Exploring the Meaning of John 6

Jesus Feeds Five Thousand

1. After these things Jesus went away across the Sea of Galilee, [the Sea] of Tiberias.

2. And a crowd of many followed Him, because they saw His signs which He was doing on those who were sick.

3. And Jesus came up into a mountain, and there sat with His disciples.

4. And the Passover, the festival of the Jews, was near.

5. Jesus then, lifting up [His] eyes and observing that a crowd of many comes to Him, says to Philip, whence shall we buy bread, that these may eat?

6. But this He said, testing him, for He Himself knew what He was about to do.

7. Philip answered Him, Two hundred denarii of bread is not sufficient for them, that each of them may take a very little.

8. One of His disciples, Andrew, Simon Peter's brother, says to Him,

9. There is one little boy here who has five [loaves of] barley bread and two little fish; but what are these to so many?

10. And Jesus said, Make the men recline. And there was much grass in the place. Then the men reclined, in number about five thousand.

11. And Jesus took the [loaves of] bread, and having given thanks, He distributed to the disciples, and the disciples to those that were sitting; and likewise of the little fish, as much as they desired.

12. But when they were filled, He says to His disciples, Gather the excess fragments, lest anything be lost.

13. Then they gathered [them] together, and filled twelve baskets with the fragments from the five [loaves of] barley bread, which were left over by those that had eaten.

14. Then the men, seeing the sign that Jesus did, said, This is truly the Prophet that is to come into the world.

The idea that the understanding must be reformed and the will regenerated has been a major point of emphasis in the first three miracles in this gospel. When water was transformed into wine, we regarded this as a miracle primarily about the reformation of the understanding. When the nobleman’s son was healed of a fever, we regarded this as a miracle primarily about the regeneration of the will. And when the man at the Pool of Bethesda was told to take up his bed and walk, we regarded this as being a miracle about both the understanding and the will. The words, “Rise, take up your bed,” relate to the understanding, and the word “walk” relates to the will.

In each case, Jesus’ uses the imagery of the natural world—water, wine, a fever, a bed, and walking—to teach important lessons about the spiritual world. Every miracle, like every parable, is an earthly story with a heavenly message.

The next major miracle in this series is the feeding of the five thousand. Jesus will again use the imagery of the natural world to teach about the wonders of the spiritual world. This time, He will use the miraculous multiplication of bread and fish to show how goodness and truth can be multiplied within each of us. Aside from the miraculous story of the Lord’s crucifixion and resurrection, the feeding of the five thousand is the only miracle that is repeated in all four gospels. While the basic story is the same in every gospel, the details differ. These subtle but significant differences provide important insights about the focus of each gospel. They illustrate the central premise this commentary—that the four gospels are a divinely arranged narrative, a continuous stream of divine truth in which every detail has heavenly significance. ¹

A miracle of abundance

The story begins when Jesus leaves Judea and crosses over the Sea of Galilee. After crossing the sea, a great multitude of people begin to follow Him because “they saw the signs which He had performed on those who were diseased” (6:2). While the people are coming towards Him, Jesus goes up on a mountain where He sits down with His disciples. Meanwhile, the multitudes continue to follow. As they press towards Him, Jesus says to Philip, “Where shall we buy bread that these may eat?” (6:5).

Jesus already knew how He would feed the multitude, even before He asked Philip where they might find bread for so many people. As it is written, “Jesus said this to test him, for He already knew what He was about to do” (6:6). Jesus knew where and how He would find bread for the people to eat. In the language of sacred scripture, “bread,” because it nourishes and sustains life, is a symbol of the Lord’s abundant love and goodness. Similarly, “eating” represents the reception of this goodness. This kind of bread can be received, but it cannot be bought with money. Philip, however, does not realize that Jesus is speaking spiritually. Therefore, Philip says, “Two hundred denarii of bread is not enough, even if each of them were to take a little” (6:7).

Philip’s response focuses on scarcity rather than abundance. And yet, the prophecies about the Lord’s coming focus on abundance. For example, Joel writes that when the Lord comes, “The threshing floors will be full of grain, and the winepresses shall overflow with oil and wine” (Joel 2:24). And the prophet Malachi describes the Lord as testing His people in regard to His abundant provision. “Test me in this” says the Lord. “I will open the windows of heaven and pour out blessings without measure” (Malachi 3:10). ²

Jesus’ question, then, is a test. He already knows that He is about to “open the windows of heaven and pour out blessings without measure,” but He wants to give Philip a chance to acknowledge that the Lord abundantly provides. Instead, Philip answer’s Jesus’ question literally, focusing on what is lacking. “Two hundred denarii,” he says, “is not enough.”

