John 6

Since John’s gospel is selective (John 20:30–31), he does not record events in the life of Jesus that do not help him fulfill his purpose. Between the healing of the paralytic (John 5) and the feeding of the five thousand, you have many events taking place, some of which are mentioned in Luke 6:1—9: and Mark 3:1—6:30. During this period our Lord preached “the Sermon on the Mount” (Matt. 5—7) and gave the parables of the kingdom (Matt. 13).

The feeding of the five thousand was a miracle of such magnitude that it is recorded in all four gospels. A great multitude had been following Jesus for several days, listening to His teaching and beholding His miracles. Jesus had tried to “get away” to rest, but the needs of the crowd pressed on Him (Mark 6:31–34). Because of His compassion, He ministered to the multitude in three different ways.

The problem, of course, was how to meet the needs of such a vast crowd of people. Four solutions were proposed.

First, the disciples suggested that Jesus send the people away (Mark 6:35–36). Get rid of the problem (see Matt. 15:23). But Jesus knew that the hungry people would faint on the way if somebody did not feed them. It was evening (Matt. 14:15), and that was no time for travel.

The second solution came from Philip in response to our Lord’s “test question” (John 6:5): raise enough money to buy food for the people. Philip “counted the cost” and decided they would need the equivalent of two hundred days’ wages! And even that would not provide bread enough to satisfy the hunger of all the men, women, and children (Matt. 14:21). Too often, we think that money is the answer to every need. Of course, Jesus was simply testing the strength of Philip’s faith.

The third solution came from Andrew, but he was not quite sure how the problem would be solved. He found a little boy who had a small lunch: two little fish and five barley cakes. Once again, Andrew is busy bringing somebody to Jesus (see John 1:40–42; 12:20–22). We do not know how Andrew met this lad, but we are glad he did! Though Andrew does not have a prominent place in the Gospels, he was apparently a “people person” who helped solve problems.

The fourth solution came from our Lord, and it was the true solution. He took the little boy’s lunch, blessed it, broke it, handed it out to His disciples, and they fed the whole crowd! The miracle took place in the hands of the Savior, not in the hands of the disciples. He multiplied the food; they only had the joyful privilege of passing it out. Not only were the people fed and satisfied, but the disciples salvaged twelve baskets of fragments for future use. The Lord wasted nothing.

The practical lesson is clear: whenever there is a need, give all that you have to Jesus and let Him do the rest. Begin with what you have, but be sure you give it all to Him. That little lad is to be commended for sharing his lunch with Christ, and his mother is to be commended for giving him something to give to Jesus. The gift of that little snack meant as much to Jesus as the pouring out of the expensive ointment (John 12:1ff.).

But did Jesus really perform a miracle? Perhaps the generosity of the boy only embarrassed the other people so that they brought out their hidden lunches and shared them all around. Nonsense! Jesus knows the hearts of men (John 2:24; 6:61, 64, 70) and He declared that the people were hungry. Surely He would have known of the existence of hidden food! Furthermore, the people themselves declared that this was a miracle and even wanted to crown Him King (John 6:14–16)! Had this event been only the result of mass psychology, the crowd would not have responded that way. John would never have selected this as one of the “signs” if it were not an authentic miracle.

It is significant that twice John mentioned the fact that Jesus gave thanks (John 6:11, 23). Matthew, Mark, and Luke all state that Jesus looked up to heaven when He gave thanks. By that act, He reminded the hungry people that God is the source of all good and needful gifts. This is a good lesson for us: instead of complaining about what we do not have, we should give thanks to God for what we do have, and He will make it go further.

Jesus compelled the disciples to get into the boat (Matt. 14:22; Mark 6:45) because He knew they were in danger. The crowd was now aroused, and there was a movement to make Him King. Of course, some of the disciples would have rejoiced at the opportunity to become famous and powerful! Judas would have become treasurer of the kingdom, and perhaps Peter would have been named prime minister! But this was not in the plan of God, and Jesus broke up the meeting immediately. Certainly the Roman government would have stepped in had a movement begun.

