Devotional Sharing, Submitted by Grace Kim, Gracepoint Berkeley
John 6:14-21
What was the disciples’ first reaction to Jesus approaching them on the water? The disciples’ first reaction to Jesus approaching them on the water was terror.
Contrary to their terror, what did the disciples experience? Contrary to their terror, the disciples experienced Jesus saying to them, “It is I; don’t be afraid.” Jesus calmed their fears and their experience of terror was short-lived.
What lessons about fearful situations can I learn from this? A lesson that I can learn about fearful situations is that Jesus may be in the thick of it, and He is ready to offer words that can calm our fears. He wants to be invited in and be with us.
What are the fears in my life into which I need to invite the presence of Jesus? I have a lot of fears right now, as I have recently heard the news about my mom’s cancer. It is in its malignant stage and has spread to other parts of the body. There is a real possibility that she will not make it. I fear for the effectiveness of the chemotherapy and the pain that she needs to endure; I fear for how my dad will handle this long suffering and what would happen to him without my mom; I fear that I and my sister will not be able to be strong and steadfast in our faith in God and be strong for my parents. I am terrified of this unknown, what all this means, but this may be the very storm where the “strong winds” are blowing and “the waters [are] growing rough” that Jesus wants to make his presence known to us. One thing that I can learn from this passage is that my family is not alone in the thick of all this; Jesus does not come or wait when all is calm and it is safe for him to come. Although I cannot be physically there for my parents with this scary news, I can find comfort knowing that Jesus is present with my mom and dad, and wants to say, “It is I; don’t be afraid.” Only Jesus can make such a statement – how can any person say that, not knowing what will happen? Only Jesus, because He knows, because He really can encourage our souls, because He overcame death and has ultimately promised eternal life with Him.
Devotional Questions:
John 6:22-35
- What is so tragic about Jesus’ statement about the crowd: “you are looking for me, not because you saw miraculous signs but because you ate the loaves and had your fill?”
- In what ways am I satisfied with the benefits of following Jesus rather than being interested in the person of Jesus?
- Despite the people’s request for more bread, what does Jesus offer? What does this offer of Jesus as the Bread of Life reveal about what God considers to be the essential need of humanity?
- Reflect on the similarity between v.35 and what Jesus said to the Samaritan woman at the well (cf. 4:13,14). How are their responses different (cf. 6:66)?
- What is the difference between the Samaritan woman and the Jewish followers that caused such a drastic difference in their response to this offer of eternal bread and water?
John 6:35-62
“The last reaction of Jesus’ opponents was prompted by the apparent impossibility of his statement. They took literally the figure of eating his flesh. Unless one has spiritual perception, spiritual truth makes no sense whatsoever. Nicodemus could not comprehend the new birth; so, too, now the Jews considered the Lord’s words to be utter nonsense. It hardly seems possible that they misunderstood what he said, for they responded, ‘How can this man give us his flesh to eat?’”[1]
- Think about the crowd’s grumbling, their refusal to accept that Jesus came from heaven, and their continued bewilderment at his metaphor of heavenly bread. Is it likely that this really was an issue of misunderstanding, i.e. taking Jesus’ words literally? Is there a lesson here about how attitude affects comprehension?
- Have I ever resisted comprehension because I wanted to remain confused, and, if so, what were the mechanisms involved? How has my attitude helped or prevented me from comprehending areas of spiritual truths? Which truths have I wanted to avoid confronting?
- Given the context of the grumbling in v. 42 and Jesus’ continuing claim of heavenly origin (vv. 50, 51, 58), what will his ascension prove? What is the heavenly bread he was asking them to feed on?
John 6:60-69
- What are the “hard teachings” of Jesus that cause people to “[turn] back and no longer follow him?” What does this reveal about what they believe regarding Jesus and his words according to vv.62-63?
- For what reason did many of the disciples leave Jesus? What did this reveal about their initial motives to follow Jesus? Is there something that I fundamentally desire more than “spirit and life”—the hidden “real issue” in my spiritual life which, if unattained, can quickly quench the desire to follow Jesus?
- What is the most basic difference between Peter and those who left? Do I agree fundamentally with the logic and values behind Peter’s answer?
Additional Questions:
John 6:1-13
- What can I learn about the scope of Jesus concern for me from the fact that he was concerned about feeding the “great crowd of people [who] followed him?”
- Contrast the responses of Philip and Andrew. What was the crucial difference?
- What do I do when my resources seem inadequate for the task that God sets before me?
- What would have happened if the “five small barley loaves and two small fish” stayed in the boy’s hands?
- How do Philip-like calculations prevent my life from being used in this way?
John 6:14-21
- What was the disciples’ first reaction to Jesus approaching them on the water?
- Contrary to their terror, what did the disciples experience?
- What lessons about fearful situations can I learn from this?
- What are the fears in my life into which I need to invite the presence of Jesus?
[1] Frank E. Gaebelein, Gen. Ed. Expositor’s Bible Commentary CD, (Grand Rapids, MI: Zondervan, 1992) notes for chapter 6.