At this point another disciple makes a suggestion. Andrew says, “There is a little boy here who has five barley loaves and two little fish.” Rather than focus on what they do not have, Andrew focuses on what they do have. But then, realizing that five thousand people cannot be fed with just five loaves and two little fish, Andrew adds, “But what are these among so many people?” (6:9).

Philip and Andrew both believe that they do not have enough money or food to feed the people. It seems to be an impossible situation. With so little money and so little food, how will they feed the thousands that have gathered? But Jesus uses this seemingly impossible situation as an opportunity to perform another great miracle. “Make the people recline,” He says to His disciples, and five thousand people are invited to recline on the grass. Only in John is it written, “There was much grass in the place” (6:10).

Jesus’ next step is to take the loaves, give thanks, and distribute them to the disciples. He does the same with the fish, distributing both the bread and the fish to the disciples who, in turn, distribute the bread and the fish to the people who are reclining on the green grass. The imagery calls to mind the words of the twenty-third psalm: “The Lord is my shepherd. I shall not want. He makes me to lie down in green pastures” (Psalm 23:1-2).

Even though it all begins with just five loaves and two little fish collected from a little boy, it is written that the whole multitude of people received “as much as they wanted” (6:11). In Matthew, Mark, and Luke, when the feeding of the five thousand is described, it is said each time that the people ate until they were “satisfied.” Only in John is it written that they ate as much as they “wanted.”

The phrase “as much as they wanted” contains the verb ἤθελον (ēthelon) which suggests a fervent wish or an intense desire. This brings to mind the previous miracle at the Pool of Bethesda when Jesus said to the man at the pool, “Do you want to be made well?” (5:6). Jesus did not say, “Are you interested in getting well?” or “Would you like to get well?” Rather, He said, “Do you intensely desire to be made well?” The verb that is used is ἤθελον (ēthelon).” It is the same verb that is used to describe how much the people ate—“as much as they wanted.” That is, as much as they intensely desired. The spiritual lesson here is that the Lord is always ready to fill us with His goodness and truth; He is always ready to shower us with spiritual blessings. The only thing that determines how much we receive is our level of desire, our determination to grow, and our resolve to rise above the promptings of our unregenerate will. ³

It should also be noted that in Matthew, Mark, and Luke, the disciples tell Jesus that they only have five loaves and two fish, but there is no mention of a little boy, nor are the fish described as “little.” Only in John is the little boy mentioned; only in John are the fish described as “little.” In the language of sacred scripture, little children represent those precious moments, especially in childhood, when we have been impressed by something that has deep significance to us. It could be a time when someone tenderly cared for us, showing us kindness, mercy, and compassion. It could be a time when someone spoke words of comfort, and helped us feel safe. It could be a time when someone encouraged us, and we felt the thrill of learning a new skill, and the satisfaction of completing a difficult task. It could be a time when someone taught us a valuable lesson about what it means to share, and how to appreciate. To the extent that these early impressions of goodness and truth remain with us, they serve as tiny seeds that can multiply over time. A very little can be multiplied into very much.

Depending on how much we want to grow, the Lord can make use of earlier experiences as seeds for future growth, multiplying the love we have received and the truth we have acquired. Even if we only have a little bit of goodness and a few truths within us, but have a great desire to learn, and grow, and share, the Lord can take whatever we bring to Him and multiply it immensely. ⁴

Gathering the fragments

The miracle, however, does not end with the multiplication of the loaves and fish. After the people have eaten, Jesus says to His disciples, “Gather up the fragments that remain, so that nothing is lost” (6:12). As a result, “they filled twelve baskets with the fragments of the five barley loaves which were left over by those who had eaten” (6:13). The words “Gather up the fragments that remain so that nothing is lost” are significant. They remind us that every loving experience we have ever had and every truth we have ever learned cannot be lost. These holy states may recede from our awareness for a time, but the Lord preserves them above our consciousness where they remain, ready to bless us whenever they are called to remembrance. They might seem small, like tiny, left-over fragments, but they contain rich blessings. Therefore, we need to remember those experiences, and to “gather them up,” so that nothing is lost. ⁵

After the five thousand people had eaten to the full, there were twelve baskets full of fragments left over. In sacred scripture, the number twelve signifies that which is full and complete. Just as there were twelve tribes of Israel (Genesis 49:28), twelve men who spied out the promised land (Deuteronomy 1:23), twelve memorial stones in the midst of the Jordan (Joshua 4:9), twelve disciples (Matthew 10:1), twelve gates to the Holy City, New Jerusalem, and twelve angels at each gate (Revelation 21:12), there were twelve baskets of fragments left over.

This suggests that the miraculous feeding had been full and complete. Spiritually speaking, this means that when we earnestly desire to learn truth so that we can live according to it, the Lord will open heaven and pour out an abundance of blessings for us. ⁶

When the people see the miracle of the loaves and the fish, including the twelve baskets full of fragments that are left over, they are amazed, and exclaim, “This is truly the Prophet who is to come into the world” (6:14).

