TEXT: – John 06: 60–71 Reactions to the Bread of Life Discourse
A Hard Saying
60 Many of his disciples, when they heard it, said, “This is a hard saying; who can listen to it?”
Jesus’ Response
61 But Jesus, knowing in himself that his disciples murmured at it, said to them, “Do you take offence at this? 62 Then what if you were to see the Son of man ascending where he was before? 63 It is the spirit that gives life, the flesh is of no avail; the words that I have spoken to you are spirit and life. 64 But there are some of you that do not believe.” For Jesus knew from the first who those were that did not believe, and who it was that would betray him. 65 And he said, “This is why I told you that no one can come to me unless it is granted him by the Father.”
Disciples Withdraw
66 After this many of his disciples drew back and no longer went about with him.
Simon Peter’s Faith
67 Jesus said to the twelve, “Do you also wish to go away?”
68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life; 69 and we have believed, and have come to know, that you are the Holy One of God.”
Prophecy re Judas Iscariot
Jesus answered them, “Did I not choose you, the twelve, and one of you is a devil?” 71. He spoke of Judas the son of Simon Iscariot, for he, one of the twelve, was to betray him.
EXPLANATION
60 Many of his disciples, when they heard it, said, “This is a hard saying; who can listen to it?”
“Many of his disciples” — This chapter opened with Jesus going up into the hills and sitting down with his disciples (Jn. 6: 3). The “hills” or “mountains” were regarded in the Bible as places of revelation and prayer. As already explained in the commentary on that verse, the posture of Jesus was that of a Jewish Rabbi instructing his followers. That introduction was meant to prepare readers for the divine revelations of Chapter 6 given to the disciples.
“Many of his disciples when they heard it, said, ‘This is a hard saying; who can listen to it?’” — The “disciples” are not synonymous with the Twelve who are distinguished from the disciples in verses 67–71. Jesus’ instruction was for the “disciples” (Jn. 6: 3). He performed three “works” for them or in their presence. (i) They witnessed the multiplication of the loaves and fish. The “disciples … got into a boat and started across the sea” (Jn. 6: 16–17). (ii) When the sea got rough Jesus came to them walking on the water and (iii) he took the boat “immediately” to their destination. He revealed himself by God’s name, “I AM” (Jn. 6: 20; 35; 41; 48; 51). They had a first–hand personal experience of God’s works and word. Then they listened to Jesus’ teaching in the next sections of the chapter. Verse 60 tells that they “heard” his teaching but added that they found it “a hard saying” so they were not prepared to “listen”. They placed their own personal reaction as more important than the message of Jesus.
“a hard saying” — An unacceptable saying. They understood the meaning but they found it difficult to accept.
“who can listen to it?” — In this context, the Greek word for “listen” could be understood as ‘accept’: who can accept this hard, unacceptable saying?
It is also possible that the translation could be “who can listen to him”.
61 But Jesus, knowing in himself that his disciples murmured at it, said to them, “Do you take offence at this? 62 Then what if you were to see the Son of man ascending where he was before?63 It is the spirit that gives life, the flesh is of no avail; the words that I have spoken to you are spirit and life.
“But Jesus, knowing in himself that his disciples murmured at it” — This is an indication that Jesus has divine powers of knowing “in himself” what people think and say.
The translation could also be “murmured at him.
Like the Jews (Jn. 6: 41–42), the disciples “murmur”, complain or object to Jesus’ teaching.
“‘[He] said to them, ‘Do you take offence at this?Then what if you were to see the Son of man ascending where he was before?’” — We may paraphrase Jesus’ words: ‘So you find my teaching unacceptable? Would you find it unacceptable if you saw me ascend to my Father? Would you believe me then, on that evidence?’
“It” — The little word “it” occurs twice in this verse and refers to the complete teaching of Chapter 6, not just part of it. People are to believe that Jesus has come from heaven, that he is “bread from heaven” that can nourish and give divine life to those who accept and commit themselves to him, that he can and will give his body and blood to eat and drink and so have them share in God’s life.
What Jesus is asking for here is that the disciples accept his words precisely because they are his words: “Truly, truly, we speak of what we know and bear witness to what we have seen” (Jn. 3: 11). This is what supernatural faith means: “inspired and assisted by the grace of God, we believe that the things which he has revealed are true; not because of the intrinsic truth of the things, viewed by the natural light of reason, but because of the authority of God himself who reveals them, and who can neither be deceived nor deceive” (Vatican Council I, “Dei Filius”).
