51 I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh.”
Dispute among Jews
52 The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?”
Unless You Eat and Drink
53 So Jesus said to them, “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 you; 54 he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 55 For my flesh is food indeed, and my blood is drink indeed.
Abides in Me
56 He who eats my flesh and drinks my blood abides in me, and I in him.
Will Live For Ever
57 As the living Father sent me, and I live because of the Father, so he who eats me will live because of me.
58 This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this bread will live for ever.”
EXPLANATION
Introduction
It is clear from the choice and frequency of the vocabulary used in this section that a new concept is being introduced. Among the words and their frequency in the eight verses (vv. 51–58) are: “eat”, “drink” (x 11 times), “life” (x 8), “food”, “bread”, “flesh” (x 6), and “my flesh is food” and “my blood is drink” (x 4).
To this point in this chapter 6, we have been instructed that eternal life comes from believing in Jesus as sent by his Father to bring everlasting life to the world. In this present section we are further instructed that this divine life also comes through eating Jesus in Holy Communion.
51 I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh.”
The commentary on this verse was given in the previous section (Jn. 6: 41–51). The word “flesh” in verse 51 refers to Jesus as a human person in the same way as in John 1: 14, “The Word became flesh”. The explanation given was that Jesus referred to himself as bread that nourishes for the life of the world. His “flesh”, his person, is the “bread”. He is the Word, he is divine, he is the fullness of life which he gives to those who accept that he is “from heaven”, sent by his Father to bring salvation to the world. “The bread that I shall give for the life of the 3 world is my flesh” does not refer directly to the Eucharist in this verse.
52 The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?”
“The Jews then disputed among themselves” — The word for “dispute” has very strong tones.
“How can this man give us his flesh to eat?” — The Jews, who were hostile to Jesus, understood his words literally and not allegorically, figuratively, symbolically, metaphorically or any other type of meaning. Jesus took up their rejection of his words in v. 51 and told them that there wa4ees a way in which his ‘flesh–to–eat’ can be taken literally. This begins his instruction on the Eucharist.
It would not be correct to find fault with the Jews because they took as literal Jesus’ reference to his “flesh”. They were thinking of cannibalism and none of us would approve of that. A frequent criticism of Catholics, especially in certain regions of the world, is that they are cannibals when they receive Holy Communion. The Catholic answer to this is that these critics are not correct because they do not understand that it is the Risen, glorified Body of Christ with its special qualities and characteristics which is received in Holy Communion. For example, his glorified body could go through doors and walls. Then Mary Magdalene (Jn. 20: 17) and Thomas (Jn. 20: 25–28) were able to touch Jesus so he had a real body. He ate fish in the presence of his disciples after his resurrection. His risen body was real. But it had traits that were different.
53 So Jesus said to them, “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 you;”
“So Jesus said to them, ‘Truly, truly, I say to you’” — This is a frequent formula which Jesus uses when he is about to make a most serious and strong pronouncement (Jn. 6: 26, 32).
“‘unless you eat the flesh’” — The Jews understood Jesus’ immediate and previous use of these words (v. 51) to be literal. He confirmed that there is a literal meaning in this present section of his teaching.
“‘the Son of man#” — This term is used twelve times in John’s Gospel, three of them in this chapter (vv. 27, 53 and 62). It means that Jesus pre–existed as God (Jn. 3: 13; 6: 27; 9: 35; 12: 34) and that at the same time he became fully human. As human he suffered, died (Jn. 3: 14; 8: 28) and rose again (Jn. 5: 25) to show God’s love for the world and save it from sin and evil.
“‘and drink his blood’” — It was most repugnant for Jews to drink blood. The Jewish Law forbade the drinking of blood as food (Gn. 9: 4; Lv. 17: 10–14; Dt. 12: 16).
“flesh” and “blood” were understood as meaning the whole and entire human person, when referring to people. Jesus linked both here to mean that one must eat the whole person of himself. As is said, “the body, blood, soul and divinity”.
These words have a deep meaning. “Flesh” refers to the incarnation: “The Word became flesh and lived among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father” (Jn. 1: 14). We believe in the incarnation. We also believe that he offered his body (“flesh”) in crucifixion. “Blood” is associated with the death of Jesus on the cross (Jn. 19: 34). It was “poured out” for us. There is more.
