This illustration of Jesus walking on the Sea of Galilee was prepared by Gustave Doré. My research on this one is a little sketchy, but I think it is from an 1866 edition of the Latin Vulgate, in which 241 of his wood engravings were included. The biblical account describes the winds as being contrary. Notice that Jesus is being buffeted from the front and the distant boat carrying his disciples is being blown away from Jesus. The wind seems to be blowing two directions at once. Notice also that, though he is on the water and there are large waves, Jesus himself appears to be dry and he is clearly walking on top of the water, whether on top of a wave or at the bottom of a wave. His raised hand calls to mind Moses' upraised staff at the crossing of the Red Sea, when Israel crossed on dry land. One of the people in the boat also has an upraised hand. Presumably this is Peter, who normally is the spokesperson of the disciples. Notice that Jesus' image is very clear and focused, even down to his reflection in the waves, while, if we follow the diagonal line to the boat, Jesus' followers are not in focus. Our attention, as theirs, is drawn to Jesus, who is the master of the waves.

Notice in the Bible we refer to the following:
  Book - John (there are many different "books" in the one book of the Bible),
  Chapter - Normally found as a big numeric heading. John has 21 chapters,
  Verse - a segment usually about a sentence long.
The chapter and verse markings were added to the text as a handy index about 800 years ago. They are the same in virtually every different translation.

Here's a link to John chapter 6. You can also compare the text in several different languages and translations.

If you want a copy of John's Gospel in print, we're happy to meet you around the Mizzou campus and put one into your hand!

1. At the start of chapter six Jesus teaches a large crowd of people, then provides them with food. There is more left over than he had when he started feeding them. What does this passage tell us about Jesus and his relation to humans and the natural world?

2. Why might Jesus not want to be taken and made a king by the crowds (v. 15)?

3. What does John intend us to understand about Jesus, his disciples, and the world based on verses 16-21, when he crosses the lake?

4. Verses 22-59 are a long and involved interaction. It is only at the end that we learn Jesus has ended up in a synagogue speaking these things with the people. How do you summarize what Jesus is talking about? Why is the setting important?

5. At the end of the chapter, many people are leaving Jesus, but his disciples realize he is the one who "has the words of life." Is that your realization? Why or why not?

Be sure to ask your questions and share your ideas in the comments for this post!

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In the start of chapter six, John records the feeding of the five thousand. Carson points out that this is the only chapter of John which works with the Galillean ministry. The Synoptics spend a good deal of time on Galilee (Carson 1991, 267). Jesus’ moves from place to place suggest either a purposeful editorial arrangement or simply that Jesus was moving a good deal, though it was difficult (Carson 1991, 268). Carson thinks there is a strong theological reason for John to mention the Passover here. Jesus goes on to speak of the eating and of bread. The connection of ideas is hard to escape (Carson 1991, 268). The situation in 6:1-5 was such that Jesus’ hearers would not have food because they were learning from Jesus. The needed food would cost a great deal (Carson 1991, 269). The five thousand men plus others were all fed. They wished to make Jesus a king. Carson concludes they thought they had adequate force for revolution (Carson 1991, 270). Carson notes that Jesus did not use this as an occasion for revolution. He also notes that John omitted numerous actions which could make this passage seem more like the Eucharist (Carson 1991, 270). The emphasis is on the people having all they need. Jesus avoided the kingship issue. Carson observes it was not Jesus’ time (Carson 1991, 272).

Verses 16-20 show Jesus walking across the water to his disciples. Carson discusses various theories of the structure of the Gospel and the coordination of the sign accounts (Carson 1991, 274). When Jesus arrives, walking on the lake, the disciples are frightened. Carson is unsure that Jesus’ self-identification in verse 20 bears any theological weight. It is both a typical identifier and the way God introduced himself to Moses (Carson 1991, 275). 

