John 6:27-58
The motif of “life” (zwh/) is especially prominent in the great “Bread of Life” discourse in chapter 6. This discourse is similar to that of chapter 5 (cf. the previous notes), in being centered on a miracle story—in this case, the Miraculous Feeding episode, which is also found in the Synoptic Tradition (Mk 6:30-44 par, cf. also 8:1-10 par). I have discussed the Bread of Life discourse in a number of prior notes and articles, most recently as part of the series “Jesus and the Gospel Tradition” (cf. the relevant notes). The discourse, in the context of the chapter as a whole, is quite complex; I would outline it as follows:
- Narrative Introduction—the Feeding Miracle Episode:
- Introduction to the Discourse (vv. 22-24)
- Part 1—The Bread from Heaven [Passover/Manna theme] (vv. 25-34)
- Part 2—The Bread of Life [exposition of Bread from Heaven theme] (vv. 35-50)
- Part 3—The Living Bread [exposition of Bread of Life theme] (vv. 51-58)
- Narrative Conclusion (v. 59)
There are thus three separate divisions to the discourse proper (vv. 25-58), each of which follows the basic discourse format: saying (by Jesus)–reaction (by the people)–exposition (by Jesus). In each instance, the exposition builds upon the central saying (vv. 27, 35, 51), explaining the true meaning of Jesus’ words. The word zwh/ (“life”), along with related verb za/w (“live”), occurs repeatedly throughout these verses; these references may be grouped as follows:
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- The expression “Bread of Life“, in two forms:
“bread of Life” o( a&rto$ th=$ zwh=$ (vv. 35, 48)
“living bread” o( a&rto$ o( zwh=n (v. 51) - The expression “Life of the Age” (vv. 27, 40*, 47*, 53-54*, also v. 68*)
the asterisk indicates that the expression involves the verb e&xw (“hold, have”)
—i.e. “hold the Life of the Age” - The noun “Life” without modification:
—giving Life to/for the world (v. 33)
—over the life of the world (v. 51) - The verb “Live” (participle “Living“):
—will live into the Age (v. 51, 58)
—Living Father…I live…that one will live (v. 57)
- The expression “Bread of Life“, in two forms:
All told, there are 13 occurrences over a span of 32 verses—quite a high number. The expression “Bread of Life” (once “Living Bread”) features in the second and third sayings of Jesus, both of which relate back to the first saying (in verse 27):
“Do not work for the food th(at is) going to ruin, but (for) food th(at is) remaining into (the) Life of the Age, which the Son of Man will give to you—for God the Father has set (his) seal (on) this (person).”
Jesus begins from the context of the feeding miracle—the eating of bread-loaves by the people—to establish a contrast between ordinary bread (which perishes) and the bread (or “food”, brw=si$) which the Son of Man (Jesus) gives. This is precisely parallel to the contrast between ordinary water and the “living water” which Jesus gives (4:7-15ff)—one involves eating, the other drinking. During this portion of the discourse, the motif shifts to another kind of “bread” provided miraculously to the people—the manna of ancient Israelite and Old Testament tradition (Exod 16:31ff; Num 11:6ff; Deut 8:3, etc). This manna is referred to as “bread from heaven” in Exod 16:4; Psalm 105:40; Neh 9:15—some combination of these may be intended by the general Scripture citation in v. 31 (“He gave them bread out of heaven to eat”). This reference, given by the people in their reaction to Jesus’ statement(s), almost certainly should be seen as relating to the Passover setting of the feeding miracle (v. 4). The people’s reaction should be understood according to the context of the following points in the saying/exposition by Jesus:
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- Jesus’ identification with the Son of Man who gives eternal food/bread
- The divine/heavenly source of this—”God the Father set (his) seal”
- Obtaining this food involves doing (working) the “work of God” (as in the gathering of the manna by the Israelites)
- Jesus defines this “work” more precisely in v. 29b:
“…that you would trust in th(e one) whom that (One) [i.e. God the Father] se(n)t forth”
The reaction by the people in vv. 30-31 is thus similar to the question by the Samaritan woman in 4:12. It also touches upon the contrast between Jesus and Moses (the Torah/Scriptures) in 5:39ff. The wording of verse 31 is significant:
“Our fathers ate manna in the desolate (land), even as it has been written…”
One can envision an implied question/challenge along the lines of 4:12—i.e., “you are not greater than Moses, through whom God gave us this food to eat, are you?” Jesus makes the contrast definite in v. 32:
“Amen, amen, I say to you, (it was) not Moshe (who) has given to you the ‘bread out of heaven’, but my Father gives you the true bread out of heaven.”