In the animal sacrifices to which the Jewish people were accustomed, there were two stages. First the animals were slaughtered. Then those participating ate part of the sacrificed animal to show their involvement in and acceptance of the sacrifice. When Jesus said “unless you eat the flesh of the Son of man and drink his blood” he was informing people that this was how they were to participate in the sacrifice by the Eucharistic meal, Holy Communion.
‘”you have no life in you’” — If one does not eat the entire person of Jesus one cannot have God’s life. Who eats Jesus is nourished by him and is given a share in his life which is divine.
54 He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 55. For my flesh is food indeed, and my blood is drink indeed.”
“He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed, and my blood is drink indeed” — These words repeat in a positive manner the content of the previous verse (53) expressed in a negative way (“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 you;”)
This emphasises that people receive Christ in the Eucharist. Jesus gives himself “whole and entire”.
“he who eats my flesh” — The verb used here for “eat” (also in vv. 56, 57, 58) means “chew”, “crush”, “crunch”, “munch”. It is a real, literal eating.
“I will raise him up at the last day” — “Jesus links faith in the resurrection to his own person: ‘I am the Resurrection and the life’ (Jn. 11: 25). It is Jesus himself who on the last day will raise up those who have believed in him, who have eaten his body and drunk his blood” (Catechism of Catholic Church, 994).
“In addition to the Anointing of the Sick, the Church offers those who are about to leave this life the Eucharist as viaticum [which means ‘food for the journey’]. Communion in the body and blood of Christ, received at this moment of “passing over” to the Father, has a particularly significant importance. It is the seed of eternal life and the power of resurrection, according to the words of the Lord: “He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.” The sacrament of Christ once dead and now risen, the Eucharist is here the sacrament of passing over from death to life, from this world to the Father“ (Catechism of the Catholic Church, 1524).
56 He who eats my flesh and drinks my blood abides in me, and I in him.
“He who eats my flesh and drinks my blood abides in me, and I in him” — “To abide” is a very special word in John’s Gospel. It connotes permanent presence such as exists between Father and Son (Jn. 14: 10) and Holy Spirit and Son (Jn. 1: 33–34).
This verse states that the effect of eating and drinking the flesh and blood of Jesus is intimate union in his life which he shares with recipients. “Blood relations” is a term we use to indicate a bond of unity that is unique in its closeness. Blood is the most intimate symbol of life. To share one’s blood, which is to share one’s life with another, means becoming one with that person in a most special way. To drink the blood of Jesus is to share his life in the fullest possible way. They “abide” in each other. This is the meaning of the word “comm–union”, union with each other. Both are one.
If two or a hundred–and–two or any other number of people eat the flesh and drink the blood of Jesus, each becomes one with him. Therefore, each becomes united in Jesus to each other. This brings about and manifests the unity of the Church. The Second Vatican Council taught that Jesus “instituted in his Church the wonderful sacrament of the Eucharist, by which the unity of the Church is both signified and brought about” (Vatican II, “Unitatis Redintegratio”, 2; Lumen Gentium, 7)
57 As the living Father sent me, and I live because of the Father, so he who eats me will live because of me.
“As the living Father sent me,” — “The living Father” is the life–giving Father. He is ‘the Father so full of life, he gives life’. In v. 51 “the living bread”, referring to Jesus, had the same meaning. The Father sent Jesus into the world to give it life that is salvation: “For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God sent the Son into the world, not to condemn the world, but that the world might be saved through him” (Jn. 3: 16–17).
“and I live because of the Father” — The life which the Son has is the life of the Father: “For as the Father has life in himself, so he has granted the Son also to have life in himself” (Jn. 5: 26).
“so he who eats me will live because of me” — Jesus extends the life which he and the Father share to those who “eat me”. Holy Communicants have divine life.
58 This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this bread will live for ever.”
“This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this bread will live for ever.” — Jesus repeats that this “bread which came down from heaven” is not like the manna which their fore–parents ate. That bread was not everlasting but was bread for the body. This “bread which came down from heaven” is Jesus and lasts forever (See vv. 31–32 and 49–50 with commentary).