“The Son of Man” — This title, used exclusively by Jesus, describes him as divine and human, as dying on the cross to save mankind and ascending into heaven to his Father from whom he had descended to earth.
“ascending wherehe was before” — This is a prophecy of the ascension of Jesus after his resurrection. To “where he was before” is a claim that he is divine; heaven is his home. Jesus asks them if that would be sufficient for them to accept him and his teachings. He implies that as they have not accepted his works and words as signs that he has descended, it is unlikely that they will accept his ascension. They have to listen to the Spirit that Jesus received at his baptism (Jn. 1: 32) rather than judge his status by their purely human way of reasoning.
“It is the spirit that gives life” — In the human person there are two constitutive elements: the body or flesh and the soul or spirit. It is the soul or spirit that gives life to the body or flesh. The words ‘spirit’ and ‘breath’ are the same. The spirit is a direct work of the Holy Spirit. The human spirit comes directly from God; it is the ‘breath’ of the Holy Spirit (Gn. 2: 7).
Speaking with Nicodemus, Jesus said, “that which is born of the Spirit is spirit” (Jn. 3: 6). Only when the Holy Spirit, “the Lord, the giver of life” (Nicene Creed) intervenes can people receive the life of faith and understand.
“the flesh is of no avail” — Pure human knowledge cannot give ‘spiritual’ understanding. What Jesus has been teaching cannot be understood by human reason alone; it requires help from the Holy Spirit.
“the words that I have spoken to you are spirit and life” — When Jesus speaks, people should listen to his words as coming from his Father (Jn. 6: 45). These words are life–giving. (See commentary on Jn. 6: 44–51 where Jesus reveals the words and works of the Father through his ministry).
64 “But there are some of you that do not believe.” For Jesus knew from the first who those were that did not believe, and who it was that would betray him. 65 And he said, “This is why I told you that no one can come to me unless it is granted him by the Father.”
“‘But there are some of you that do not believe’. For Jesus knew from the first who those were that did not believe, and who it was that would betray him” — As in verse 61 Jesus is presented as having divine knowledge. (See Jn. 2: 25).
“from the first” — from the time of the calling of the first disciples (Jn. 16: 4).
“‘This is why I told you that no one can come to me unless it is granted him by the Father’” — For the fifth time in this chapter Jesus reiterates that to “come to me”, meaning ‘believe in him’, is a gift from the Father which the person to whom it is offered may refuse to accept (Jn. 6: 29, 37, 44, 45).
Examples of many who “come”, that is who believe, as has been explained several times in this chapter, are Andrew and another, most likely John, Simon Peter, Philip and Nathanael (Jn. 1: 29–51), 2: 11 (disciples), 22 (disciples); 3: 29 (John the Baptist); 4: 42 (Samaritan villagers); 4: 50 (Official whose son was cured). Chapter 5 is replete with this teaching. Chapter 6: 68–69 contains Simon Peter’s great act of faith on his own behalf and that of the Twelve.
66 After this many of his disciples drew back and no longer went about with him.
“After this many of his disciples drew back and no longer went about with him” — The “crowd” that had been fed (vv. 41–42) and the “Jews” in Capernaum (v. 52) had taken exception to his teaching. Now “many” of those who were classed as “disciples” abandon him. This rejection of Jesus is a theme in John’s Gospel: 1: 10, 11; 3: 19–21, 32; 12: 37–40.
67 Jesus said to the twelve, “Do you also wish to go away?”
“Jesus said to the twelve” — This is the first time in John’s Gospel that the “Twelve” as such are mentioned. The title is used only in John 6: 70, 71 and 20: 24.
“‘Do you also wish to go away?’” — Jesus reveals by his words, works and ministry that his Father “draws” people to believe in him. They are not forced to believe; they make a free and personal choice on the evidence presented by words and works. They may “abide” in Christ or “go away”. The decision is personal and Jesus offers to the Twelve the opportunity to accept or reject him.
68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life;
“Simon Peter answered him” — Simon Peter shows that he is the spokesperson for the Twelve. He refers to “we”: “to whom shall we [the Twelve] go?”
“Lord” — Peter addresses Jesus as “Lord”, a title that refers to Jesus as divine. This is an act of faith by Peter.