John 6:22-58 is the passage in which Jesus calls himself the bread of life (Carson 1991, 276). Carson discusses some issues of the passages’ unity, meaning, and the argument’s source. He concludes that the passage is cohesive and original. It has a strong sacramentarian feeling to it, which was recognized by early Christians (Carson 1991, 277). This is, however, not entirely decisive (Carson 1991, 278). Carson goes on to discuss the words “sacrament,” “mystery,” and “ordinances” as used for the Eucharist. He concludes that the terms “sacrament” and “ordinance” are both appropriate (Carson 1991, 281). A crowd has sought Jesus after his healing miracle across the Sea of Galilee. Jesus turns their attention in verse 26 to true bread from God (Carson 1991, 282). The speech itself seems to take place in a synagogue (v. 59) but there is no indication of a move indoors (Carson 1991, 283). Jesus identifies himself as the true giver of the true food which nourishes to eternal life (Carson 1991, 284). He is also the food, though Carson considers it uncertain whether that statement is meant to refer to Jesus at that time or some later manifestation (Carson 1991, 284). What God requires of His people is faith, not some sort of additional works (Carson 1991, 285). Jesus boldly says in verse 35 that he himself is the bread of life (Carson 1991, 288). Carson notes that the language is “essentially symbolic” (Carson 1991, 288) in that there is metaphor, that eating is referred to as coming to Jesus and that it is not drinking but believing which prevents thirst. Carson sees a strong predestinarian view in verse 37. Jesus calls people to him and will keep them (Carson 1991, 290). Carson affirmst that God’s sovereignty “is a major theme in the Fourth Gospel” (Carson 1991, 291). He sees the idea of irresistible grace as central here and in chapter 17. At the same time, though, John is clear that humans are responsible to have faith. The concept of God drawing people to himself is very clear, especially in verse 44 (Carson 1991, 293). Jesus makes a bold invitation to people. They must believe on him to have eternal life (vv. 47-4) (Carson 1991, 294). Jesus then speaks even more boldly in terms of eating his flesh. This i the way his people receive life (vv. 49ff). Though Jesus uses the term σάρξ rather than σώμα, which is regularly used in passages about the Eucharist, Carson does see strong references to communion (Carson 1991, 295). Jesus’ words are so offensive Carson does not think anyone could take them literally. However, he is not ready to say definitively how they were intended (pp. 295-296). He remains insistent that it cannot be a reference to truly eating and drinking the Lord’s body and blood in communion (Carson 1991, 297). 

John chapter six concludes with many of Jesus’ disciples leaving him (Carson 1991, 300). Carson, commenting on verse 63, points out a rejection of a sacramental interpretation of the passage. If the “flesh counts for nothing” the entire passage is symbolic (Carson 1991, 301). Therefore, Carson reads the text as a call to believe, for which eating is a metaphor. Verses 66 and following show that in our responsibility to come to God in faith, the Lord is always active to draw us (Carson 1991, 303).


Carson, D. A. The Gospel According to John. Grand Rapids: Eerdmans, 1991. 

Carson, D. A., and Douglas J. Moo.  An Introduction to the New Testament. Grand Rapids, MI: Zondervan, 2005. 

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This painting of Jesus healing the paralytic by Bartolomé Esteban Murillo was done between 1667 and 1670. It's a large work, a little over eight feet across, held by the British National Gallery in London. I like Spanish paintings, in general, due to the bold use of color and the interesting figures. The standing figures are Jesus, Peter, James, and John. Notice that Jesus looks both saddened to see the trouble of the paralyzed man and peaceful, knowing that help is on the way. On this Sabbath day, he is going to give the man a rest from his troubles. Peter, normally portrayed as an old man, looks worried. James, as he is often shown in the Gospels, though a prominent figure, is slightly in the background. John, his brother, normally seen as a very young man, is looking on, possibly thinking that he himself would like to do something but that he lacks the ability. Meanwhile, the paralyzed man, dressed in rags and haggard in appearance, is explaining that he is unable to help himself. We see the pool in the background. The text in John speaks of an angel that stirs the water and brings help. Presumably, that is the angel appearing over Jesus' left shoulder. In the culture, while advice comes from the person on a ruler's right side, help is sent from the ruler's left side. The paralyzed man doesn't know whether he should look to the angel or to Jesus for help. It comes, in the end, from Jesus, who reaches out with loving compassion to the paralyzed man.

