The Meaning of John 6:51 Explained

John 6:51

KJV: I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.

YLT: I am the living bread that came down out of the heaven; if any one may eat of this bread he shall live -- to the age; and the bread also that I will give is my flesh, that I will give for the life of the world.'

Darby: I am the living bread which has come down out of heaven: if any one shall have eaten of this bread he shall live for ever; but the bread withal which I shall give is my flesh, which I will give for the life of the world.

ASV: I am the living bread which came down out of heaven: if any man eat of this bread, he shall live for ever: yea and the bread which I will give is my flesh, for the life of the world.

KJV Reverse Interlinear

I  am  the living  bread  which  came down  from  heaven:  if  any man  eat  of  this  bread,  he shall live  for  ever:  and  the bread  that  I  will give  is  my  flesh,  which  I  will give  for  the life  of the world. 

What does John 6:51 Mean?

Study Notes

world
kosmos = mankind.
The Greek word kosmos means "order," "arrangement," and so, with the Greeks, "beauty"; for order and arrangement in the sense of system are at the bottom of the Greek conception of beauty.
When used in the N.T. of humanity, the "world" of men, it is organized humanity-- humanity in families, tribes, nations--which is meant. The word for chaotic, unorganized humanity--the mere mass of man is thalassa, the "sea" of men (e.g.) Revelation 13:1 (See Scofield " Revelation 13:8 ") . For "world" (kosmos) in the bad ethical sense, "world system" John 7:7 .

Verse Meaning

This verse contains a final summary of the main ideas in this section. Jesus is living Bread, not manna, but He came down from God as it did. Those who believe on Him will experience eternal life. The terms coming to Jesus ( John 6:35), listening to Him ( John 6:45), and seeing Him ( John 6:40) all mean believing on Him ( John 6:35). Jesus would give His body as bread so the world could live spiritually. He referred to His coming sacrificial death. Not only had the Father given the Bread, but the Bread would now give Himself. John characteristically emphasized Jesus" death as being for life rather than for sin. [1]

Context Summary

Joh 6:41-51 - The Food Of Eternal Life
That phrase, the last day, was constantly on the Master's lips, John 6:39-40; John 6:44; John 6:54; John 12:48. It is an indefinite expression for those final scenes in which the history of our race is to be consummated through resurrection and judgment. Jesus lays great emphasis on His resurrection as completing His work for those who come to Him. It is not enough to impart eternal life. That would bless the spirit, but leave the body untouched. And He cannot rest until the whole of our complex nature shares in the emancipation and fullness of His salvation. A transfigured manhood and a glorified body must be the crown of His service to His own. By His mighty power, He will raise them up in the likeness of His glory, that they may share His royal and exalted state. Nothing less will satisfy Him, or undo the ruin that sin has introduced. Let us feed on Christ, by meditation on His words, and by communion with Himself, of which the sacred Feast of the Lord's Table is a perpetual reminder. Notice that every soul which is taught of God will recognize Christ, John 6:45! [source]

Chapter Summary: Joh 6

1  Jesus feeds five thousand men with five loaves and two fishes
15  Thereupon the people would have made him king;
16  but withdrawing himself, he walks on the sea to his disciples;
26  reproves the people flocking after him, and all the fleshly hearers of his word;
32  declares himself to be the bread of life to believers
66  Many disciples depart from him
68  Peter confesses him
70  Judas is a devil

