Amen. Please take your copy of God's Word and join me in John chapter 6.
Amen.
There are seven places in John's Gospel that Jesus introduces himself as I am.
Harkening back to that first introduction of God by name, the self-sufficient one.
Then, followed by a metaphor.
So, I am followed by a metaphor.
Here he will say, I am the bread of life.
Verse 35 and in verse 48.
He'll go on in John's Gospel to call himself, I am the good shepherd, the vine, the way, the truth, the life, and the resurrection and the life.
This is the first of those seven.
This text also follows a literary theme in John's Gospel where a miracle is performed, in this case, two miracles, and then a discourse is recorded.
We call this the bread of life discourse, this portion of it, at least this morning.
We don't want to disconnect the words of Jesus from the activity of Jesus.
In this case, it brings much to life in it.
So, let's take our minds back to the beginning of the chapter for just a moment before we read the text together.
At the beginning of the chapter, Jesus crosses the Sea of Galilee and a great crowd follows him.
They're seeing him perform miracles.
They think, this guy's amazing.
They follow him to a remote place where Jesus miraculously feeds them from five barley loaves and two fish.
See, there's 5,000 men, which means there's a multitude more than that, women and children.
And there's two specific things I want us to remember from this text.
First, it's literary structure, which is chiastic.
It places verse 10 at the center of the episode.
In case you have no idea what I'm talking about, I'll get to it.
I'll explain what a chiasm is.
But recall, back when we looked at this text together, verse 10, John 10, verse 10,
there Jesus says, have the people sit down.
And then John records, now there was much grass in the place.
So, the men sat down, about 5,000 in number.
And I drew your attention to this, this interesting little detail that John puts in there.
It's not odd and out of place, but what's he trying to accomplish?
What's he trying to picture for us as the entirety of John's gospel is chiastic?
Chapter 6 corresponds with chapter 10, where Jesus calls himself the good shepherd.
He's picturing for us Jesus as this one.
Psalm 23 is where your mind ought to go.
So, the psalmist says, the Lord is my shepherd.
I shall not want.
He makes me lie down in green pastures.
He leads me beside still waters.
He restores my soul.
He leads me in paths of righteousness for his name's sake.
So, there's this picture of this good shepherd, right, providing plentifully for his people,
giving him place of rest.
But the psalmist very quickly makes this about the soul, this restoration of soul.
So, it's being set up for us already.
Everything that Jesus is going to say about himself as the bread of life.
So, that's the first thing that's good to remember in this chapter.
Secondly, verse 13 records,
So, they gathered them up, the leftovers, and filled twelve baskets with fragments from the five barley loaves left by those who had eaten.
So, there are twelve baskets because there are twelve apostles.
Each one of them has a basket.
And this may seem like a random bit of information, but I suggest to you, as I did in our previous study of this part of chapter six,
that it is a bit of information that adds punctuation to the bread of life discourse as we study into the next miracle.
Following the feeding of this great crowd, the disciples get into a boat and begin a journey back across the sea.
But Jesus has yet to join them.
He doesn't get in the boat with them.
And while they're out on the sea, they encounter rough weather.
And Jesus comes to them walking on the water.
Now, do I believe this happened chronologically?
Absolutely, I do.
But here we see, in chapter six, a miracle of Jesus feeding five thousand,
the emphasis being on the bread.
Notice that the fish aren't even acknowledged in the taking up of leftovers.
And then, he launches into the bread of life discourse.
But in between the two, John records this particular miracle.
Why? Why does he do that?
Is he a stickler for chronology?
I'd suggest not.
In fact, all throughout John's gospel, he jumps over some rather notable stories in Jesus's life.
So, why?
Why does he show us this one?
John chapter six, verse 20 and 21.
Again, I hear verse 20 is the center of the chiastic structure.
It's meant to draw our attention.
They're afraid when they see him walking on the water, understandably.
But he said to them, verse 20,
It is I.
And it would be a very fair translation.
In fact, I wish it was translated this way.
I am.
Do not be afraid.
It's the center of this story.
I am.
Do not be afraid.
And look at their response.
Then, they were glad to take him into the boat.
And immediately the boat was at the land to which they were going.
Right?
Carried safely through the storm.
And I suggested to you, when we looked at the beginning of chapter six,
that what's happening here is that each one of them had just carried around this basket
and taken into it bread.
Jesus is drawing out this connection that he is the bread of life.
