesus’ quotation would have been immediately familiar to His hearers.
Dods remarks that while the Father’s teaching always points to the Son, the text does not explicitly state whether all taught will certainly come. Yet in Johannine theology, the two are inseparably connected.
g. “Not that anyone has seen the Father, except He who is from God”
Jesus once more emphasized His unique relationship with the Father. No man has seen the Father, but He who is from God — Jesus Himself — has. He alone reveals the Father perfectly.
Dods reminds us: “Their unbelief does not alter the fact, nor weaken His assurance of the fact.”
Trench observes that Jesus was teaching the theologians of His day that the unity of God was not the full revelation. Unless one acknowledges plurality within the Godhead, the Incarnation and redemption remain unintelligible. Christ’s claim here anticipates fuller Trinitarian revelation.
7. (John 6:47–51) The true bread from heaven
“Most assuredly, I say to you, he who believes in Me has everlasting life. I am the bread of life. Your fathers ate the manna in the wilderness, and are dead. This is the bread which comes down from heaven, that one may eat of it and not die. I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world.” (John 6:47–51, NKJV)
a. “He who believes in Me has everlasting life”
This is one of the most staggering claims of Jesus in the entire Gospel. To believe in Him is to possess eternal life — not as a future possibility but as a present reality.
Believing here means more than intellectual agreement. It involves trusting, relying on, and clinging to Him. It is a faith that unites the soul to Christ in love and dependence.
No prophet or saint of Scripture ever said, “Believe in me and you will live forever.” This claim uniquely belongs to Jesus, who speaks as the Son of God.
b. “I am the bread of life”
Jesus repeated the metaphor to make it plain. Just as bread is essential for physical life, so Christ is essential for spiritual life. He is not merely one option among many, but the necessary food of the soul.
Spurgeon vividly illustrated: “Every man feeds on something or other. You see, one man getting his Sunday newspaper; how he will feed on that! Another goes to frivolous amusements, and he feeds on them. Another man feeds upon his business, and upon the thought of his many cares! But all that is poor food; it is only ashes and husks. If you did but possess true spiritual life, you would know the deep necessity there is of feeding upon Christ.”
c. “Your fathers ate the manna in the wilderness, and are dead”
The manna, though miraculous, sustained only temporal life. It could not prevent death. Jesus drew a sharp contrast between the bread of Moses and the bread of God. The former was perishable; the latter brings eternal life.
d. “I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever”
Jesus shifted from bread as a metaphor to bread as a personal reality — Himself. Eating here is a figure of receiving Christ into the innermost being by faith.
Morris notes that the verb “eat” is in the aorist tense, suggesting a decisive, once-for-all reception of Christ.
Some have connected these words directly with the Lord’s Supper (Luke 22:14–23; 1 Corinthians 11:23–26). Yet Jesus was not here instituting the Supper. As Bruce observes, “Our Lord in this discourse is not indeed speaking directly of the Lord’s Supper, but He does expound the truth which the Lord’s Supper conveys.”
Morris cautions that the word “flesh” here is not found in the institution narratives of communion and was rarely used by the early Fathers in that sacramental sense. The point is not the sacrament itself but the reality of fellowship with Christ through His atoning death.
Barclay explains: “He is saying: ‘You must stop thinking of me as a subject for theological debate; you must take me into you, and you must come into me; and then you will have real life.’”
Augustine summarized the truth beautifully: “Crede et manducasti” — “Believe, and you have eaten.”
e. “The bread that I shall give is My flesh, which I shall give for the life of the world”
Here Jesus made plain that the bread is His flesh, given in sacrificial death. This is not merely about His teaching or example, but His atonement on the cross.
Morris notes: “It is a strong word and one bound to attract attention. Its almost crude forcefulness rivets attention on the historical fact that Christ did give Himself for man.”
Bruce emphasizes: “To give one’s flesh can scarcely mean anything other than death, and the wording here points to a death which is both voluntary (‘I will give’) and vicarious (‘for the life of the world’).”
Clarke puts it succinctly: “As no human life could be preserved unless there was bread received, so no soul could be saved but by the merit of His death.”
Spurgeon presses the application: “The food of your faith is to be found in the death of the Lord Jesus for you; and, oh, what blessed food it is!”
Jesus thus defined Himself as the true Bread of Life not in terms of human admiration or imitation, but in terms of His substitutionary death. To receive Him is to receive the life purchased by His flesh given on the cross.
8. (John 6:52–59) Receiving Jesus in the fullest sense
“The Jews therefore quarreled among themselves, saying, ‘How can this Man give us His flesh to eat?’ Then Jesus said to them, ‘Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. For My flesh is food indeed, and My blood is drink indeed. He who eats My flesh and drinks My blood abides in Me, and I in him. As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me. This is the bread which came down from heaven — not as your fathers ate the manna, and are dead. He who eats this bread will live forever.’ These things He said in the synagogue as He taught in Capernaum.” (John 6:52–59, NKJV)
a. “How can this Man give us His flesh to eat?”