Did Jesus know that a storm was coming? Of course. Then why did He deliberately send His friends into danger? Quite the opposite is true: He was rescuing them from greater danger, the danger of being swept along by a fanatical crowd. But there was another reason for that storm: the Lord has to balance our lives, otherwise we will become proud and then fall. The disciples had experienced great joy in being part of a thrilling miracle. Now they had to face a storm and learn to trust the Lord more. The feeding of the five thousand was the lesson, but the storm was the examination after the lesson.

Sometimes we are caught in a storm because we have disobeyed the Lord. Jonah is a good example. But sometimes the storm comes because we have obeyed the Lord. When that happens, we can be sure that our Savior will pray for us, come to us, and deliver us. In writing the account of this event years later, perhaps John saw in it a picture of Christ and His church. Christ is in heaven interceding for us, but we are in the midst of the storms of life, trying to reach the shore. One day, He will come for us and we shall reach the port safely, the storms all past.

Actually, there were several miracles involved in this event. Jesus walked on the water, and so did Peter (Matt. 14:28–32). Jesus stilled the storm, and instantly the boat was on the other shore. Of course, all of this happened at night so that only Jesus and His disciples knew what had occurred. Jesus had led His people into the green pastures (John 6:10), and now He brought them into the still waters (Ps. 23:2). What a wonderful Shepherd He is!

As you read the gospel records, note that our Lord was never impressed by the great crowds. He knew that their motives were not pure and that most of them followed Him in order to watch His miracles of healing. “Bread and circuses” was Rome’s formula for keeping the people happy, and people today are satisfied with that kind of diet. Give them food and entertainment and they are happy. Rome set aside ninety-three days each year for public games at government expense. It was cheaper to entertain the crowds than to fight them or jail them.

We must never be deceived by the “popularity” of Jesus Christ among certain kinds of people today. Very few want Him as Savior and Lord. Many want Him only as Healer or Provider, or the One who rescues them from problems they have made for themselves. “And ye will not come to me, that ye might have life” (John 5:40).

The purpose of the sign was that He might preach the sermon. Again, it was a ministry of “grace and truth” (John 1:17). In grace, our Lord fed the hungry people, but in truth, He gave them the Word of God. They wanted the food but they did not want the truth, and, in the end, most of them abandoned Jesus and refused to walk with Him. He lost His crowd with one sermon!

The next day began with a mystery: how did Jesus get to Capernaum? The crowd saw the disciples embark to go across the Sea of Galilee to Capernaum, and then the men were lost in the storm. The crowd also saw Jesus leave the place and go by Himself to a mountain. But the next morning, here were Jesus and His disciples together in Capernaum! Certainly He had not walked around the lake, and there was no evidence that He had taken another boat. Other boats had arrived, no doubt driven in by the storm, but Jesus had not been in any of them.

No doubt some of the people who had been fed simply went away to their homes, while others stayed to see what Jesus would do next. Our Lord’s sermon probably began outdoors, and then the discussion moved into the synagogue (John 6:59). It would be impossible for a huge crowd to participate in the synagogue service, though the overflow could remain outside and hear what was being said.

This sermon on “the bread of life” is actually a dialogue between Christ and the people, especially the religious leaders (“the Jews”). We see four responses of the crowd to the Lord Jesus in John 6: seeking (vv. 22–40), murmuring (vv. 41–51), striving (vv. 52–59), and departing (vv. 60–71).

Seeking (vv. 22–40). The disciples may have been impressed that so many people stayed through a storm in order to seek their Master, but Jesus was not impressed. He knows the human heart. He knew that the people originally followed Him because of His miracles (John 6:2), but now their motive was to get fed! Even if they were attracted only by the miracles, at least there was still a possibility they might be saved. After all, that is where Nicodemus started (John 3:1–2). But now their interest had degenerated to the level of food.

Jesus pointed out that there are two kinds of food: food for the body, which is necessary but not the most important, and food for the inner man, the spirit, which is essential. What the people needed was not food but life, and life is a gift. Food only sustains life, but Jesus gives eternal life. The words of Isaiah come to mind: “Why do you spend money for what is not bread, and your wages for what does not satisfy?” (Isa. 55: nasb).

