João 6
G. Campbell Morgan · Citado em PreceptAustin
João 6
Morgan - He Himself knew what He would do.—John 6.6 What a revealing word this is, and ho w full of comfort for all those who love and follow the Lord. He had suggested a great problem. How were they to procure bread to feed the multitude? The difficulty is revealed in the answers of Philip and Andrew. The first calculated the cost. The second emphasized the inadequacy of their resources. He had asked His question, as John says, to prove them. By a facing of their own poverty they would learn the value of His power. How often He brings us into such places of perplexity. Some-thing is to be done that seems impossible nay, that is impossible if we argue from our own private resources. May we not learn from this incident that in all such cases our wisdom will consist in our confidence that He Himself knows what He will do. Is it not intended that we should better their replies by saying: Lord we do not pretend to know how things are to be done, but we bring whatever resources we have to Thee and are confident that whatever Thou hast in Thy heart to do, Thou art able to do with these poor things of ours! We know not; but Thou knowest; and so we do not ask to know. All we ask is that we may be directed by Thy wisdom, so shall we be enabled by Thy power. If we can only take up that attitude, how strong and quiet life will be. (Borrow Life applications from every chapter of the Bible) Vance Havner - He Himself Knew "He himself knew what he would do." John 6:6 Jesus asks Philip: "Whence shall we buy bread, that these may eat?" It was a purely human question to test Philip. Has God ever brought you up against an emergency and then, instead of immediately relieving you, seemed only to ask you: "Now, what are you going to do about it?" But he is not perplexed: he himself knows what he is going to do all the time! You may not see how you will get through but he knows from the beginning. Will you place the dilemma in his hands and do as he bids you? Philip answered the Lord that two hundred pennyworth of bread would not feed such a throng. How we measure God's blessings by the human yardstick and reason among ourselves because we have no bread! We cannot meet our problems even if we had all the natural bread of human resource. We have nothing to set before our friends who come to us in their journey: we must go to the house of the heavenly Friend. Andrew mentions the lad with loaves and fishes but adds hopelessly: "What are they among so many?" Ah, but "little is much if God is in it" and he himself knows what he can and will do with even the least if it is all and freely given. He can multiply your loaves and fishes until there are hamper-baskets full left over. He never does things niggardly, there is always a surplus! Don't let the crisis overwhelm you. He himself knows what he will do! John 6:7 Philip answered Him, "Two hundred denarii worth of bread is not sufficient for them, for everyone to receive a little." BGT John 6:7 ἀπεκρίθη αὐτῷ [ὁ] Φίλιππος· διακοσίων δηναρίων ἄρτοι οὐκ ἀρκοῦσιν αὐτοῖς ἵνα ἕκαστος βραχύ [τι] λάβῃ. KJV John 6:7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. NET John 6:7 Philip replied, "Two hundred silver coins worth of bread would not be enough for them, for each one to get a little." CSB John 6:7 Philip answered, "Two hundred denarii worth of bread wouldn't be enough for each of them to have a little." ESV John 6:7 Philip answered him, "Two hundred denarii worth of bread would not be enough for each of them to get a little." NIV John 6:7 Philip answered him, "Eight months' wages would not buy enough bread for each one to have a bite!" NLT John 6:7 Philip replied, "Even if we worked for months, we wouldn't have enough money to feed them!" Two Nu 11:21,22 2Ki 4:43 Mk 6:37 denarii worth: John 12:5 Mt 18:28 John 6 Resources - Multiple Sermons and Commentaries IT WILL TAKE A SMALL FORTUNE! Philip answered Him, "Two hundred denarii (denarion) worth of bread (artos) is not sufficient (arkeo) for them, for everyone to receive a little." - NIV paraphrases it - "Philip answered him, "Eight months' wages would not buy enough bread for each one to have a bite!" Notice that Jesus had asked "where" so Philip really does answer Jesus' question. Philip responded with what he perceived was a far greater problem than the "where?" and that was "with what?" (or "how much") Where is the money going to come from for this large crowd. Philip was correct. His problem was that he was looking at the problem and not the "Problem Solver!" He looked at the physical problem, not the spiritual solution. He was looking by sight, not by faith. It is interesting to note that Philip agains used sufficient (arkeo) in Jn 14:8 declaring “Lord, show us the Father, and it is enough (arkeo) for us.” THOUGHT - Oh God, give