What Did Jesus Eat In The Desert – We are in the fourth of five weeks of lectures and we are slowly going through the feeding of the 5,000 in John 6 and the following discourse where Jesus declares that he is the bread of life and feeds all who come. for him The Trinity reading 11 is in 2 John 6.51-58, and Jesus’ teaching, interspersed with brief “Jewish” interrogatories, continues, both repeating previous ideas and adding new ideas while strengthening the claims.
I would really like to know what the lecture organizers were doing by giving us this very short series of readings with lots of repetition and this part in five weeks! Did they think most people were on vacation so you could actually preach a sermon every week and no one would notice? I am in a wonderful position to cover different churches, so I will be preaching in four different places in August. I could use some insight in more ways than one!
What Did Jesus Eat In The Desert
But the real problem we have when we read these verses out of context is that we remove them from what comes before and after, which I think is essential to understanding them. Speaking of what we’ve already read:
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After describing himself as the “bread of life” several times, Jesus now changes this phrase to describe himself as the “living bread”. It’s not much of a change per level, but it makes the statement more relevant. “Bread of life” means “bread that gives [eternal] life,” but it is now clear that the life that this “bread” gives is Jesus’ own life. Thus, the metaphor of “eating Jesus” means receiving the life of Jesus for oneself, which is the same idea that Paul uses when he speaks of “baptism into Christ” (Gal. 3:27, Rom. 6:3).
This phrase also draws attention to the parallel discussion in John 4:13–14 with the Samaritan woman at the well. Whoever eats the bread of the flesh will be hungry again and will eventually die, but whoever eats the “living bread” will never be hungry and will live. Whoever drinks water from the well will be thirsty again, but whoever drinks the “living water” that Jesus gave will “have a well springing up to eternal life.”
Last week we saw how the circular argument was assembled: first, Jesus is the bread of life; then Jesus “descended from heaven”; therefore, according to the words of the Jews, Jesus is “the bread that came down from heaven”; and finally (verse 51) Jesus is “the living bread that came down from heaven.” Now Jesus adds another layer, declaring that this bread is “my body, which I will give for the life of the world.”
The term “gender” (σάρξ) is not common in the Synoptics and occurs only occasionally in three or four parables (Matthew 16.17, 19.5, 24.22, 26.41 and parallels, as well as Luke 24.39). It appears in verse 12 of the Fourth Gospel, and here it performs a more theological function, although Paul uses it in a very different sense than the work of the Spirit of “sinful humanity” (cf. Gal 5.16).
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The language of “giving” his body is a clear reference to Jesus sacrificing himself on the cross. This is similar to the idea of God “giving his only Son” (John 3.16) and giving the true bread (6.32), and in the “shepherds” discourse in John 10.11, 15, 18, where Jesus makes it clear that his death reason for him to sacrifice his life instead of taking it from him against his will. Elsewhere in the New Testament there is a connection between the breaking of bread at the Lord’s Supper and the body of Jesus, but the term “gender” is never used.
“Give life to the world” refers to the phrase of John 6:33, which is the same language as John 3:16, and takes the combination of life, light, and world from the introduction. Again, salvation is
Here the reaction is significant. The “Jews” instead of “crying” as a group echoing the noise of Moses in the wilderness, now the “Jews” are quarreling among themselves. We need to consider this because it points to a very complex picture of the “Jews” in this Gospel, where some clearly follow Jesus and others reject him. It also shows that the metaphor of “giving us your flesh to eat” is not only dismissed as inevitably offensive.
Below is a series of 9, 10, or 11 sayings of Jesus (depending on how you count the combination of verse 57) that they circle back, repeat, and expand, mostly in the language of already in use, but including one or two new ones. ideas that are taught later in the Bible. The group is introduced by another Johannine version of the “important words” of Jesus, opening with “Amen, amen, I say to you…”.
Where In Scripture Does Jesus Speak Of His Body And Blood As Food?
Unless you eat the flesh of the Son of Man and drink His blood, you have no life
We begin and end with the connection of eating/drinking and life, and this life is “eternal” in the sense that (eternity) belongs to the future, both now and then (as in the previous verses). a special hope for the future that will be “caught” on the last day.
Meeting and craft. In another place (Matthew 16.17, 1 Cor. 15.50, Eph. 6.12) this pair has a figurative meaning as it does today and means “humanity”. But in view of the previous reference only to the body, which represents Jesus’ body as bread, there must be a clearer meaning here. Jesus spoke of “surrendering his body” and referring to his death on the cross; The problem with “drinking blood” is that it is expressly forbidden in the OT (Genesis 9:4, Leviticus 17:10-14, Deuteronomy 12:23) because “life is in the blood.” In other words, you don’t have to take the animal’s life to continue your life, although you can survive its death by eating it. Together with Jesus, we both live because of his death, but we also live because he gives us his Spirit-filled life as a result of his (death and resurrection). We might even be tempted to talk with Paul about his baptism into death and the new life of his resurrection (Romans 6:3-4).
If “eating and drinking” were separate actions that had consequences, we might think that John 6:56 refers to eating and drinking.
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The result of “abiding” in Jesus. But grammar shows that they are equal; eating and drinking is another way of talking about behavior. We remain in His love as long as we receive the benefits of His death for us and live His resurrection life through the power of the Spirit.
The relationship in successive lives between the Father, the Son, and those who have believed in Him since the pre-Gospel period creates two sets of relationships. Those who believe in the true light that gives life to the world are born of God (John 1,13); and the Father, who has life in Himself, has given that the Son may have life in Himself (John 5:26), so that whoever believes in Him may have eternal life.
“My food,” said Jesus, “is to do the will of Him who sent Me and to finish His work.” (John 4:34) Eating His flesh and drinking His blood = *doing God’s will with our lives*.
Jesus uses the term βρῶσις in his first statement, and he uses the synonym βρῶμα in response to the disciples’ complaint, a common variation of the word in this Gospel. The only other place where the term βρῶσις appears is near the beginning and end of the discourse on the “bread of life” that frames it:
Hurlbut’s Life Of Christ For Young And Old . Stones Turn Into Bread For Me To Eat. Butthat Power Was Given Me By My Heavenly Father; Andit Was Given, Not That
Not for the food (βρῶσις) that perishes, but for the food (βρῶσις) that endures to eternal life… (John 6:27) For my flesh is true food (βρῶσις) and my blood is true drink. (John 6:55)
I don’t think we can separate the two ideas – so that “eating” or being fed by Jesus is inseparable from doing His will and obeying Him. Again, we see this integration in the “farewell speech” where he is left feeling his love.
The last set of sayings connects the beginning of this section, but also concludes the comparison with the manna in the wilderness from John 6:32. Jesus, the living bread, is compared not only to the physical bread [and fish] of the 5,000 meals, the sign that pointed to him when he was properly received, but also to the food “bread” (manna). in the desert Where the bread and fish point to the importance of Jesus, and the manna and quail point to God’s faithfulness, both point to Jesus, the bread of life,