John 6

Annotated Translation by Justin Bellars

1 After these [things] 1 , Jesus went away across the Sea of Galilee by Tiberias. 2 But a
great crowd followed Him, that beheld the signs [He] performed upon the sick.
3 So Jesus ascended the hill and there sat with His disciples. 4 Now, [it] was near
Pesach 2 , the feast of the Jews.
5 Then, Jesus, having raised His eyes and having seen the crowd come toward Him,
says to Philipp, “Where might we buy enough bread that these might eat?” 6 But He
said this testing him, 3 for He had known what He was going to do. 7 Philipp replied to
Him, “Loaves from two hundred denarii 4 are not enough for them so that each might
receive a little. 8 One of His disciples, Andrew the brother of Simon Peter, says to Him,
9 “There is a lad here who has five barley loaves and two small fish, but what are those
for so many? 5 10 Jesus said, “Have the men relax. For there was much grass in the
place. 6 Then the men, numbering five thousand, 7 relaxed. 11 Then Jesus took the bread
and having given thanks, divided it among those relaxing and likewise from the fish as
much as they were wanting. 8

1
Μετὰ ταῦτα ἀπῆλθεν – R. C. H. Lenski notes that with this simple phrase, John compresses several
months between the Jewish festival at which Jesus healed the man in Jerusalem, who had been an invalid
for thirty-eight years, and the approaching Passover (The Interpretation of St. John’s Gospel, p. 428).
2
The Venerable Bede notes that this account occurs one year before the passion and it coincides with the
Passover that followed shortly after the beheading of John the Baptist. (Ancient Christian Commentary on
Scripture, p. 209, 210) John Chrysostom seems to believe that Jesus does not go up to the feast in
Jerusalem because He is subtly annulling the old law rather than forcing direct confrontation. (ACCS, p.
209, 211)
3
Theodore of Mopsuestia suggests that Jesus is testing Philipp so that he would learn that everything is
to be entrusted to God. (Ancient Christian Commentary on Scripture, p. 209) Theodore also adds his own
interpretation, that although John records that Christ does this, “To test him [Philipp],” he means “to
provide proof.” Theodore suggests that Christ is instilling doubt, so that Philipp would learn to be
committed to God and never distressed by an apparent shortage. (ACCS, p. 211) Cyril of Alexandria
believes Christ’s feeding of the multitude is an example for all of us to be bold in trusting that with God
all things are possible. (ACCS, p. 209)
4
The denarius was a day’s wage for a laborer. (Ancient Christian Commentary on Scripture, p. 203)
5
This appears to be an allusion to 2Ki 4:42-44, in which Elisha fed one hundred men with twenty barley
loaves and some ears of grain. (Commentary on the New Testament Use of the Old Testament, p. 444) This,
however, is on a much grander scale. Though Elisha was considered a great prophet, Jesus demonstrates
Himself as greater than Elisha.
6
Numerous references believe that the mention of grass is significant for corroborating the time of year
that this occurred, however, the abundance of grass in that place may be an allusion to the messianic age
(cf. Ps 23:2; Jn 10:9-10). (Commentary on the New Testament Use of the Old Testament, p. 444)
7
Hilary of Poitiers would have us believe that the five thousand fed by the bread here foreshadow the
five thousand fed in faith in the fourth chapter of Acts. (Ancient Christian Commentary on Scripture, p. 209)
8
The miracle of the bread is one of the only miracles to be recorded by all four Evangelists. Tertullian
noted how Christ’s miracle of feeding so many with so little had ancient precedent in Elijah. Cyril of
Alexandria suggests that the timeless principle evident in this example is that we too should learn to be
generous with the gifts God has given us, since God can make much out of even a little. (Ancient Christian
Commentary on Scripture, p. 209) The bountiful meal may also constitute OT messianic prophecy as found
in Is 25:6-8, 49:9-11. New Testament reiteration connecting the notion of bountiful dining with messianic
prophecy may also be found in Mt 22:1-14 and Lk 22:15-30. (Commentary on the New Testament Use of the Old
Testament, p. 444) This appears to be an apparent consummation of a foreshadowing captured in Luke
 12 Now, when they had eaten their fill, He says to His disciples, “Gather the
remaining fragments, that they might not be wasted. 13 Then they gathered and filled
twelve baskets with fragments 9 from the five loaves of barley which the ones having
eaten left. 10 14 Then the men having seen the miracle He performed began saying that
this was indeed the prophet who is to come to the world. 11 15 Then Jesus, knowing that
they were about to come and apprehend Him, so that they might make Him king,
departed again to the hill by Himself.
16 Now as dusk came, His disciples went down on the sea 17 and having embarked
the boat, were heading across the sea to Capernaum, also it had already become dark,
and Jesus had not yet returned to them, 18 and the sea was stirred by a great wind
19 Then having driven them about twenty-five or thirty stadia they observed Jesus
walking upon the sea and nearing the boat and they trembled. 20 But He said to them,
“It is I, do not tremble.” 21 Then they were anxious to take Him into the boat, and
immediately the boat came upon the shore to which they had set out.
The most confusing section to translate-
22 In the morning, the crowd having relocated across the sea saw that the other
skiff was not there, save one, and that Jesus had not embarked the skiff with His
disciples, but His disciples departed by themselves. 23 Other skiffs came from Tiberias,
near the place where they ate the bread blessed by the Master. 12 24 When the crowd
saw that Jesus is not there, nor His disciples, they embarked the skiffs 25 and went to
Capernaum seeking Jesus, and having found him on the other side of the Sea of Galilee,
they said, “Rabbi, when did you come here?” 13