A practical application

The miraculous feeding of the five thousand teaches many important lessons. In this study, we have focused on the way the Lord can tap into our childhood states of innocence, those tender times when we spontaneously loved our parents, siblings, friends, and teachers. These were also times when we learned precious lessons about love and kindness. These experiences are never taken from us. They remain above our consciousness as holy states capable of being remembered and multiplied whenever we are ready to access them. With this in mind, reflect on the loving memories that have been stored up within you. Share them with someone else, giving each other the opportunity to rekindle those tender moments. As you do this, notice how good memories bring to mind other good memories until your spirit is well-fed. Even if you begin with a little, it will soon multiply into a lot. Remember the lesson of the five loaves and the two little fish.

A Miracle of Immediate Presence

15. Then Jesus, knowing that they are about to come and seize Him that they might make Him a king, departed again into the mountain Himself alone.

16. And when it became evening, His disciples stepped down to the sea,

17. And having stepped into the ship, they were coming across the sea toward Capernaum. And darkness had already fallen, and Jesus had not come to them.

18. And, a great wind blowing, the sea was awakened.

19. Then having rowed about twenty-five or thirty stadia, they behold Jesus walking on the sea and coming upon [them] near the ship; and they feared.

20. But He says to them, I am; be not afraid.

21. Then they desired to receive Him into the ship, and straightway the ship came to be at the land to which they were going.

The “hamotzi”

As a way of showing their gratitude to God for His abundant provision, Jewish people have a long tradition of reciting a mealtime prayer which has come to be known as the hamotzi. In Hebrew, the word hamotzi (המוציא) means “brings forth,” and is associated with Psalm 104:14 where it is written that God “brings forth bread from the earth.” The full prayer is, Baruch atah Adonai, Eloheynu melech ha'olam, hamotzi lechem min ha'aretz. This translates as, “Blessed are you, Lord our God, King of the Universe, who brings forth bread from the earth.” It is very likely that Jesus recited this same blessing when He lifted up the loaves and gave thanks before feeding the multitude. Having experienced so great a miracle, the people believe that Jesus is truly the promised Messiah, the king of the universe, who has just “brought forth bread from the earth.”

Because of this, it is understandable that the people are eager to set Jesus up immediately as their king. In fact, they are ready to seize Him and force Him to be their king. Seeing this, and aware that He is a different kind of king, Jesus goes up into the mountain by Himself. As it is written, “Jesus, knowing that they were about to come and seize Him that they might make Him a king, departed again into the mountain Himself alone” (6:15).

A storm arises

In life, there are “mountain top” states, times of incredible abundance and joy, times when we feel close to God, well-nourished, and at peace. We are ready to make Him our king. This is represented in the previous episode by the feeding of the five thousand on the mountain top. In life we also experience times when we might feel “down and out.” These are times of darkness and despair, times when we feel distant from God, uninspired, and relatively lifeless.

It is in this “down” time that our next episode begins. In the literal narrative, “When evening came, the disciples went down to the sea” (6:16). While Jesus is going “up” into a mountain, the disciples are going “down” to the sea. We also read that when the disciples went down to the sea it was evening and growing dark. All of this is said to suggest that there are “down” times in the regenerative process. Just as we have “morning” states filled with love and wisdom, we also have “evening” states in which our understanding is darkened and our love grows cold. Therefore, it is written that when evening came, the disciples went “down to the sea.” ⁷

The miraculous multiplication of the loaves and the fishes is now over, and evening has come. At this point the disciples get into a boat and go over the sea toward Capernaum. We read, “It was now dark, and Jesus had not come to them” (6:17). This physical darkness corresponds to a state of spiritual darkness—a state of little faith and declining love. Whenever we come into states like this, the world no longer seems to be a place of safety and comfort. Instead, it can be seen as a harsh and dangerous place. At such times, our spiritual condition can be compared to someone who is lost at sea, in the dark, in the midst of a violent storm. Therefore, we read that “The sea arose because a great wind was blowing” (6:18).

We can only imagine the fear that the disciples must have felt, rowing in the darkness, tossed about on a billowing sea by a great wind. Suddenly, after rowing for three or four miles, they see Jesus walking on the sea and coming towards their boat. To them, this was not a comforting sight, but rather a fearful one. As it is written, “They saw Jesus walking on the sea and drawing near the boat; and they were afraid” (6:19). Seeing their frightened condition, Jesus takes command of the situation. “I am,” He says. “Do not be afraid” (6:20). Greatly relieved, the disciples willingly receive Him into the boat “and immediately the boat was at the land where they were going” (6:21).