“‘to whom shall we go?’” — A paraphrase would be: ‘Lord, you know that there is no one else we can go to. We certainly will not leave you. We have two religious reasons for asserting this’.
“You have the words of eternal life” — Peter’s first reason for not deserting Jesus is that Jesus alone has the message of how the Twelve may obtain God’s life. This is one of the central themes of John 6.
69 and we have believed, and have come to know, that you are the Holy One of God.”
“we have believed, and have come to know” — In the context the words “believe” and “know” have the same meaning. “come to know” can be understood as ‘are convinced’. Faith can be stronger than human knowledge.
“you are the Holy One of God” — This title means ‘the Holy One sent by God’, the Incarnate Son of God (Jn. 1: 14). God is repeatedly described as “the Holy One” in the Old Testament. Peter continues his act of faith by acknowledging Jesus as God incarnate.
This is Peter’s second reason for the Twelve remaining with Jesus. That Jesus has been sent by his Father is a central theme in John 6. Peter, on behalf of the Twelve, gives his assent to the teachings of Jesus in this chapter because of their divine origin.
70 Jesus answered them, “Did I not choose you, the twelve, and one of you is a devil?”
“Jesus answered them” — Note plural: “them”. Jesus addresses the Twelve, not just Peter.
“Did I not choose you” — See Jn. 13: 18; 15: 16 where Jesus refers to having chosen the Twelve.
“one of you is a devil” — Judas was not a “devil” as such but betrayed Jesus under the influenced of the devil (Jn. 13: 2, ““the devil had already put it into the heart of Judas Iscariot, Simon’s son, to betray him”; 13: 27).
This is yet another example of Jesus’ foreknowledge.
71 He spoke of Judas the son of Simon Iscariot, for he, one of the twelve, was to betray him.
“He spoke of Judas the son of Simon Iscariot” — After Jesus’ strong words about one of the Twelve, John intervenes and identifies the “one” mentioned by Jesus.
Judas is also known as “Judas Iscariot” (Jn. 12: 4; 13: 2), referring to Kerioth, a village in Judea from which father and son originated. Judas was the only member of the Twelve from Judea. The others were Galileans.
“for he, one of the twelve, was to betray him” — John repeats what Jesus had called Judas in the previous verse, “one of the twelve”, to highlight the enormity of the crime, that one of the most intimate inner circle, who had spent perhaps at least two years with Jesus, should be one to betray him.
APPLICATION
This is the fifth and final successive week when we have been invited to reflect on the contents of Chapter 6 of John’s Gospel. First, we look to see what this chapter has taught us about Jesus.
God is his Father who sent him into the world as his Incarnate Son to share his divine, eternal life with people who accept him. The Father helps them in their decision by letting them see his Son’s ministry and works and hear his words whose source is God. He nourishes them first with their faith and secondly with the Body and Blood of his Son who offered his life in crucifixion as a sign of self–giving sacrificial love.
Then we ask the question: where do I fit into this? What is my role? The answer given is that I am to believe in Jesus as the One sent from God his Father to offer me God’s eternal life. For too long many people have presumed that this life is given only after death. This chapter makes it clear that it is a gift I can receive here and now and continue to have it for eternity. This means that I do not live with my own life but with Jesus’ divine life. He “abides” in me. I live by faith in Jesus who gave his life because of his love for me. How could I even consider not having this life or when I do have it, giving it up?
God’s will is that I should accept his gift but it is entirely up to me to decide. God does not proselytize or force me. Faith and love, by their very nature, must be free commitments.
Next obvious question is: what must I do to believe? Faith is a gift from God who “draws” me. This he does when he shows me his “works” (signs and miracles) done by his Son incarnate, and he lets me listen to his words spoken through Jesus. Jesus’ ministry, his whole life, especially his passion, death and resurrection, should “draw” me. Remembrance is so important for me. I ought to recall what God has done in history as recorded in the Bible. I should reflect on the real meaning of his words.
Four reactions to Jesus words and works are given in this chapter. First is that of the initial crowd who witnessed the multiplication of loaves and fish. Many who saw it were impressed. They wanted to declare Jesus to be their king. When that did not work out, many just went home. They did not stay with him. A few got into a boat and followed him to Capernaum. Jesus asked them to purify their intentions. As he saw it their reason for following him was to get what they wanted from him. They accepted his comment and asked that he show his credentials by working a miracle for them. Again, they showed that they did not accept him as sent from heaven by his Father.