“He who eats this bread will live for ever” — The phrase “will live forever” occurs only three times in the Bible. Two of these are in Jn. 6: 51 and 58. The third is in Genesis 3: 22, referring to the Tree of Life: Then the LORD God said, “Behold, the man has become like one of us, knowing good and evil; and now, lest he put forth his hand and take also of the tree of life, and eat, and live for ever…”
59 This he said in the synagogue, as he taught at Caper’na–um.
“This he said in the synagogue, as he taught at Caper’na–um” — This chapter 6 began “on the other side of the Sea of Galilee” (Jn. 6: 1). Jesus went up the hills and sat down to teach his disciples. He saw that “a multitude was coming to him”, which means that he realised that many people were believing in him. It was near the approaching feast of Passover, “the feast of the Jews” (Jn. 6: 4). He knew that he would be crucified at Passover. He chose as the subject of his teaching an instruction on faith.
Next he showed that he had divine power by walking on the water (Jn. 6: 16–21 — not a Sunday reading). The remnant of the crowd found him in Capernaum (Jn. 6: 24). Though not stated, it would appear from v. 59 that Jesus spoke with them and gave his instruction in the synagogue. He compared the bread from heaven that they had received, the manna, with the “bread from heaven”, his flesh and blood, which he was offering after his passover and exodus, his death and resurrection. He chose to make this announcement in a Jewish synagogue, on the eve of Passover, virtually declaring that the synagogue (and Temple) worship had come to an end and the new covenant would be initiated at the feast.
APPLICATION
What does this passage (Jn. 6: 51–59) tell us about Jesus which is the basic information we look for in every passage of the Bible? There is a repeat of certain essential truths: he was sent by his Father who is described as “the living Father”. He is “the Son of man”.
Jesus tells us much more about himself and his mission from the Father. He describes himself as “living bread”, that is bread which nourishes, strengthens and gives life. He is also the Giver of Life. In verses 22 to 51 this meant that those who believe in him are nourished by him and he gives his divine life. It is eternal and they will live with God’s life forever because they believe in Jesus as sent by his Father.
Now he adds that he is the Giver of Life in another way: those who “eat my flesh” and “drink my blood” will have this life here and now and for eternity. The Jewish audience was shocked but Jesus did not apologise and withdraw his remarks; he repeated his teaching in a negative (v. 53) and then in a positive form (v. 54). Four times he declared that his flesh is food and his blood is drink and this he offers as the means of eternal, divine life. Jesus had no hesitation in repeating and emphasising his teaching.
The source of this life is his life–giving Father. Because of his intimate union with his Father (they are one) Jesus participates in the fulness of this life. He shares this life with those who eat his flesh and drink his blood. They become one with him. After all, is not this what happens when we eat bread? It becomes part of us. Jesus uses the word “abide” to describe how the Father and he are related and now he and those who eat and drink him are related: they dwell in each other (‘indwelling’) in an absolute and permanent unity. At Holy Communion, Jesus does not make a flying visit. He comes to “abide” or stay permanently.
Jesus gives himself totally, entirely and substantially to us as food and drink under the appearances of bread and wine. He holds nothing back; he gives body, blood, soul and divinity. This is what he did dying on the cross: he gave himself completely in giving his life. This self–giving is made present in the Eucharist. There is always the danger that, accustomed as we are to the events, we take for granted the real meaning of the crucifixion and the Eucharist. Regular reflection is absolutely necessary to renew our faith. This reflection brings us back to the reality of the Cross and Eucharist. God gave “his only Son” and the incarnate Son gave his life on the Cross to demonstrate the love of Father and Son for all people in the world. St. Thomas, that great theologian, wrote that if only one person lived in the world, God would still have sent his Son to redeem that one person. And that one person could be me! Such is the depth of God’s love for each of us. Yet that was not the end of God’s demonstration of love. He has given us his Son, whole and entire, in Holy Communion as the food and drink we need for eternal life.
If that is how God loves us unselfishly, we who become one with him in the Eucharist must develop the unselfish love he bestows on us. Attending Mass, receiving Holy Communion should be commitments to show forth that sacrificial, unselfish love not only to God but to all his creatures whom he loves in this way. As God gives himself to us “whole and entire” we too ought to give ourselves to God “whole and entire” because we live by his divine love.