When Jesus says, “I AM,” it is more than a simple statement that He, Jesus, is coming to them in the dark, counseling them to not be afraid. Much more than that, the holy words “I AM,” (Ego eime in Greek) call to mind the way Jehovah identified Himself at the burning bush. At that time, Moses said to Jehovah, “When they say to me, ‘What is His name?’ what should I say to them?” (Exodus 3:13). In response, Jehovah says, “I AM who I AM” (Exodus 3:14). And He adds, “Thus you shall say to the children of Israel, ‘I AM’ has sent you” (Exodus 3:14). Therefore, in using the holy words, “I AM,” Jesus is telling the disciples that the powerful God of the universe is present and there is nothing to fear.

As we mentioned earlier, each of us goes through down times, times when we might feel “in the dark,” so to speak. Even worse, we might feel as though we are being tossed to and fro in the unpredictable storms of life, fearful that we will never achieve our goals or reach our destination. But then something wonderful can happen. A passage of scripture can come to mind, and through that passage we might hear the voice of God saying, “I AM—do not be afraid.” This is how God comes to us, in our darkest, most storm-tossed hours, calling to remembrance some comforting passage of scripture, or just reminding us to pray, and to trust. It is at times like these when we, like the disciples, willingly receive Him into our boat. ⁸

A practical application

It often appears that life is about setting goals in the external world and reaching them. These goals become, so to speak, our aim in life, our “destination.” But sometimes it feels like we are in a storm-tossed boat at sea, and that we might never reach our destination. However, if we set for ourselves spiritual goals, and allow the Lord to work within us, we can experience peace, even in the midst of a storm. In this regard, select a spiritual goal such as remaining peaceful during a difficult time. To help you accomplish your goal, choose a powerful scriptural passage where you hear God speaking to you. It could be the words, “Be still and know that I am God” (Psalm 46:10), or “Peace, be still” (Mark 4:39), or, especially in the light of this most recent episode, it could be Jesus saying to His disciples, “I am. Do not be afraid.” Whatever passage you choose, take it into your mind and heart, allowing it to provide insight about spiritual reality. Let it be the “eye” in the midst of the storm. Then notice how swiftly you arrive at your spiritual destination—a place of inner peace. As it is written in this episode, “They willingly received Him … and immediately the boat was at the land where they were going.” ⁹

The Bread of Life

22. On the morrow, the crowd standing across the sea, having seen that there was no other boat there except that one into which His disciples had stepped, and that Jesus went not with His disciples into the boat, but His disciples went away alone;

23. But other boats came from Tiberias, near the place where they ate the bread, when the Lord had given thanks;

24. When the crowd therefore saw that Jesus was not there, nor His disciples, they also stepped into the ships, and came into Capernaum, seeking Jesus.

25. And having found Him across the sea, they said to Him, Rabbi, when camest Thou hither?

26. Jesus answered them, and said, Amen, amen, I say to you, you seek Me, not because you saw signs, but because you ate of the bread, and were satisfied.

27. Work not for the food which perishes, but for the food which remains to everlasting life, which the Son of Man shall give to you; for Him the Father, God, has sealed.

28. Then said they to Him, What shall we do that we may work the works of God?

29. Jesus answered and said to them, This is the work of God, that you believe in Him whom He has sent.

30. They said therefore to Him, What sign doest Thou then, that we may see and believe Thee? What workest Thou?

31. Our fathers ate manna in the wilderness, as it is written, He gave them bread out of heaven to eat.

32. Then Jesus said to them, Amen, amen, I say to you, Moses gave you not the bread out of heaven, but My Father gives you the true bread out of heaven.

33. For the Bread of God is He who comes down out of heaven, and gives life to the world.

34. Then said they to Him, Lord, always give us this bread.

35. And Jesus said to them, I am the Bread of Life; he that comes to Me shall never hunger, and he that believes in Me shall never thirst.

After the miraculous feeding of the five thousand, Jesus’ fame was spreading rapidly. The crowds were gathering, and the people were becoming more insistent that He become their king. Knowing that this was not yet His time, Jesus went up into a mountain to be alone. Later, He walked upon the stormy Sea of Galilee, got into the boat with His disciples, and immediately they were at their destination. The crowd followed close behind, in other boats. Because they had not seen Jesus leave with His disciples, when the crowd caught up with Jesus in Capernaum, they said to Him, “Rabbi, when did You come here?” (6:25).

For the most part, the people interpreted everything Jesus said and did in terms of their earthly ambitions. Therefore, Jesus does not answer their question directly. Instead, He says, “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” (6:26). Jesus is referring to the miracle He had just performed. Five thousand people had just received an abundance of bread and fish, so much so that they were filled. All they knew was that Jesus could somehow provide the daily bread they needed. This is the kind of king they had been anticipating, an earthly king who would provide material prosperity, a military leader who would deliver them from their natural enemies, a miracle-worker who could “bring forth bread from the earth” so that they might never hunger. And so, they followed Him, hoping for more of the same. ¹⁰

Aware of this, Jesus says to them, “Do not labor for the food which perishes, but for the food which remains to everlasting life” (6:27). Through these words, Jesus is opening the inner meaning of His miracle. He is telling those who have ears to hear that the food they just received during the miraculous feeding of the five thousand is only natural food. In time, it will perish. Therefore, their primary concern should not be about obtaining food for their bodies, but rather food for their souls—that is, food which remains to everlasting life.

