8 One of his disciples, Andrew, Simon Peter’s brother, said to him,
9 “There is a boy here who has five barley loaves and two fish, but what are these among so many?”
10 Jesus said, “Have the people sit down.” Now there was much grass in that place. So the men sat down, in number about five thousand.
11 Jesus took the loaves, and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down, likewise also of the fish as much as they desired.
12 When they were filled, he said to his disciples, “Gather up the broken pieces which are left over, that nothing be lost.”
13 So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten.
14 When therefore the people saw the sign which Jesus did, they said, “This is truly the prophet who comes into the world.”
15 Jesus therefore, perceiving that they were about to come and take him by force to make him king, withdrew again to the mountain by himself.
16 When evening came, his disciples went down to the sea.
17 They entered into the boat, and were going over the sea to Capernaum. It was now dark, and Jesus had not come to them.
18 The sea was tossed by a great wind blowing.
19 When therefore they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea and drawing near to the boat; and they were afraid.
20 But he said to them, “It is I. Don’t be afraid.”
21 They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going.
22 On the next day, the multitude that stood on the other side of the sea saw that there was no other boat there, except the one in which his disciples had embarked, and that Jesus hadn’t entered with his disciples into the boat, but his disciples had gone away alone.
23 However, boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks.
24 When the multitude therefore saw that Jesus wasn’t there, nor his disciples, they themselves got into the boats and came to Capernaum, seeking Jesus.
25 When they found him on the other side of the sea, they asked him, “Rabbi, when did you come here?”
26 Jesus answered them, “Most certainly I tell you, you seek me, not because you saw signs, but because you ate of the loaves and were filled.
27 Don’t work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him.”
28 They said therefore to him, “What must we do, that we may work the works of God?”
29 Jesus answered them, “This is the work of God, that you believe in him whom he has sent.”
30 They said therefore to him, “What then do you do for a sign, that we may see and believe you? What work do you do?
31 Our fathers ate the manna in the wilderness. As it is written, ‘He gave them bread out of heaven to eat.’”
32 Jesus therefore said to them, “Most certainly, I tell you, it wasn’t Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven.
33 For the bread of God is that which comes down out of heaven and gives life to the world.”
34 They said therefore to him, “Lord, always give us this bread.”
35 Jesus said to them, “I am the bread of life. Whoever comes to me will not be hungry, and whoever believes in me will never be thirsty.
36 But I told you that you have seen me, and yet you don’t believe.
37 All those whom the Father gives me will come to me. He who comes to me I will in no way throw out.
38 For I have come down from heaven, not to do my own will, but the will of him who sent me.
39 This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day.
40 This is the will of the one who sent me, that everyone who sees the Son and believes in him should have eternal life; and I will raise him up at the last day.”
41 The Jews therefore murmured concerning him, because he said, “I am the bread which came down out of heaven.”
42 They said, “Isn’t this Jesus, the son of Joseph, whose father and mother we know? How then does he say, ‘I have come down out of heaven’?”
43 Therefore Jesus answered them, “Don’t murmur among yourselves.
44 No one can come to me unless the Father who sent me draws him; and I will raise him up in the last day.
45 It is written in the prophets, ‘They will all be taught by God.’ Therefore everyone who hears from the Father and has learned, comes to me.
46 Not that anyone has seen the Father, except he who is from God. He has seen the Father.
47 Most certainly, I tell you, he who believes in me has eternal life.
48 I am the bread of life.
49 Your fathers ate the manna in the wilderness and they died.
50 This is the bread which comes down out of heaven, that anyone may eat of it and not die.
51 I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh.”
52 The Jews therefore contended with one another, saying, “How can this man give us his flesh to eat?”
53 Jesus therefore said to them, “Most certainly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don’t have life in yourselves.
54 He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.
55 For my flesh is food indeed, and my blood is drink indeed.
56 He who eats my flesh and drinks my blood lives in me, and I in him.
57 As the living Father sent me, and I live because of the Father, so he who feeds on me will also live because of me.
58 This is the bread which came down out of heaven—not as our fathers ate the manna and died. He who eats this bread will live forever.”
59 He said these things in the synagogue, as he taught in Capernaum.
60 Therefore many of his disciples, when they heard this, said, “This is a hard saying! Who can listen to it?”
61 But Jesus knowing in himself that his disciples murmured at this, said to them, “Does this cause you to stumble?
62 Then what if you would see the Son of Man ascending to where he was before?
63 It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life.
64 But there are some of you who don’t believe.” For Jesus knew from the beginning who they were who didn’t believe, and who it was who would betray him.