And they take him in the same way into the boat.
I think that's why John places this right here,
which I find very incredible.
If you don't, I can't help you.
So those two things, I think, are really helpful for us to remember.
Following their crossing, right?
The crowd is still seeking him, but they are not seeking him for him.
They are coming because, verse 26 tells us, they ate their fill.
They want to get what Jesus can give them, but they don't want Jesus himself.
And it's there that this discourse launches off.
Verse 27, John records Jesus saying,
Do not work for the food that perishes, but for the food that endures to eternal life,
which the Son of Man will give to you.
For on him God the Father has set his seal.
Then they said to him,
What must we do to be doing the works of God?
Jesus answered them,
This is the work of God,
that you believe in him whom he has sent.
Which brings us to today's text.
Let's pray just before I read it.
Father, help us this morning, we pray,
as we take up your word together,
that you'd find us grateful for it,
humbly coming to it,
to see what it is that we ought to know from it,
and more importantly,
that we would know you from it.
We want to rightly understand it,
and rightly apply it.
We humbly recognize it was written for your glory,
and our good.
We pray that you'd work it in our hearts.
Use my feeble preparation this week,
and my feeble ability now,
to work the great good in us,
that we would believe its promises,
and obey its commands,
and have affection for you, its author.
We pray this in Christ's name.
Amen.
John chapter 6, beginning in verse 30.
So they said to him,
Then what sign do you do,
that we may see and believe you?
What work do you perform?
Our fathers ate the manna in the wilderness,
as it is written,
He gave them bread from heaven to eat.
Jesus then said to them,
Truly, truly, I say to you,
it was not Moses who gave you the bread from heaven,
but my Father gives you the true bread from heaven.
For the bread of God is he who comes down from heaven,
and gives life to the world.
They said to him,
Sir, give us this bread always.
Jesus said to them,
I am the bread of life.
Whoever comes to me shall not hunger,
and whoever believes in me shall never thirst.
But I said to you that you have seen me,
and yet do not believe.
All that the Father gives me will come to me,
and whoever comes to me I will never cast out.
For I have come down from heaven,
not to do my own will,
but the will of him who sent me.
And this is the will of him who sent me,
that I should lose nothing of all that he has given me,
but raise it up on the last day.
For this is the will of my Father,
that everyone who looks on the Son and believes in him
should have eternal life,
and I will raise him up on the last day.
So the Jews grumbled about him,
because he said,
I am the bread that came down from heaven.
They said,
Is not this Jesus,
the son of Joseph,
whose father and mother we know?
How does he now say,
I have come down from heaven?
Jesus answered them,
Do not grumble among yourselves.
No one can come to me
unless the Father who sent me draws him,
and I will raise him up on the last day.
It is written in the prophets,
and they will all be taught by God.
Everyone who has heard and learned from the Father comes to me.
Not that anyone has seen the Father,
except he who is from God,
he has seen the Father.
Truly, truly, I say to you,
whoever believes has eternal life.
I am the bread of life.
Your fathers ate the manna in the wilderness,
and they died.
This is the bread that comes down from heaven,
so that one may eat of it and not die.
I am the living bread that came down from heaven.
If anyone eats of this bread,
he will live forever.
And the bread that I will give for the life of the world
is my flesh.
Now, there is much to be unpacked here.
I was tempted this morning to turn this into a part one
and a part two,
but we're going to try to press on through.
I just won't hit every single thing that could be said here
or plumb the depths of this text.
It is worth revisiting.
In fact, these verses are the chiastic center of chapter 6.
It's good.
It's really good to understand it rightly.
But I think for us to try to unpack it helpfully,
we can note two prominent points
that are found throughout the text itself.
Now, as a little aside,
I don't think we've publicly acknowledged
just a sadness over the passing recently of John MacArthur.
I say recently.
I think it was in the middle of July at the age of 86.
We've really lost some notable contemporary men
these past couple of years.
This one, I think especially sad.
I'm very grateful for the 86 years he had.
I'm so glad that he finished well.
He's been helpful to many of us.
I'm going to rip off his outline for this text this morning.
I think it's John MacArthur that taught me to alliterate,
and boy, he's got some alliteration for this one.
You get bonus friend points with me
if you can tell me after this.
If you can tell me who wrote the line,
I got a backpack full of tracks,
plus I keep a Johnny Mac so I can pound it out.
Think of that later.
Two-point outline.