Commentary:
Background “[…] we must also keep in mind that this is a poor society. Galilee was a peasant agrarian society, where farmers were taxed heavily and frequently lost their land to a wealthier elite, who ruled either through the Herodian dynasty or who collected tax revenue for Rome. Jesus’ interest in these people and his sympathy for their needs inspired widespread support for his message.”[1]
vv. 1-15 The feeding miracle can be viewed as a commonplace act of compassion by Jesus — and indeed it was. The crowds are hungry, they need food, and as we have seen in other times, Jesus responds to people’s needs.”[2]
v. 9 “This boy is carrying five barley loaves and two salted fish. Only John mentions that the bread is barley, which is a signal of the poverty of this crowd. Barley was considered the bread of the poor and this lad has five pieces of it — much like five round loaves of today’s pita bread. Luke 11:5 implies that three such pieces might make a meal for one person.”[3]
vv. 14-15 “The crowd fits Jesus into their religious categories (‘This is the prophet!’) and decide that they can control, promote, and fashion something religiously constructive out of this event. They want Jesus for their own ends; they want to pursue a political agenda (revolution? social upheaval? dissent?), and Jesus must flee.”[4]
v. 14 “The crowd interprets Jesus’ miracle as messianic. He has just recreated the miracle of Moses! To identify him as ‘the Prophet who is to come into the world’ is no doubt a reference to Deuteronomy 18:15–19, which prophesies that a prophet like Moses will some day return.”[5]
v. 20 “When Jesus arrives at the boat, he identifies himself with a term that was sure to evoke further images of the Exodus story: ‘It is I’ (Gk. ego eimi) […] This may be a mere form of self-identification. But it may imply more. The verb to be (eimi) […] reflects God’s divine name given to Moses on Mount Sinai (Ex. 3:14). Even Jesus’ call not to fear echoes Moses’ response on the mountain when he learned God’s name and saw the burning bush: ‘At this, Moses hid his face, because he was afraid to look at God’ (Ex. 3:6). Jesus approaches and even though he is now providing an awesome and overwhelming presentation of his powers, they need not fear.”[6]
vv. 37-38 “The determinism of these verses is sometimes softened by 6:37b: ‘Whoever comes to me I will never drive away.’ But it is a mistake to view this as a promise that points to Jesus’ reception of anyone who comes to him confessing belief. The verb here is ‘cast out’ (Gk. ekballo), and it refers regularly to something that is already ‘in’. Therefore the idea is not about Jesus’ welcoming people, but about Jesus’ keeping people whom the Father has given into his care. John 6:37b is about the protecting, nurturing capacity of Jesus. This interpretation is confirmed by 6:38: Jesus will not lose a single one of those who have come to him.”[7]
vv. 39-40 “John affirms with ease both God’s sovereign control and the responsibility of individuals. Note the balance found in 6:40: The Father’s will is that everyone will look upon the Son, believe, and have life eternal. But the stress here is that God’s will cannot be frustrated despite the darkness of the world, which cannot defeat him (1:5). Above all, those who have come into Jesus and believe will never be lost.”[8]
vv. 51-58 “The first two thoughts of 6:51 repeat what we have already seen: Jesus is the living bread that came down, referring to his incarnation, and one must eat this bread, referring to the decisive moment when one believes. But it is in the third sentence of the verse where Jesus makes a pivotal statement, ‘This bread is my flesh, which I will give for the life of the world.’ When Jesus refers to his ‘flesh’ (Gk. sarx), we are at once reminded of 1:14, where sarx was used to describe the comprehensive life of the Son.”[9]
“Certainly as Jesus speaks these words, their graphic and shocking character stun the audience. Regardless of their theological meaning, they are graphic, compelling, and confusing. This eating and drinking give eternal life and form the basis of the interior, intimate experience one may have with Christ (6:56). Nothing in Old Testament history compares, not even the experience with Moses and manna (6:59). Other religious bread does not address mortality; only this bread, this flesh and blood, this sacrifice, can give eternal life.”[10]
vv. 60-71 “This difficult teaching sifts Jesus’ followers: Some of them fall away and refuse to follow him any longer (6:66) while one other disciple likely finds in this a catalyst for his own personal rebellion and betrayal (6:70–71).”[11]
v. 62 “The Son of Man will be ‘lifted up’ to the cross, and the Son of Man will be ‘lifted up’ into heaven. For John, Jesus’ movement toward the cross is also his movement ‘heavenward,’ returning to the glory he enjoyed from the beginning. This full glorification is thus the complete picture of Jesus’ death (cross, resurrection, ascension) that the disciples must now understand. Not only will he die, but he will return to heaven. It is through this complete work of Christ that life can be given to the world.”[12]
vv. 67-69 “For Peter this difficult exchange provides an opportunity to give a courageous confession: ‘Lord, to whom shall we go? You have the words of life. We believe and know that you are the Holy One of God.’ […This] is a potent and unusual title — one used throughout the Old Testament (thirty times in Isaiah) for God (‘the Holy One of Israel’), who defends his people and redeems them.”[13]
[1] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 192.
[2] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 205.
[3] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 194.
[4] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 206.
[5] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 194.
[6] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 195-196.
[7] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 199-200.
[8] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 200.
[9] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 201.
[10] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 203.
[11] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 203.
[12] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 204.
[13] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 204.