John 05 Questions for Reflection and Discussion

Notice in the Bible we refer to the following:
  Book - John (there are many different "books" in the one book of the Bible),
  Chapter - Normally found as a big numeric heading. John has 21 chapters,
  Verse - a segment usually about a sentence long.
The chapter and verse markings were added to the text as a handy index about 800 years ago. They are the same in virtually every different translation.

Here's a link to John chapter 5. You can also compare the text in several different languages and translations.

If you want a copy of John's Gospel in print, we're happy to meet you around the Mizzou campus and put one into your hand!

1. At the start of chapter five Jesus heals a man, even though it is the Sabbath, a day of rest. Why would it be appropriate or inappropriate for him to do this?

2. Many Christians understand the Sabbath as a time that symbolizes rest from sin and struggles. Evaluate this idea.

3. Later in chapter five, Jesus speaks about the testimony given by John and some others about him. What impressions do you get about Jesus from your reading of the Scripture? 

4. Jesus makes a contrast between "judgment" and "life." Why are those opposites?

5. Do you fit into the category of "judgment" or "life?" Why?

Be sure to ask your questions and share your ideas in the comments for this post!

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Carson classifies John 5-7 as one unit. These chapters “record the shift from mere reservation and hesitation about Jesus to outright and sometimes official opposition” (Carson 1991, 240). The challenges go from the Sabbath to Christology to charges of Jesus being possessed by demons. Jesus continues to advance his claims to be the true Son of God.

In the beginning of chapter five, Carson notes a variety of excavations and historic accounts which suggest the five colonnades are quite literal, as opposed to a symbolic suggestion of the Pentateuch (Carson 1991, 242). The disputed text of 3b-4 may well have been an explanatory gloss (Carson 1991, 242). It is unclear why Jesus picks the one man to heal. John makes no explanation (Carson 1991, 243). Carson notes that the man healed does not seem proactive or very thoughtful. He may view himself asa victim of circumstances (Carson 1991, 243). The fact that the healing was on the Sabbath serves to move the narrative along with a dispute over working on the Sabbath (Carson 1991, 244). Carson sees verse 14 as a statement of Jesus that whether the illness was related to sin, and it may have been, he needs to expect that future sin could have serious consequences (Carson 1991, 246).

Jesus responds to the situation in 5:16-47. The affirmation of God working on the Sabbath is not taken to imply that God is responsible to keep the Sabbath. Carson sees it as a statement that God is always caring for creation (Carson 1991, 247). Carson suggests the use of the Sabbath discussion may be John’s way of tying the Sabbath to all Jesus’ redemptive work (Carson 1991, 248). The opponents recognize verse 18 as a statement that Jesus is equal with God (Carson 1991, 249). Carson notes that the Jews assumed Jesus was calling himself an alternate God, while John has Jesus claiming unity (Carson 1991, 250). Especially Jesus’ statements of unity of will and the ability to raise the dead in v. 21 make a claim to being one with the Father (Carson 1991, 252). Though the Father and Son have different roles in judgment (v. 22), they act with one will (Carson 1991, 254). Carson sees Jesus’ claims here as a bold statement of mature Christology. There is no reasoned choice other than Jesus as God or an insane person (Carson 1991, 255). Jesus insists that the one who believes has life (Carson 1991, 256). Yet, in v. 31 and following, Jesus points out that his work is attested elsewhere. Carson observes that Jesus does not deny the truth of his testimony but that he affirms that it is documented elsewhere (Carson 1991, 259). Jesus goes on to mention a number of sources of testimony. Carson sees the testimony of the Bible, especially that of Moses, as the source Jesus’ hearers would accept as reliable. they viewed these as God’s endorsement (v. 44) (Carson 1991, 265).

Carson, D. A. The Gospel According to John. Grand Rapids: Eerdmans, 1991. 