Number one, divine provision.
And number two, here's the P, human appropriation.
Divine provision.
Number two, human appropriation.
And we'll find some sub-points here as well.
So firstly, divine provision.
We see this throughout the text.
I mean, note it particularly in the first five verses.
Right?
So they're looking for a sign.
Right?
Oh, we're supposed to do this work of believing.
Well, then prove to us.
Right?
Which Jesus had already done.
They say, our fathers ate the manna in the wilderness.
That was a miracle.
Right?
Word is written.
He gave them bread from heaven to eat.
And Jesus says to them,
that bread came from heaven,
and I, the true bread,
are given by the Father.
Into verse 32.
My Father gives you the true bread from heaven.
The bread of God is he who comes down from heaven
and gives life to the world.
Now, understand when Jesus is talking about bread here,
he's talking about a staple food product.
Right?
Like, we live in a day where we're trying to avoid bread
all of the time.
But here, this would have been the normative way
that grain was turned into something edible.
So he's talking about sustenance.
He's talking about life itself.
Their heads are in the temporal, temporal life.
He is clearly talking about eternal life.
Your truest and greatest need is a spiritual need,
not a temporal need.
We too often, like them,
have our gaze fixed on the temporal stuff.
and not lift our eyes to the eternal.
I am quick to forget
how satisfied my soul should be
in the salvation of my God
when I look at the trouble that I experience day to day,
the pressures that are all around me.
And I think this is where they find themselves.
They say,
Sir, give us this bread always.
Misunderstanding.
Missing the point.
And Jesus says in verse 35,
I am the bread of life.
Whoever comes to me shall not hunger.
And whoever believes in me
shall never thirst.
I think he's hearkening back to
previous teaching there in the text.
Fully satisfy the spiritual needs of our life.
And this is given from heaven.
It comes from the Father.
There's a divine provision
for our greatest of need.
Note some things about this provision.
Jesus, the bread of life.
Notice first,
his divine preexistence.
Divine preexistence.
Just briefly here.
Verse 33 says,
For the bread of God
is he who comes down from heaven
and gives life to the world.
Right?
This is the very thing
that's troubling the Jews.
He's saying he is God.
And yes,
this is absolutely true.
If this wasn't true of Jesus,
he would be the most terrible of blasphemers.
Right?
Total liar.
Deceptive.
Perhaps a lunatic.
But in this case,
he's actually Lord.
This idea is repeated
both in verse 50 and in 51.
John begins this gospel account
with this very idea.
He's trying to convince us
Jesus is the Christ
and he starts in John chapter 1.
In the beginning was the Word.
Jesus.
And the Word was with God
and the Word was God.
He was in the beginning
with God.
And in case you doubt his deity,
he says in verse 3,
all things were made through him
and without him
was not anything made
that was made.
Right?
Jesus' very person here
is being put on display
as he calls himself
the bread of life
that has come down
from heaven.
Notice, secondly,
in this divine provision
that there is a divine purpose.
Jesus was sent.
He was sent
for something in particular.
And that was
to redeem
his people.
Notice verse 37.
There Jesus says,
All that the Father gives me
will come to me.
The Father
has something
he will give
to Jesus.
Jesus.
Who is he talking about here?
He's talking about
his people.
Everyone
who will repent
and believe
in
I will never
cast out.
I have not
come down
from heaven
to do my own will
but the will
of him
who sent me
to fulfill
a divine
purpose.
The salvation
of God's people.
And this is the will,
verse 39,
of him who sent me
that I should lose
nothing
of all
that he
has given me
but raise it up
on the last day.
See
God's people
all the way
to glory
for this is the will
of my Father
that everyone
who looks on the Son
and believes in him
should have
eternal life
and I will
raise him up
on the last
day.
Now,
we as a church
hold to the doctrine
of
sovereign
grace.
Right?
Divine
election.
But I know
not everybody
in the room
holds to
this doctrine.
And I just want
you to know
that I am
sympathetic
towards you.
There's a lot
to think about
and a lot
to wrestle out
as we think
about these
things.
But I just
want to be,
for my own self
and for you,
I just want to be
really honest
with the text.
What does it say?
What does it
set down
in front of us?
Another text
says a similar
thing.
Ephesians chapter
1,
verse 3
through 5.
There Paul
writes,
Blessed be the
God and
Father of
our Lord
Jesus Christ,
who has
blessed us
in Christ.