Greek Commentary for John 6:51

The living bread [ο αρτος ο ζων]
“The bread the living.” Repetition of the claim in John 6:35, John 6:41, John 6:48, but with a slight change from ζωης — zōēs to ζων — zōn (present active participle of ζαω — zaō). It is alive and can give life. See John 4:10 for living water. In Revelation 1:17 Jesus calls himself the Living One For ever Eternally like αιωνιον — aiōnion with ζωην — zōēn in John 6:47. I shall give Emphasis on εγω — egō (I). Superior so to Moses. Is my flesh See note on John 1:14 for σαρχ — 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 Over, in behalf of, υπερ — huper means, and in some connexions instead of as in John 11:50. See John 1:30 for the Baptist‘s picture of Christ as the Lamb of God that taketh away the sin of the world. See also John 3:17; John 4:42; 1 John 3:16; Matthew 20:28; Galatians 3:13; 2 Corinthians 5:14.; Romans 5:8. Jesus has here presented to this Galilean multitude the central fact of his atoning death for the spiritual life of the world. [source]
The living bread [ὁ ἄρτος ὁ ζῶν]
Literally, the bread the living (bread ). Wyc., quick bread. [source]
I will give []
The ἐγω , I, is emphatic, in contrast with Moses (John 6:32). [source]
Flesh []
See on John 1:14. [source]
Which I will give []
The best texts omit. Read, as Rev., my flesh for the life of the world. [source]