Carson, D. A., and Douglas J. Moo.  An Introduction to the New Testament. Grand Rapids, MI: Zondervan, 2005. 

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Here's a wood block print, just over nine by six inches in size, from Lucas Cranach the Elder, one of the artists of the Lutheran Reformation. The print is undated, but Cranach's career was most active in the early 1500s until his death in 1533. The print is held by the Metropolitan Museum of Art in New York City. The scene is inspired by John chapter four, when Jesus visits with the Samaritan woman at the well. Notice that Cranach has the city in Samaria look remarkably like a German city from his time period, and the well also fits his time and setting. In the Scriptural text, the woman observes that Jesus doesn't have a way of drawing water, yet the scene shows the bucket that goes with the well and the pitcher that came with the woman. 
The woman is clearly a little startled and possibly uneasy that a Jewish man is talking with her. Jesus, on the other hand, appears completely at ease, even leaning on the wall with his feet crossed.
Jesus is presented in John chapter four as the one who gives those who believe on him wells of running water, springing up out of themselves.

John moves in chapter four to the narrative of the Samaritan woman. Carson finds this a very unified passage (Carson 1991, 214). Jesus’ move through Samaria avoided considerable travel distance which would be caused by going through Gentile territory across the Jordan (Carson 1991, 216). Since the exile in Babylon Carson observes that Samaritans were not accepted by the Jews (Carson 1991, 216). Jesus’ interaction with a Samaritan woman was surprising on several levels. Carson notes the timing, the cultural barrier, and the matter of a man asking a favor of a woman (Carson 1991, 217). Jesus’ reference to “living” or “running” water is misunderstood by the woman. He is speaking of something she cannot grasp (Carson 1991, 219). By giving the Holy Spirit, Jesus shows he is able to satisfy thirst eternally (Carson 1991, 220). Carson notes that Jesus immediately moves to discuss the woman’s sin as the root of her spiritual thirst (Carson 1991, 221). As to the Samaritan woman’s abrupt change of topic in verse 20, Carson considers that it may not be an attempt at distraction. Having met a prophet it may be a very genuine question (Carson 1991, 222). Jesus’ response in verses 21-24 points to the non-local nature of salvation (Carson 1991, 222). Salvation is found in Jesus, not in a location. Jesus identifies himself as the true and clear revelation of God (Carson 1991, 225). The return of the disciples and departure of the woman in verses 27 and following does point out Jesus’ unusual action in speaking witha woman (Carson 1991, 227). Jesus’ emphasis to his disciples is on his intention to do the Father’s will. Carson sees this as the most clearly stated priority of Jesus (Carson 1991, 228). The work of Jesus brings in the time of harvest. Carson observes the propheteic significance of harvest and the importance of the one sowing as well as the one harvesting (Carson 1991, 230). The Samaritans, in vv. 40-42, believe first because of the woman’s testimony but then because of Jesus’ teaching. God’s promises are confirmed (Carson 1991, 231).

John 4:43-54 describes Jesus’ healing of an official’s son. Carson observes that this passage bears a good deal of similarity to Matthew 8:5-13 and Luke 7:2-10. There are also significant differences (Carson 1991, 233). The adult is a royal official with a son, not a servant, in need. It is not altogether clear to Carson and others what home of Jesus is referred to - Galilee or Nazareth - in verses 44-45. Carson notes numerous possibilities (Carson 1991, 235). Regardless, Carson observes Jesus was not honored as he deserved. The official, however, does seek help. His son is dying and he hopes Jesus can heal him (Carson 1991, 238). Jesus makes it clear that faith should be in him, not merely in miracles (Carson 1991, 239).

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This painting, done by James Tissot approximately 1886-1894, is not very large - about the size of a sheet of notebook paper. He places Jesus and Nicodemus in a humble setting, probably inside a house. The subdued lighting and their heads together suggest the intimacy of Nicodemus' questions. Jesus, eager to help Nicodemus understand, is reaching out toward him as he explains eternal life. The painting is held by the Brooklyn Museum.