What a couple
of words that
is.
In Christ,
with every
spiritual blessing
in the heavenly
places,
even as,
just like,
he chose
us in
him before
the foundation
of the world.
that we
should be
holy and
blameless
before him.
In love,
he predestined
us for
adoption to
himself as
sons through
Jesus Christ
according to
the purpose
of his
will.
It's there
and it's
plain.
And I just
don't want to
do logical
or grammatical
somersaults to
try to make it
mean something
other than
what it
means.
It's just
laid out
there.
clear for
us.
I think
of a lot
of our
problem
is that
we have
been brought
to this
kind of
teaching
in really
wrong ways.
But this
kind of
doctrine
should only
work in
us three
things.
Only three
things should
be happening
when we
take up
this kind
of doctrine.
First,
it should
make us
massively
humble.
It should
humble us
at every
level.
Too many
people,
when they
come to
understand
these
doctrines,
become
prideful
rather than
humble.
They've
unlocked the
mystery and
the key,
and I
think I
myself have
been guilty
of this in
past years.
Perhaps
maybe there's
a frustration
there against
growing up
in a way
that seemed
to make
God really
small and
not the
massive
sovereign
God that
he is.
I don't
know all
of the
mix there,
but it
ought not
ever make
us proud.
It ought
to only
make us
humble.
Why me,
oh Lord?
If God
were to be
entirely fair,
not a single
person would
be saved.
He would
withdraw the
wrath from
Christ,
because Christ
certainly did
not deserve
it.
And none
of us
would find
the blessed
state that
we have in
Christ Jesus.
It ought to
make us
absolutely
humble.
It ought to
also give
us great
confidence.
If we find
that we are
in Christ,
there's an
evidencing of
his spirit at
work in our
lives,
bringing
forth the
fruit of
repentance,
then it
ought to
ground our
faith.
Verse 39,
this is the
will of him
who sent
me, that
I should
lose nothing
of all
that he
has given
me.
Christ is
either powerful
to accomplish
this work,
or he is
not.
And I
want to
make much
of him.
Jesus can
do exactly
what he set
out to do,
and what
he set
out to do
was exactly
what the
father wanted
him to
do,
and that
gives me
great confidence
on my
most wretched
of days
to say,
yes,
because of
Christ,
in Christ,
not because
of my
merit,
but because
of his,
I have the
salvation
of my
soul.
So that's
the second
thing.
The third
thing that it
ought to do
is it
ought to
press us
out to
share the
good news
of Jesus.
And if
this to
your mind
is counter
logical,
it gives
us confidence
in our
going because
God has
a people,
and God
is saving
a people,
and we
want to
go and
declare the
good news
which he
has said
needs to
happen for
people to
be saved
so that
we be
part of
his
redemptive
work in
people's
lives.
It ought
to
drive us
out to
the very
ends of
the earth.
In fact,
all of the
significant
missionary
movements
have been
led by
people who
held this
doctrine,
who believed
it was true
that God
has a
people that
he's saving
and they're
going to be
numbered amongst
every tribe,
nation,
and tongue.
It ought to
press us
out
everywhere.
There's
divine
purpose in
God's
divine
provision.
Jesus says
down in
verse 44,
no one
can come
to me
unless the
Father who
sent me
draws him.
And I
know that
you could
go either
way with
this language,
right?
Maybe
everybody's
being drawn
and therefore
anybody can.
I don't
think it
fits contextually
with everything
else that
Jesus has
said,
but I'm
willing to
allow for
that there.
But I
do want
you to
know that
the word
here,
translated
draw,
is used
in
extra-biblical
Greek
literature
to refer
to drawing
water
out of a
well.
So forcefully
bringing water
up to
the surface.
No one
can come
to me
unless the
Father who
sent me
draws him
and I
will raise
him up
on the
last day.
I think
this is
why.
I think
this is
all on
either
side of
what I'm
going to
show you
is the
center,
the
chiastic
center
of this
text.
We're
structuring it
this way
to try to
understand
how is it
that these
people,
these people
who have
seen the
miraculous
provision
of Christ
in the
bread,
they've heard
tales certainly
of him
walking on
water,
why are
they
missing
him
in the
process?
Third point,
there's
divine
promise.
In the
divine
provision,
there is
divine
promise.
Jesus
says,
truly,
I say
to you,
whoever
believes
has
eternal
life.
There it
is.
That's
what the
provision
is for.