Commentary on the 20th Sunday of the year (B) 16th August 2015
TEXT: John 6: 51–59 — Bread of Life, Part III
Living Bread from Heaven
51 I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh.”
Dispute among Jews
52 The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?”
Unless You Eat and Drink
53 So Jesus said to them, “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 you; 54 he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 55 For my flesh is food indeed, and my blood is drink indeed.
Abides in Me
56 He who eats my flesh and drinks my blood abides in me, and I in him.
Will Live For Ever
57 As the living Father sent me, and I live because of the Father, so he who eats me will live because of me.
58 This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this bread will live for ever.”
EXPLANATION
Introduction
It is clear from the choice and frequency of the vocabulary used in this section that a new concept is being introduced. Among the words and their frequency in the eight verses (vv. 51–58) are: “eat”, “drink” (x 11 times), “life” (x 8), “food”, “bread”, “flesh” (x 6), and “my flesh is food” and “my blood is drink” (x 4).
To this point in this chapter 6, we have been instructed that eternal life comes from believing in Jesus as sent by his Father to bring everlasting life to the world. In this present section we are further instructed that this divine life also comes through eating Jesus in Holy Communion.
51 I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh.”
The commentary on this verse was given in the previous section (Jn. 6: 41–51). The word “flesh” in verse 51 refers to Jesus as a human person in the same way as in John 1: 14, “The Word became flesh”. The explanation given was that Jesus referred to himself as bread that nourishes for the life of the world. His “flesh”, his person, is the “bread”. He is the Word, he is divine, he is the fullness of life which he gives to those who accept that he is “from heaven”, sent by his Father to bring salvation to the world. “The bread that I shall give for the life of the 3 world is my flesh” does not refer directly to the Eucharist in this verse.
52 The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?”
“The Jews then disputed among themselves” — The word for “dispute” has very strong tones.
“How can this man give us his flesh to eat?” — The Jews, who were hostile to Jesus, understood his words literally and not allegorically, figuratively, symbolically, metaphorically or any other type of meaning. Jesus took up their rejection of his words in v. 51 and told them that there wa4ees a way in which his ‘flesh–to–eat’ can be taken literally. This begins his instruction on the Eucharist.
It would not be correct to find fault with the Jews because they took as literal Jesus’ reference to his “flesh”. They were thinking of cannibalism and none of us would approve of that. A frequent criticism of Catholics, especially in certain regions of the world, is that they are cannibals when they receive Holy Communion. The Catholic answer to this is that these critics are not correct because they do not understand that it is the Risen, glorified Body of Christ with its special qualities and characteristics which is received in Holy Communion. For example, his glorified body could go through doors and walls. Then Mary Magdalene (Jn. 20: 17) and Thomas (Jn. 20: 25–28) were able to touch Jesus so he had a real body. He ate fish in the presence of his disciples after his resurrection. His risen body was real. But it had traits that were different.
53 So Jesus said to them, “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 you;”
“So Jesus said to them, ‘Truly, truly, I say to you’” — This is a frequent formula which Jesus uses when he is about to make a most serious and strong pronouncement (Jn. 6: 26, 32).
“‘unless you eat the flesh’” — The Jews understood Jesus’ immediate and previous use of these words (v. 51) to be literal. He confirmed that there is a literal meaning in this present section of his teaching.
“‘the Son of man#” — This term is used twelve times in John’s Gospel, three of them in this chapter (vv. 27, 53 and 62). It means that Jesus pre–existed as God (Jn. 3: 13; 6: 27; 9: 35; 12: 34) and that at the same time he became fully human. As human he suffered, died (Jn. 3: 14; 8: 28) and rose again (Jn. 5: 25) to show God’s love for the world and save it from sin and evil.
“‘and drink his blood’” — It was most repugnant for Jews to drink blood. The Jewish Law forbade the drinking of blood as food (Gn. 9: 4; Lv. 17: 10–14; Dt. 12: 16).
“flesh” and “blood” were understood as meaning the whole and entire human person, when referring to people. Jesus linked both here to mean that one must eat the whole person of himself. As is said, “the body, blood, soul and divinity”.
These words have a deep meaning. “Flesh” refers to the incarnation: “The Word became flesh and lived among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father” (Jn. 1: 14). We believe in the incarnation. We also believe that he offered his body (“flesh”) in crucifixion. “Blood” is associated with the death of Jesus on the cross (Jn. 19: 34). It was “poured out” for us. There is more.
