John 6:20

6:20 I am here (Greek reads I am): Jesus identified himself by the name God had revealed to Moses on Mount Sinai (see Exod 3:14; see also John 4:26; 6:35).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 6:20 . Hearing this, ἤθελον οὖν λαβεῖν αὐτὸν εἰς τὸ πλοῖον , by which Lücke, Holtzmann, Weiss, Thayer, and others suppose it is meant, that they merely wished to take Him into the boat, but did not actually do so. The imperfect tense favours this sense; and so do the expressions ἤθελον πιάσαι αὐτόν , Joh 7:44 ; and ἤθελον αὐτὸν ἐρωτᾷν , Joh 16:19 ; whereas two of the passages cited against this meaning by Alford are in the aorist, a tense which denotes accomplished purpose. On the other hand, the imperfect may here be used to express a continuous state of feeling, and accordingly the A.V [56] , following the Geneva Bible, against Wiclif and Tindale, rendered “they willingly received Him”. So Grotius “non quod non receperint, sed quod cupide admodum”. So, too, Sanday: “The stress is really on the willingness of the disciples, ‘Before they shrank back through fear, but now they were glad to receive Him’ ”. And this seems right. The R.V [57] has “they were willing therefore to receive Him into the boat”. The καί with which the next clause is introduced is slightly against the supposition that Jesus was not actually taken into the boat (but see Weiss in loc. ); and the Synoptic account represents Jesus as getting into the boat with Peter. The immediate arrival at the shore was evidently a surprise to those on board. Sanday thinks that the Apostle was so occupied with his devout conclusions that he did not notice the motion of the boat.

[56] Authorised Version.

[57] Revised Version.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

It is I; be not afraid--Matthew (Mat 14:27) and Mark (Mar 6:50) give before these exhilarating words, that to them well-known one, "Be of good cheer!"

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20. It is I: be not terrified We learn from them that it is in Christ’s presence alone that we have abundant grounds of confidence, so as to be calm and at ease. But this belongs exclusively to the disciples of Christ; for we shall afterwards see that wicked men were struck down by the same words, It is I, (John 18:6.) The reason of the distinction is, that he is sent as a Judge to the reprobate and unbelievers for their destruction; and, therefore, they cannot bear his presence without being immediately overwhelmed. But believers, who know that he is given to them to make propitiation, as soon as they hear his name, which is a sure pledge to them both of the love of God and of their salvation, take courage as if they had been raised from death to life, calmly look at the clear sky, dwell quietly on earth, and, victorious over every calamity, take him for their shield against all dangers. Nor does he only comfort and encourage them by his word, but actually removes also the cause of the terror by allaying the tempest.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(20) See the same words in Mar_6:50. St. Matthew’s account is more full here, adding the trial of St. Peter’s faith.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. It is I] Literally, I am (comp. Joh_18:5).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But he saith to them, it is I, be not afraid. See Gill on Mat 14:27.

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John 6:21

joh 6:21

joh 6:21

joh 6:21Then they willingly received him into the ship,.... When they knew who he was; and especially he was the more welcome, as they were in distress; and he able, as they well knew, to help them:

and immediately the ship was at the land whither they went; which was done, as Nonnus observes, by a divine motion; for not only the wind ceased, but another miracle was wrought; the ship was in an instant at the place whither they intended to go.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 But he saith unto them, It is I; be not afraid.

Ver. 20. They were afraid] See Mat 14:26-27.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But he saith to them, It is I (literally, I am); be not afraid. These Divine words, in a voice which reminded them of his entire personality, of all his previous beneficence, of all his knowledge of their weakness and fear, are sacredly symbolic. The Church has ever since regarded them as veritably sacramental. In the darkest hour of men and Churches, in the throes of persecution in the furnace of temptation, on a million death-beds, the same voice has been heard. tits Divine Personality, his infinite power and perfect sympathy, the conviction of his specialized regard and veritable nearness (as we count nearness), have scattered doubt and fear.

HOMILIES BY J.R. THOMSON Ver. 20. "It is I!

They who endure many evils, anticipate more; they are bowed down; and every touch, however kindly, seems a blow to smite them, and to thrust them lower still. When the apostles were tossed on the stormy waters of the lake, and almost despaired of deliverance, Jesus himself drew nigh. But the presence of their best Friend affrighted them. Only his voice could soothe the terror which his presence roused. There is no voice which can rise above the storms of life, to soothe the spirit and to hush the turmoil, save the voice of Christ. What, then, is the import of his reassuring declaration, "It is I"?

I IT IS I WHO WATCH. Although the disciples did not know it, their Master was, from the neighbouring height, by the fitful moonbeams, watching the little vessel as she struggled with the tempest. He knew exactly how matters were with his friends, and, when he came down from the height, he knew where to find the storm-tossed boat. So does he ever watch his people"s course over the waters of life, and with especial interest when that course is one of peril.

II IT IS I WHO LINGER AND DELAY. Although Jesus knew the state of his disciples, he did not at once come to the rescue. He waited, perhaps to try their faith, and to make his interposition the more welcome. Often do Christ"s people fancy that their Lord is careless of their state of anxiety, alarm, or danger. But they are mistaken. He has his own reasons for delay.

III IT IS I WHO LOVE. Christ"s kindness may not always show itself just in the way which would be acceptable to us. Yet his kindness shall not depart from his own; he has loved them with an everlasting love. If there is one time when, more than at another, his heart yearns over his beloved ones, that time is the season of affliction, calamity, and apprehension.

IV IT IS I WHO COME. At the right moment Jesus drew near. The "voice of the Beloved" was heard above the storm, assuring the distressed disciples that he was near. And his very presence brought comfort and confidence to the heart. Christ comes to his needy and afflicted ones those "tossed with tempest, and not comforted." His language is, "Fear not; I am with thee: be not dismayed; I am thy God.

V IT IS I WHO SAVE. He is the Lord of nature, and all nature"s powers are, like the storm, subject to his control He is the Friend of man, and every heart may be reached by his sympathy and cheered by his encouragement. He is the Son of God, and as such he can bring the souls he has redeemed from the depths of earthly danger and of fear into the calm of heavenly security and peace.

"If Thou wert less than One Divine, My soul would be dismayed; But through thy human lips God says, Tis I; be not afraid! T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

20. ἐγώ εἰμι. All three narratives preserve these words; we infer that they made a deep impression. Comp. Joh 8:24; Joh 8:28; Joh 8:58, Joh 13:13; Joh 13:19, Joh 18:5-6; Joh 18:8.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20. ἐγώ εἰμι, μὴ φοβεῖσθε. These comforting words are reported in identical phrase in the Marcan and Johannine narratives (cf. Mar 6:50, Mat 14:27, both of which prefix θαρσεῖτε). They probably mean simply “It is I: be not afraid,” the Marcan account suggesting that the reason of the disciples’ alarm was that they thought Jesus was a spirit (φάντασμα). Another explanation has been offered of ἐγώ εἰμι, viz. that it stands for the self-designation of Yahweh in the prophets, אֲנִי־הוּא, I (am) He; cf. 8:58, 13:19. But this explanation is not necessary here,1 and such a mystical use of words would be foreign to the style of Mk., although there are parallels in Jn.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.