Reverse Greek Commentary Search for John 6:51

John 6:35 I am the bread of life []
A form of expression peculiar to John. See John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5. [source]
John 14:6 The life []
Not only life in the future world. He is “the principle and source of life in its temporal development and future consummation, so that whoever has not received Him into himself by faith, has become a prey to spiritual and eternal death” (Meyer). “He that believeth on the Son hath everlasting life.” Compare Colossians 3:4; John 6:50, John 6:51; John 11:25, John 11:26. “I am the way, the truth, and the life. Without the way there is no going; without the truth there is no knowing; without the life there is no living. I am the way which thou shouldst pursue; the truth which thou shouldst believe; the life which thou shouldst hope for” (Thomas a Kempis, “Imitation of Christ,” iii., 56). On ζωή , life, see on John 1:4. [source]
John 6:33 The bread of God [ο αρτος του τεου]
All bread is of God (Matthew 6:11). The manna came down from heaven (Numbers 11:9) as does this bread Refers to the bread Bernard notes that this phrase (coming down) is used seven times in this discourse (John 6:33, John 6:38, John 6:41, John 6:42, John 6:50, John 6:51, John 6:58). Giveth life Chrysostom observes that the manna gave nourishment This is a most astounding statement to the crowd. [source]
John 6:53 Except ye eat [εαν μη παγητε]
Negative condition of third class with second aorist active subjunctive of εστιω — esthiō Jesus repeats the statement in John 6:50, John 6:51. Note change of μου — mou (my) in John 6:51 to του υιου του αντρωπου — tou huiou tou anthrōpou with same idea. And drink his blood Same condition with second aorist active subjunctive of πινω — pinō This addition makes the demand of Jesus seem to these Jews more impossible than before if taken in a baldly literal sense. The only possible meaning is the spiritual appropriation of Jesus Christ by faith (John 6:47), for “ye have not life in yourselves” Life is found only in Christ. [source]
John 1:4 In Him was life [ἐν αὐτῷ ζωὴ ἦν]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
John 4:10 Answered and said [απεκριτη και ειπεν]
As often (redundant) in John. The first aorist passive Condition of second class, determined as unfulfilled, ει — ei and past perfect ηιδεις — ēideis (used as imperfect) in condition and αν — an and aorist active indicative in conclusion The gift of God Naturally the gift mentioned in John 3:16 (Westcott), the inexpressible gift (2 Corinthians 9:15). Some take it to refer to the living water below, but that is another allusion (metaphor) to John 3:16. See Ephesians 4:7 for Paul‘s use of both χαρις — charis and δωρεα — dōrea (from διδωμι — didōmi to give). Who it is She only knew that he was a Jew. This Messianic self-consciousness of Jesus is plain in John, but it is early in the Synoptics also. Living water Running water like a spring or well supplied by springs. This Jacob‘s Well was filled by water from rains percolating through, a sort of cistern, good water, but not equal to a real spring which was always preferred (Genesis 26:19; Leviticus 14:5; Numbers 19:17). Jesus, of course, is symbolically referring to himself as the Living Water though he does not say it in plain words as he does about the Living Bread (John 6:51). The phrase “the fountain of life” occurs in Proverbs 13:14. Jesus supplies the water of life (John 7:39). Cf. Revelation 7:17; Revelation 22:1. [source]
John 6:27 Work not for [μη εργαζεστε]
Prohibition with μη — mē and present middle imperative of εργαζομαι — ergazomai old verb from εργον — ergon work. The meat The act of eating (Romans 14:17), corrosion (Matthew 6:19), the thing eaten as here (2 Corinthians 9:10). See note on John 4:32. Which perisheth Present middle participle of apollumi They were already hungry again. Unto eternal life Mystical metaphor quite beyond this crowd hungry only for more loaves and fishes. Bernard thinks that John has here put together various sayings of Christ to make one discourse, a gratuitous interpretation. Will give Future active indicative of εις ζωην αιωνιον — didōmi The outcome is still future and will be decided by their attitude towards the Son of man (John 6:51). For him the Father, even God, hath sealed Literally, “For this one the Father sealed, God.” First aorist active indicative of διδωμι — sphragizō to seal. See elsewhere in John 3:33 (attestation by man). Sealing by God is rare in N.T. (2 Corinthians 1:22; Ephesians 1:13; Ephesians 4:30). It is not clear to what item, if any single one, John refers when the Father set his seal of approval on the Son. It was done at his baptism when the Holy Spirit came upon him and the Father spoke to him. Cf. John 5:37. [source]
John 6:35 I am the bread of life [Εγω ειμι ο αρτος της ζωης]
This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the τειος λογος — theios logos in an allegorical sense, but this language is far removed from Philo‘s vagueness. In the Synoptics (Mark 14:22; Matthew 26:26; Luke 22:19) Jesus uses bread He is the bread of life in two senses: it has life in itself, the living bread (John 6:51), and it gives life to others like the water of life, the tree of life. John often has Jesus saying “I am” As also in John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5. He that cometh to me The first act of the soul in approaching Jesus. See also John 6:37. Shall not hunger Strong double negative ου με — ou me with first aorist (ingressive) active subjunctive, “shall not become hungry.” He that believeth on me The continuous relation of trust after coming like πιστευητε — pisteuēte (present tense) in John 6:29. See both verbs used together also in John 7:37. Shall never thirst So the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with πωποτε — pōpote (John 1:18) added. [source]
John 6:54 He that eateth [ο τρωγων]
Present active participle for continual or habitual eating like πιστευετε — pisteuete in John 6:29. The verb τρωγω — trōgō is an old one for eating fruit or vegetables and the feeding of animals. In the N.T. it occurs only in John 6:54, John 6:56, John 6:58; John 13:18; Matthew 24:38. Elsewhere in the Gospels always εστιω — esthiō or επαγον — ephagon (defective verb with εστιω — esthiō). No distinction is made here between επαγον — ephagon (John 6:48, John 6:50, John 6:52, John 6:53, John 6:58) and τρωγω — trōgō (John 6:54, John 6:56, John 6:57, John 6:58). Some men understand Jesus here to be speaking of the Lord‘s Supper by prophetic forecast or rather they think that John has put into the mouth of Jesus the sacramental conception of Christianity by making participation in the bread and wine the means of securing eternal life. To me that is a violent misinterpretation of the Gospel and an utter misrepresentation of Christ. It is a grossly literal interpretation of the mystical symbolism of the language of Jesus which these Jews also misunderstood. Christ uses bold imagery to picture spiritual appropriation of himself who is to give his life-blood for the life of the world (John 6:51). It would have been hopeless confusion for these Jews if Jesus had used the symbolism of the Lord‘s Supper. It would be real dishonesty for John to use this discourse as a propaganda for sacramentalism. The language of Jesus can only have a spiritual meaning as he unfolds himself as the true manna. [source]