The people picked up the word labor and misinterpreted it to mean they had to work for salvation. They completely missed the word give. Steeped in legalistic religion, they thought they had to “do something” to merit eternal life. Jesus made it clear that only one “work” was necessary—to believe on the Savior. When a person believes on Christ, he is not performing a good work that earns him salvation. There is certainly no credit in believing, for it is what God does in response to our faith that is important (see Eph. 2:8–10).

The crowd began by seeking Christ, but then started to seek a sign from Him. “For the Jews require a sign” (1 Cor. 1:22). The rabbis taught that, when Messiah came, He would duplicate the miracle of the manna (see Ex. 16). If Jesus was truly sent by God (see John 6:29, 38, 57), then let Him prove it by causing manna to fall from heaven. They wanted to “see and believe.” But faith that is based on signs alone, and not on the truth of the Word, can lead a person astray, for even Satan is able to perform “lying wonders” (2 Thess. 2:8–10). Note also John 2:18–25; 4:48.

The quotation in John 6: is from Psalm 78:24, a psalm that records the unbelief and rebellion of the nation of Israel.

In His reply, our Lord sought to deepen the people’s understanding of the truth. It was God, not Moses, who gave the manna, so they must take their eyes off Moses and focus them on God. Also, God gave the manna in the past, but the Father is now giving the true bread in the person of Jesus Christ. The past event is finished, but the present spiritual experience goes on!

Then Jesus clearly identified what the bread is: He is the true Living Bread that came down from heaven. But He came, not only for Israel but for the whole world. And He came, not just to sustain life, but to give life! Seven times in this sermon, our Lord referred to His “coming down from heaven” (John 6:33, 38, 41–42, 50–51, 58), a statement that declared Him to be God. The Old Testament manna was but a type of the “true bread,” the Lord Jesus Christ.

This dialogue began with the crowd seeking Christ and then seeking a sign, but listeners soon began to seek the “true bread” that Jesus talked about. However, like the woman of Samaria, they were not ready for salvation (see John 4:15). She wanted the living water so she would not have to keep going to the well. The crowd wanted the bread so they would not have to toil to maintain life. People today still want Jesus Christ only for the benefits He is able to give.

In His reply to their impetuous request, Jesus used two key words that often appear in this sermon: come and believe. To come to Jesus means to believe on Him, and to believe on Him means to come to Him. Believing is not merely an intellectual thing, giving mental assent to some doctrine. It means to come to Christ and yield yourself to Him. At the close of His sermon, Jesus illustrated coming and believing by speaking about eating and drinking. To come to Christ and believe on Him means to receive Him within, just as you receive food and drink.

John 6: contains the first of seven great “I am” statements recorded by John, statements that are found nowhere else in the Gospels. (For the other six, see John 8:12; 10:7–9, 11–14; 11:25–26; 14:6; 15:1, 5.) God revealed Himself to Moses by the name I AM (Jehovah) (Ex. 3:14). God is the self-existent One who “is, and … was, and … is to come” (Rev. 1:8). When Jesus used the name “I am,” He was definitely claiming to be God.

John 6:37–40 contains Jesus’ explanation of the process of personal salvation. These are among the most profound words He ever spoke, and we cannot hope to plumb their depths completely. He explained that salvation involves both divine sovereignty and human responsibility. The Father gives men and women to the Son (John 6:37, 39; 17:2, 6, 9, 11–12, 24), but these men and women must come to Him, that is, believe on Him. He assured them that nobody who came to Him would ever be lost but would be raised at the last day. Even death cannot rob us of salvation! (In regard to the “last day,” see John 6:40, 44, 54. Jesus was referring to His return and the final events that climax God’s program for mankind.)

From our human and limited perspective, we cannot see how divine sovereignty and human responsibility can work together, but from God’s perspective, there is no conflict. When a church member asked Charles Spurgeon how he reconciled these two, he replied, “I never try to reconcile friends.” It is the Father’s will that sinners be saved (1 Tim. 2:4; 2 Peter 3:9) and that those who trust Christ be secure in their salvation. Believers receive eternal life, and Jesus can never lose them.