The use of the verb “remains” in this verse is most significant. The Greek word is μένουσαν (menousan) which means “to remain,” “to abide,” or “to stay.” While there is no English noun that expresses the idea of something that remains with us forever, we do have the word “remains.” Unfortunately, this is more often associated with leftover food or even a person’s body after death. Jesus, however, is speaking about something entirely different. He is speaking about those things in spiritual reality that stay with us forever.

Tender feelings towards parents, siblings, and friends, might be buried for a while, but can never be lost. They remain forever. Kind words spoken and good deeds done have lasting effects on our spirit. Truths that are not only learned but also lived become a permanent part of our nature. They also remain forever. As Jesus said in a previous episode, “The water that I give will become in him a fountain springing up into everlasting life” (4:14). Whether Jesus is speaking about the water that quenches our spiritual thirst, or the bread that satisfies our spiritual hunger, He is contrasting what passes away in time to what remains for eternity. In brief, what is eternal cannot be consumed or perish. It remains forever. ¹¹

Like the woman of Samaria who asked to have everlasting water, the multitudes want to know about this food which will remain to everlasting life, and what they need to do to obtain it. Jesus has already told them not to labor for the food that perishes, but rather to labor for the food that remains to everlasting life. They are thinking that Jesus is referring to some form of physical labor. Therefore, they ask, “What shall we do that we may work the works of God?”(6:28). And Jesus tells them: “This is the work of God, that you believe in Him whom He sent” (6:29).

The people are not yet convinced. Jesus has just told them that their work is “to believe in Him whom God has sent,” but they still think that belief is dependent upon Jesus’ performance of an even greater miracle. So, they say, “What sign will you perform that we may see it and believe You?” (6:30). Apparently, a one-time feeding of five thousand people is not enough to convince them. After all, God had miraculously fed the children of Israel daily for forty years as they journeyed through the wilderness. Therefore, they say, “Our fathers ate the manna in the desert. As it is written, ‘He gave them bread from heaven’” (6:31).

Once again, Jesus takes advantage of this opportunity to lift their minds to higher things. He says 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 heaven is He who comes down from heaven and gives life to the world” (6:32-33).

Jesus is telling them that the manna in the wilderness is not the true bread of heaven. Rather, He Himself is the bread of heaven. Just as physical bread gives physical nourishment, the Father has sent Him into the world to give spiritual nourishment. But they still do not understand. They believe that Jesus somehow will be able to produce all the physical bread they need, not just for one day, but forever. And so, they say, “Lord, give us this bread always” (6:34).

Flesh and Blood

36. But I said to you that you also have seen Me, and do not believe.

37. All that the Father gives Me shall come to Me, and him that comes to Me I will not cast out.

38. For I came down out of heaven, not to do my own will, but the will of Him that sent Me.

39. And this is the will of the Father that sent Me, that of all which He has given Me, I should lose nothing, but should raise it again in the last day.

40. And this is the will of Him that sent Me, that everyone who beholds the Son, and believes in Him, should have eternal life, and I will raise him again at the last day.

41. The Jews then murmured about Him, because He said, I am the bread which came down out of heaven.

42. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? How then says he, I came down out of heaven?

43. Then Jesus answered and said to them, Murmur not with one another.

44. No one can come to Me unless the Father who sent Me draw him; and I will raise him again at the last day.

45. It is written in the Prophets, And they shall all be taught by God. Everyone therefore who has heard and learned from the Father comes to Me;

46. Not that anyone has seen the Father, except He who is with God; He has seen the Father.

47. Amen, amen, I say to you, He that believes in Me has eternal life.

48. I am the Bread of Life.

49. Your fathers ate manna in the wilderness, and died.

50. This is the bread which comes down out of heaven, that one may eat of it and not die.

51. I am the Living Bread which came down out of heaven; if anyone eat of this bread, he shall live forever; and the bread also that I will give is My flesh, which I will give for the life of the world.

52. The Jews therefore strove with one another, saying, How can He give us [His] flesh to eat?

53. Then Jesus said to them, Amen, amen, I say to you, Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you.

54. He that eats My flesh and drinks My blood has eternal life, and I will raise him again at the last day.

55. For My flesh is truly food, and My blood is truly drink.

56. He that eats My flesh, and drinks My blood, remains in Me, and I in him.

57. As the living Father has sent Me, and I live by the Father, so he that eats Me, he also shall live by Me.

58. This is the bread that came down out of heaven, not as your fathers ate manna and died; he that eats of this bread shall live forever.

