The Meaning of John 6:53 Explained

John 6:53

KJV: Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.

YLT: Jesus, therefore, said to them, 'Verily, verily, I say to you, If ye may not eat the flesh of the Son of Man, and may not drink his blood, ye have no life in yourselves;

Darby: Jesus therefore said to them, Verily, verily, I say unto you, Unless ye shall have eaten the flesh of the Son of man, and drunk his blood, ye have no life in yourselves.

ASV: Jesus therefore said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man and drink his blood, ye have not life in yourselves.

KJV Reverse Interlinear

Then  Jesus  said  unto them,  Verily,  verily,  I say  unto you,  Except  ye eat  the flesh  of the Son  of man,  and  drink  his  blood,  ye have  no  life  in  you. 

What does John 6:53 Mean?

Context Summary

John 6:52-59 - Eat And Live
In John 6:57 our Lord gives the secret of His inner life. At the beginning of His ministry He told the tempter that man did not live by bread alone, but by God's Word. Here He goes further and says that He lived not only by the words of God, but by God Himself. There is also this other truth, that each of us is called to exercise toward Christ the same attitude and dependence that He exercised toward the Father. It is impossible by one illustration to set forth the eternal facts of the spiritual world. Metaphor has to be heaped on metaphor. Already our Lord had dealt with the symbol of manna and bread; He now goes further in order to emphasize the truth that the power to communicate life can only be acquired through death. Our Lord, therefore, describes the bread of the soul-life as His flesh, which he would give for the life of the world. Obviously flesh is that which has passed through death. But it should always be borne in mind that the Christian soul does not dwell exclusively on the death of Jesus, but on the life of Him who died. It is the risen and ascended Christ, who died for our sins but whom God exalted to His right hand, that should fill our thoughts. [source]

Chapter Summary: John 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 6:53

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]
Eat the flesh []
Appropriate the life. Compare Galatians 2:20; Ephesians 3:17. [source]
Drink His blood []
Appropriate the saving merit of His death. The passover was approaching, and the reference may well have been to the flesh and blood of the paschal lamb. [source]
Have no life in you [οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς]
Not according to the Greek. Rightly, as Rev., ye have not life in yourselves. All true life must be in Christ. Compare Colossians 3:3. [source]

Reverse Greek Commentary Search for John 6:53

John 5:42 In you [ἐν ἑαυτοῖς]
Rev., rightly, in yourselves. Compare John 6:53; 1 John 5:10; Mark 4:17. [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 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]

What do the individual words in John 6:53 mean?

Said therefore to them - Jesus Truly I say to you if not you shall have eaten the flesh of the Son - of Man and shall have drunk of Him the blood not you have life in yourselves
Εἶπεν οὖν αὐτοῖς Ἰησοῦς Ἀμὴν λέγω ὑμῖν ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς

Εἶπεν  Said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Ἀμὴν  Truly 
Parse: Hebrew Word
Root: ἀμήν  
Sense: firm.
λέγω  I  say 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: λέγω 
Sense: to say, to speak.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
φάγητε  you  shall  have  eaten 
Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural
Root: ἐσθίω  
Sense: to eat.
σάρκα  flesh 
Parse: Noun, Accusative 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.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Υἱοῦ  Son 
Parse: Noun, Genitive Masculine Singular
Root: υἱός  
Sense: a son.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀνθρώπου  of  Man 
Parse: Noun, Genitive Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
πίητε  shall  have  drunk 
Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural
Root: πίνω  
Sense: to drink.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
αἷμα  blood 
Parse: Noun, Accusative Neuter Singular
Root: αἷμα  
Sense: blood.
ἔχετε  you  have 
Parse: Verb, Present Indicative Active, 2nd Person Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
ζωὴν  life 
Parse: Noun, Accusative Feminine Singular
Root: ζωή  
Sense: life.
ἑαυτοῖς  yourselves 
Parse: Reflexive Pronoun, Dative Masculine 3rd Person Plural
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.