Murmuring (vv. 41–51). Our Lord’s statement “For I came down from heaven” (John 6:38) disturbed the religious leaders, for they knew it was a claim of deity. They thought they knew Jesus, who He was and where He came from (see Matt. 13:53–58; John 7:40–43). Jesus, of course, was the legal son of Joseph but not his natural son, for He was born of a virgin (Luke 1:34–38). The leaders identified Jesus with Nazareth in Galilee, not Bethlehem in Judea, and they thought that Joseph was His natural father. Had they investigated the matter, they would have learned who Jesus really is.

Even in the days of Moses, the Jews were known for their murmuring (Ex. 15:24; 17:3; Num. 14:2). Perhaps the leaders and some of the crowd had now moved into the synagogue to continue the discussion. The main issue was, “Where did He come from?” Five times Jesus used the phrase “came down from heaven,” but they would not accept it.

Jesus further explained how the sinner can come to God: it is through the truth of the Word (John 6:44–45). The Father draws the sinner by His Word. Jesus quoted Isaiah 54: (or perhaps Jer. 31:33–34) to prove His point: “And they shall all be taught of God.” It is through the teaching of the Word that God draws people to the Savior. (Note John 5: and its emphasis on hearing the Word.) The sinner hears, learns, and comes as the Father draws him. A mystery? Yes! A blessed reality? Yes!

This was basically the same message He gave after He had healed the paralytic (see John 5:37–40). The crowd wanted to see something, but their real need was to learn something. It is by the Word that we “see” God and receive the faith to come to Christ and trust Him (Rom. 10:17).

When Jesus called Himself “the Living Bread,” He was not claiming to be exactly like the manna. He was claiming to be even greater! The manna only sustained life for the Jews, but Jesus gives life to the whole world. The Jews ate the daily manna and eventually died, but when you receive Jesus Christ within, you live forever. When God gave the manna, He gave only a gift, but when Jesus came, He gave Himself. There was no cost to God in sending the manna each day, but He gave His Son at great cost. The Jews had to eat the manna every day, but the sinner who trusts Christ once is given eternal life.

It is not difficult to see in the manna a picture of our Lord Jesus Christ. The manna was a mysterious thing to the Jews; in fact, the word manna means “What is it?” (see Ex. 16:15). Jesus was a mystery to those who saw Him. The manna came at night from heaven, and Jesus came to this earth when sinners were in moral and spiritual darkness. The manna was small (His humility), round (His eternality), and white (His purity). It was sweet to the taste (Ps. 34:8), and it met the needs of the people adequately.

The manna was given to a rebellious people; it was the gracious gift of God. All they had to do was stoop and pick it up. If they failed to pick it up, they walked on it. The Lord is not far from any sinner. All the sinner has to do is humble himself and take the gift that God offers.

Jesus closed this part of His message by referring to His flesh, a word that will be used six more times before the dialogue is concluded. John 6: is a declaration that the Son of God will give Himself as a sacrifice “for the life of the world.” The substitutionary death of Jesus Christ is a key doctrine in John’s gospel. Jesus would die for the world (John 3:16; 6:51), for His sheep (John 10:11, 15), for the nation (John 11:50–52), and for His friends (John 15:12). Paul made it personal, and so should we: “who loved me, and gave himself for me” (Gal. 2:20). We must not limit the work of Christ on the cross. He is the sacrifice not for our sins only, but also for the sins of the whole world (1 John 2:2).

Striving (vv. 52–59). The word striving means “to fight and quarrel.” Being orthodox Jews, the listeners knew the divine prohibition against eating human flesh or any kind of blood (Gen. 9:3–4; Lev. 17:10–16; 19:26). Here we have another example in John’s gospel of the people misunderstanding a spiritual truth by treating it literally (see John 2:19–21; 3:4; 4:11). All Jesus said was, “Just as you take food and drink within your body and it becomes a part of you, so you must receive Me within your innermost being so that I can give you life.”

Some interpreters tell us that Jesus was speaking about the Lord’s Supper, and that we eat His flesh and drink His blood when we partake of the elements at the table, the bread and the cup. I do not believe that Jesus had the Communion (or Eucharist) in mind when He spoke these words.