Chapter 6. Lk 6:20-21 “Καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητὰς αὐτοῦ ἔλεγεν …
μακάριοι οἱ πεινῶντες νῦν, ὅτι χορτασθήσεσθε …” with Jn 6:5 “Ἐπάρας οὖν τοὺς ὀφθαλμοὺς ὁ Ἰησοῦς καὶ
θεασάμενος ὅτι πολὺς ὄχλος ἔρχεται πρὸς αὐτὸν λέγει …” and Jn 6:11 “ἔλαβεν οὖν τοὺς ἄρτους ὁ Ἰησοῦς
καὶ εὐχαριστήσας διέδωκεν τοῖς ἀνακειμένοις ὁμοίως καὶ ἐκ τῶν ὀψαρίων ὅσον ἤθελον”
9
Wallace notes this (ἐγέμισαν δώδεκα κοφίνους κλασμάτων) as an example of the Verbal Genitive of
Content, allowing what might otherwise be confusingly rendered as they filled twelve baskets of fragments, as
they filled twelve baskets with fragments. (Greek Grammar Beyond the Basics: Exegetical Syntax of the New
Testament, p.94)
10
Ostensibly in relation to this text, the Didachist writes: “Just as this broken bread was scattered upon
the mountains and then was gathered together and became one, so may Your church be gathered
together from the ends of the earth into Your kingdom; for Yours is the glory and the power through
Jesus Christ forever.” (Holmes, The Apostolic Fathers : Greek Texts and English Translations, p. 261)
11
When Jesus’ “sign” was observed by the multitude, they began to question whether or not He might be
the long-anticipated prophet. This is a clear allusion to Dt 18:15, 18. This is further reinforced by Jn 7:40.
Dt 18:15 was featured significantly in messianic writings found in Qumran (cf. 4Q175 5-8; 1QS IX, 11; also
see Anderson 1996: 174-77). Presumably other rabbinic circles contemporary to Jesus’ time circulated
similar thoughts on the signs that would accompany the Messiah. Rabbi Isaac, of the third century, held
that, “as the former redeemer caused manna to descend… so will the latter Redeemer cause manna to
descend,” citing Ex 16:4. (Midrash Rabba Ecclesiastes, on Eccles. Rab. 1:9)
12
R. H. Lightfoot notes that Jn 6:22-24 is, “a curiously involved passage, in which … various readings
occur; thus some texts omit the last … 6 words of 6:23.” Furthermore, he suggests that the clear purpose
of vss. 22-25 is just to elucidate how the Lord and the multitude reconvene in another location, and why
His movements since the previous day escape the multitude, while the disciples are aware of them. (St.
John’s Gospel: A Commentary, p. 158)
13
Lightfoot suggests that the question presented in this verse by the multitude, like that of the Jews in
6:42, is “after the flesh” (Jn 8:15) or “of the earth” (Jn 3:31), and [therefore] receives no direct reply. (St.
John’s Gospel: A Commentary, p. 158)
 26 Jesus answered them and said, “Most assuredly, 14 I tell you, you seek me not
because you saw miracles, but because you ate of the bread and were satisfied. 15 27 Do
not strive after the perishing food but for the food enduring to eternal life, which the
Son of Man will give, for this was attested by God the Father. 28 Then they said to Him,
what might we do, so that we might accomplish God’s work? 29 Jesus answered and said
to them, “This is God’s work – that you might believe in the One who was sent.”
30 Then they said to Him, “What then is the sign You do, that we might see and
trust you? What might You perform? 16 31 Our fathers ate the manna in the desert, as it
has been written, ‘He gave bread from heaven to them to eat.’” 17 32 Jesus said to them,
“Most assuredly, I say to you, Moses has not given you the bread from heaven, but my
Father 33 gives you the true bread from heaven, for the bread of God is the one who
comes from heaven and gives life to the world.” 18 34 Then they said to Him, “Forever
give us this bread!” 35 Jesus said to them, “I am the bread of life. The one who comes to
me shall certainly not hunger, and the one who believes in me shall certainly never
thirst.” 19
36 “But I told you, that you have seen [me] and you do not believe. 37 All who the
Father gives me shall come, and the one who comes to me I would not cast outside, 20 38
because I have come down from heaven, not to do my will, but the will of the One who
sent me. 39 But this is the will of the one who sent me, that all those of His He has given
me I would not lose, but I would raise him up in the last day. 40 For this is my Father’s

