The Meaning of Jesus' Words About Flesh and Blood

In John 6:53, Jesus states, "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves" ^[2]. This statement, and similar ones in John 6, have been interpreted in various ways within Christian tradition.

The Greek word for "flesh" is σάρκα (sarx) ^[2]. In the Old Testament, "flesh" can refer to a specific body part, the entire body, all living things, or humanity as a whole, often implying mutability and weakness ^[1]. It can also denote relationship, as in "my flesh and bone" ^[1]. In the New Testament, "flesh" can also signify a sinful element ^[1]. For instance, Galatians 5:24 speaks of crucifying "the flesh with its passions and desires" ^[5]. The term "flesh and blood" can be an idiom for the whole person ^[8].

The term "blood" (αἷμα, haima) carries significant theological weight. In Scripture, blood is considered sacred because it represents life ^[4]. God reserved blood to himself when allowing humans to eat animals, giving it power for sacrificial atonement and as a curse if wantonly shed ^[4]. The consumption of blood was prohibited in the Old Testament (Genesis 9:4; Leviticus 3:17; 7:26; 17:10-14) and this prohibition was renewed in the New Testament by the council of Jerusalem (Acts 15:29) ^[3]. Some traditions view this prohibition as ceremonial and temporary, while others consider it still binding ^[3].

Jesus' words about eating his flesh and drinking his blood are understood by some as a direct reference to the Lord's Supper, or Communion ^{[6, 8]}. The Lord's Supper is described as the "communion of the body and blood of Christ" (1 Corinthians 10:16) and was instituted by Jesus himself (Matthew 26:26-29; Luke 22:19-20; 1 Corinthians 11:24-26) ^[7]. John Chrysostom, an early Church Father, emphasized the spiritual nature of this consumption, urging believers to banish secular thoughts when considering these spiritual things ^[13].

Other interpretations emphasize a spiritual rather than a literal consumption. John Gill, a Baptist commentator, argues that Jesus' flesh and blood are "meat indeed" and "drink indeed" in a spiritual sense, contrasting them with the typical meats and drinks of the Old Testament ^[11]. He also notes that "flesh and blood cannot inherit the kingdom of God," suggesting a transformation is necessary for the body to be capable of heavenly glory ^[9]. Adam Clarke, a Methodist commentator, suggests that Jesus' statement means his flesh (his life) would be given as a vicarious sacrifice for the world ^[12]. The Tyndale House commentary notes that "blood of Christ" is shorthand for Jesus' sacrificial death, especially when it atones for sins ^[14].

The phrase "flesh and bones" is used in Luke 24:39 when the resurrected Jesus appears to his disciples, stating that a spirit does not have "flesh and bones" as he does ^[10]. This is distinct from "flesh and blood," as blood is associated with the corruptible body that "cannot inherit the kingdom of God" (1 Corinthians 15:50) ^[10].

