John 6:55
Verse
Context
Sermons
Sadhu Sundar Singh
J.C. Philpot
Ralph Erskine
Ignatius of AntiochSummary
Commentary
- Adam Clarke
- John Gill
Adam Clarke Bible Commentary
My flesh is meat indeed, and my blood is drink indeed - Or, rather, My flesh is the true meat, etc. In both clauses of this verse, instead of αληθως, the adverb, I read αληθης, the adjective, agreeing with βρωσις. This reading is supported by BCKLT, and twenty-one others; both the Arabic, Coptic, Sahidic, Armenian, two copies of the Itala, Clement, Origen, Cyril, Chrysostom, and Damascenus. Our Lord terms his flesh, the true meat, and his blood the true drink, because those who received the grace merited by his death would be really nourished and supported thereby unto eternal life. He calls himself the true vine, Joh 15:1, in exactly the same sense in which he calls himself the true bread, Joh 6:32, and the true meat and drink in this verse.
John Gill Bible Commentary
As the living Father hath sent me,.... Into the world, to be the Saviour of it; not by local motion, but by assumption of human nature; and not against his will, or as having superiority over him; but by joint consent and agreement: the first person in the Godhead is here styled, "the living Father"; not because he is the Father of spirits, of angels, and the souls of men; and the Father of all men by creation, and of saints by adoption; and the Father, or author of all mercies, spiritual and temporal; but because he is the Father of our Lord Jesus Christ; and this character is peculiar to him: he is indeed the living God, and has life in himself, and is the fountain of life to others; but not in distinction from, and to the exclusion of the Son, or Spirit; but then none but he is the living Father, who ever did, and ever will, live as the Father of Christ: and I live by the Father; which is to be understood of Christ, not as God, but as Mediator, and as man. As Mediator he was set up by his Father, as the head of life to the elect; and was intrusted by him with a fulness of life for them; and was sent to open the way of life unto them, and bestow it on them. As man, he had his human life from God, and was preserved and upheld in it by him; and he laid it down at his command, and at his death committed his soul or spirit to him; and which was restored unto him, and is continued with him. The Vulgate Latin, and all the Oriental versions, read, "for the Father", or "because of him"; and may design either that near union and conjunction of Christ with him, by virtue of which they live the same life; or else his living to the glory and honour of his Father, as he did, and does: so he that eateth me; in a spiritual sense, by faith. The phrase of eating the Messiah was a familiar one, and well known to the Jews; though these Capernaites cavilled at it, and called it an hard saying. "Says Rab, the Israelites shall "eat" the years of the Messiah: (the gloss on it is, the fulness which the Israelites shall have in those days:) says R. Joseph, it is certainly so; but who shall "eat him?" shall Chellek and Billek (two judges in Sodom) , "eat him?" contrary to the words of R. Hillell, who says, Israel shall have no Messiah, for "they ate him" in the days of Hezekiah (y);'' that is, they enjoyed him then; for he thought that Hezekiah was the Messiah; but that was the doctor's mistake. The Messiah now was, and to be enjoyed and eaten by faith in a spiritual sense, and everyone that does so, even he shall live by me: such have their life from Christ; he is their food, on which they lived; and by him they are continued, upheld, and preserved in their spiritual life, and are by him brought to the life of glory: or they live "for", or "because of" him, as the above versions render it; they derive their life from him, and because he lives, they live also; and they live to his glory, and will do so to all eternity. (y) T. Bab. Sanhedrin, fol. 98. 2. & 99. 1.
John 6:55
Jesus the Bread of Life
54Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day.55For My flesh is real food, and My blood is real drink.
- Scripture
- Sermons
- Commentary
Sin and Salvation
By Sadhu Sundar Singh2PSA 139:7MAT 1:21MAT 11:28LUK 19:10JHN 3:14JHN 6:55JHN 10:10JHN 16:22PHP 3:6REV 21:23Sadhu Sundar Singh delves into the concept of sin, explaining that it is the act of disobeying God's will and choosing to follow one's desires instead. He emphasizes that sin is not a creation of God but rather a delusive and destructive state of being, leading many astray. Through the incarnation and redemption, God's boundless love is revealed, offering a way for sinners to be rescued from darkness and find eternal joy in heaven. Sundar Singh also addresses the misconception that salvation can be earned through good deeds, highlighting the need for repentance and a new life in Christ to bear lasting fruit and receive true peace and eternal life.
A Divine Religion
By J.C. Philpot0JHN 6:551CO 2:5COL 2:8COL 3:2JAS 4:7J.C. Philpot emphasizes the importance of a faith that relies on the power of God rather than human wisdom. He contrasts the emptiness of a religion based on rituals and outward appearances with the beauty and richness of a relationship with Christ and His divine kingdom in the heart. Philpot urges his listeners to experience the sweetness and transformative power of a divine religion, which illuminates the truth, stirs the soul to seek God's kingdom, directs affections towards heavenly things, and convicts the conscience to turn away from evil.
