Category Archives: Gospel

October 2, 2016 · 10:30

Jesus’ Seven ‘I AM’ Statements in John (5)

resurrection-and-life

Jesus said unto her, I am the resurrection, and the life… (John 11:25)

“And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem” (Luke 9:51). Jesus knew that the culmination of His earthly mission had arrived, and He was determined to see it through to the end. His journey up to Jerusalem took Him by way of Jericho where He healed the blind man, Bartimaeus (Luke 18:35-43), and “saved” the publican (tax collector), Zacchaeus (Luke 19:1-10).

While there, possibly in Zaccheaus’ home, Jesus received word that His good friend, Lazarus, had fallen deathly ill. “Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick” (John 11:3). Bethany (John 11:1), where Lazarus and his sisters, Mary and Martha, lived, was just up the road from Jericho about a day’s walk. Answering the call would not have distracted Jesus from His determination to face the cross. Bethany was on the way up to Jerusalem, but “When he had heard therefore that he was sick, he abode two days still in the same place where he was” (John 11:6, emphasis mine). That seems like a strange reaction for the compassionate Jesus to take with regard to a “friend.”

“When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby” (John 11:4). In reality, Lazarus probably died shortly after the delegation departed Bethany. It took them a day to arrive in Jericho. Jesus remained another two days before making trip up to Bethany, plus the day to travel there – four days. When Jesus arrived in Bethany, He was informed that Lazarus had been dead four days (John 11:39). Did Jesus err in His assessment that “This sickness is not unto death”? No, Jesus, in His omniscience, knew the situation perfectly. The delay would glorify the Son and bring glory to God. John points out that “Jesus loved Martha, and her sister [Mary], and Lazarus” (John 11:5), yet He delayed His departure.

When the day came to depart, Jesus’ disciples, vaguely knowing what awaited Him, tried to dissuade Him from going up to Jerusalem. “His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?” (John 11:8), but Jesus knew what He was doing. “Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep” (John 11:11). The disciples took this as a good sign. “Then said Jesus unto them plainly, Lazarus is dead” (John 11:14).

As He approached Bethany, Martha rushed out to meet Him. “Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died” (John 11:21, emphasis mine). How many times have similar sentiments been expressed at the death of a loved one? When the Twin Towers fell on September 11, 2001, many demanded to know, “Where was God?” He was where He has always been – on His throne and in command. Even so, Martha expressed remarkable faith. “But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.” (John 11:22, emphasis mine). What could she have been thinking? Did she indeed believe that Jesus could raise her brother from the dead? This would not be something new. Jesus had raised the dead before: a widow’s only son (Luke 7:12-14), Jairus’s daughter (Matthew 9:18-26; Mark 5:22-43; Luke 8:41-56),  and unnamed others. Nevertheless, this was different. Lazarus had been dead four days “when it was believed that resurrection was no longer possible.”[1]

“Jesus saith unto her, Thy brother shall rise again. Martha saith unto him, I know that he shall rise again in the resurrection at the last day” (John 11:23-24). Sure Lazarus would rise again, but not today. After all, he had been dead four days; his spirit had long departed. The resurrections Jesus had performed before where shortly after the victim had died. Common thought was that the person’s spirit lingered around a few days before finally departing. Raising the dead shortly after death was consistent with their tradition, but after three days, the spirit departed, and Lazarus had been dead four days. Sure he’ll rise again – at the resurrection!

“I AM the resurrection, and the life” (John 11:25, emphasis mine). Ego Eimi. I, I AM. As explained in recent “I Am” articles,[2] this phrase expresses the deity of Christ. Jesus was saying, “I, Yahweh, am the resurrection and the life.” The Greek word translated “resurrection” is anastasis and it means to “stand up again,” and “life” is the Greek word zōē meaning the very essence of life – that animating energy or force that goes beyond biological function. It is that “breath of life” given to man by God at the moment of creation (Genesis 2:7). That Jesus incorporated both “resurrection” and “life” recalls Ezekiel’s vision of the valley of dry bones (Ezekiel 37). He preached to the dry bones and they came together. Flesh and skin formed upon their frame, but they did not stand until the breath of life came upon them, and they stood up.

Jesus, the Creator (John 1:1-3) not only has the power to create biological life, but He gives the very essence of life. All of it comes from the Great I AM. Because He is “the resurrection and the life,” “he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. Believest thou this?” (John 11:26, emphasis mine). “Never die?” Jesus here referred to eternal life. We all will die physically as a result of the curse (Genesis 3:19; 1 Corinthians 15:22); however our “life” will continue in one of two destinations, either with God or apart from God. “And death and hell were cast into the lake of fire. This is the second death” (Revelation 20:14, emphasis mine). There are two deaths: one we all experience as physical death; the other death is eternal life in hell, apart from God. Those who believe in the Great I AM, will never experience that second death, i.e. “never die.” “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death” (Revelation 21:8, emphasis mine).