The Jewish leaders seized on Jesus’ words and twisted them, interpreting them in the most literal and offensive sense — as though He promoted cannibalism. Yet Jesus had just explained His meaning: His flesh would be given for the life of the world (John 6:51). Their quarrel reflected unbelief and willful misunderstanding.
Dods notes that some denounced Him as insane, while others wondered if there was truth in His words.
Spurgeon pointed out the folly of such thinking: “You may well smile at so ridiculous an idea; yet you know that the idea is still prevalent in the Church of Rome.” He condemned the Roman Catholic doctrine of transubstantiation as a revival of the very error these Jews imagined — a crude, literal eating of Christ’s body.
b. “Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you”
Jesus pressed the metaphor further. His flesh and blood symbolize His sacrificial death. Unless one receives Him and appropriates His atonement by faith, there is no spiritual life.
Trench points out that the language of “eating flesh and drinking blood” would have reminded them of sacrificial offerings, where the flesh was consumed and the blood poured out.
Morris clarifies: “Eating Christ’s flesh and drinking His blood point to that central saving act described otherwise in, say, John 3:16. Christ’s death opens the way to life. Men enter that way by faith.”
Bruce observed that the same promise — eternal life and resurrection — is offered in verse 54 to those who eat and drink, and in verse 40 to those who believe. Thus, “eating” and “drinking” are vivid metaphors for faith in His atoning death.
c. “My flesh is food indeed, and My blood is drink indeed”
Here Jesus emphasized the sufficiency of His sacrificial death. Only His crucified body and shed blood can satisfy the soul’s hunger and thirst for eternal life.
Dods comments: “Men eat His flesh and drink His blood when they assimilate to their own being all the virtue that was in Him.”
Clarke links this abiding to 2 Peter 1:4: by feeding on Christ, believers become partakers of the divine nature.
Jesus deliberately made His words more radical, not less, in order to expose unbelief and to show that His cross is non-negotiable.
d. “He who feeds on Me will live because of Me”
Life comes not from human striving but from feeding on Christ in faith. As bread is received passively, so salvation is received by grace.
Trapp explains: “He that receiveth me in all mine offices and efficacies.”
Spurgeon added: “In eating and drinking, a man is not a producer, but a consumer… So it is with faith: you have not to do, to be, or to feel, but only to receive.”
e. “He who eats this bread will live forever”
The metaphor of eating underscores that Christ must be internalized, personally received. It is not enough to admire Him, study Him, or talk about Him — one must partake of Him.
Seeing a loaf of bread does not satisfy hunger.
Knowing its ingredients does not nourish.
Even telling others about it does not fill the soul.
Only eating Christ by faith — receiving His death as our life — brings eternal satisfaction.
f. “These things He said in the synagogue as He taught in Capernaum”
This discourse was delivered in the synagogue, likely during a Sabbath reading and teaching. It shocked the hearers with its radical claims and uncompromising demands.
Trench notes: manuscripts specify that Jesus said this on the Sabbath in Capernaum’s synagogue. The setting emphasizes the authority of His teaching, even in the heart of Jewish religious life.
F. Reacting to the Radical Statements of Jesus
1. (John 6:60–64) Many disciples turn away
“Therefore many of His disciples, when they heard this, said, ‘This is a hard saying; who can understand it?’ When Jesus knew in Himself that His disciples complained about this, He said to them, ‘Does this offend you? What then if you should see the Son of Man ascend where He was before? It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life. But there are some of you who do not believe.’ For Jesus knew from the beginning who they were who did not believe, and who would betray Him.” (John 6:60–64, NKJV)
a. “This is a hard saying”
The difficulty was not that Jesus’ words were intellectually obscure, but that they were spiritually offensive. The word used, skleros, means “harsh” or “hard to accept.” These disciples (in the broad sense) were unsettled not by what they could not understand, but by what they did understand.
Barclay: “The Greek word is skleros, which means not hard to understand, but hard to accept.”
Paul echoes this reaction when he notes that a crucified Messiah is a skandalon (“stumbling block”) to the Jews (1 Corinthians 1:23).
b. “Does this offend you?”
Jesus acknowledged their offense but did not soften His teaching. He pressed it further. If they stumbled at His words about eating His flesh, what would they do when confronted with His ascension into glory? If they could not accept His humiliation, how would they bear His exaltation and judgment?
Morris notes that many followed Jesus expecting a political Messiah. His radical claims of self-giving sacrifice shattered their illusions.
c. “It is the Spirit who gives life; the flesh profits nothing”
Here Jesus gave the theme of His discourse. True life is spiritual, not material. His words bring life because they communicate the Spirit’s truth. Fleshly thinking — bound to physical bread, physical kingdoms, or human strength — is useless in gaining eternal life.