us eyes to see by faith Your spiritual solutions to our physical problems. Amen. Charles Swindoll - Philip looked at the problem in terms of meeting the minimum requirement. If “a little” for each person was impossible, then abundance was not even worth considering. Statistical pessimists think like that. (Borrow Insights on John) Bruce Barton (Life application study Bible, Gospel of John - Borrow) says "A less-than-literal translation in a place like this is sometimes chosen because it does convey more clearly the intent of Philip’s statement. Eight months’ wages communicates the need better than two hundred of any currency that has been depreciated by inflation." Brian Bell - Philip thought the answer was money. Philip thought the answer was $ so with computer speed Philip analyzes the situation, and gives Jesus a spreadsheet answer! So how did he do on his exam? Not so well. [1] he sees only the situation, not the possible solution [2] he’s more concerned about the odds against them, then about those for them [3 - ED: cf Ro 8:31KJV+] he calculates for only a bare minimum, “that every one of them may have a little”. c) So while Philip burns out the batteries in his pocket calculator...Andrew scurries around looking for how many groceries they had. (This is a Test and Wonder Bread) When Jesus is in charge of a situation, available human resources are irrelevant. - Kenneth Gangel Kenneth Gangel - The Living Bible has Philip say, “It would take a fortune to begin to do it!” To Philip—the task was impossible. (See Holman New Testament Commentary scroll up and down for more text)
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Morgan - Dreading the Dentist When I was a child, my dentist had his office at the end of a long dark hallway on the sixth floor of an old downtown building. It was a terrifying trip filled with ominous dread that lingers to this day. My dread, however, was nothing compared to the panic attacks that seized Elva Minette Martin before her dentist appointments. I would worry and get an upset stomach, lie in bed with my mind racing and awaken in the clutches of terror. I was sure that I wouldn’t be able to swallow or move when I sat in the dentist’s chair. One week shortly before a routine visit, Elva was preparing to teach her Sunday school class from John 6, about the storm on the Sea of Galilee. Just as the disciples’ panic reached its worst, Jesus came walking on the water and saying, “It is I; do not be afraid.” As she studied those words, Elva was suddenly convicted about her own fears. That night I went to bed, but not to sleep. My mind knew that God was able to help me; yet I was still afraid. Acknowledging his Lordship in my life, I finally gave up my hold on fear. I prayed, “OK, Lord. Even when I go to the dentist, I will remember your promise.” As Elva headed toward her appointment, she was nervous yet excited, sensing the Lord would give her a breakthrough. He calmed me, even relieved my grasp on the arms of the dentist’s chair. Each time I began to worry, I remembered his promise: “It is I; do not be afraid.” What a joyous time! God suspended my fear. I had never thought that I could ever say that going to the dentist was a wonderful experience—but it was. Not because of what went on around me or what happened to me, but because of what was in my heart. With his help, I am learning to say, “God is in control; I will not be afraid.” (Borrow From this verse : 365 inspiring stories about the power of God's word) A Bad Dream Do not be afraid of sudden terror, nor of trouble from the wicked when it comes. — Proverbs 3:25 Today's Scripture: John 6:15-21 All of us have had bad dreams. Perhaps we were falling from a high building, fleeing from a hideous creature, or standing before an audience and forgetting our speech. My wife had a nightmare recently. She dreamed she was in a small room when two men appeared out of the mist. Fear overwhelmed her. Just as the men were about to grab her, she said, “Let me tell you about Jesus.” Immediately she was awakened by the sound of her own voice. The name Jesus had freed her from fear. We read in John 6 that Jesus’ disciples were afraid when in the dimness of nightfall they saw a strange figure walking on the stormy sea of Galilee. But the mysterious figure was not part of a bad dream—He was real. Matthew reports that they “cried out for fear” (14:26). Then the disciples heard a familiar voice: “It is I; do not be afraid” (John 6:20). It was Jesus. Their fears were calmed, as well as the sea. The Savior speaks the same assurance to us today amid the many fears along our Christian journey. Solomon said, “The name of the Lord is a strong tower; the righteous run to it and are safe” (Prov. 18:10). Fears will come, but we are assured that Jesus is always a light in the darkness. By: Dennis J. DeHaan How