Bishop Cosin on the Doctrine of the Eucharist
By J.H. Newman0MAT 26:26LUK 22:19JHN 6:551CO 10:161CO 11:27John Cosin, Bishop of Durham, preaches about the spiritual presence of Christ in the Sacrament of the Lord's Supper, emphasizing the true and infallible nature of Christ's words in instituting the Eucharist. He explains that the Bread and Wine are consecrated by Christ's words to communicate His blessed Body and Blood to believers in a sacramental and mystic sense, not in a gross and carnal manner. Cosin contrasts the Protestant belief in a spiritual and true presence of Christ in the Sacrament with the Roman Catholic doctrine of Transubstantiation, highlighting the Protestants' reverence for the mystery of the Sacrament and their refusal to inquire into the manner of Christ's presence with perplexing inquiries.
Christ the Believer's Sweet Nourishment
By Ralph Erskine0JHN 6:551CO 11:23EPH 5:25REV 19:7Ralph Erskine preaches about the spiritual nourishment and sustenance that believers receive from Jesus Christ, their heavenly husband. He emphasizes how Jesus provides everything believers need, including love, grace, and forgiveness through His flesh and blood. Erskine highlights the sacrificial nature of Jesus as the source of faith and strength for believers, preparing them for the challenges ahead and the ultimate joy of being reunited with their husband in eternity.
Reason of Desiring to Die
By Ignatius of Antioch0JHN 4:14JHN 6:35JHN 6:55GAL 5:161JN 2:15Ignatius of Antioch urges the believers in Rome to resist the temptations of the world and remain steadfast in their faith in Jesus Christ. He emphasizes the importance of choosing God over worldly desires, warning against envy and distractions that may lead them astray. Ignatius expresses his willingness to die for Christ and his longing for spiritual nourishment from the bread of God, symbolizing the flesh of Jesus, and the drink of His blood, representing incorruptible love and eternal life.
- Adam Clarke
- John Gill
Adam Clarke Bible Commentary
My flesh is meat indeed, and my blood is drink indeed - Or, rather, My flesh is the true meat, etc. In both clauses of this verse, instead of αληθως, the adverb, I read αληθης, the adjective, agreeing with βρωσις. This reading is supported by BCKLT, and twenty-one others; both the Arabic, Coptic, Sahidic, Armenian, two copies of the Itala, Clement, Origen, Cyril, Chrysostom, and Damascenus. Our Lord terms his flesh, the true meat, and his blood the true drink, because those who received the grace merited by his death would be really nourished and supported thereby unto eternal life. He calls himself the true vine, Joh 15:1, in exactly the same sense in which he calls himself the true bread, Joh 6:32, and the true meat and drink in this verse.
John Gill Bible Commentary
As the living Father hath sent me,.... Into the world, to be the Saviour of it; not by local motion, but by assumption of human nature; and not against his will, or as having superiority over him; but by joint consent and agreement: the first person in the Godhead is here styled, "the living Father"; not because he is the Father of spirits, of angels, and the souls of men; and the Father of all men by creation, and of saints by adoption; and the Father, or author of all mercies, spiritual and temporal; but because he is the Father of our Lord Jesus Christ; and this character is peculiar to him: he is indeed the living God, and has life in himself, and is the fountain of life to others; but not in distinction from, and to the exclusion of the Son, or Spirit; but then none but he is the living Father, who ever did, and ever will, live as the Father of Christ: and I live by the Father; which is to be understood of Christ, not as God, but as Mediator, and as man. As Mediator he was set up by his Father, as the head of life to the elect; and was intrusted by him with a fulness of life for them; and was sent to open the way of life unto them, and bestow it on them. As man, he had his human life from God, and was preserved and upheld in it by him; and he laid it down at his command, and at his death committed his soul or spirit to him; and which was restored unto him, and is continued with him. The Vulgate Latin, and all the Oriental versions, read, "for the Father", or "because of him"; and may design either that near union and conjunction of Christ with him, by virtue of which they live the same life; or else his living to the glory and honour of his Father, as he did, and does: so he that eateth me; in a spiritual sense, by faith. The phrase of eating the Messiah was a familiar one, and well known to the Jews; though these Capernaites cavilled at it, and called it an hard saying. "Says Rab, the Israelites shall "eat" the years of the Messiah: (the gloss on it is, the fulness which the Israelites shall have in those days:) says R. Joseph, it is certainly so; but who shall "eat him?" shall Chellek and Billek (two judges in Sodom) , "eat him?" contrary to the words of R. Hillell, who says, Israel shall have no Messiah, for "they ate him" in the days of Hezekiah (y);'' that is, they enjoyed him then; for he thought that Hezekiah was the Messiah; but that was the doctor's mistake. The Messiah now was, and to be enjoyed and eaten by faith in a spiritual sense, and everyone that does so, even he shall live by me: such have their life from Christ; he is their food, on which they lived; and by him they are continued, upheld, and preserved in their spiritual life, and are by him brought to the life of glory: or they live "for", or "because of" him, as the above versions render it; they derive their life from him, and because he lives, they live also; and they live to his glory, and will do so to all eternity. (y) T. Bab. Sanhedrin, fol. 98. 2. & 99. 1.