John 6:14-15. Ὁ προφήτης, κ.τ.λ.] the Prophet who (according to the promise in Deuteronomy 18:15) cometh into the world, i.e. the Messiah.

ἁρπάζειν] come and carry Him away by force (Acts 8:39; 2 Corinthians 12:2; 1 Thessalonians 4:17), i.e. to Jerusalem, as the seat of the theocracy, whither they were journeying to the feast.

πάλιν] comp. John 6:3. He had come down from the mountain on account of the feeding, John 6:11.

αὐτὸς μόνος] as in John 12:24. See Toup. ad Longin. p. 526; Weisk.; Heind. ad Charm, p. 62.

The enthusiasm, of the people being of so sensuous a kind, does not contradict John 6:26.

The solitude which Jesus sought was, according to Matthew 14:23, Mark 6:46, that of prayer, and this does not contradict John’s account; both accounts supplement each other.

John 6:14-25. The immediate impression made by the miracle and the consequent movements of Jesus and the crowd.

14. Then those men] Rather, The men therefore.

the miracle that Jesus did] Better, the sign that He did. The name Jesus has been inserted here, as elsewhere, because this once was the beginning of a lesson read in church. The same thing has been done in our own Prayer Book in the Gospels for Quinquagesima and the 3rd Sunday in Lent: in the Gospel for S. John’s Day the names of both Jesus and Peter have been inserted; and in those for the 5th S. in Lent and 2nd S. after Easter the words ‘Jesus said’ have been inserted. In all cases a desire for clearness has caused the insertion. Comp. John 8:21.

that prophet that should come] Literally, the Prophet that cometh: the Prophet of Deuteronomy 18:15 (see on John 1:21). But perhaps the Greek participle here only represents the Hebrew participle, which is properly present, but is often used where a future participle would be used in Latin or Greek. S. John alone tells us the effect of the miracle on those who witnessed it: comp. John 2:11; John 2:23. These two verses (14, 15) supply “a decisive proof that the narrative in the fourth Gospel is not constructed out of that of the Synoptists, and we might almost add a decisive proof of the historical character of the Gospel itself … The Synoptists have nothing of this … Yet how exactly it corresponds with the current Messianic expectations! Our Lord had performed a miracle; and at once He is hailed as the Messiah. But it is as the Jewish, not the Christian Messiah. The multitude would take Him by force and make Him king. At last they have found the leader who will lead them victoriously against the Romans and ‘restore the kingdom to Israel.’ And just because He refused to do this we are told a few verses lower down that many of His disciples ‘went back, and walked no more with Him,’ and for the same cause, a year later, they crucified Him. It is this contrast between the popular Messianic belief and the sublimated form of it, as maintained and represented by Christ, that is the clue to all the fluctuations and oscillations to which the belief in Him was subject. This is why He was confessed one day and denied the next … It is almost superfluous to point out how impossible it would have been for a writer wholly ab extra to throw himself into the midst of these hopes and feelings, and to reproduce them, not as if they were something new that he had learned, but as part of an atmosphere that he had himself once breathed. There is no stronger proof both of the genuineness and of the authenticity of the fourth Gospel than the way in which it reflects the current Messianic idea.” S. pp. 123, 124.

John 6:14. Σημεῖον—ὁ προφήτης, miracle—the Prophet) Ch. John 3:2, [Nicodemus to Jesus] “No man can do these miracles that Thou doest, except God be with him;” John 9:17, [The restored blind man to the Jews] “He is a prophet.”

Verse 14. - The people (ἄνθρωποι) therefore, when they saw the sign which he wrought - when they witnessed the marvel, admitted that it was a testimony to what was special and authoritative in the great Healer and Life-giver, a "sign" of his higher nature - said, This is verily the Prophet that is coming into the world. This was probably in reference to the great prediction (Deuteronomy 18:18) to which such frequent and solemn reference was made. From John 1:21, 25, we learn that the Sanhedrists distinguished between "the Christ," "the Elijah," and "that Prophet;" but these verses show how the two ideas were blended in the minds of the people. As Jesus fulfilled one or more of the predictions of the Old Testament, and embodied the foreshadowings of his entire career which were given in the temple and the sabbath, in the ritual and the priest, in the prophet and the king, it was gradually revealed to the world that in him all fulness dwelt. At all events, just as in the case of Nathanael, the prophetic gifts of Jesus suggested to the guileless man that he was King of Israel, so here we find a similar connection of ideas. John 6:14That should come (ὁ ἐρχόμενος)

Literally, the one coming. Rev., that cometh. John 6:15-21. Compare Matthew 14:22-36; Mark 6:45-52.

John 6:14 Interlinear
John 6:14 Parallel Texts


John 6:14 NIV
John 6:14 NLT
John 6:14 ESV
John 6:14 NASB
John 6:14 KJV

John 6:14 Bible Apps
John 6:14 Parallel
John 6:14 Biblia Paralela
John 6:14 Chinese Bible
John 6:14 French Bible
John 6:14 German Bible

Bible Hub