59. These things said He in the synagogue, teaching in Capernaum.

Even though Jesus knows that the people do not understand, He continues to speak to them in figurative language. He says: “I am the bread of life. He who comes to Me shall never hunger, and He who believes in Me shall never thirst” (6:35). Jesus then adds, “I have come down from heaven, not to do My own will, but the will of the Father who sent Me…. 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” (6:36, 39-40). To see the Son and believe in Him is to understand the truth—to “see” it’s meaning—and “to believe in Him” is to live according to the truth. This is what raises us from natural life to spiritual life. ¹²

When Jesus says that all who believe in Him will be “raised up at the last day,” it seems that He is referring to the end of life—often referred to as the “last day.” But like everything else that Jesus says, there is a deeper, more spiritual meaning within His words. There are times in each of our lives when we feel that we are at the end of our patience; we cannot go on; we can no longer endure. But, if we can turn to the Lord, doing His will and not our own, He brings us into an invisible, yet powerful sphere that can raise us up, even when it appears that we are “at the last day.” ¹³

Jesus not only claims that He will raise us up at the last day, but also that He has come down from heaven to do the Father’s will and to teach it. This bold declaration is so openly stated that many who hear Him are shocked. After all, they have known Him as Jesus the son of Joseph, whose father and mother they know—but not as “the bread which has come down from heaven.” Therefore, they murmur among themselves and ask, “How is it then that He says, ‘I have come down from heaven?’” (6:42).

Jesus hears their murmuring, but does not qualify His statement. Instead, He continues to deliver straightforward testimony about who He is and what He has come to do, repeating the difference between the physical manna in the wilderness and the spiritual bread that He gives. As He puts it, “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” (6:47-49). In saying this, Jesus is making a clear distinction between the physical manna given in the wilderness and the spiritual truth He is offering. Jesus says, “This is the bread which comes 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” (6:50-51). ¹⁴

All of this, however, is beyond the comprehension of the multitude—especially the idea that the bread that Jesus will give is “His flesh.” Surprised by Jesus’ words, the people turn to each other and ask, “How can this Man give us His flesh to eat?” (6:52). Jesus does not stop to explain. In fact, if it were hard for them to imagine eating His flesh, He now adds that they must drink His blood. As it is written, “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.” And just in case they do not get the point, Jesus reinforces it by saying, “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” (6:53-56).

The law that forbids eating flesh with blood

Jesus could not have said anything that would have been more offensive to the Jewish people. Their whole culture was based upon a strict observance of the Mosaic law, which included specific dietary restrictions. As it is written in the Hebrew scriptures, “You shall not eat flesh with its life, that is, with its blood” (Genesis 9:4). It was therefore mandatory that meat be prepared in such a way that all the blood was drained, and no trace of it left behind. If this dietary law were not strictly observed, the consequences were severe. As it is written, “Whoever eats any blood, I will set My face against that person … and will cut him off from among the people. (Leviticus 17:10).

This law, forbidding the eating of flesh along with the blood, was based on the idea that the life of an animal was in the blood. As the Lord said to Moses, “You may eat all the flesh you desire … only be sure that you do not eat the blood, for the soul is in the blood (Deuteronomy 12:20, 23). Although the people understood that mixing meat and blood was forbidden, they were unaware that the prohibition against eating flesh with the blood was based on a much deeper spiritual principle. In sacred symbolism, “flesh” represents the corrupt will of human beings. “Blood,” on the other hand, represents the pure, uncorrupt will of God. It is, therefore, considered an abomination to mingle that which is corrupt with that which is holy. This was the spiritual reason for not eating “blood” with the “flesh.” A person’s will, which is driven by one’s lower nature, should be kept separate from God’s will. The two must never be commingled. As it is written in the beginning of this gospel, those who become children of God are born “not of the will of the flesh, or the will of man, but of God (1:13). ¹⁵

This deeper perspective, however, was unknown to the people who followed Jesus. All they knew was that they were forbidden to eat the blood of an animal because the life of the animal was in the blood. This was the cultural background of the people to whom Jesus was speaking. This was their heritage, their religion, and their way of life. In this context, it must have been especially shocking and confusing to hear Jesus say, “Whoever eats My flesh and drinks My blood has eternal life.” Even though Jesus was speaking figuratively, many people could not get past the literal words. Not stopping to explain, Jesus continues to emphasize why they must “feed” on Him. He says, “As the living Father sent Me, and I live because of the Father, so He who feeds on Me will live because of Me” (6:57).