oft in the conflict, when pressed by the foe, I have fled to my Refuge and breathed out my woe; How often, when trials like sea-billows roll, Have I hidden in Thee, O Thou Rock of my soul —Cushing You need not fear the darkness if you are walking with the Light of the World. What Do You Fear? [Jesus] said to them, "It is I; do not be afraid." —John 6:20 Today's Scripture: John 6:16-21 One of Grimm’s fairy tales is about a rather dimwitted young man who didn’t understand what it meant to shudder in fear. People attempted to shock him by putting him in all sorts of terrifying situations—but to no avail. He finally did shudder, though not out of fear. He was asleep when someone poured a bucket of cold water and wiggling fish on top of him. Something is wrong with us if we’re never afraid. Fear is the natural human reaction to any difficult or dangerous undertaking, and God doesn’t condemn it. Neither does He want us to be crippled by fear. Jesus’ words to His disciples on more than one occasion were, “Do not be afraid” (Luke 5:10; 12:4; John 6:20). In each case He used a verb tense that suggests continuance. In other words, He told them, “Don’t keep on fearing.” We need not be overcome by our fear, nor should we ever say no to doing what we know God wants us to do merely because we are fearful. God can turn our fear into fortitude. We can trust God and “not be afraid” (Psalm 56:11). Do not fear the darkness that is gathering all around, For the Lord is with you, and in Him true peace is found; When you're facing trouble, or when tragedy seems near, Jesus is the only one to drive away your fear. —Hess We can face any fear when we know the Lord is near. John 6:21 So they were willing to receive Him into the boat, and immediately the boat was at the land to which they were going. BGT John 6:21 ἤθελον οὖν λαβεῖν αὐτὸν εἰς τὸ πλοῖον, καὶ εὐθέως ἐγένετο τὸ πλοῖον ἐπὶ τῆς γῆς εἰς ἣν ὑπῆγον. KJV John 6:21 Then they willingly received him into the ship: and immediately the ship was at the land whither they went. NET John 6:21 Then they wanted to take him into the boat, and immediately the boat came to the land where they had been heading. CSB John 6:21 Then they were willing to take Him on board, and at once the boat was at the shore where they were heading. ESV John 6:21 Then they were glad to take him into the boat, and immediately the boat was at the land to which they were going. NIV John 6:21 Then they were willing to take him into the boat, and immediately the boat reached the shore where they were heading. NLT John 6:21 Then they were eager to let him in the boat, and immediately they arrived at their destination! NRS John 6:21 Then they wanted to take him into the boat, and immediately the boat reached the land toward which they were going. NJB John 6:21 They were ready to take him into the boat, and immediately it reached the shore at the place they were making for. NAB John 6:21 They wanted to take him into the boat, but the boat immediately arrived at the shore to which they were heading. YLT John 6:21 they were willing then to receive him into the boat, and immediately the boat came unto the land to which they were going. they were willing: Ps 24:7-10 Song 3:4 Mt 14:32-33 Mk 6:51 Rev 3:20 John 6 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 14:32-33+ When they got into the boat, the wind stopped. 33 And those who were in the boat worshiped Him, saying, “You are certainly God’s Son!” Mark 6:51+ Then He got into the boat with them, and the wind stopped; and they were utterly astonished, MIRACLE NUMBER FOUR So they were willing to receive Him into the boat - Willing (thelo) is first word in the sentence for emphasis, emphasizing their desire was to have Jesus near, a good practice for all saints whatever stormy waters we encounter!
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Morgan - From this Verse - “Just as You Are” September 4 She was an embittered woman, Charlotte Elliott of Brighton, England. Her health was broken, and her disability had hardened her. “If God loved me,” she muttered, “He would not have treated me this way.” Hoping to help her, a Swiss minister named Dr. Cesar Malan visited the Elliotts on May 9, 1822. Over dinner, Charlotte lost her temper and railed against God and family in a violent outburst. Her embarrassed family left the room, and Dr. Malan, left alone with her, stared at her across the table. “You are tired of yourself, aren’t you?” he said at length. “You are holding to your hate and anger because you have nothing else in the world to cling to. Consequently, you have become sour, bitter, and resentful.” “What is your cure?” asked Charlotte. “The faith you are trying to despise.” As they talked, Charlotte softened. “If I wanted to become a Christian and to share the peace and joy you possess,” she finally asked, “what would