65 He said, “For this cause I have said to you that no one can come to me, unless it is given to him by my Father.”
66 At this, many of his disciples went back and walked no more with him.
67 Jesus said therefore to the twelve, “You don’t also want to go away, do you?”
68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Hilary of Poitiersc. 310–367Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 6:55–57Of the truth then of the body and blood of Christ, no room for doubting remains: for, by the declaration of our Lord Himself, and by the teaching of our own faith, the flesh is really flesh, and the blood really blood. This then is our principle of life. While we are in the flesh, Christ dwells in us by His flesh. And we shall live by Him, according as He lives.
Of the truth then of the body and blood of Christ, no room for doubting remains: for, by the declaration of our Lord Himself, and by the teaching of our own faith, the flesh is really flesh, and the blood really blood. This then is our principle of life. While we are in the flesh, Christ dwells in us by His flesh. And we shall live by Him, according as He lives.
Hilary of Poitiers, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:55–59; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Poitiers in Gaul, who wrote the first Latin commentary on Matthew to survive whole.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 6:12–13Observe the difference between the servant and the lord. The Prophets received grace, as it were, by measure, and according to that measure performed their miracles: whereas Christ, working this by His own absolute power, produces a kind of super abundant result. … This was not done for needless ostentation, but to prevent men from thinking the whole a delusion; which was the reason why He made use of an existing material to work from. But why did He give the fragments to His disciples to carry away, and not to the multitude? Because the disciples were to be the teachers of the world, and therefore it was most important that the truth should be impressed upon them. Wherefore I admire not only the multitude of the loaves which were made, but the definite quantity of the fragments; neither more nor less than twelve baskets full, and corresponding to the number of the twelve Apostles.
Observe the difference between the servant and the lord. The Prophets received grace, as it were, by measure, and according to that measure performed their miracles: whereas Christ, working this by His own absolute power, produces a kind of super abundant result. … This was not done for needless ostentation, but to prevent men from thinking the whole a delusion; which was the reason why He made use of an existing material to work from. But why did He give the fragments to His disciples to carry away, and not to the multitude? Because the disciples were to be the teachers of the world, and therefore it was most important that the truth should be impressed upon them. Wherefore I admire not only the multitude of the loaves which were made, but the definite quantity of the fragments; neither more nor less than twelve baskets full, and corresponding to the number of the twelve Apostles.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:1–14; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 6:67–68He does not say, however, Go away, as this would have been to cast them off; but asks whether they wished to go away; thus preventing their staying with Him from any feeling of shame or necessity: for to stay from necessity would be the same as going away. Peter, who loved his brethren, replies for the whole number, Lord, to whom shall we go? … A speech of the greatest love: proving that Christ was more precious to them than father or mother. And that it might not seem to be said, from thinking that there was no one whose guidance they could look to, he adds, You have the words of eternal life: which showed that he remembered his Master’s words, I will raise Him up, and, has eternal life.
He does not say, however, Go away, as this would have been to cast them off; but asks whether they wished to go away; thus preventing their staying with Him from any feeling of shame or necessity: for to stay from necessity would be the same as going away. Peter, who loved his brethren, replies for the whole number, Lord, to whom shall we go? … A speech of the greatest love: proving that Christ was more precious to them than father or mother. And that it might not seem to be said, from thinking that there was no one whose guidance they could look to, he adds, You have the words of eternal life: which showed that he remembered his Master’s words, I will raise Him up, and, has eternal life.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:60–71; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 6:35–38He that comes to Me, i.e. that believes in Me, shall never hunger, has the same meaning as shall never thirst; both signifying that eternal society, where there is no want. … The soul departed from God, because it was proud. Pride casts us out, humility restores us. … That the cause then of all diseases, i.e. pride, might be eradicated, the Son of God humbled Himself. Why are you proud, O man? The Son of God humbled Himself for you. It might shame you, perhaps, to imitate a humble man; but imitate at least a humble God. … For this very reason therefore, I will not cast out Him that comes to Me; because I came not to do Mine own will. I came to teach humility, by being humble Myself.
