Topical Studies
What the Bible says about
Jesus Christ as the Bread of Life
(From Forerunner Commentary)
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Micah 5:2
Not only did God foretell His lineage and manner of conception but also the exact place He would be born, Bethlehem: "But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be ruler in Israel, whose going forth have been from of old, from everlasting" (Micah 5:2). Both the learned and the common people knew that the Messiah would come from this little Judean town (Matthew 2:4-8; John 7:42). And, indeed, so it happened (Matthew 2:1; Luke 2:4-7). His birth in Bethlehem ties Jesus directly to the house of David, cementing His claim to his everlasting throne. However, the meaning of the name, "house of bread," points to another title of Christ, "the bread of life" (John 6:35, 48). As Jesus says in verse 51: "If anyone eats of this bread, he will live forever." This sign guarantees that Jesus Christ is the true Messiah through whom we can receive eternal life.
Richard T. Ritenbaugh
Born of a Woman
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Matthew 15:32
On the third day, Jesus decides to send the people away. Any food that they had brought with them had been eaten by this time, and they had nothing to sustain them on their return journey. Thus, Jesus has "compassion on the multitude" and decides to intervene. It is encouraging to notice that Christ's miraculous power often originates, not necessarily in answer to a challenge, but simply from compassion. Jesus commands the multitude to be seated in orderly fashion and then gives thanks. This miracle emphasizes His gratitude to God for physical blessings. All the multitude witnesses that their provision comes directly from God. Jesus truly is the Bread of Life. His kindness and compassion teach us that He is our loving, considerate, omniscient Provider, able to intervene for us under any circumstance.
Martin G. Collins
The Miracles of Jesus Christ: Feeding the Four Thousand
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Matthew 27:50-51
Consider the general layout of the Tabernacle in the wilderness as well as the Temple in Jerusalem. Both basically were the same. As one approached its front, the first object encountered would be the altar of sacrifice, the brazen alter by which atonement was made. The Hebrew word translated as atonement means "by which we draw near." In other words, by sacrifice, represented by the brazen altar, we draw near to God, seeking Him. After the brazen altar comes the laver. It could be described as being like a big bathtub. Here a person was to wash himself before proceeding any farther. Once inside the sanctuary, light came from the candelabra, representing Christ as the Light of the World, as well as the light of God's truth spread from activity of the seven churches. On the table was the shewbread, representing Christ as the Bread of Life. Directly in front of one who entered the Holy Place, past the table of shewbread, stood the altar of incense, representing the prayers of the saints. Barring one's way into the Holy of Holies, into the very presence of God, was the veil. Once behind it, a person would be before the Mercy Seat, in the very presence of God. The veil being torn apart at Christ's death symbolizes that a personal relationship with God can be established. The way had been opened by the sacrificial death of our Savior. This intimate relationship with God is the key to our being transformed from glory to glory (II Corinthians 3:18). If we cannot enter God's presence, if we are far away, there is not much hope of transformation. This is why the Bible so frequently urges us to seek God. Seeking God is part of "dressing and keeping" the relationship, helping it to grow. This close relationship is vital to increasing the Holy Spirit in us.
John W. Ritenbaugh
The Holy Spirit and the Trinity (Part Seven)
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1 Corinthians 11:29-30
Understanding these verses requires scrutinizing the overall context. Paul sets the stage for his Passover instructions back in I Corinthians 5:7, where he identifies Jesus Christ as our Passover. However, he does not expand on the subject until I Corinthians 10:16-17: Is not the cup of blessing that we bless a sharing in the blood of Christ? Is not the bread that we break a sharing in the body of Christ? Because there is one bread, we who are many are one body, for we all share the one bread. (New English Translation) In verse 17, the King James Version and New King James Version identify the church as "one bread," which is true in a roundabout way, but it is not quite what the Greek text expresses. Verse 17 indicates that because there is only one "Bread of Life"—which John 6 identifies as Christ—everyone who shares or partakes of that One Bread becomes a single spiritual body. Then, Paul illustrates that we become one—unified—with whatever we partake of: Observe Israel after the flesh: Are not those who eat of the sacrifices partakers of the altar? What am I saying then? That an idol is anything, or what is offered to idols is anything? Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons. You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord's table and of the table of demons. (I Corinthians 10:18-21) In other words, those physical Israelites who ate of the sacrifices were partakers of the altar, the main instrument of worship. By eating a share of the sacrifices, the Israelites placed themselves in fellowship with the object of their worship. As long as it was God's altar and the sacrifices were performed according to His instructions, the sacrifices played a meaningful part in true worship. But when the Israelites ate from the altar of another so-called god—meaning a demon—they then joined in fellowship with that demon. Paul says we cannot have it both ways. Either we can partake of the wine and bread, fellowshipping with Jesus Christ, or we can participate in what the demons have to offer—not both. The overall principle is that we become spiritually unified with whatever we partake of. When we individually partake of the cup of blessing and the bread at Passover, we become one with Jesus Christ. But more than one person partakes of the Passover symbols; the whole church does. Thus, everyone who partakes of these symbols also becomes one with Him. Because of this, the "Lord's body" is a collective noun, composed of those whom the Father called and are now in fellowship with Christ through symbolically sharing in His blood and His body.
David C. Grabbe
What Does 'Discerning the Lord's Body' Mean? (Part One)
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Revelation 2:17
If we overcome by the strength of the spiritual manna, we will someday eat of the "hidden manna." As a perpetual reminder of how He took care of them in the wilderness for 40 years, God commanded Moses and Aaron to save some manna in a golden pot placed inside the Ark of the Covenant. The lid of the Ark represents the mercy seat of God's throne. Since Jesus Christ fulfills the type of the manna, this pictures the reward of those who eat and use God's bread every day. A time is coming when they will be one with Christ on His throne, working intimately with Him in the innermost part of His Temple. It pictures us receiving Christ in a very close and rewarding relationship for all eternity, as we feed forever on the empowering and encouraging words of our soon-coming King.
Staff
Have You Had Your Manna Today?
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Revelation 2:17
The manna that fed Israel was spread on the ground for all to see and gather (Exodus 16:4, 35). Hidden manna, symbolizing God's Word, is concealed from the rest of the world. It is special insight from God that feeds the soul and sustains spiritual life. In the ancient world, a white stone was given to one under judgment as an absolution from guilt, and a black stone to the condemned. A white stone signifies innocence through forgiveness and grace to enter the Kingdom of God. The new name reflects the holy character built by the repentant overcomer. These gifts, though certainly special and wonderful, are available to every true child of God.
Richard T. Ritenbaugh
The Seven Churches (Part Five): Pergamos
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