14
ἀμὴν ἀμὴν – this expression only occurs in the Gospel of John (25 instances). The Sinaiticus variant of
the LXX has a single occurrence in Tobit 8:8 “καὶ εἶπαν μεθ̓ ἑαυτῶν Αμην αμην.”, though this differs from
the BA LXX text family “καὶ εἶπεν μετ̓ αὐτοῦ Αμην.” Septuaginta : With morphology (Stuttgart: Deutsche
Bibelgesellschaft, 1996, c1979), Tob 8:8.
15
Instead of answering the question posed in v. 25, Jesus admonishes His inquisitors, noting that their
interest in Him is based on little more than material benefit. (St. John’s Gospel: A Commentary, p. 158)
16
Jesus’ hearers, perceiving that He is referring to Himself in v. 29 as, “The One who was sent”, turn the
conversation to the nature of His credentials, as is often the case in the Gospel of St. John. (St. John’s
Gospel: A Commentary, p. 159)
17
Lightfoot notes that this reference is of particular significance. It was a common rabbinic view that “in
the last days” manna, here referred to as “bread from heaven”, would be given again, and that the
Messiah, as a figure of Moses, would be the one by whom it would be given. (St. John’s Gospel: A
Commentary, p. 159) Ridderbos similarly references Jewish writings that asserted manna as a “gift of the
eschaton” – it was accepted that the miracle of the manna would be repeated by the “second Redeemer”.
(The Gospel of John: A Theological Commentary, p. 226-7)
18
Jesus exhorts the Jews to see the true manna provider beyond Moses. He identifies God as the source,
while also pointing to His own heavenly origin. In Rabbinic teaching (Midrash Rabba Ecclesiastes 29:9),
the giving of the law was described in terms of having given life to the world. Jesus ostensibly fulfills the
same function by His own profession. (Commentary on the New Testament Use of the Old Testament, p. 447)
D.A. Carson notes that with this verse, Jesus is expanding the recipients of this bread beyond the Jews to
the world (i.e. lost men and women without ethnic distinction). (The Gospel According to John, p. 287)
19
Jesus’ assertion in v. 27 that He offers the multitude imperishable food, that endures to eternal life,
indicates that He is not only a greater prophet than Elisha (vss. 5-13), but also greater than Moses. In His
interaction with the Samaritan woman (vss. 4:12-14), Jesus has already made available living water in
response to an inquiry as to whether He is greater than Jacob. (The Gospel of John: A Theological
Commentary, p. 227) This is one of a series of assertions as to how superior a prophet Jesus is to all who
came before Him.
20
It seems ironic that Jesus would declare that He will not reject those who come to Him, that He will
recognize them, and accept them in fellowship, directly preceding a series of rejections He, Himself, will
incur by the very ones it seems He was sent to redeem.
will, that all who behold the Son and believe in Him would have eternal life and I shall
make him rise up [in] the last day.
41 Then the Jews began grumbling 21 about Him, because He said, “I am the bread
who comes down from heaven.” 42 and they were saying, is this not Jesus, the son of
Joseph, whose father and mother we know? How then does He say, “I have come down
from heaven?”
43 Jesus answered and said to them, “Do not grumble among yourselves. 22 44 No one
is capable of coming to me, unless the Father who sent me summons him, and I shall
raise him in the last day. 23
45 It is written in the prophets, “And all shall be taught by God,” everyone who has
heard from the Father and who has learned comes to me. 24
46 Because none has seen the Father, none but the one from God, this one who has
seen the Father. 47 Most assuredly! I say to you, the one who believes has eternal life.
48 I am the bread of life. 49 Your fathers ate manna in the desert and died. 50 This is
the bread which comes down from heaven, so whoever might eat of it would not die. 51
I am the living bread who came down from heaven. if anyone would eat from this
bread, he shall live into the age, and now the bread which I give is my flesh on behalf of
the life of the world.
52 Then the Jews began quarreling among themselves, saying, “How is this [man]
able to give us [His] flesh to eat?”
53 Then Jesus said to them, “Most assuredly! I say to you, if you would not eat of the
son of man’s flesh and would not drink His blood, you have no life within you. 54 The
one who feeds on my flesh and drinks my blood has eternal life, and I shall raise him
[on] the last day. 55 For my flesh is real food, and my blood is real drink. 56 The one who
feeds on my flesh and drinks my blood abides in me and I in him. 57 Just as the Father
who lives sent me and I live through the Father, so the one who feeds on me is the same
one who shall live through me. 58 This is the bread who comes down from heaven, not
like that which the fathers ate and died, those who feed on this bread shall live into the
age.”
59 This He said in the place of teaching in Capernaum. 60 Then many of His disciples
having listened said, “This is a difficult word. Who can heed it?”
61 But Jesus, knowing that His disciples are grumbling about this, said to them,
“Does this offend you? 62 … even when you might behold the Son of Man ascending to
where He was?”
63 “It is the Spirit who gives life, the flesh does not help, the words I have spoken to
you are spirit and are life. 25 64 But of you, there are some who do not believe.” * For