In the animal sacrifices to which the Jewish people were accustomed, there were two stages. First the animals were slaughtered. Then those participating ate part of the sacrificed animal to show their involvement in and acceptance of the sacrifice. When Jesus said “unless you eat the flesh of the Son of man and drink his blood” he was informing people that this was how they were to participate in the sacrifice by the Eucharistic meal, Holy Communion.
‘”you have no life in you’” — If one does not eat the entire person of Jesus one cannot have God’s life. Who eats Jesus is nourished by him and is given a share in his life which is divine.
54 He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 55. For my flesh is food indeed, and my blood is drink indeed.”
“He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed, and my blood is drink indeed” — These words repeat in a positive manner the content of the previous verse (53) expressed in a negative way (“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 you;”)
This emphasises that people receive Christ in the Eucharist. Jesus gives himself “whole and entire”.
“he who eats my flesh” — The verb used here for “eat” (also in vv. 56, 57, 58) means “chew”, “crush”, “crunch”, “munch”. It is a real, literal eating.
“I will raise him up at the last day” — “Jesus links faith in the resurrection to his own person: ‘I am the Resurrection and the life’ (Jn. 11: 25). It is Jesus himself who on the last day will raise up those who have believed in him, who have eaten his body and drunk his blood” (Catechism of Catholic Church, 994).
“In addition to the Anointing of the Sick, the Church offers those who are about to leave this life the Eucharist as viaticum [which means ‘food for the journey’]. Communion in the body and blood of Christ, received at this moment of “passing over” to the Father, has a particularly significant importance. It is the seed of eternal life and the power of resurrection, according to the words of the Lord: “He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.” The sacrament of Christ once dead and now risen, the Eucharist is here the sacrament of passing over from death to life, from this world to the Father“ (Catechism of the Catholic Church, 1524).
56 He who eats my flesh and drinks my blood abides in me, and I in him.
“He who eats my flesh and drinks my blood abides in me, and I in him” — “To abide” is a very special word in John’s Gospel. It connotes permanent presence such as exists between Father and Son (Jn. 14: 10) and Holy Spirit and Son (Jn. 1: 33–34).
This verse states that the effect of eating and drinking the flesh and blood of Jesus is intimate union in his life which he shares with recipients. “Blood relations” is a term we use to indicate a bond of unity that is unique in its closeness. Blood is the most intimate symbol of life. To share one’s blood, which is to share one’s life with another, means becoming one with that person in a most special way. To drink the blood of Jesus is to share his life in the fullest possible way. They “abide” in each other. This is the meaning of the word “comm–union”, union with each other. Both are one.
If two or a hundred–and–two or any other number of people eat the flesh and drink the blood of Jesus, each becomes one with him. Therefore, each becomes united in Jesus to each other. This brings about and manifests the unity of the Church. The Second Vatican Council taught that Jesus “instituted in his Church the wonderful sacrament of the Eucharist, by which the unity of the Church is both signified and brought about” (Vatican II, “Unitatis Redintegratio”, 2; Lumen Gentium, 7)
57 As the living Father sent me, and I live because of the Father, so he who eats me will live because of me.
“As the living Father sent me,” — “The living Father” is the life–giving Father. He is ‘the Father so full of life, he gives life’. In v. 51 “the living bread”, referring to Jesus, had the same meaning. The Father sent Jesus into the world to give it life that is salvation: “For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God sent the Son into the world, not to condemn the world, but that the world might be saved through him” (Jn. 3: 16–17).
“and I live because of the Father” — The life which the Son has is the life of the Father: “For as the Father has life in himself, so he has granted the Son also to have life in himself” (Jn. 5: 26).
“so he who eats me will live because of me” — Jesus extends the life which he and the Father share to those who “eat me”. Holy Communicants have divine life.
58 This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this bread will live for ever.”
“This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this bread will live for ever.” — Jesus repeats that this “bread which came down from heaven” is not like the manna which their fore–parents ate. That bread was not everlasting but was bread for the body. This “bread which came down from heaven” is Jesus and lasts forever (See vv. 31–32 and 49–50 with commentary).
