| Matthew Henry's Concise Commentary 6:36-46 The discovery of their guilt, danger, and remedy, by the teaching of the Holy Spirit, makes men willing and glad to come, and to give up every thing which hinders applying to him for salvation. The Father's will is, that not one of those who were given to the Son, should be rejected or lost by him. No one will come, till Divine grace has subdued, and in part changed his heart; therefore no one who comes will ever be cast out. The gospel finds none willing to be saved in the humbling, holy manner, made known therein; but God draws with his word and the Holy Ghost; and man's duty is to hear and learn; that is to say, to receive the grace offered, and consent to the promise. None had seen the Father but his beloved Son; and the Jews must expect to be taught by his inward power upon their minds, and by his word, and the ministers whom he sent among them.
Pulpit CommentaryVerses 41-51. - (c) The murmur of the Jews met by additional claim that his "flesh" is the "living bread." The passage here following resumes the narrative of the impression produced by the extraordinary discourse that had preceded. The question of "the Jews" does not turn at all upon the explanation he had just given to his disciples in vers. 36-40, but goes back to the theme of vers. 29-36. "The Jews" need not be restricted to the Jewish or the aristocratic or bigoted portion of the Galilaean ὅχλος, but rather to the Jewish authorities of the towns of Bethsaida and Capernaum, who had been stirred up into active opposition by the report of the miracles and of the explanation which the Lord had put upon them. Verse 41. - The Jews therefore murmured concerning him. Perhaps in John 7:32 γογγύζειν means simply "whisper;" but throughout the New Testament (1 Corinthians 10:10; Luke 5:30, with πρός; Matthew 20:11, with κατὰ; cf. Acts 6:1; Philippians 2:14; 1 Peter 4:9; Wisd. 1:10) it has the malevolent meaning conveyed in the LXX. It is used to denote very rebellious feelings against God (Exodus 16:7-9; Numbers 11:1; Numbers 14:27). The Attic writers used τονθορίζω. Because he said, I am the Bread which cometh down from heaven. This was a reasonable putting together of the three assertions: "I am the Bread of life" (ver. 35); "I have come down from heaven" (ver. 38); and "The bread of God is that which cometh down from heaven" (ver. 33). "The Jews" did not misunderstand his meaning. They understood it perfectly, and rebelled against it.
Gill's Exposition of the Entire BibleThe Jews then murmured at him,.... When they found that he spoke of himself as the true bread, the bread of God, and bread of life, and as descending from heaven: and which was to be fed upon in a spiritual manner by faith, which they were ignorant of, and had no desire unto: and thus being disappointed of the delicious corporeal food they expected, they grew uneasy, and displeased, because he said I am the bread which came down from heaven; for though, as yet, he had not said this in so many words, and in this direct form, as afterwards, in John 6:51; yet he had said what amounted to it, and which might be easily gathered from John 6:35 The Vulgate Latin reads, "I am the living bread"; and the Persic version, "I am the bread of life". And this last renders the first clause "mocked at him".
Jamieson-Fausset-Brown Bible Commentary41-46. Jews murmured—muttered, not in our Lord's hearing, but He knew it (Joh 6:43; Joh 2:25). he said, I am the bread, &c.—Missing the sense and glory of this, and having no relish for such sublimities, they harp upon the "Bread from heaven." "What can this mean? Do we not know all about Him—where, when, and of whom He was born? And yet He says He came down from heaven!"
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