John 6:57 The living Father [ο ζων πατηρ]
Nowhere else in the N.T., but see John 5:26 and “the living God” (Matthew 16:16; 2 Corinthians 6:16). The Father is the source of life and so “I live because of the Father” He that eateth me Still bolder putting of the mystical appropriation of Christ (John 6:51, John 6:53, John 6:54, John 6:56). Because of me The same idea appears in John 14:19: “Because I live ye shall live also.” See John 11:25. Jesus Christ is our ground of hope and guarantee of immortality. Life is in Christ. There is no real difficulty in this use of δια — dia with the accusative as with δια τον πατερα — dia ton patera just before. It occurs also in John 15:3. As the Father is the fount of life to Christ, so Christ is the fount of life to us. See 1 John 4:9 where δια — dia is used with the genitive (δι αυτου — di' autou) as the intermediate agent, not the ground or reason as here. [source]
John 8:12 Again therefore [παλιν ουν]
This language fits in better with John 7:52 than with John 8:11. Just suppose Jesus is in the temple on the following day. Unto them The Pharisees and crowds in the temple after the feast was past. I am the light of the world Jesus had called his followers “the light of the world” (Matthew 5:14), but that was light reflected from him. Already Jesus (the Logos) had been called the true light of men (John 1:9; John 3:19). The Psalmist calls God his Light (Psalm 27:1). So Isaiah 60:19. At the feast of tabernacles in the Court of the Women where Jesus was on this day (John 8:20) there were brilliant candelabra and there was the memory of the pillar of cloud by day and of fire by night. But with all this background this supreme and exclusive claim of Jesus (repeated in John 9:5) to being the light of the whole world (of Gentiles as well as of Jews) startled the Pharisees and challenged their opposition. Shall have the light of life The light which springs from and issues in life (Westcott). Cf. John 6:33, John 6:51 about Jesus being the Bread of Life. In this sublime claim we come to a decisive place. It will not do to praise Jesus and deny his deity. Only as the Son of God can we justify and accept this language which otherwise is mere conceit and froth. [source]
1 John 4:9 His only-begotten Son [τὸν υἱὸν αὐτοῦ τὸν μονογενῆ]
Lit., His Son, the only-begotten (Son). A mode of expression common in John, enlarging upon the meaning of a noun by the addition of an adjective or a participle with the article. See 1 John 1:2; 1 John 2:7, 1 John 2:8, 1 John 2:25; 1 John 5:4; John 6:41, John 6:44, John 6:50, John 6:51; John 15:1, etc. On only-begotten, see on John 1:14. [source]
Revelation 2:7 Of the tree [ἐκ ξύλου]
The preposition ἐκ outof occurs one hundred and twenty-seven times in Revelation, and its proper signification is almost universally out of; but this rendering in many of the passages would be so strange and unidiomatic, that the New Testament Revisers have felt themselves able to adopt it only forty-one times out of all that number, and employ of, from, by, with, on, at, because of, by reason of, from among. See, for instance, Revelation 2:7, Revelation 2:21, Revelation 2:22; Revelation 6:4, Revelation 6:10; Revelation 8:11; Revelation 9:18; Revelation 14:13; Revelation 15:2; Revelation 16:21. Compare John 3:31; John 4:13, John 6:13, John 6:39, John 6:51; John 8:23, John 8:44; John 9:6; John 11:1; John 12:3, John 12:27, John 12:32; John 17:5. Tree, lit., wood. See on Luke 23:31; see on 1 Peter 2:24. Dean Plumptre notes the fact that, prominent as this symbol had been in the primeval history, it had remained unnoticed in the teaching where we should most have looked for its presence - in that of the Psalmist and Prophets of the Old Testament. Only in the Proverbs of Solomon had it been used, in a sense half allegorical and half mystical (Proverbs 3:18; Proverbs 13:12; Proverbs 11:30; Proverbs 15:4). The revival of the symbol in Revelation is in accordance with the theme of the restitution of all things. “The tree which disappeared with the disappearance of the earthly Paradise, reappears with the reappearance of the heavenly.” To eat of the tree of life expresses participation in the life eternal. The figure of the tree of life appears in all mythologies from India to Scandinavia. The Rabbins and Mohammedans called the vine the probation tree. The Zend Avesta has its tree of life called the Death-Destroyer. It grows by the waters of life, and the drinking of its sap confers immortality. The Hindu tree of life is pictured as growing out of a great seed in the midst of an expanse of water. It has three branches, each crowned with a sun, denoting the three powers of creation, preservation, and renovation after destruction. In another representation Budha sits in meditation under a tree with three branches, each branch having three stems. One of the Babylonian cylinders discovered by Layard, represents three priestesses gathering the fruit of what seems to be a palm-tree with three branches on each side. Athor, the Venus of the Egyptians, appears half-concealed in the branches of the sacred peach-tree, giving to the departed soul the fruit, and the drink of heaven from a vial from which the streams of life descend upon the spirit, a figure at the foot of the tree, like a hawk, with a human head and with hands outstretched. -DIVIDER-
-DIVIDER-
In the Norse mythology a prominent figure is Igdrasil, the Ash-tree of Existence; its roots in the kingdom of Eels or Death, its trunk reaching to heaven, and its boughs spread over the whole universe. At its foot, in the kingdom of Death, sit three Nornas or Fates, the Past, the Present, and the Future, watering its roots from the sacred well. Compare Revelation 22:2, Revelation 22:14, Revelation 22:19. Virgil, addressing Dante at the completion of the ascent of the Purgatorial Mount, says:“That apple sweet, which through so many branchesThe care of mortals goeth in pursuit of, Today shall put in peace thy hungerings.”“Purgatorio,” xxvii., 115-117. ParadiseSee on Luke 23:43. Omit in the midst of. Παράδεισος Paradise“passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting-place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory” (Trench). [source]