He that comes to Me, i.e. that believes in Me, shall never hunger, has the same meaning as shall never thirst; both signifying that eternal society, where there is no want. … The soul departed from God, because it was proud. Pride casts us out, humility restores us. … That the cause then of all diseases, i.e. pride, might be eradicated, the Son of God humbled Himself. Why are you proud, O man? The Son of God humbled Himself for you. It might shame you, perhaps, to imitate a humble man; but imitate at least a humble God. … For this very reason therefore, I will not cast out Him that comes to Me; because I came not to do Mine own will. I came to teach humility, by being humble Myself.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:35–40; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 6:51Which I shall give: this shows His power; for it shows that He was not crucified as a servant, in subjection to the Father, but of his own accord … And observe, the bread which is taken by us in the mysteries, is not only the sign of Christ’s flesh, but is itself the very flesh of Christ; for He does not say, The bread which I will give, is the sign of My flesh, but, is My flesh. The bread is by a mystical benediction conveyed in unutterable words, and by the indwelling of the Holy Ghost, transmuted into the flesh of Christ. … He gave His flesh for the life of the world, in that, by dying, He destroyed death.
Which I shall give: this shows His power; for it shows that He was not crucified as a servant, in subjection to the Father, but of his own accord … And observe, the bread which is taken by us in the mysteries, is not only the sign of Christ’s flesh, but is itself the very flesh of Christ; for He does not say, The bread which I will give, is the sign of My flesh, but, is My flesh. The bread is by a mystical benediction conveyed in unutterable words, and by the indwelling of the Holy Ghost, transmuted into the flesh of Christ. … He gave His flesh for the life of the world, in that, by dying, He destroyed death.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:51; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on John 6:54–56He who eateth my flesh. This is a repetition, but is not superfluous; for it confirms what was difficult to be believed, That souls feed on his flesh and blood, in precisely the same manner that the body is sustained by eating and drinking … It is certain, then, that he now speaks of the perpetual and ordinary manner of eating the flesh of Christ, which is done by faith only. … And yet, at the same time, I acknowledge that there is nothing said here that is not figuratively represented, and actually bestowed on believers, in the Lord's Supper; and Christ even intended that the holy Supper should be, as it were, a seal and confirmation … of this sermon. … When he says that he dwelleth in us, the meaning is the same as if he had said, that the only bond of union, and the way by which he becomes one with us, is, when our faith relies on his death.
He who eateth my flesh. This is a repetition, but is not superfluous; for it confirms what was difficult to be believed, That souls feed on his flesh and blood, in precisely the same manner that the body is sustained by eating and drinking … It is certain, then, that he now speaks of the perpetual and ordinary manner of eating the flesh of Christ, which is done by faith only. … And yet, at the same time, I acknowledge that there is nothing said here that is not figuratively represented, and actually bestowed on believers, in the Lord's Supper; and Christ even intended that the holy Supper should be, as it were, a seal and confirmation … of this sermon. … When he says that he dwelleth in us, the meaning is the same as if he had said, that the only bond of union, and the way by which he becomes one with us, is, when our faith relies on his death.
John Calvin, Commentaries, on 6:54–56; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on John 6:8–9There is a lad here, paidarion - a little lad, probably one that used to follow this company … with provisions to sell, and the disciples had bespoken what he had for themselves; and it was five barley-loaves, and two small fishes. … The provision was coarse and ordinary; they were barley loaves. Canaan was a land of wheat … yet Christ and his disciples were glad of barley-bread. … Nor let us despise the mean provision of the poor, nor look upon it with contempt, remembering how Christ was provided for. … Well, Andrew was willing that the people should have this, as far as it would go. Note, A distrustful fear of wanting ourselves should not hinder us from needful charity to others.
There is a lad here, paidarion - a little lad, probably one that used to follow this company … with provisions to sell, and the disciples had bespoken what he had for themselves; and it was five barley-loaves, and two small fishes. … The provision was coarse and ordinary; they were barley loaves. Canaan was a land of wheat … yet Christ and his disciples were glad of barley-bread. … Nor let us despise the mean provision of the poor, nor look upon it with contempt, remembering how Christ was provided for. … Well, Andrew was willing that the people should have this, as far as it would go. Note, A distrustful fear of wanting ourselves should not hinder us from needful charity to others.
Matthew Henry, Commentary on the Whole Bible, on 6:1–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on John 6:51–54If 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. … Unless ye eat the flesh of the Son of man - Spiritually: unless ye draw continual virtue from him by faith. Eating his flesh is only another expression for believing.
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. … Unless ye eat the flesh of the Son of man - Spiritually: unless ye draw continual virtue from him by faith. Eating his flesh is only another expression for believing.