Jesus is “the resurrection and the life.” “In him was life; and the life was the light of men …  He was in the world, and the world was made by him, and the world knew him not … But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name” (John 1:4, 10, 12, emphasis mine), and they shall never die.

Notes:

[1]  Eli Lizorkin-Eyzenberg, The Jewish Gospel of John: Discovering Jesus, King of All Israel, (Tel Aviv, Israel, Jewish Studies for Christians, 2015), 190.

[2]  See esp. the 3rd paragraph of https://erniecarrasco.com/2016/08/28/jesus-seven-i-am-statements-in-john-1/

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September 25, 2016 · 10:30

Jesus’ Seven ‘I AM’ Statements in John (4)

psalm23

I am the good shepherd: the good shepherd giveth his life for the sheep. (John 10:11)

In the last “I AM” statement, Jesus said He was “the door” – the only way into the sheepfold. We also learned that a porter guarded the door by physically placing himself across the entrance (John 10:3). In essence, the porter became “the door.” In the absence of a porter, the shepherd himself would perform this task making himself the door (John 10:9).

Now Jesus identifies Himself as the “Good Shepherd.” Previously, Jesus pointed out some general characteristics of a shepherd. The shepherd has rightful access to the sheep (John 10:2) because they belong to him. The shepherd knows each of his sheep by name, and the sheep know the voice of the shepherd, and they follow him as he leads them (John 10:3-4).

As the Good Shepherd, Jesus is also the Door of the sheepfold. The word picture presented here provides greater insight into His task as the Good Shepherd. As a shepherd cares for his sheep, he defends them with his very life. Any predator seeking to harm the sheep will do so only over the shepherd’s dead body. Jesus’ hearers may have recalled the account of King David:

And David said unto Saul, Thy servant kept his father’s sheep, and there came a lion, and a bear, and took a lamb out of the flock: And I went out after him, and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him. Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God. (1 Samuel 17:34-36)

Likewise, Jesus says, “the good shepherd giveth his life for the sheep” (John 10:11).

On the contrary, a hired hand has nothing invested in the sheep. When danger arises, he runs for his life caring nothing for the sheep (John 10:12-13). The Good Shepherd defends the sheep with His life because He cares for His sheep, knowing each one by name (John 10:14). As in verse 3, this assertion emphasizes the relationship between the Good Shepherd and His sheep. Indeed, it is likened to the relationship between the Father and the Son. “As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep” (John 10:15).

By now the reader should recognize that “sheep” are analogous to God’s people. “For thus saith the Lord GOD; Behold, I, even I, will both search my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day” (Ezekiel 34:11-12, emphasis mine). On another occasion, Jesus said:

What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. (Luke 15:4-7, emphasis mine)

The Good Shepherd gives up His life for His sheep.

Jesus addressed a Jewish audience who readily identified themselves with the Good Shepherd’s sheep, but then Jesus added another twist. “And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd” (John 10:16, emphasis mine). This must have confused Jesus’ hearers, but in retrospect, we understand that Jesus referred to the Gentile Christians that would be included later, after His resurrection and ascension. “They” would hear His voice through the work of the Holy Spirit and the preaching of the Apostles (John 15:26; 17:20-21).

For all of these the Good Shepherd gave up His life. All those within His fold can confidently say:

The LORD is my shepherd; I shall not want.

He maketh me to lie down in green pastures: he leadeth me beside the still waters.

He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake.

Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.

Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.

Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever. (Psalm 23:1-6)

There is security in the Good Shepherd’s fold.

My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand. (John 10:27-29, emphasis mine)

Then, just in case the “I AM” statement was not clear enough, Jesus said, “I and my Father are one” (John 10:30). Jesus declared Himself equal to God. Indeed, He is God (John 1:1) To the Pharisees (and to many modern ears) such a claim was blasphemous. “Then the Jews took up stones again to stone him” (John 10:31). “This parable spake Jesus unto them: but they understood not what things they were which he spake unto them” (John 10:6). Not included in the Good Shepherd’s fold, they remained in their blindness (John 9:39-41), and failed to recognized that they were in the presence of the Great I AM, the Good Shepherd.

If you want entrance into the fold, you need to get to know the Good Shepherd.