While in Capernaum he spoke to the Jews in the synagogue. They could not accept his divine origin because of their human experience of his family whom they knew. Their minds were not open to his teaching. They had a very human way of thinking; they were not prepared to listen to his words.
Some disciples were listening to him and they were shocked and scandalized by what he said when he spoke about the Eucharist. They walked away.
Jesus turned to the Twelve. He did not tell them to leave him or to stay with him. He made it clear that they had a choice. They had sufficient grounds for a decision: his ministry, works and words. It would be their personal choice.
Peter, on behalf of the Twelve, made his declaration of faith in Jesus who is the only one that can offer a share in God’s life because he is divine.
This chapter is more than mere history. It is a challenge to each of us to make a choice about whom we are going to accept. This has to be the basis of our judgement. We are being offered union with God in his divine life or a purely human life without him.
We must listen and be docile to Jesus or turn our backs on him like so many in this Gospel. God loves us and offers us his very life. To prove this he let his Son die on the cross. He made a covenant with us that he would be our God, that we would be his people. This chapter challenges us to renew this new covenant in his blood.
Commentary on the 21sth Sunday (B) 22.08.2021
TEXT: – John 06: 60–71 Reactions to the Bread of Life Discourse
A Hard Saying
60 Many of his disciples, when they heard it, said, “This is a hard saying; who can listen to it?”
Jesus’ Response
61 But Jesus, knowing in himself that his disciples murmured at it, said to them, “Do you take offence at this? 62 Then what if you were to see the Son of man ascending where he was before? 63 It is the spirit that gives life, the flesh is of no avail; the words that I have spoken to you are spirit and life. 64 But there are some of you that do not believe.” For Jesus knew from the first who those were that did not believe, and who it was that would betray him. 65 And he said, “This is why I told you that no one can come to me unless it is granted him by the Father.”
Disciples Withdraw
66 After this many of his disciples drew back and no longer went about with him.
Simon Peter’s Faith
67 Jesus said to the twelve, “Do you also wish to go away?”
68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life; 69 and we have believed, and have come to know, that you are the Holy One of God.”
Prophecy re Judas Iscariot
EXPLANATION
60 Many of his disciples, when they heard it, said, “This is a hard saying; who can listen to it?”
“Many of his disciples” — This chapter opened with Jesus going up into the hills and sitting down with his disciples (Jn. 6: 3). The “hills” or “mountains” were regarded in the Bible as places of revelation and prayer. As already explained in the commentary on that verse, the posture of Jesus was that of a Jewish Rabbi instructing his followers. That introduction was meant to prepare readers for the divine revelations of Chapter 6 given to the disciples.
“Many of his disciples when they heard it, said, ‘This is a hard saying; who can listen to it?’” — The “disciples” are not synonymous with the Twelve who are distinguished from the disciples in verses 67–71. Jesus’ instruction was for the “disciples” (Jn. 6: 3). He performed three “works” for them or in their presence. (i) They witnessed the multiplication of the loaves and fish. The “disciples … got into a boat and started across the sea” (Jn. 6: 16–17). (ii) When the sea got rough Jesus came to them walking on the water and (iii) he took the boat “immediately” to their destination. He revealed himself by God’s name, “I AM” (Jn. 6: 20; 35; 41; 48; 51). They had a first–hand personal experience of God’s works and word. Then they listened to Jesus’ teaching in the next sections of the chapter. Verse 60 tells that they “heard” his teaching but added that they found it “a hard saying” so they were not prepared to “listen”. They placed their own personal reaction as more important than the message of Jesus.
“a hard saying” — An unacceptable saying. They understood the meaning but they found it difficult to accept.
“who can listen to it?” — In this context, the Greek word for “listen” could be understood as ‘accept’: who can accept this hard, unacceptable saying?
It is also possible that the translation could be “who can listen to him”.
61 But Jesus, knowing in himself that his disciples murmured at it, said to them, “Do you take offence at this? 62 Then what if you were to see the Son of man ascending where he was before? 63 It is the spirit that gives life, the flesh is of no avail; the words that I have spoken to you are spirit and life.
“But Jesus, knowing in himself that his disciples murmured at it” — This is an indication that Jesus has divine powers of knowing “in himself” what people think and say.