I've
mentioned
it
already.
It's
for
eternal
life.
Spiritual
life.
Now and
forever
more.
Jesus
calls
himself,
verse 48,
the bread
of
life.
Right?
Your
fathers ate
that manna
that you
mentioned,
and they
died.
Right?
It didn't
provide
forever
nourishment,
but the
bread that
comes down
from heaven
verse 50,
can be
eaten of
and a
person
will not
die.
They will
have
eternal
life.
Jesus
says,
I am the
living bread
that came
down from
heaven.
If anyone
eats of
this bread,
he will
live
forever.
And the
bread that I
will give
for the
life of
the world
is
my flesh.
He will
give up
his very
body
so that
we might
have
eternal
life
in him.
John
records
Jesus
defining
what
eternal
life is
in John
chapter 17
and
verse 3.
This
is
eternal
life,
that they
know you,
the only
true God,
and Jesus
Christ
whom you
have sent.
Beloved,
the great
joy of
the gospel
is that we
get to know
God and
that he
knows
us.
We don't
come to
Jesus for
what he
can grant
us in
this life.
We come
to him
for him
in this
life
and
forevermore.
So there's
divine
provision.
Found
in this
text.
Secondly,
let's look
at the
human
appropriation.
I think
the reason
I told you
the aside
about John
MacArthur
is I
just didn't
want you
to think
that I
came up
with the
word
appropriation
by myself.
This was
all his
doing.
I think
because of
the quick
strong
P in
the word.
Appropriation
means to
make one's
own,
right?
To take
possession
of.
So we
must
take
possession
of this
bread
of life.
And I
am happy,
really happy
with texts
like this
that we
see in
both
sovereign
grace,
God
working with
each other
whatsoever.
And I
think that's
how we
should take
it up
as well.
to show
you this,
I shrunk
down the
text very
tiny inside
your
bulletin.
I'm sorry
if your
eyes are
failing like
mine is.
I could
barely read
it myself
when I
shrunk
it down
that small.
That's
7.5
font if
you care
to know.
I just
want you
to notice
the
chiastic
structure.
Again,
so chiasm
comes from
the Greek
letter for
X,
chi.
So it
has a
shape to
it.
So I
put it
in that
shape for
you and
you can
see how
the beginning
corresponds
to the
end.
So A
and then
A
prime.
I'm
hoping you
can see
that.
That you
could
fold it
in the
middle
and it
would
fold over
on top
of itself.
I won't
walk you
through all
of these
because it's
not really
important to
do so.
But notice
like verse
31,
our fathers
ate the
manna in
the wilderness.
And then
verse 49,
your fathers
ate the
manna in
the wilderness.
Don't
these texts
seem so
incredibly
complicated
until you
start to
see this
happening?
I hope
that when I
read it to
you for
the first
time,
you might
have been
going,
I'm
starting to
see the
chiastic
structure.
I hope
this starts
to live
in your
head because
it's all
over the
book of
John.
There are
a lot
of other
places in
the Bible
and it's
incredibly
cool what
these authors
are doing.
Now,
did Jesus
say this
exactly this
way?
I don't
think so.
It's not
terribly
but I
think,
led by the
Spirit of
Christ,
John pins
it in
this way
to make
a careful
point to
us about
the teaching
of Jesus.
So,
again,
I'll just
show you
another spot
as we get
closer and
closer.
Verse 41
and then
verse 43.
So the
Jews grumbled
and then
Jesus,
verse 43,
do not
grumble,
which brings
us to the
center of
the text.
So you're
supposed to,
put on
verse 42
like as an
interpretive lens
to look at
the rest of
it.
Is not
this Jesus
the son of
Joseph whose
father and
mother we
know?
Like we know
where he came
from is what
they're saying.
How does he
now say I
have come
down from
heaven?
They don't
believe that
he is the
Christ.
So you have
this filter of
unbelief,
right,
as Jesus
is working
through this
teaching.
And the
structure of
it is meant
simply to help
us remember
it but also
to draw our
attention to
that very
fact.
So as he
has said
some massive
things about
sovereign grace
was meant to
have our
attention drawn
to the
rejection of
Jesus as
the Christ.
We must
appropriate the
bread of life.
we must
make him
our
own.
I included
in the
bulletin as
well a
quotation from
J.I.
Packer.
This is found
in a little
book he wrote
called Evangelism
and the
Sovereignty of
God.