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Flesh — In the Old Testament denotes (1) a particular part of the body of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the whole body (Ps. 16:9); (3) all living things having flesh, and particularly humanity as a whole (Gen. 6:12, 13); (4) mutability and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As suggesting the idea of softness it is used in the expression "heart of flesh" (Ezek. 11:19). The expression "my flesh and bone" (Judg. 9:2; Isa. 58:7) denotes relationship. In the New Testament, besides these it is also used to denote the sinful eleme”
MACULA Greek “John 6:53 — Greek linguistic analysis (MACULA): Text: εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς Word-by-word: εἶπεν = "Said" [3004] V-2AAI-3S; οὖν = "therefore" [3767] CONJ; αὐτοῖς = "to them" [846] P-DPM; ὁ = "-" [3588] T-NSM; Ἰησοῦς = "Jesus" [2424] N-NSM; Ἀμὴν = "Truly" [281] HEB; ἀμὴν = "truly" [281] HEB; λέγω = "I say" [3004] V-PAI-1S; ὑμῖν = "to you" [4771] P-2DP; ἐὰν = "if" [1437] COND; μὴ = "not" [3361] PRT-N; φάγητε = "you shall have eaten" [5315] V-2AAS-2P; τὴν = "the" [3588] T-ASF; σά”
Easton's Bible Dictionary “Easton's Bible Dictionary: Blood — (1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34). (2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled sev”
Smith's Bible Dictionary “Smith's Bible Dictionary: Blood — To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)”
MACULA Greek “Galatians 5:24 — Greek linguistic analysis (MACULA): Text: οἱ δὲ τοῦ Χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις Word-by-word: οἱ = "Those" [3588] T-NPM; δὲ = "now" [1161] CONJ; τοῦ = "-" [3588] T-GSM; Χριστοῦ = "of Christ" [5547] N-GSM; Ἰησοῦ = "Jesus" [2424] N-GSM; τὴν = "the" [3588] T-ASF; σάρκα = "flesh" [4561] N-ASF; ἐσταύρωσαν = "have crucified" [4717] V-AAI-3P; σὺν = "with" [4862] PREP; τοῖς = "[its]" [3588] T-DPN; παθήμασιν = "passions" [3804] N-DPN; καὶ = "and" [2532] CONJ; ταῖς = "-" [3588] T-DPF; ἐπιθυμίαις = "desires" [1939] N-DPF”
Torrey's Topical Textbook “Torrey's Topical Textbook: Communion of the Lord's Supper — Prefigured -- Ex 12:21-28; 1Co 5:7,8. Instituted -- Mt 26:26; 1Co 11:23. Object of -- Lu 22:19; 1Co 11:24,26. Is the communion of the body and blood of Christ -- 1Co 10:16. Both bread and wine are necessary to be received in -- Mt 26:27; 1Co 11:26. Self-examination commanded before partaking of -- 1Co 11:28,31. Newness of heart and life necessary to the worthy partaking of -- 1Co 5:7,8. Partakers of, be wholly separate to God -- 1Co 10:21. Was continually partaken of, by the Church -- Ac 2:42; 20:7. Unworthy partakers of Are guilty of”
Easton's Bible Dictionary “Easton's Bible Dictionary: Lord's Supper — (1 Cor. 11:20), called also "the Lord's table" (10:21), "communion," "cup of blessing" (10:16), and "breaking of bread" (Acts 2:42). In the early Church it was called also "eucharist," or giving of thanks (comp. Matt. 26:27), and generally by the Latin Church "mass," a name derived from the formula of dismission, Ite, missa est, i.e., "Go, it is discharged." The account of the institution of this ordinance is given in Matt. 26:26-29, Mark 14:22-25, Luke 22:19, 20, and 1 Cor. 11:24-26. It is not mentioned by John. It was designed, (1.) To commemorate t”
John (Protestant academic) “Tyndale House on John 6:53: 6:53-58 eat the flesh . . . drink his blood: Jesus answered the question the people asked (6:52). His words hinted at the Lord’s Supper yet to come (see Luke 22:19). Since “flesh and blood” was a Jewish idiom for the whole person, Jesus might have been calling people to consume him fully by completely believing in him. Some Christian traditions see the bread as Christ’s literal flesh broken for us and the wine as his literal blood poured out for us. Others take the meaning in purely spiritual terms. Either way, receiving communion means no less than embracing Jesus’”
1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 15:47: Now this I say, brethren,.... Upon the whole, I assert this, and observe it to you, out of a truly Christian respect for you, as brethren in the Lord, that flesh and blood cannot inherit the kingdom of God: this shows the necessity there is of a difference between the body that now is, and that which shall be, which the apostle has so largely insisted on, and so clearly proved and explained, in the preceding verses; because the body, as it now is, is not capable of possessing the heavenly glory; was it to be introduced into heaven, in the condition it is now”
Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 24:39: Behold, &c.--lovingly offering them both ocular and tangible demonstration of the reality of His resurrection. a spirit hath not--an important statement regarding "spirits." flesh and bones--He says not "flesh and blood"; for the blood is the life of the animal and corruptible body (Gen 9:4), which "cannot inherit the kingdom of God" (Co1 15:50); but "flesh and bones," implying the identity, but with diversity of laws, of the resurrection body. (See on Joh 20:24-28).”
John (Baptist/Reformed) “John Gill on John 6:53: For my flesh is meat indeed,.... Not in a corporeal, but in a spiritual sense; and the same is said of his blood: and my blood is drink indeed, &c. that is, they are both "truly" meat and drink, as the Vulgate Latin, Syriac, and Ethiopic versions render it; or are "true" meat and drink, as the Arabic version: in opposition to what was typical meat and drink; as the manna in the wilderness, the water out of the rock, the flesh and wine at the passover, the meat and drink offerings under the law, or any other meats and drinks under that dispensation; and which, though n”
John (Methodist/Wesleyan) “Adam Clarke on John 6:51: Is my flesh, which I will give, etc. - Our Lord explains his meaning more fully, in these words, than he had done before. Having spoken so much of the bread which feeds and nourishes the soul, and preserves from death, the attention of his hearers was fixed upon his words, which to them appeared inexplicable; and they desired to know what their meaning was. He then told them that the bread meant his flesh, (his life), which he was about to give up; to save the life of the world. Here our Lord plainly declares that his death was to be a vicarious sacrifice and atonemen”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: 166 Homily XLVII. John vi. 53, 54 “Jesus therefore said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of Man, and drink His blood, ye have not eternal 1315 1315 “no life,” N.T. life in yourselves. Whoso eateth My flesh, and drinketh My blood, hath life 1316 1316 “eternal life,” N.T. in himself.” [1.] When we converse of spiritual things, let there be nothing secular in our souls, nothing earthy, let all such thoughts retire, and be banished, and let us 1317 1317 al. “but having renounced all these things, and having b”
Romans (Protestant academic) “Tyndale House on Romans 5:9: 5:9 The blood of Christ refers to Jesus’ sacrificial death (3:25). In the Scriptures, blood is shorthand for a violent death (Lev 17:11), especially when that death atones for sins. • he will certainly save us from God’s condemnation: Paul frequently speaks of salvation as the final deliverance of believers from God’s wrath and the tribulations of this life (see Rom 13:11).”

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