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September 18, 2016 · 10:30

Jesus’ Seven ‘I AM’ Statements in John (3)

sheepfold

I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. (John 10:9)

This third “I AM” statement directly follows Jesus’ healing of the man who was blind from birth (John 9). That event was the sixth of seven signs highlighted in John’s gospel, which I will cover later. Jesus charges the religious leaders with incurable blindness because, in their blindness, they do not recognize their own blind condition. “Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth” (John 9:41, emphasis mine). It is true that before it is resolved, a problem must first be acknowledged. The alcoholic must acknowledge his alcoholism before he can work on the cure. The drug addict must recognize her addiction before she will submit to rehabilitation. A couple must admit their marriage is in trouble before they seek counselling. The blind must “see” their darkened condition before they will seek the light. The sinner must admit he is a sinner before he will seek the Savior.

To make His point, Jesus offers these spiritually self-blinded Pharisees a simple illustration obvious only to a spiritually sighted person. He draws a word picture of a sheepfold. This was a low-wall stone enclosure with only one entrance constructed for the protection of the flock from predators. After a long day of grazing in the pasture, the shepherd led the sheep to the sheepfold for the night. There, a gatekeeper or, “porter” (John 10:3), guarded the entrance where only the shepherd could gain access to the sheep. Jesus points out that a thief jumps the wall (John 10:1), but the shepherd enters by way of the door. The sheep recognize the shepherd’s voice and follow him, and he knows his sheep by name (John 10:3); but a stranger they will not follow (John 10:5).

As we read the account of Jesus healing the blind man in Chapter Nine, we find that the religious leaders, i.e. the false shepherds, aka “thieves,” harassed the healed blind man and the blind man’s parents to discover the source of his healing – on the Sabbath, no less! In the end, when the healed blind man identifies Jesus as the source of his healing, they excommunicated him for becoming a “sheep” of Jesus. (More on this on the next installment.)

Authorized entry into the sheepfold – the place of safety – comes by way of the only door. “Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep” (John 10:7). “Verily” translates the Greek word amēn, meaning “truly” or “certainly.” The fact that Jesus said it twice makes it doubly and emphatically true. Then, unlike a common teacher, Jesus stresses His authority when He says, I say unto you, rather than “Thus saith the Lord.” He is Lord and speaks by His own authority. He then affirms His Lordship with His claim εγω ειμι (ego eimi – I, I AM) – the name of God. He is the door, the only authorized entry. No other way is permissible.

The porter guarded the sheepfold by placing his body across the entrance. Sometimes the shepherd himself was the “porter,” and he slept across the entrance. In effect, he was “the door.” Anyone wanting to get in would have to step over “the door.” Jesus says, “I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture” (John 10:9, emphasis mine).

The sheepfold, an allegory of heaven, provides safety and refuge. Jesus places Himself at the entrance where no one can enter without going through Him. Today, many false shepherds – thieves and robbers – steal the sheep by deceiving them into believing that there are other entrances into the sheepfold. “They be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch” (Matthew 15:14). In warning young Timothy, the Apostle Paul says, “This know also, that in the last days perilous times shall come … evil men and seducers shall wax worse and worse, deceiving, and being deceived” (2 Timothy 3:1, 13). Do not be deceived, little sheep. There is only one entrance into the sheepfold – heaven, and Jesus said, “I AM the door.” There is no other option.

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September 4, 2016 · 10:30

Jesus’ Seven ‘I AM’ Statements in John (2)

Light of the World

Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. (John 8:12)

This second “I AM” statement directly follows Jesus’ encounter with the woman caught in adultery (John 8:1-12). Jesus came to Jerusalem to celebrate the Feast of Tabernacles (John 7:1-13), and was soon confronted the “Jews” who constantly sought to catch Him in a fault.

On this day, they brought a woman “taken in adultery, in the very act” (John 8:4) on the pretext that they sought His counsel on how to deal with the matter. The Mosaic Law gave clear direction for dealing with such matters: “the adulterer and the adulteress shall surely be put to death” (Leviticus 20:10). Little did the Pharisees realize that they stood in the presence of the One who wrote the law. Their arrogance blinded them to their oversight of a major detail in their accusation. Where was the adulterer? They had no desire for justice. “This they said, tempting him, that they might have to accuse him” (John 8:6).