I do?” “You would give yourself to God just as you are now, with your fightings and fears, hates and loves, pride and shame.” “I would come to God just as I am? Is that right?” Charlotte did come just as she was. Her heart was changed that day. As time passed, she found and claimed John 6:37 as a special verse for her: “ … the one who comes to Me I will by no means cast out. Several years later, her brother, Rev. Henry Elliott, was raising funds for a school for the children of poor clergymen. Charlotte wrote a poem, and it was printed and sold across England. The leaflet said: Sold for the Benefit of St. Margaret’s Hall, Brighton: Him that Cometh to Me I Will in No Wise Cast Out. Underneath was Charlotte’s poem—which has since become the most famous invitational hymn in history: Just as I am, without one plea, But that Thy blood was shed for me, And that Thou bidd’st me come to Thee, O Lamb of God, I come! I come! Today’s Suggested Reading John 6:32–40 All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out. John 6:37 CHRIST LIVING IN MAN John 6:37–71 - CHRIST LIVING IN MAN I. THE SALVATION—vv. 37–40 A. Reception—v. 37. Compare with Romans 10:13. B. Respect—v. 38. Christ respects God’s plan by doing God’s will. C. Resurrection—v. 39. Not only saving power, but keeping power. D. Reason—v. 40. Christ’s purpose of coming to earth was that all men might be saved. II. THE SAVIOR—vv. 41–51 A. Problem—vv. 41–42. People complained because Christ said He was the Son of God. B. Power—vv. 43–44. Christ’s power draws men to Christ. If we die before Christ returns to the earth, we will be resurrected—1 Thessalonians 4:13–18. C. Personality—vv. 45–46. Verse 45 is a quote from Isaiah 54:13, Jeremiah 31:34—The Scriptures will draw men to God. Note v. 46—no one has seen God except Christ. D. Promise—v. 47. Believe in Christ and have eternal life. E. Picture—vv. 48–51. Christ the Bread of Life. He shows that as manna satisfied the physical, so He satisfies the spiritual. III. THE SYMBOL—vv. 52–59 A. Explanation—vv. 52–57. Not really eat the body of Christ, but to BE A PART OF CHRIST. This comes by being “in Christ.” B. Eternal—vv. 58–59. Those who accept Christ will have eternal life. Eternal life begins the moment we accept Christ. IV. THE SPIRIT—vv. 60–65 A. Confusion—v. 60. The disciples and other people didn’t understand. B. Christ—vv. 61–62. Christ took time to explain to the disciples and the others present. C. Conversion—vv. 63–65. No one can be converted until Christ draws him. Note these verses: Isaiah 55:6; Genesis 6:3. V. THE SHAME—vv. 66–71 A. Carelessness—v. 66. Many of those Christ healed and helped no longer followed Him. Why? Carelessness and persecution. B. Confession—vv. 67–69. Peter knew that only in Christ is there life. He knew that Christ was the Son of God. C. Choice—vv. 70–71. Christ chose 12 disciples—Judas would betray him. Judas was not a devil when Christ chose him. Through choice, Judas became evil—Acts 1:25. Judas lost his: (1) salvation, (2) Savior, and (3) soul. The Invitations of Christ "He saith unto them, Come and see. They came and saw where He dwelt, and abode with Him that day for it was about the tenth hour" (John 1:39). This is the first of the gracious invitations of the Lord Jesus to "Come" to Him. On this occasion, right after His baptism by John, He invited two potential disciples to come with Him to His dwelling place. Very likely this was an outdoor mat somewhere, for He soon afterwards acknowledged that "the Son of Man hath no where to lay His head" (Matthew 8:20). Nevertheless, one night of abiding with Jesus changed their lives. Soon afterwards He issued another invitation to them. "Come ye after me, and I will make you to become fishers of men" (Mark 1:17), and they never went home again. First He invites us to come to see and know Him, then to come with Him to win others. There is also the wonderful invitation to come to Him for relief from our burdens and cares. "Come unto me, all ye that labor and are heavy laden, and I will give you rest" (Matthew 11:28). And note His promise to those who do accept His invitation: "Him that cometh to me I will in no wise case out" (John 6:37). There were personal invitations. To Zacchaeus, the seeking sinner glimpsing Jesus from a sycamore tree, He said: "Come down: for today I must abide at thy house" (Luke 19:5). To his friend Lazarus, dead and bound in a tomb, He cried: "Lazarus, come forth" (John 11:43), and not even the grave could prevent his accepting such a call. There are other invitations from the Lord, with gracious promises to those who come, but note especially the final invitation of the Bible, "And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely" (Revelation 22:17). HMM, Days of Praise, April 10. John 6:38 "For I have come down from heaven, not to do My own will, but