John Wesley, Explanatory Notes upon the New Testament, on 6:51–54; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
John 6
John 6:8–68, World English Bible
John 6 in the Bible · Told in the Story: Chapter 29, Five Loaves and Two Fish, Chapter 30, The Bread of Life
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Hilary of Poitiersc. 310–367Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 6:55–57Of the truth then of the body and blood of Christ, no room for doubting remains: for, by the declaration of our Lord Himself, and by the teaching of our own faith, the flesh is really flesh, and the blood really blood. This then is our principle of life. While we are in the flesh, Christ dwells in us by His flesh. And we shall live by Him, according as He lives.
Hilary of Poitiers, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:55–59; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Poitiers in Gaul, who wrote the first Latin commentary on Matthew to survive whole.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 6:12–13Observe the difference between the servant and the lord. The Prophets received grace, as it were, by measure, and according to that measure performed their miracles: whereas Christ, working this by His own absolute power, produces a kind of super abundant result. … This was not done for needless ostentation, but to prevent men from thinking the whole a delusion; which was the reason why He made use of an existing material to work from. But why did He give the fragments to His disciples to carry away, and not to the multitude? Because the disciples were to be the teachers of the world, and therefore it was most important that the truth should be impressed upon them. Wherefore I admire not only the multitude of the loaves which were made, but the definite quantity of the fragments; neither more nor less than twelve baskets full, and corresponding to the number of the twelve Apostles.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:1–14; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 6:67–68He does not say, however, Go away, as this would have been to cast them off; but asks whether they wished to go away; thus preventing their staying with Him from any feeling of shame or necessity: for to stay from necessity would be the same as going away. Peter, who loved his brethren, replies for the whole number, Lord, to whom shall we go? … A speech of the greatest love: proving that Christ was more precious to them than father or mother. And that it might not seem to be said, from thinking that there was no one whose guidance they could look to, he adds, You have the words of eternal life: which showed that he remembered his Master’s words, I will raise Him up, and, has eternal life.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:60–71; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 6:35–38He that comes to Me, i.e. that believes in Me, shall never hunger, has the same meaning as shall never thirst; both signifying that eternal society, where there is no want. … The soul departed from God, because it was proud. Pride casts us out, humility restores us. … That the cause then of all diseases, i.e. pride, might be eradicated, the Son of God humbled Himself. Why are you proud, O man? The Son of God humbled Himself for you. It might shame you, perhaps, to imitate a humble man; but imitate at least a humble God. … For this very reason therefore, I will not cast out Him that comes to Me; because I came not to do Mine own will. I came to teach humility, by being humble Myself.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:35–40; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 6:51Which I shall give: this shows His power; for it shows that He was not crucified as a servant, in subjection to the Father, but of his own accord … And observe, the bread which is taken by us in the mysteries, is not only the sign of Christ’s flesh, but is itself the very flesh of Christ; for He does not say, The bread which I will give, is the sign of My flesh, but, is My flesh. The bread is by a mystical benediction conveyed in unutterable words, and by the indwelling of the Holy Ghost, transmuted into the flesh of Christ. … He gave His flesh for the life of the world, in that, by dying, He destroyed death.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:51; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on John 6:54–56He who eateth my flesh. This is a repetition, but is not superfluous; for it confirms what was difficult to be believed, That souls feed on his flesh and blood, in precisely the same manner that the body is sustained by eating and drinking … It is certain, then, that he now speaks of the perpetual and ordinary manner of eating the flesh of Christ, which is done by faith only. … And yet, at the same time, I acknowledge that there is nothing said here that is not figuratively represented, and actually bestowed on believers, in the Lord's Supper; and Christ even intended that the holy Supper should be, as it were, a seal and confirmation … of this sermon. … When he says that he dwelleth in us, the meaning is the same as if he had said, that the only bond of union, and the way by which he becomes one with us, is, when our faith relies on his death.
John Calvin, Commentaries, on 6:54–56; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on John 6:8–9There is a lad here, paidarion - a little lad, probably one that used to follow this company … with provisions to sell, and the disciples had bespoken what he had for themselves; and it was five barley-loaves, and two small fishes. … The provision was coarse and ordinary; they were barley loaves. Canaan was a land of wheat … yet Christ and his disciples were glad of barley-bread. … Nor let us despise the mean provision of the poor, nor look upon it with contempt, remembering how Christ was provided for. … Well, Andrew was willing that the people should have this, as far as it would go. Note, A distrustful fear of wanting ourselves should not hinder us from needful charity to others.
Matthew Henry, Commentary on the Whole Bible, on 6:1–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on John 6:51–54If 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. … Unless ye eat the flesh of the Son of man - Spiritually: unless ye draw continual virtue from him by faith. Eating his flesh is only another expression for believing.
John Wesley, Explanatory Notes upon the New Testament, on 6:51–54; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.