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Eating Jesus' Flesh and drinking His Blood - Research Paper Example

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Because the Jews hated Jesus with such passion, they demanded that the Romans crucify Him (Mt. 27: 22, 23). To appease the Jewish mob, Pilate delivered Jesus and two common robbers to his soldiers and they crucified them (Lk. 23:32, 33, mention some details and introduce John 19: 31-34). The Hebrew writer tells us that His blood was shed for the transgressions of those who lived under the first testament, as well as those who live under the second (Heb. 9:15). …
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Eating Jesus Flesh and drinking His Blood
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Eating Jesus' Flesh and drinking His Blood

Download file to see previous pages... The Hebrew writer tells us that His blood was shed for the transgressions of those who lived under the first testament, as well as those who live under the second (Heb. 9:15).  So, all humanity, who desire salvation, are dependent upon the blood of Christ   In this lesson, we shall   list some of the things that are said to be accomplished by the blood of Christ. VERSES 51-52:   I AM THE LIVING BREAD 51I am the living bread which came down out of heaven. If anyone eats (Greek: phage) of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh (Greek: sarx)." 52The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?"  "I am the living bread which came down out of heaven" (v. 51a).  This "living bread" parallels the "living water" that Jesus offered the Samaritan woman (4:10).  "If anyone eats (phage) of this bread, he will live forever" (v. 51b).  Phage is the aorist of esthio (to eat), and thus represents a one-time action.  To eat of this bread, in this context, means the once-and-for-all action of accepting or believing in Christ.  "Yes, the bread which I will give for the life of the world is my flesh (Greek: sarx)"(v. 51c). Jesus does not retreat from the offense of his words, but instead adds to it with his mention of flesh (sarx). This is sacrificial language. The Torah requires ritual sacrifice of animals, and specifies how they are to be prepared and how their flesh is to be used. Some flesh is to be burned on the altar and other flesh is to be eaten.  Jesus makes his sacrifice in behalf of the world –– not just Israel (see also 3:16-17).  "The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?” (v. 52).  "Flesh" is a provocative word, raising the specter of cannibalism.  No observant Jew would consider eating human flesh. VERSE 53:  UNLESS YOU EAT AND DRINK 53Jesus therefore said to them, "Most certainly I tell you, unless you eat (Greek: phagete) the flesh (Greek:  sarka –– from sarx)of the Son of Man and drink his blood, you don't have life in yourselves. "Most certainly I tell you" (v. 53a).  These words make emphatic that which follows.  "unless you eat (phagete)the flesh(sarka –– from sarx) of the Son of Man and drink his blood, you don't have life in yourselves" (v. 53b).  The title that Jesus uses for himself here is Son of Man, which is a less provocative title than Messiah. The first significant issue here is whether Jesus' words are Eucharistic in nature (referring to the Lord's Supper) or simply incarnational/sacrificial (referring to the incarnation and the cross).  The question is significant.  Is Jesus emphasizing participation in the Eucharist here?  Should a sermon based on this text emphasize participation in the Lord's Supper?  Scholars are divided on this question.  My conclusion is that incarnational, sacrificial, and Eucharistic emphases are intertwined in 6:51-58, and that the emphasis shifts to favor the Eucharistic at verse 51c.  If this is correct, it is appropriate, perhaps even important, to emphasize participation in the Lord's Supper when preaching from this text. We should also note two things that were happening at the time of the writing of this Gospel that might have influenced the author to emphasize the eating of Jesus flesh and the drinking of his blood: ...Download file to see next pagesRead More
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