Jesus seemingly ignored their request and proceeded to write something on the ground. Many have speculated about the content of His writing, but we really do not know what He wrote on the ground. Perhaps He was writing the names of all those present that had consorted with this very woman in the past. Maybe He wrote down each man’s name and listed each man’s sins – He would certainly know. In any case, they became impatient and pressed Him for a verdict. “So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. And again he stooped down, and wrote on the ground” (John 8:7-8). John notes that each was convicted by his own conscience and left one by one beginning with the oldest to the youngest. Apparently, the longevity of the oldest allowed for the accumulation of greater sins.

They all left Jesus alone with the woman. “Woman, where are those thine accusers? hath no man condemned thee?” (John 8:10). Not one remained. “Neither do I condemn thee: go, and sin no more” (John 8:11, emphasis mine). Often overlooked is the fact that Jesus did not excuse the woman’s sin of adultery. Perhaps selling sexual favors was her only means of support. We do not know, but Jesus did not excuse or accept her behavior. He forgave her – as only God can do – but He identified what she did as “sin” and charged her to stop sinning – “go, and sin no more.”

Evidently a crowd had gathered and witnessed the event. “Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12, emphasis mine). Again John uses the Greek phrase, egō eimi, which literally means “I, I am.” Eime suffices to get the point across. For example Matthew records Jesus’ words: “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls” (Matthew 11:29, emphasis mine). In this case, a simple eimi makes the point. John also uses the simple eimi when appropriate. For example, in the previous chapter he records: “Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not. But I know him: for I am from him, and he hath sent me” (John 7:28-29, emphasis mine). Twice in these two verses, John simply uses eimi. (By the way, the “I am not” that I did not emphasize is the single Greek word ou, which simply means “no” or “not.”)

When John uses egō eimi, he emphasizes the deity of Christ. (See last week’s post.)[1] “The Light of the World” identifies Himself with the Creator. “And God said, Let there be light: and there was light” (Genesis 1:3, emphasis mine).  Our Lord Jesus Christ “Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen” (1 Timothy 6:16, emphasis mine). “The Light of the World” was not created as might be inferred by a strict reading of Genesis 1:3.

“Light,” the most basic form of energy, is mentioned specifically, but its existence necessarily implies the activation of all forms of electro-magnetic energies. Light was not created, since God Himself dwells in light. On the other hand, He created darkness (Isaiah 45:7).

The existence of visible light prior to the establishment of the sun, moon and stars (Genesis 1:16) emphasizes the fact that light (energy) is more fundamental than light givers. God could just as easily (perhaps more easily) have created waves of light energy as He could construct material bodies in which processes function which generate light energy. The first is direct (since God is light!), the second indirect. For the creation of such light generators, see note on Genesis 1:14.[2] (Emphasis mine)

“The Word of God (John 1:1) speaks in Genesis 1:3. The result is light …”[3] Jesus is the light. “In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not” (John 1:4-5). Light displaces darkness, hence Jesus says, “he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12).

I know a young man who was once exposed to The Light, but he turned his back to “The Light of the World” preferring rather to follow the “enlightened one,” Buddha , the dead and darkened one. His state now is worse than had he never known The Light. “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame” (Hebrews 6:4-6, emphasis mine). “And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil” (John 3:19, emphasis mine).

Jesus, the Word of God, the “I AM,” said, “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12, emphasis mine). “But as many as received [the light of the world], to them gave he power to become the sons of God, even to them that believe on his name” (John 1:12, emphasis mine). If that is so, “Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness” (1 Thessalonians 5:5). If that is not the case, “Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts … (Hebrews 3:7-8). Come to “The Light of the World,” and be truly enlightened.

Notes:

[1]  https://erniecarrasco.com/2016/08/28/jesus-seven-i-am-statements-in-john-1/

[2]  Henry M. Morris, Ph.D., The Henry Morris Study Bible, (Green Forest, AR, Master Books, 2012), 8. Accessible online at http://www.icr.org/bible/genesis/1:3/.

[3]  Ibid.

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August 28, 2016 · 10:30

Jesus’ Seven ‘I AM’ Statements in John (1)

Bread

In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1)

Like the other Gospel writers, John purposed to present Jesus from a unique perspective with the goal “that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (John 20:31). Matthew presented Jesus as the promised King of the Jews. Mark presented Jesus as the suffering Servant. Luke emphasized the perfect humanity of the Son of Man, but John stressed the divinity of Christ as evidenced by his opening sentence: “the Logos was God.” “And the Logos was made flesh, and dwelt among us” (John 1:14).

To solidify his point, John employs a trinity of sevens that demonstrate the divinity of Christ: (1) seven “I Am” statements, (2) seven miraculous signs, and (3) seven truth-revealing discourses. In the next few weeks, I plan to look at the 21 affirmations individually beginning with the seven “I Am” statements.