“He who eats this bread will live for ever” — The phrase “will live forever” occurs only three times in the Bible. Two of these are in Jn. 6: 51 and 58. The third is in Genesis 3: 22, referring to the Tree of Life: Then the LORD God said, “Behold, the man has become like one of us, knowing good and evil; and now, lest he put forth his hand and take also of the tree of life, and eat, and live for ever…”
59 This he said in the synagogue, as he taught at Caper’na–um.
“This he said in the synagogue, as he taught at Caper’na–um” — This chapter 6 began “on the other side of the Sea of Galilee” (Jn. 6: 1). Jesus went up the hills and sat down to teach his disciples. He saw that “a multitude was coming to him”, which means that he realised that many people were believing in him. It was near the approaching feast of Passover, “the feast of the Jews” (Jn. 6: 4). He knew that he would be crucified at Passover. He chose as the subject of his teaching an instruction on faith.
Next he showed that he had divine power by walking on the water (Jn. 6: 16–21 — not a Sunday reading). The remnant of the crowd found him in Capernaum (Jn. 6: 24). Though not stated, it would appear from v. 59 that Jesus spoke with them and gave his instruction in the synagogue. He compared the bread from heaven that they had received, the manna, with the “bread from heaven”, his flesh and blood, which he was offering after his passover and exodus, his death and resurrection. He chose to make this announcement in a Jewish synagogue, on the eve of Passover, virtually declaring that the synagogue (and Temple) worship had come to an end and the new covenant would be initiated at the feast.
APPLICATION
What does this passage (Jn. 6: 51–59) tell us about Jesus which is the basic information we look for in every passage of the Bible? There is a repeat of certain essential truths: he was sent by his Father who is described as “the living Father”. He is “the Son of man”.
Jesus tells us much more about himself and his mission from the Father. He describes himself as “living bread”, that is bread which nourishes, strengthens and gives life. He is also the Giver of Life. In verses 22 to 51 this meant that those who believe in him are nourished by him and he gives his divine life. It is eternal and they will live with God’s life forever because they believe in Jesus as sent by his Father.
Now he adds that he is the Giver of Life in another way: those who “eat my flesh” and “drink my blood” will have this life here and now and for eternity. The Jewish audience was shocked but Jesus did not apologise and withdraw his remarks; he repeated his teaching in a negative (v. 53) and then in a positive form (v. 54). Four times he declared that his flesh is food and his blood is drink and this he offers as the means of eternal, divine life. Jesus had no hesitation in repeating and emphasising his teaching.
The source of this life is his life–giving Father. Because of his intimate union with his Father (they are one) Jesus participates in the fulness of this life. He shares this life with those who eat his flesh and drink his blood. They become one with him. After all, is not this what happens when we eat bread? It becomes part of us. Jesus uses the word “abide” to describe how the Father and he are related and now he and those who eat and drink him are related: they dwell in each other (‘indwelling’) in an absolute and permanent unity. At Holy Communion, Jesus does not make a flying visit. He comes to “abide” or stay permanently.
Jesus gives himself totally, entirely and substantially to us as food and drink under the appearances of bread and wine. He holds nothing back; he gives body, blood, soul and divinity. This is what he did dying on the cross: he gave himself completely in giving his life. This self–giving is made present in the Eucharist. There is always the danger that, accustomed as we are to the events, we take for granted the real meaning of the crucifixion and the Eucharist. Regular reflection is absolutely necessary to renew our faith. This reflection brings us back to the reality of the Cross and Eucharist. God gave “his only Son” and the incarnate Son gave his life on the Cross to demonstrate the love of Father and Son for all people in the world. St. Thomas, that great theologian, wrote that if only one person lived in the world, God would still have sent his Son to redeem that one person. And that one person could be me! Such is the depth of God’s love for each of us. Yet that was not the end of God’s demonstration of love. He has given us his Son, whole and entire, in Holy Communion as the food and drink we need for eternal life.
If that is how God loves us unselfishly, we who become one with him in the Eucharist must develop the unselfish love he bestows on us. Attending Mass, receiving Holy Communion should be commitments to show forth that sacrificial, unselfish love not only to God but to all his creatures whom he loves in this way. As God gives himself to us “whole and entire” we too ought to give ourselves to God “whole and entire” because we live by his divine love.