Tenney: “The Spirit imparts life to the believer; it is not transmitted by the process of physical eating.”
This points back to the new birth in John 3:6: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.”
d. “There are some of you who do not believe”
Jesus discerned unbelief among His followers, and even knew from the beginning who would betray Him. His knowledge of hearts testifies to His divine prerogative and supernatural insight
2. (John 6:65–66) The spiritual reason why many walked away
“And He said, ‘Therefore I have said to you that no one can come to Me unless it has been granted to him by My Father.’ From that time many of His disciples went back and walked with Him no more.” (John 6:65–66, NKJV)
a. “No one can come to Me unless it has been granted… by My Father”
Jesus returned to the principle He stated earlier (John 6:44). True coming to Christ is not motivated by material desires, but drawn by the Father’s Spirit. They followed Him across the lake for bread, but they had not come in faith.
To come means to believe, trust, and love Him (John 6:35). Without the Father’s drawing, their following remained superficial.
b. “Many… went back and walked with Him no more”
This marks the first great apostasy in Jesus’ ministry. Those motivated by earthly expectations abandoned Him when He exposed their false motives.
Tenney notes that the phrase ek toutou (“from that time”) can also mean “because of this utterance,” pointing to His radical words as the reason for their departure.
Trench remarks: “It is the crisis of the first great apostasy in His Ministry. His enemies, ‘the Jews,’ have to all appearances carried the day.” Jesus was left with the Twelve — and even among them lurked a betrayer.
Spurgeon: “Churches have summers, like our gardens, and then all things are full; but then come their winters, and, alas, what emptyings are seen!”
This teaches us not to entice people to Christ with promises of material gain or self-improvement. If their faith rests on such motives, it will not last. Only those drawn by the Father remain.
3. (John 6:67–69) The disciples stand as examples of willingness to follow even if they don’t understand it all
“Then Jesus said to the twelve, ‘Do you also want to go away?’ But Simon Peter answered Him, ‘Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the living God.’” (John 6:67–69, NKJV)
a. “Do you also want to go away?”
As the crowds abandoned Him, Jesus turned to the Twelve with a searching question. The grammar in Greek expects a “No” answer — “You do not want to go away too, do you?” (Bruce). This revealed His pastoral concern: He did not coerce them to stay, but gave them opportunity to leave if they would.
The emptying synagogue made the loyalty of the Twelve even more striking.
Jesus tested their motives, reminding us that He desires willing disciples, not compelled followers.
b. Peter’s confession: “Lord, to whom shall we go?”
Peter answered with a declaration of faith that remains one of the greatest statements in the Gospels:
He recognized Jesus as Lord.
He acknowledged that there was no alternative; no one else could offer what Christ gave.
He treasured the words of eternal life, preferring spiritual truth over earthly bread.
He confessed Jesus as both Messiah (the Christ) and God (the Son of the living God).
Peter’s confession echoes the later confession at Caesarea Philippi (Matthew 16:16), showing that even before full understanding, faith bound them to Jesus.
4. (John 6:70–71) Jesus’ knowledge of His own disciples
“Jesus answered them, ‘Did I not choose you, the twelve, and one of you is a devil?’ He spoke of Judas Iscariot, the son of Simon, for it was he who would betray Him, being one of the twelve.” (John 6:70–71, NKJV)
a. “Did I not choose you, the twelve, and one of you is a devil?”
Jesus reminded them that their discipleship was the result of His choice. Yet even among His chosen band, there was a traitor.
The word “devil” (diabolos) means “slanderer” or “adversary,” and with the definite article it equates Judas with Satan’s work.
Alford comments: “In the dark act here prophesied, Judas was under the immediate instigation of and yielded himself up to Satan.”
The presence of a Judas among the Twelve warns us that outward proximity to Christ does not guarantee inward faith.
b. “He spoke of Judas Iscariot”
John, writing with hindsight, clarifies that Jesus meant Judas, son of Simon, from Kerioth in southern Judah (Joshua 15:25). This distinguished him from the other Judas among the disciples.
Trench notes that “Iscariot” means “man of Kerioth,” making Judas the only non-Galilean among the Twelve.
The contrast is stark: Peter confesses Christ with devotion, Judas prepares to betray Him with treachery.
Boice reminds us: “There are Judases among the apparent followers of the Lord in our day. They betray the gospel by both their words and their actions.”
This closes the Bread of Life discourse. The three responses to Jesus stand side by side:
The unbelieving majority (vv. 60–66) who turned away.
The believing minority (vv. 67–69) who clung to Him.
The professing apostate (vv. 70–71) who remained outwardly but would betray Him