the will of Him who sent Me. BGT John 6:38 ὅτι καταβέβηκα ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με. KJV John 6:38 For I came down from heaven, not to do mine own will, but the will of him that sent me. NET John 6:38 For I have come down from heaven not to do my own will but the will of the one who sent me. CSB John 6:38 For I have come down from heaven, not to do My will, but the will of Him who sent Me. ESV John 6:38 For I have come down from heaven, not to do my own will but the will of him who sent me. NIV John 6:38 For I have come down from heaven not to do my will but to do the will of him who sent me. NLT John 6:38 For I have come down from heaven to do the will of God who sent me, not to do my own will. NRS John 6:38 for I have come down from heaven, not to do my own will, but the will of him who sent me. NJB John 6:38 because I have come from heaven, not to do my own will, but to do the will of him who sent me. NAB John 6:38 because I came down from heaven not to do my own will but the will of the one who sent me. YLT John 6:38 because I have come down out of the heaven, not that I may do my will, but the will of Him who sent me. I have come down: John 6:33 3:13,31 Eph 4:9 not: John 4:34 Jn 5:30 Ps 40:7-8 Isa 53:10 Mt 20:28 Mt 26:39-42 Ro 15:3 Php 2:7-8 Heb 5:8 Heb 10:7-9 John 6 Resources - Multiple Sermons and Commentaries Related Passages: John 4:34+ Jesus said to them, “My food is to do the will of Him who sent Me and to accomplish His work. John 17:4 (JESUS COMPLETED THE WILL OF HIS FATHER) "I glorified You on the earth, having accomplished the work (AND HIS FATHER'S WILL) which You have given Me to do. John 5:30+ (ADDRESSING THE ANTAGONISTIC JEWS IN JERUSALEM) “I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me. Psalm 40:7-8+ (A MESSIANIC PSALM) Then I said, “Behold, I (MESSIAH) come; In the scroll of the book it is written of me. 8 I delight to do Your (HIS FATHER'S) will, O my God; Your Law is within my heart.” JESUS COMES TO DO HIS FATHER'S WILL For - Term of explanation. What is Jesus explaining in context? I have come down (katabaino) from (apo - away from) heaven - Note how this passage parallels Jesus' earlier statement "For the bread of God is that which comes down (katabaino) out of heaven, and gives life to the world.” Had the Jews been thinking spiritually, they would have recognized that He used the same verb (come down) and the same origin (from or out of heaven) in both declarations, so that had they put "two and two together" so to speak, they would have realized that Jesus was speaking both statements of Himself. The first statement was about the gift of eternal life and the second about accomplishing the will of His Father in Heaven. And as we see in Jn 6:41 they superficially understood what He was saying but they refused to receive the spiritual truth in His words. Note that come down from heaven is a key phrase in the remainder of Jesus' discourse with the Jews - Jn. 6:38, Jn 6:41; Jn. 6:42; Jn. 6:50; Jn. 6:51; Jn. 6:58. Clearly Jesus wants the Jews to recognize His divine origin and mission. His life did not originate at Bethlehem. Phrase - I have come - Lk. 12:49; Lk. 13:7; Jn. 5:43; Jn. 6:38; Jn. 6:42; Jn. 12:46; Jn. 18:37
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Morgan - “Our Lord went further still, and spoke in mystic language of the necessity for drinking His blood. The figure was suggestive of a way into life through death and sacrifice.” (John 6:22-40 Discussion and Teaching. First "I AM." The Bread of Life) ESV Study Bible - Although Jesus is not speaking specifically about the Lord’s Supper here, there is a parallel theme, because the receiving of eternal life through being united with “the Son of Man” is represented in the Lord’s Supper (where Jesus’ followers symbolically eat his flesh and drink his blood; cf. 1 Cor. 11:23-32). This is anticipated in OT feasts (see 1 Cor. 5:7) and consummated in the marriage supper of the Lamb (Rev. 19:9). (SEE also 10 Key Bible Verses about the Lord's Supper) Walter Kaiser - Eating the Flesh, Drinking the Blood? - Hard Sayings of the Bible -- go to page 463 This was the original hard saying: as John reports, “On hearing it, many of his disciples said, ‘This is a hard teaching; who can accept it?’” (Jn 6:60). The implication is that they not only found it difficult to understand, but suspected that, if they did understand it, they would find it unacceptable. The NEB expresses a different nuance with its rendering: “This is more than we can stomach! Why listen to such talk?” That implies that they thought Jesus was talking nonsense, and that it was a waste of time listening to it; but that is probably not what John means. The feeding of the five thousand is one of the few incidents in the ministry of Jesus recorded by all four Evangelists. The narrative of