What do the individual words in John 6:51 mean?

I am the bread - living from - heaven having come down if anyone shall have eaten of this bread he will live to the age and also that I will give the flesh of Me is for the of the world life
ἐγώ εἰμι ἄρτος ζῶν ἐκ τοῦ οὐρανοῦ καταβάς ἐάν τις φάγῃ ἐκ τούτου ἄρτου ζήσει εἰς τὸν αἰῶνα καὶ δὲ ὃν ἐγὼ δώσω σάρξ μού ἐστιν ὑπὲρ τῆς τοῦ κόσμου ζωῆς

ἄρτος  bread 
Parse: Noun, Nominative Masculine Singular
Root: ἄρτος  
Sense: food composed of flour mixed with water and baked.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ζῶν  living 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ζάω  
Sense: to live, breathe, be among the living (not lifeless, not dead).
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
οὐρανοῦ  heaven 
Parse: Noun, Genitive Masculine Singular
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.
καταβάς  having  come  down 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: καταβαίνω  
Sense: to go down, come down, descend.
τις  anyone 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
φάγῃ  shall  have  eaten 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: ἐσθίω  
Sense: to eat.
τούτου  this 
Parse: Demonstrative Pronoun, Genitive Masculine Singular
Root: οὗτος  
Sense: this.
ἄρτου  bread 
Parse: Noun, Genitive Masculine Singular
Root: ἄρτος  
Sense: food composed of flour mixed with water and baked.
ζήσει  he  will  live 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: ζάω  
Sense: to live, breathe, be among the living (not lifeless, not dead).
αἰῶνα  age 
Parse: Noun, Accusative Masculine Singular
Root: αἰών  
Sense: for ever, an unbroken age, perpetuity of time, eternity.
δὲ  also 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ὃν  that 
Parse: Personal / Relative Pronoun, Accusative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
δώσω  will  give 
Parse: Verb, Future Indicative Active, 1st Person Singular
Root: διδῶ 
Sense: to give.
σάρξ  flesh 
Parse: Noun, Nominative Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
μού  of  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
κόσμου  world 
Parse: Noun, Genitive Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.
ζωῆς  life 
Parse: Noun, Genitive Feminine Singular
Root: ζωή  
Sense: life.