This bread coming down from heaven is said to “give Life to the world” (v. 33). Jesus has gone a step beyond the discourse with the Samaritan woman; now, rather than being simply one who gives Life, Jesus identifies himself (the “Son of Man”) with that very Life itself. This is clear enough from the saying which begins the second portion of the discourse:
“I am [e)gw/ ei)mi] the Bread of Life; the one coming toward me should not (ever) hunger, and the one trusting in me will not (ever) thirst.”
The blending of hunger and thirst (eating and drinking) suggests that Jesus (and/or the Gospel writer) has the earlier “living water” discourse in mind, though the specific image of bread would seem to apply only to eating. The “I am” declaration is repeated in verse 48 (“I am the Bread of Life”), where it is connected back to the manna tradition (“Bread out of Heaven”). In the intervening exposition, Jesus makes absolutely clear that eating this “Bread of Life” means trusting in him:
As in the earlier discourses, the expression “Life of the Age” (i.e. eternal life) is primarily eschatological, referring to the life which the righteous (believers) will come to possess in the end-time, following the resurrection (v. 40b, etc). Within the context of the Johannine discourses, however, this is blended with a “realized” eschatology for believers in Jesus—they experience in the present the very Life which the righteous are thought to inherit at the end-time. This is the main significance of the expression “holds the Life of the Age”—i.e. the believer already possesses it now.
The third portion of the discourse runs parallel to the second, and begins with a parallel saying by Jesus:
“I am [e)gw/ ei)mi] the Living Bread th(at is) stepping down out of Heaven; and if any one should eat out of this Bread, he will live into the Age…” (v. 51)
If the second portion of the discourse expounds the theme of the first (“Bread from Heaven”), the third portion also expounds the theme of the second (“Bread of Life”). Now, it is designated as “living Bread” (similar to the “living water” of 4:10ff), and the spiritual significance of the exposition is deepened by the introduction of eucharistic language and motifs. I have discussed this controversial aspect of the discourse at length in prior notes (cf. especially the earlier Saturday Series discussion). The eucharistic association is established already in the second half of the verse 51 saying:
“…and the Bread which I will give is my flesh, over [u(pe/r] the life of the world”
One need not look any further than words of institution (of the Lord’s Supper) in the Gospel tradition:
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- Mark 14:22-24:
“this is my body…this is my blood…th(at is) being poured out over [u(pe/r] many” - Luke 22:19-20 [MT]:
“this is my body given over [u(pe/r] you…”
- Mark 14:22-24:
If there were any doubt as to an apparent eucharistic allusion here, verses 53-54 make it all but certain:
“Amen, amen, I say to you, if you would not eat the flesh of the Son of Man and drink his blood, you do not hold Life in yourself. (But) the one chomping my flesh and drinking my blood holds (the) Life of the Age, and I will stand him up in the last day.”
It is interesting to consider the three aspects of (eternal) Life present in this statement:
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- Life which the believer holds in him/herself—i.e. through the essential presence of Jesus (his “flesh” and “blood”)
- The Life of the Age which the believer holds (now, in the present)—”realized” eschatology
- The Life which the believer will possess at the end time, following the Resurrection—traditional (future) eschatology
While the last two aspects have been present in the prior discourses (in chaps. 3-5), the first aspect is new to the Gospel here, though it has been implied, to some extent, both in the prologue and, perhaps, in verses 5-8 of chapter 3. It refers to the essential unity between the believer and Jesus, and this is a theme which will be developed considerably as one proceeds through the Gospel.