As Jesus continues, He returns to the idea that the food He offers is different from the manna that was given in the wilderness. He says, “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” (6:58). As this episode closes, we learn that Jesus didn’t just say these things in private, or in the public square, but rather in the synagogue. As it is written, “These things He said in the synagogue as He taught in Capernaum” (6:59). We can only imagine how disturbing and offensive this must have been for the religious leaders. ¹⁶

The Words of Eternal Life

60. Therefore many of His disciples, when they had heard, said, This word is hard; who can hear it?

61. But Jesus, knowing in Himself that His disciples are murmuring about this, said to them, does this cause you to stumble?

62. Then [what] if you behold the Son of Man ascending up where He was before?

63. It is the spirit that makes alive; the flesh profits nothing; the sayings which I speak to you are spirit, and are life.

64. But there are some of you who believe not. For from the beginning, Jesus knew who they are that believe not, and who it is that would betray Him.

65. And He said, On account of this I said to you that no one can come to Me, unless it be given him by My Father.

66. From this [time] many of His disciples went away into [things] behind, and walked no more with Him.

67. Then Jesus said to the twelve, do you also will to go away?

68. Then Simon Peter answered Him, Lord, to whom shall we go? Thou hast the sayings of eternal life.

69. And we have [come to] believe and know that Thou art the Christ, the Son of the living God.

70. Jesus answered them, Have I not chosen you twelve? And one of you is a devil.

71. And He spoke of Judas Iscariot, [the son] of Simon, for he was about to betray Him, being one of the twelve.

Jesus’ discourse on the bread of heaven included the bold claim that all who eat His flesh and drink His blood will have eternal life. At this point in time, many people were following Jesus and considered themselves to be disciples. But Jesus’ assertion about eating His flesh and drinking His blood was too much for them. For many people, Jesus had gone too far. Therefore, they began to murmur among themselves, saying, “This is a hard saying; who can understand it?” (6:60).

Approaching His inner circle of twelve disciples, Jesus says to them, “Does this offend you?” (6:61). He is referring, of course, to His recent assertion that in order to have eternal life they must eat His flesh and drink His blood. He is asking, quite simply, if this has offended them.

As we have seen, the ability to hear God and receive His words without taking offense is a touchstone that determines the true condition of a person’s heart. Those who are good at heart, who trust in the Lord and are willing to follow Him, do not take offense no matter how hard his sayings are. They understand that He is speaking symbolically and that there is always deeper meaning within His literal words. Although they may not fully understand what Jesus means (as we have seen with Nicodemus and the Samaritan woman), they want to know, they want to learn, and they want to be instructed. It is this affirmative spirit, the desire of good to be united with truth, that keeps them from being offended. In fact, this willingness to believe that something is true because the Lord has said it can lead to wonderful insights and growing wisdom. ¹⁷

This is especially significant when it comes to some of the difficult passages in sacred scripture. Those who are skeptical about scripture in the first place, and doubt its authority, may be quick to deny that there is any truth within a difficult passage. Others, however, are willing to learn and be instructed. This does not mean that they are willing to take everything literally or blindly, but it does mean that they approach sacred scripture with an affirmative attitude, willing to accept the possibility that it contains more than meets the eye. ¹⁸

Jesus knows that His words are hard to understand. He also knows that within that culture, His words could be received as quite offensive, especially since He spoke to them in a synagogue. But He also knows that His words will serve to separate those who truly love Him and want to follow Him, from those who are attracted to Him for merely external reasons—those who “ate of the loaves and were filled.”

The Spirit gives life

At the deepest level, Jesus wants people to believe not because of the external miracles He performs, but rather because of the inner truth that He teaches. As we have mentioned, truth that is learned and lived remains. It becomes a part of one’s nature. External miracles, no matter how marvelous or how often they are performed, tend to coerce belief, not develop it. Even if Jesus suddenly went back up to heaven before their very eyes it wouldn’t help. Therefore, Jesus asks, “What then if you should see the Son of Man ascend where He was before?” (6:62).

In other words, Jesus is saying that faith in Him must be deeper than a belief in His miraculous activities. It must be based on a belief that within His words there is the Spirit of God, which is God’s will, and living according to God’s will brings eternal life. Living according to our own will, which is called “the will of the flesh,” does not. Therefore, Jesus says, “It is the Spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and they are life” (6:63). ¹⁹

Jesus then adds, “But there are some of you who do not believe” (6:64). This is followed by a brief comment from John who says, “For from the beginning, Jesus knew who they are that believe not, and who it is that would betray Him” (6:64). This is sometimes understood as a reference to the idea that some people are predestined to follow Jesus and some people, like Judas, are predestined to betray Him. While it is true that Jesus knew from the beginning who would believe Him and who would betray Him, it does not follow that some people are predestined to believe the truth and others are predestined to reject it. Divine omniscience does not interfere with human freedom. Rather, the Lord is continually flowing into everyone with the ability to understand truth and the power to do good. From moment to moment, the Lord preserves our freedom to receive the truth or reject it, to “believe in Him” or “betray Him.” This means that the future is dependent on the choices we make today. ²⁰