21
Ἐγόγγυζον – rendered as an ingressive imperfect, “began grumbling”.
22
The Jews’ grumbling is consistent with the Israelites’ response to Moses in the wilderness in Ex 17:3, Nu
11:1, Nu 14:27, 29 (Commentary on the New Testament Use of the Old Testament, p. 448).
23
This verse is a staple in the predestinarian diet. The Father is instrumental in drawing followers to
Christ. In Mishnah ‘Abot 1:12, Rabbi Hillel uses the expression “to bring near to Torah” as an indication of
conversion. Some allege an affinity between the predestinarian view presented here with that offered by
the Qumran doctrine of “two spirits” in 1QS III, 14 - IV, 6. In Mishnah ‘Abot 3:16, Rabbi Akiba suggests
“All is foreseen, but freedom of choice is given.” (Commentary on the New Testament Use of the Old Testament,
p. 448) (Commentary on the New Testament Use of the Old Testament, p. 448)
24
Jesus, acknowledging that only those whom the Father has summoned will come to Him, is asserting a
present time fulfillment of the prophetic vision that all would be taught by God (Is 54:13a; Jer 31:34)
Jesus had known from the beginning those who do not believe and the one who does
not yield to Him.
65 And He was saying, “By this I have spoken to you, so that no one is able to come
to me, if [they are] not ones who have been given by the Father.” 66 Because of this,
many [out] of His disciples walked away to turn back and they no longer walked with
Him.
67 When Jesus said to The Twelve, “Will you not also go away?”
68 Simon Peter answered Him, “Master, to whom shall we walk away? You have
words of eternal life. 69 We have both trusted and known that You are the Holy One of
God.” 26 27
70 Jesus answered him, “Have not I selected you twelve? 28 And of you, one is a
slanderer.” 71 That is, He was speaking of Judas of Simon Iscariot, for this one of The
Twelve, was about to hand Him over.

25
This statement resembles Jesus’ previous pronouncement to Nicodemus in Jn 3:6. Human reason
unaided by the Spirit is unable to discern the spiritual. (Commentary on the New Testament Use of the Old
Testament, p. 450) The words (plurality) Christ has spoken equate collectively to a singular Spirit and a
singular life.
26
F.F. Bruce notes that in Peter’s constant willingness to speak up for the Twelve, he evidenced his lack of
sophistication and inability to speak anything what was not foremost on his mind. He spoke what he
thought, without giving much forethought to it. Peter made no attempts to mask or couch the bluntness
of his words. In this instance, it demonstrates Peter’s certain grasp of what Jesus had labored to make
plain to every other listener among the multitude. (The Gospel of John, p. 165)
27
There is no evidence that the expression “the Holy One of God” in v. 69 functioned as a messianic title
in Rabbinic Judaism, although it clearly does here. (Commentary on the New Testament Use of the Old
Testament, p. 451)
28
This question of Jesus’ election of the Twelve Apostles harkens back to the OT designation of Israel as
God’s “chosen people” (Dt 7:6, 14:2). This designation is ostensibly transferred to the community of
believers in Jesus (Eph 1:4, Col 3:12, 1Th 1:4, 1Pe 2:9). The assumption is that Jesus also chose these 12
apostles to correspond to the 12 tribes of Israel. (Commentary on the New Testament Use of the Old Testament,
p. 451)