“I am” in the Greek is ego eime. At face value, the phrase seems rather innocuous. We use it a couple of hundred times a day without giving it a second thought, but in the Gospel of John, the phrase takes on greater significance. As employed by John, it harkens back to Moses’ first encounter with Yahweh at the burning bush (Exodus 3). “And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you” (Exodus 3:13-14, emphasis mine). “I AM” is one word in the Hebrew, hâyâh, and it means simply “to exist.” Similarly, the Greek eime means “I exist” or “I am.” We can tie the two together looking at how the Septuagint (LXX, the Greek translation of the Hebrew text) renders the Hebrew hâyâh in Exodus 3:14. Not surprisingly, we find that the LXX translates hâyâh as ego eime. God identifies Himself as “the self-existing One.”

Some of the strongest “I Am” affirmations by Jesus are not included in the list of seven I Am statements. For example, in a discussion with the Pharisees, “Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am” (John 8:58, emphasis mine). The Pharisees understood precisely what Jesus said, “Then took they up stones to cast at him” (John 8:59) because, as far as they were concerned, Jesus spoke blasphemy by applying the name of God to Himself. In another discussion with the Pharisees, Jesus plainly stated, “I and my Father are one” (John 10:30). “Then the Jews took up stones again to stone him” (v. 31). In His final conversation with His disciples the night before the cross, “Philip saith unto him, Lord, shew us the Father, and it sufficeth us” (John 14:8). Jesus’ reply was clear, “he that hath seen me hath seen the Father” (v. 9). After seeing the risen Lord, “Thomas answered and said unto him, My Lord and my God” (John 20:28, emphasis mine), and Jesus approved the attribution without correction. With that, we will examine the first of the seven “I Am” statements.

In the first of the “I Am” statements recorded by John, “Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst” (John 6:35, emphasis mine). Bread is a staple food meaning that it “is eaten routinely and in such quantities that it constitutes a dominant portion of a standard diet in a given people, supplying a large fraction of the needs for energy-rich materials and generally a significant proportion of the intake of other nutrients as well.”[1] Bread is one of the oldest prepared foods; it has been around since the beginning of time. “Bread is known as an ample source for the grains category of nutrition … [and] is considered a good source of carbohydrates through the whole grains, nutrients such as magnesium, iron, selenium, B vitamins, and dietary fiber … bread is often used as a synecdoche for food in general in some languages and dialects.”[2] Indeed, along with water, bread is sufficient to sustain life. Many a prisoner has been kept alive on a diet of bread and water. “Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water” (1 Kings 18:4). Bread is food. Bread sustains life. It provides nourishment and gives strength. How is Jesus bread?

The day before making this statement, Jesus fed 5000 men (not counting women and children) by multiplying five barley loaves and two fish (John 6:1-14). Now they came looking for more. “Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled” (John 6:26, emphasis mine). Apparently the miracles they witnessed, including the feeding of a multitude from one boy’s lunch made little impression on this crowd, and they were hungry for more. Jesus advised, “Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed” (John 6:27, emphasis mine). “Meat” could also be translated as “bread,” or “food.” Jesus presented an interesting option. Even with preservatives, food has a limited shelf life. Once consumed, it burns up quickly in our body, and we are soon hungry again. Jesus offered nourishment that would endure forever.

What a great option! Never to experience hunger again! Sign us up, Jesus! “Then said they unto him, What shall we do, that we might work the works of God?” (John 6:28) The “work,” Jesus said, is “that ye believe on him whom [God] hath sent” (John 6:29).

“They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work? Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat” (John 6:30-31, emphasis mine). Less than 24 hours had elapsed since Jesus fed them, and they wanted to see a sign – “bread from heaven.” They forgot, or overlooked, the fact that “their fathers” quickly tired of the heavenly bread God provided in the desert (Numbers 11:4-6). Not even that bread promised to satisfy their real need.

Their real need and our real need is not physical, but spiritual. “For the bread of God is he [Jesus] which cometh down from heaven, and giveth life unto the world … I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.” (John 6:33, 35, emphasis mine). One must consume food – bread – in order to receive any benefit from it. One must take it in internally otherwise it is of no use. Jesus gave a graphic illustration of this fact. “I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world” (John 6:51, emphasis mine).

When we ingest bread, it becomes a part of us. When we take in Jesus, He becomes part of us, only the effect is eternal. “Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day … He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him” (John 6:54, 56).

The great I AM is the Bread that gives eternal Life.

Notes:

[1]  https://en.wikipedia.org/wiki/Staple_food

[2]  https://en.wikipedia.org/wiki/Bread

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