A fantastic
read.
And there he
quotes Charles
Spurgeon.
So it's
old guy
quotation
inception.
C.H.
Spurgeon
once said,
was once asked
if he could
reconcile these
two truths to
each other.
I wouldn't
try, he
replied.
I never
reconcile
friends.
Friends?
Yes, friends.
This is the
point that we
have to grasp.
In the
Bible, divine
sovereignty and
human responsibility
are not
enemies.
They are not
uneasy
neighbors.
They are not
in an endless
state of cold
war with each
other.
They are
friends and
they work
together.
Now to
try to be
logicians and
work our way
through the
entirety of
all of that
is not
really the
point.
And I have
gone round
and round
with people.
I have read
countless
books on
the subject.
It's a
thing worth
thinking about.
But I just
want you to
note today that
they both
exist in the
text together.
There is a
mystery in
that.
I think
sometimes I
just want to
be a little
more simple
minded than
I often
am.
Just look at
the text and
go, yeah,
it's right
there.
I see it.
It's clear.
It says it.
And then go,
uh-huh, and
it also says
that too.
Trust that
God is
wiser,
certainly more
intelligent than
I am, and
he's given us
this book in
this way for
a reason.
So, there
must be a
human
appropriation.
There's a
responsibility for
people to
respond to
the gospel of
Jesus Christ,
to respond to
him, the
bread of
life.
We must
first come.
We must go
to Jesus.
Verse 35
says, I am
the bread of
life.
Whoever
comes to
me shall
not hunger,
and whoever
believes in
me shall
never thirst.
He indicts
them in
verse 36,
but I said
to you that
you have
seen me,
they had
come, and
yet you
do not
believe.
So, the
reason I'm
pulling out
the idea of
coming and
separating it
from the idea
of believing
is I just
want to be
clear for a
moment.
It's, you
could think
that you're
coming, you
can think
that going
to church,
think that
reading the
Bible, think
that consuming
some social
media Christian
stuff, right,
watching online
sermons, whatever
it may be, some
way that you
think you're
coming to
Jesus is
salvific, but
if you don't
believe, if
you don't
take hold of
who he is
and what he's
accomplished,
coming, just
coming is not
sufficient for
the salvation of
your soul.
Verse 47,
truly, truly, I
say to you,
whoever believes
has eternal
life.
What must we
believe?
Both in his
person, that's
why I looped
in the divine
preexistence,
Jesus himself
is God.
He lived a
perfect life,
he died a
sacrificial
death, a
death that he
did not
deserve, raised
on the third
day, right, his
person and
his work.
And we must
go to the
Jesus of the
Bible and
believe in the
Jesus of
the Bible.
As a side
note, I'm so
concerned about
so much that we
see that's
wrapped in
thin candy
coating called
gospel.
people.
And it's
really just
moralistic,
therapeutic
deism.
Jesus is a
therapist.
He's not the
Lord of the
universe.
And I see it
happening and
it's happening
in these really
subversive ways
all around us.
Let's be
careful.
People who
use the same
language we're
using are
actually going
to the same
Christ.
Ask good
clarifying
questions.
Let's press
in on people
who are
professing faith.
in a Jesus
that might be
a Jesus of
their own
making.
We must go
to him and
we must believe
in his person
and his
work.
Verse 50,
this is the
bread that
comes down
from heaven
so that one
may eat of
it and not
die.
I am the
living bread
that came down
from heaven.
If anyone
eats of this
bread, he
will live
forever.
And the
bread that I
will give
for the life
of the world
is my
flesh.
He's talking
about the
sacrifice that
he will
make.
And this
is made
clear as
the text
goes on,
which we'll
get into
further next
week.
But note
in verse 52
and then
verse 53,
the Jews
then disputed
among themselves
saying,
how can this
man give us
his flesh
to eat?
So Jesus
said to them,
I'm going to
bring you more
clarity on the
matter.
He says to
them,
truly,
I say to
you,
unless you
eat the
flesh of
the Son
of Man
and drink
his blood,
you have
no life
in you.
If you
don't believe
that the
Messiah is
the one
who will
come and
he will
conquer,
not in the
way you
think,
but he'll
conquer by
taking on
the sins
of the world,
dying,
bearing the
wrath of
God for
them,
rising three
days later,
sending his
spirit,
building his
kingdom.
We find
ourselves in
that age
even now.
Let's pray
together.