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Quotes & Notes on:
John 6:51
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John Wesley's Notes:
If any eat of this bread-That is, believe in me:
he shall live for ever-In other words, he that believeth to the end
shall be saved.
My flesh which I will give you-This whole discourse concerning his flesh
and blood refers directly to his passion, and but remotely, if at all,
to the Lord's Supper.
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Reginald Fuller's
Preaching the Lectionary: Here
at last we reach the definitely Eucharistic part of the discourse on the
bread of life. We move from bread as such to the flesh and blood
of the Son of man... The thought moves from the revelation of the
incarnate One as the heavenly wisdom to his sacrificial surrender in the
death of the cross... It would be very congenial to have a form of
Christian worship consisting of a fellowship meal celebrating Jesus as
the bread of life and a proclamation of him as incarnate wisdom.
But our canonical John goes further than that and insists that the
Christian liturgy moves further to an eating and drinking of the flesh
and blood of Jesus, that is, to participating in the sacrifice of
Calvary. (p 337-338).
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Massey H. Shepherd, Jr.,
Interpreter's Commentary: Jesus
presses further. He, the living bread from heaven for the life of
the world, is given as flesh to eat and blood to drink. This is no
doubt a reference to his believers' experience of the Eucharist.
It comes unexpectedly, since as yet the holy supper of bread and wine
has not been instituted... But the evangelist speaks to many levels
among his readers. It is not strange that he should in this way
anticipate what one would expect him to relate in ch. 13. He is
not interested in mere historical sequence. These vss. are his way
of pointing to an "institution" of "This is my body; this is my blood."
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Donald Guthrie, The New
Bible Commentary (Revised 1970): The
metaphor of eating and drinking prepares the way for the later
institution of the Lord's Supper... [These words] can be
understood only in the light of the subsequent sacrifice of Jesus upon
the cross. The eating and drinking become symbolical of the
appropriation of the effects of that sacrifice. (p 943)
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David Guzik, Study Guide
for John:
The metaphor of eating and drinking was
common in Jesus’ day, and pointed to a taking within one’s innermost
being.
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Catechism of the Catholic
Church:
The three synoptic Gospels and
St. Paul have handed on to us the account of the institution of the
Eucharist; St. John, for his part, reports the words of Jesus in the
synagogue of Capernaum that prepare for the institution of the
Eucharist: Christ calls himself the bread of life, come down from
heaven. [1338]
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The Fourfold Gospel:
The bread which I will give is my flesh, for the life of the world. He
had declared himself to be the bread of life, but bread must be
assimilated. The assimilation of natural bread requires eating, but
Jesus, the spiritual bread, is assimilated by believing on him. But he
was not then perfected as the bread of life. It was necessary that he
should sacrifice himself for our sins before sins could be forgiven, and
it was necessary for sins to be forgiven before men could have life with
God. By his sacrifice on the cross he opened the fountain of
forgiveness. By raising his humanity from the dead and by taking it with
him in his ascension into heaven, he showed the results which men may
expect to accrue to them by his death upon the cross.
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Treasury of Scripture Knowledge:
* living. Joh 3:13; 4:10; 7:38; 1Pe 2:4
* and the bread.
This was one of the things which the Jews expected from the
Messiah, as we learn from Midrash Koheleth. "Rabbi Berechiah,
in the name of Rabbi Issac said, As was the first Redeemer, so
also shall be the latter. The first Redeemer made manna
descend from heaven, as it is said in Ex 16:4, 'And I will
rain bread from heaven for you.' So also the latter Redeemer
shall make manna descend, as it is said, Ps 72:16, 'There
shall be a handful of corn in the earth.' etc."
* my flesh. Joh 6:52-57; Mt 20:28; Lu 22:19; Eph 5:2,25; Tit 2:14; Heb
10:5-12,20
* the life. Joh 6:33; 1:29; 3:16; 2Co 5:19,21; 1Jo 2:2; 4:14
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Robertson's Word Pictures:
The
living bread (ho artos ho zôn). "The bread the living." Repetition of
the claim in Joh 6:35,41,48, but with a slight change from zôês to zôn
(present active participle of zaô). It is alive and can give life. See
Joh 4:10 for living water. In Re 1:17 Jesus calls himself the Living One
(ho zôn). For ever (eis ton aiôna). Eternally like aiônion with zôên in
Joh 6:47. I shall give (egô dôsô). Emphasis on egô (I). Superior so to
Moses. Is my flesh (hê sarx mou estin). See on Joh 1:14 for sarx the
Incarnation. This new idea creates far more difficulty to the hearers
who cannot grasp Christ's idea of self-sacrifice. For the life of the
world (huper tês tou kosmou zôês). Over, in behalf of, huper means, and
in some connexions instead of as in Joh 11:50. See Joh 1:30 for the
Baptist's picture of Christ as the Lamb of God that taketh away the sin
of the world. See also Joh 3:17; 4:42; 1Jo 3:16; Mt 20:28; Ga 3:13; 2Co
5:14; Ro 5:8. Jesus has here presented to this Galilean multitude the
central fact of his atoning death for the spiritual life of the world.