For one thing, why would He discuss the Lord’s Supper with a group of disagreeable unbelievers? He had not even shared that truth with His own disciples! Why would He cast this precious pearl before the swine?

Second, He made it clear that He was not speaking in literal terms (John 6:63). He was using a human analogy to convey a spiritual truth, just as He did with Nicodemus and the Samaritan woman.

Third, Jesus made it plain that this eating and drinking were absolutely essential for eternal life. He made no exceptions. If, then, He was speaking about a church ordinance (or sacrament), then everybody who has never shared in that experience is spiritually dead and is going to hell. This would include all the Old Testament saints, the thief on the cross, and a host of people who have trusted Christ in emergency situations (hospitals, accidents, foxholes, etc.). I personally cannot believe that our gracious God has excluded from salvation all who cannot participate in a church ceremony.

Another factor is the tense of the Greek verbs in John 6:50–51 and 53. It is the aorist tense, which signifies a once-for-all action. The Communion service is a repeated thing; in fact, it is likely that the early church observed the Lord’s Supper daily (Acts 2:46).

It is significant that the word flesh is never used in any of the reports of the Lord’s Supper, either in the Gospels or in 1 Corinthians 11:23–34. The word used is body.

If a person holds that our Lord was speaking about the Communion service, then he must believe that somehow the two elements, the bread and the fruit of the vine, turn into the very body and blood of Christ, for He said, “So he that eateth me, even he shall live by me” (John 6:57, italics mine). How does this “miracle” take place? What is the secret of accomplishing it? Why is it not apparent?

Our Lord’s messages recorded in the gospel of John are filled with symbolism and imagery. To take them literally is to make the same mistake the people made who first heard them.

Departing (vv. 60–71). Our Lord’s teaching was not hard to understand but hard to accept once you understood it. The Jewish religious leaders both misunderstood His words and rejected them. They were “offended” by what He taught. (The Greek word is “scandalized.”) They stumbled over the fact that He claimed to come down from heaven. They also stumbled over the idea that they had to eat His flesh and drink His blood in order to be saved. But if they stumbled over these two matters, what would they do if they saw Him ascend back into heaven (John 6:62)?

Jesus explained that His language was figurative and spiritual, not literal. There is no salvation in “flesh.” In fact, the New Testament has nothing good to say about “the flesh.” There is nothing good in it (Rom. 7:18), and we must not have confidence in it (Phil. 3:3).

How, then, do we “eat His flesh and drink His blood”? Through the Word. “The words that I speak unto you, they are spirit and they are life” (John 6:63). “And the Word was made flesh” (John 1:14). Our Lord said the same thing: “He that heareth my word and believeth on him that sent me, hath everlasting life” (John 5:24). The scribes who knew Jeremiah 31:31–34 would have understood the concept of receiving God’s Word into one’s inner being.

The result of this message was the loss of most of our Lord’s disciples. They went back to the old life, the old religion, and the old hopeless situation. Jesus Christ is “the way” (John 14:6), but they would not walk with Him. This was no surprise to the Lord, because He knows the hearts of all people.

When Jesus asked His twelve apostles if they planned to desert Him too, it was Peter who spoke up and declared their faith. Where else could they go? “Thou hast the words of eternal life.” Peter got the message! He knew that Jesus was speaking about the Word and not about literal flesh and blood.

Peter was one of several people who declared their belief that Jesus is the Son of God (see John 1:34, 49; 3:18; 5:25; 9:35; 10:36; 11:4, 27; 19:7; 20:31). The only mistake he made was to bear witness for the entire group. Peter was sure that all of the apostles were believers, which shows how convincing Judas was. Even Peter did not know that Judas was an unbeliever!

The preaching of the Word of God always leads to a sifting of the hearts of the listeners. God draws sinners to the Savior through the power of truth, His Word. Those who reject the Word will reject the Savior. Those who receive the Word will receive the Savior and experience the new birth, eternal life.

Do you feel your need because there is a spiritual hunger within? Are you willing to admit that need and come to the Savior? If you will, He will save you and satisfy you forever!