Mark 6:31–52 (including the sequel in which Jesus came walking to his disciples across the water) is reproduced substantially in Matthew 14:13–33 and (without the walking on the water) in Luke 9:10–17. John tells the story independently (together with the walking on the water) in John 6:1–21. In the Synoptic Gospels we get the impression that there was more in the feeding of the multitude than met the eye at the time or meets the reader’s eye today. Mark in particular makes it plain that the feeding was intended to teach the disciples a lesson which they failed to learn, and that Jesus was surprised at their failure. When Jesus had joined them in the boat on their way back to the other side of the lake of Galilee, and the strong head wind which had made progress so difficult for them stopped blowing, then, says Mark, “they were completely amazed, for they had not understood about the loaves; their hearts were hardened” (Mk 6:51–52). “Their hearts were hardened” means “their minds were closed,” as the NEB puts it: they were too obtuse to take the lesson in, and the lesson evidently had something to do with the person of their Master. But the further meaning which lies beneath the surface of the Synoptic record is brought up above the surface by John and spelled out in detail. He does this in the form of an address given by Jesus shortly afterward in the synagogue at Capernaum. The subject of the discourse is the bread of life. It has been suggested that on that sabbath day one of the Scripture lessons in the synagogue was Exodus 16:13–36 or Numbers 11:4–9, which tell of the manna, the bread from heaven with which the Israelites were fed during their wilderness wanderings. At any rate, this is the subject with which the address begins. The manna that their ancestors ate in the wilderness, Jesus tells his hearers, was not the food of immortality: those who ate it died nevertheless—some sooner, some later. Similarly, the bread with which he had recently fed the multitude was but material bread. They wished to make him their leader because he had given them that bread, but really he had come to give them better bread than that. Just as he had offered the Samaritan woman at Jacob’s well better water than that in the well, the eternally satisfying water of life, so now he offers these Galileans better bread than the loaves with which the five thousand had been fed, better bread even than the manna which their forefathers had eaten, “food that endures to eternal life” (Jn 6:27). The manna might be called bread from heaven, even the bread of God; but the true “bread of God is he who comes down from heaven and gives life to the world” (Jn 6:33). Not only so, but God has one authorized and certified agent to bestow this life-giving bread—the Son of Man, Jesus himself. So far, so good; as the Samaritan woman, hearing of the water of life, said, “Sir, give me this water so that I won’t get thirsty” (Jn 4:15), so now Jesus’ present hearers say, “Sir, from now on give us this bread.” This sets the stage for the next step of the lesson. Jesus not only gives the bread of life; he is the bread of life. True life, eternal life, is to be had in him alone: “he who comes to me will never go hungry, and he who believes in me will never be thirsty” (Jn 6:35). Indeed, not only will those who come to him in faith find in him perpetual sustenance and refreshment for their souls’ hunger and thirst; they will never die. “I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world” (Jn 6:51). Now the lesson really begins to be hard. Anyone who has the advantage of reading these words in the context of the whole Gospel of John knows what their purport is. To believe in Christ is not only to give credence to what he says: it is to be united to him by faith, to participate in his life. Up to a point, his words about giving his flesh for the life of the world are paralleled in Mark 10:45, where he speaks of the Son of Man as coming “to give his life as a ransom for many.” In the language Jesus spoke “my flesh” could be another way of saying “myself”: he himself is the bread given for the life of the world. But the saying in Mark 10:45 makes no reference to the Son of Man as food for the souls of the “many”; this is an additional emphasis, and one which leaves the synagogue congregation out of its depth. On the lips of people who felt out of their depth, the question “How can this man give us his flesh to eat?” (Jn 6:52) was a natural one. But it is John’s practice when recording Jesus’ discourses or conversations to quote words which have a spiritual meaning and then make the hearers show by their response that they have failed to grasp that meaning; Jesus is thus given an opportunity to repeat his words more fully. So here he repeats himself more fully in reply to the congregation’s bewilderment: “Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is real food, and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in him” (Jn 6:54–56). What could he mean? Plainly his language was not to be taken literally: he was not advocating cannibalism. But how was it to be taken? It was not only obscure, they thought: it was offensive. For Jews the drinking of any blood, even the eating of flesh from which the blood had not been completely drained, was taboo. But drinking the blood of a human being was an idea which ought not even to be mentioned. This was a hard saying in more senses than one. Jesus answered their protest by pointing out that his words were to be understood spiritually. “It is the spirit that gives life, the flesh is of no avail” (Jn 6:63 RSV). The physical or literal meaning of the words was plainly ruled out. But what was the spiritual meaning? Again the reader of this Gospel, viewing these words in the context of the whole work, has an advantage over the first hearers, who had no such explanatory context. What we have in Jesus’ strange language is a powerful metaphor stating that a share in the life of God, eternal life, is granted to those who in faith come to Jesus, appropriate him, enter into union with him. Let us hear two doctors of the church: Augustine of Hippo (at the end of the fourth century) and Bernard of Clairvaux (twelfth century). The hard saying cannot be taken literally, says Augustine, since it would seem to be enjoining a crime or a vice: “it is therefore a figure, bidding us communicate in the sufferings of our Lord, and secretly and profitably treasure in our hearts the fact that his flesh was crucified and pierced for us.”1 Elsewhere he sums the matter up in an epigram: Crede et manducasti, “Believe, and thou hast eaten.” (Augustine Homilies on John 26.1) Bernard expounds the words “he who eats my flesh and drinks my blood has eternal life” as meaning “he who reflects on my death, and after my example mortifies his members which are on earth, has eternal life—in other words, ‘If you suffer with me, you will also reign with me.’” (Bernard The Love of God 4.11) The question is naturally raised: What relation do these words of Jesus bear to the Communion service, in which believers receive bread and wine as tokens of the body and blood of the Lord? Since John, unlike the other Evangelists, does not record the institution of the Lord’s Supper, it could be said that this discourse represents his counterpart to their accounts of what Jesus did and said in the upper room when he gave his disciples the bread and the cup (see comment on Mk 14:22–24). In the discourse of John 6 Jesus is not making a direct reference to Holy Communion, but this discourse conveys the same truth in words as Holy Communion conveys in action. This truth is summed up in the invitation extended to the communicant in the Book of Common Prayer: “Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith with thanksgiving.” To feed on Christ in one’s heart by faith with thanksgiving is to “eat the flesh of the Son of Man and drink his blood” and so have eternal life. QUESTION - What did Jesus mean when He said we must eat His flesh and drink His blood? ANSWER - In John 6:53–57, Jesus says, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in them. Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.” Upon hearing these words, many of Jesus’ followers said, “This is a hard teaching” (verse 60), and many of them actually stopped following Him that day (verse 66). Jesus’ graphic imagery about eating His flesh and drinking His blood is indeed puzzling at first. Context will help us understand what He is saying. As we consider everything that Jesus said and did in John 6, the meaning of His words becomes clearer. Earlier in the chapter, Jesus fed the 5,000 (John 6:1–13). The next day, the same multitudes continued to follow Him, seeking another meal. Jesus pointed out their short-sightedness: they were only seeking physical bread, but there was something more important: “Food that endures to eternal life, which the Son of Man will give you” (verse 27). At this point, Jesus attempts to turn their perspective away from physical sustenance to their true need, which was spiritual. This contrast between physical food and spiritual food sets the stage for Jesus’ statement that we must eat His flesh and drink His blood. Jesus explains that it is not physical bread that the world needs, but spiritual bread. Jesus three times identifies Himself as that spiritual bread (John 6:35, 48, 51). And twice He emphasizes faith (a spiritual action) as the key to salvation: “My Father’s will is that everyone who looks to the Son and believes in him shall have eternal life” (verse 40); and “Very truly I tell you, the one who believes has eternal life” (verse 47). Jesus then compares and