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William Burkitt's Notes:
(No comment on this verse).
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Family Bible Notes:
My flesh, which I will give for the life of
the world; an allusion, which could not be understood at the time by his
hearers, to the gift of his flesh on the cross for the salvation of the
world.
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1599 Geneva Bible Notes:
Christ being sent from the Father
is the selfsame unto us for the getting and keeping of everlasting life,
as bread and flesh, yea, meat and drink, are to the use of this
transitory life. (q) Which gives life to the world. (r) That is to say,
whoever is truly a partaker of Christ, who is our food.
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People's New Testament Commentary:
(No comment on this verse).
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Albert Barnes' Commentary:
The bread that I will give is my flesh. That
is, his body would be offered as a sacrifice for sin, agreeably to his
declaration when he instituted the Supper: "This is my body which is
broken for you," 1Co 11:24.
Life of the world. That sinners might, by his atoning sacrifice, be
recovered from spiritual death, and be brought to eternal life. The use
of the word world here shows that the sacrifice of Christ was full,
free, ample, and designed for all men, as it is said in 1Jo 2:2, "He is
the propitiation for our sins, and not for ours only, but also for the
sins of the whole world." In this verse Jesus introduces the subject of
his death and atonement. It may be remarked that in the language which
he used the transition from bread to his flesh would appear more easy
than it does in our language. The same word which in Hebrew means bread,
in the Syriac and Arabic means also flesh.
{m} "my flesh" Heb 10:5,10,20
{n} "the life of the world" Joh 3:16
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Jamieson-Faussett Brown:
I am, &c.--Understand, it is of MYSELF
I now speak as the Bread from heaven; of ME if a man eat he shall live
for ever; and "THE BREAD WHICH I WILL GIVE IS MY FLESH, WHICH I WILL
GIVE FOR THE LIFE OF THE WORLD." Here, for the first time in this high
discourse, our Lord explicitly introduces His sacrificial death--for
only rationalists can doubt this not only as that which constitutes Him
the Bread of life to men, but as THAT very element IN HIM WHICH
POSSESSES THE LIFE-GIVING VIRTUE.--"From this time we hear no more (in
this discourse) of "Bread"; this figure is dropped, and the reality
takes its place" [STIER]. The words "I will give" may be compared with
the words of institution at the Supper, "This is My body which is given
for you" (Lu 22:19), or in Paul's report of it, "broken for you" (1Co
11:24).
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Spurgeon Devotional
Commentary:
They understood him literally. They were too
carnally minded to comprehend that the soul feeds upon the great truth
that God took upon himself our flesh.
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Adam Clarke's Commentary:
Is my flesh, which I will give, &c.]
Our Lord explains his meaning more fully, in these words, than he had
done before. Having spoken so much of the bread which feeds and
nourishes the soul, and preserves from death, the attention of his
hearers was fixed upon his words, which to them appeared inexplicable;
and they desired to know what their meaning was. He then told them that
the bread meant his flesh, (his life,) which he was about to give up; to
save the life of the world. Here our Lord plainly declares that his
death was to be a vicarious sacrifice and atonement for the sin of the
world; and that, as no human life could be preserved unless there was
bread (proper nourishment) received, so no soul could be saved but by
the merit of his death. Reader, remember this: it is one of the
weightiest, and one of the truest and most important sayings in the book
of God.
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Matthew Henry's Concise Commentary: (No comment on this verse).
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Sermons,
Outlines, & Commentaries
See also: 220.7
- Bible Commentaries; 251
- Homiletics; 252
- Sermon Texts
Hymns
Bob
VanWyk, Lectionary Hymn Reviewer
- O the Depth of Love Divine
- Come, Sinners, to the Gospel Feast
- We've a Story to Tell to the Nations
- I Love to Tell the Story
- Freely, Freely
- Dwelling in Beulah Land
- Rescue the Perishing
- Break Thou the Bread of Life
- Living for Jesus
- We're Marching to Zion
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Bill's
Starting Point
Bread of Heaven
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Spiritual Nourishment
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Presence
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Personality
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Precepts
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Who will you feed?
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