Jesus had much to say and many things to teach about spiritual life. He came to teach His people about a world they had never seen, and a way of life they had never known. Unless they were true disciples, willing to be instructed because they sincerely desired to be good people, they would never believe. The only thing that would make them receptive to Jesus’ life-giving words was a humble heart and a deep, inexpressible desire to learn and grow spiritually. They would feel, somehow, in their heart of hearts, that Jesus’ words, however difficult to understand, and however counter-cultural they appeared to be, were spirit and life. Somehow, the words that Jesus spoke were the key to their spiritual growth and the doorway to eternal life.

This desire to understand what is true and the power to live according to that truth are divine gifts that remain with us forever. And even though these gifts remain forever, they can often be buried, forgotten, and seemingly lost, especially when we allow the loves of self and the world to take precedence over the love of God and the love of the neighbor. Nevertheless, it is reassuring to know that the affection for learning truth and the desire to live according to it are always there, implanted in each of us as states of holiness, even from the time of our first breath. It is these states of holiness that draw us to truth, fill us with a desire to do good, kindle our sense of compassion, and help us to rise above the promptings of our lower nature. These states of holiness, which are freely given not only at birth but throughout our life, can lead to the formation of a new will. ²¹

We have already referred to these aspects of our nobler nature as remains of goodness and truth—those holy states that remain with us forever. They are said to be holy because they are granted to us by God, and are never really our own. They are the invisible influences that draw us toward the truth that Jesus teaches and inspire us to follow Him. As Jesus puts it, “Therefore I have said to you that no one can come to Me unless it has been granted to him by My Father” (6:65). ²²

Jesus predicts His betrayal

Having said these things, Jesus now watches as the inevitable separation takes place. As it is written, “From that time many of His disciples went back and walked with Him no more” (6:66). Those who turn away are not from the original twelve. Although the original disciples also have their doubts and concerns, they are still drawn to Him by love, and therefore will not leave Him.

Knowing that His disciples have doubts, Jesus turns to Peter and says, “Do you also want to go away?” (6:67). While Peter does not understand everything that Jesus has said, and while he probably could not explain it rationally, he has made his decision. He will follow Jesus. Therefore, He says, “Lord, to whom shall we go? You have the words of eternal life” (6:68).

Peter then adds, “Also, we have come to believe that You are the Christ, the Son of the living God” (6:69). Peter’s response contains the assumption that the disciples believe as he does. He says, “We have come to believe.” But Jesus challenges that assumption. Turning His attention to all of the disciples, Jesus says to them, “Did I not choose you, the twelve, and one of you is a devil?” (6:70). We are not left in doubt about who this “devil” is. The narrator informs us that Jesus “spoke of Judas Iscariot, the son of Simon, for it was he who would betray Him, being one of the twelve” (6:71).

The name “Judas” is associated with Judah, one of the sons of Jacob. In the Hebrew scriptures, it was Judah who conspired with his brothers to sell Joseph into slavery for twenty shekels of silver. In this regard, Judas represents the love of self when separated from higher principles. When properly subordinated, the love of self can be a good love. It helps us to take care of ourselves so that we might better serve others. But when it is not properly subordinated, it wants others to serve it. “Judas” then is one of the twelve disciples in each of us, useful when subordinated to higher principles, and destructive when separated from those principles. ²³

As we continue our study of the Gospel According to John, it will be important to remember the principle that the disciples represent various aspects of ourselves. This also applies to the crowd of people, some who walked away from Jesus and others who remained. In spiritual reality, it is our lower self—the part of us that is concerned primarily with achieving worldly goals—that walks away. At the same time, it is our higher self that remains focused primarily on the things of heaven. While both are necessary—we need both natural bread and heavenly bread—there is a difference between what is temporal and what is eternal. Will we be among those who walk away from Jesus or among those who walk with Jesus, saying “Where should we go? You have the words of eternal life.” ²⁴

A practical application

When Jesus said the blessing over the bread, we suggested that this was the traditional prayer, “Blessed are You, Lord our God, King of the Universe, who brings forth bread from the earth.” In the very next episode, however, Jesus says that the bread He gives is very different. He does not say that He brings forth bread from the earth. Rather, He says that He brings forth bread from heaven. In fact, He says that He is the bread that came down from heaven—living bread. Jesus is making it clear that His primary work is not about feeding our body, but rather about nourishing our soul. Reading this commentary might be an effective way to nourish your spiritual body—especially if you are putting these truths into your life. Similarly, there is a difference between reading a book about exercise and actually exercising. So don’t forget to exercise your spiritual muscles. What you put into practice becomes a part of your eternal character.

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