contrasts Himself to the manna that Israel had eaten in the time of Moses: “Your ancestors ate the manna in the wilderness, yet they died. But here is the bread that comes down from heaven, which anyone may eat and not die” (John 6:49–50). Like manna, Jesus came down from heaven; and, like manna, Jesus gives life. Unlike manna, the life Jesus gives lasts for eternity (verse 58). In this way, Jesus is greater than Moses (see Hebrews 3:3). Having established His metaphor (and the fact that He is speaking of faith in Him), Jesus presses the symbolism even further: “I am the living bread that came down from heaven. Anyone who eats this bread will live forever; and this bread, which I will offer so the world may live, is my flesh. . . . I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you cannot have eternal life within you. But anyone who eats my flesh and drinks my blood has eternal life. . . . My flesh is true food, and my blood is true drink. Anyone who eats my flesh and drinks my blood remains in me, and I in him. . . . Anyone who feeds on me will live because of me” (John 6:51–56, NLT). To prevent being misconstrued, Jesus specifies that He has been speaking metaphorically: “The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are full of the Spirit and life” (John 6:63). Those who misunderstood Jesus and were offended by His talk about eating His flesh and drinking His blood were stuck in a physical mindset, ignoring the things of the Spirit. They were concerned with getting another physical meal, so Jesus uses the realm of the physical to teach a vital spiritual truth. Those who couldn’t make the jump from the physical to the spiritual turned their backs on Jesus and walked away (verse 66). At the Last Supper, Jesus gives a similar message and one that complements His words in John 6—when the disciples gather to break bread and drink the cup, they “proclaim the Lord’s death until he comes” (1 Corinthians 11:26). In fact, Jesus said that the bread broken at the table is His body, and the cup they drink is the new covenant in His blood, shed for the forgiveness of sins (Matthew 26:26–28). Their act of eating and drinking was to be a symbol of their faith in Christ. Just as physical food gives earthly life, Christ’s sacrifice on the cross gives heavenly life. Some people believe that the bread and wine of communion are somehow transformed into Jesus’ actual flesh and blood, or that Jesus somehow imbues these substances with His real presence. These ideas, called transubstantiation (professed by the Catholic and Orthodox churches) and consubstantiation (held by Lutherans), ignore Jesus’ statement that “the flesh counts for nothing” (John 6:63). The majority of Protestants understand that Jesus was speaking metaphorically about His flesh and blood and hold that the bread and wine are symbolic of the spiritual bond created with Christ through faith. In the wilderness testing, the devil tempts Jesus with bread, and Jesus answers, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God’” (Matthew 4:4, quoting Deuteronomy 8:3). The implication is that the bread is God’s Word and that is what sustains us. Jesus is called the Word of God who came to earth and was made flesh (John 1:14). The Word of God is also the Bread of Life (John 6:48). The book of Hebrews references the way that God uses the physical things of this earth as a way to help us understand and apply spiritual truth. Hebrews 8:5 says that some tangible things are “a copy and shadow of what is in heaven,” and that chapter explains how the Old Covenant, so concerned with physical rites and ceremonies, was replaced by the New Covenant in which God’s laws are written on our hearts (verse 10; cf. Jeremiah 31:33). Hebrews 9:1–2 says, “The first covenant had regulations for worship and also an earthly sanctuary. A tabernacle was set up. In its first room were the lampstand and the table with its consecrated bread; this was called the Holy Place.” According to Hebrews 8:5, the consecrated bread, or the “bread of the Presence,” was a physical representation of a spiritual concept, namely, the actual presence of God being continually with us today. The physical tent of meeting has been replaced by a spiritual temple of God (1 Corinthians 3:16), and the physical bread of the Presence has become the spiritual bread that abides within us through the Holy Spirit. When Jesus said we must “eat the flesh of the Son of Man and drink his blood” (John 6:53), He spoke, as He often did, in parabolic terms. We must receive Him by faith (John 1:12). “Blessed are those who hunger and thirst for righteousness, for they will be filled” (Matthew 5:6). We understand that we need physical food and drink; Jesus wants us to understand that we also need spiritual food and drink—and that is what His sacrifice provides.GotQuestions.org