The translation could also be “murmured at him.
Like the Jews (Jn. 6: 41–42), the disciples “murmur”, complain or object to Jesus’ teaching.
“‘[He] said to them, ‘Do you take offence at this? Then what if you were to see the Son of man ascending where he was before?’” — We may paraphrase Jesus’ words: ‘So you find my teaching unacceptable? Would you find it unacceptable if you saw me ascend to my Father? Would you believe me then, on that evidence?’
“It” — The little word “it” occurs twice in this verse and refers to the complete teaching of Chapter 6, not just part of it. People are to believe that Jesus has come from heaven, that he is “bread from heaven” that can nourish and give divine life to those who accept and commit themselves to him, that he can and will give his body and blood to eat and drink and so have them share in God’s life.
What Jesus is asking for here is that the disciples accept his words precisely because they are his words: “Truly, truly, we speak of what we know and bear witness to what we have seen” (Jn. 3: 11). This is what supernatural faith means: “inspired and assisted by the grace of God, we believe that the things which he has revealed are true; not because of the intrinsic truth of the things, viewed by the natural light of reason, but because of the authority of God himself who reveals them, and who can neither be deceived nor deceive” (Vatican Council I, “Dei Filius”).
“The Son of Man” — This title, used exclusively by Jesus, describes him as divine and human, as dying on the cross to save mankind and ascending into heaven to his Father from whom he had descended to earth.
“ascending wherehe was before” — This is a prophecy of the ascension of Jesus after his resurrection. To “where he was before” is a claim that he is divine; heaven is his home. Jesus asks them if that would be sufficient for them to accept him and his teachings. He implies that as they have not accepted his works and words as signs that he has descended, it is unlikely that they will accept his ascension. They have to listen to the Spirit that Jesus received at his baptism (Jn. 1: 32) rather than judge his status by their purely human way of reasoning.
“It is the spirit that gives life” — In the human person there are two constitutive elements: the body or flesh and the soul or spirit. It is the soul or spirit that gives life to the body or flesh. The words ‘spirit’ and ‘breath’ are the same. The spirit is a direct work of the Holy Spirit. The human spirit comes directly from God; it is the ‘breath’ of the Holy Spirit (Gn. 2: 7).
Speaking with Nicodemus, Jesus said, “that which is born of the Spirit is spirit” (Jn. 3: 6). Only when the Holy Spirit, “the Lord, the giver of life” (Nicene Creed) intervenes can people receive the life of faith and understand.
“the flesh is of no avail” — Pure human knowledge cannot give ‘spiritual’ understanding. What Jesus has been teaching cannot be understood by human reason alone; it requires help from the Holy Spirit.
“the words that I have spoken to you are spirit and life” — When Jesus speaks, people should listen to his words as coming from his Father (Jn. 6: 45). These words are life–giving. (See commentary on Jn. 6: 44–51 where Jesus reveals the words and works of the Father through his ministry).
64 “But there are some of you that do not believe.” For Jesus knew from the first who those were that did not believe, and who it was that would betray him. 65 And he said, “This is why I told you that no one can come to me unless it is granted him by the Father.”
“‘But there are some of you that do not believe’. For Jesus knew from the first who those were that did not believe, and who it was that would betray him” — As in verse 61 Jesus is presented as having divine knowledge. (See Jn. 2: 25).
“from the first” — from the time of the calling of the first disciples (Jn. 16: 4).
“‘This is why I told you that no one can come to me unless it is granted him by the Father’” — For the fifth time in this chapter Jesus reiterates that to “come to me”, meaning ‘believe in him’, is a gift from the Father which the person to whom it is offered may refuse to accept (Jn. 6: 29, 37, 44, 45).
Examples of many who “come”, that is who believe, as has been explained several times in this chapter, are Andrew and another, most likely John, Simon Peter, Philip and Nathanael (Jn. 1: 29–51), 2: 11 (disciples), 22 (disciples); 3: 29 (John the Baptist); 4: 42 (Samaritan villagers); 4: 50 (Official whose son was cured). Chapter 5 is replete with this teaching. Chapter 6: 68–69 contains Simon Peter’s great act of faith on his own behalf and that of the Twelve.
66 After this many of his disciples drew back and no longer went about with him.
“After this many of his disciples drew back and no longer went about with him” — The “crowd” that had been fed (vv. 41–42) and the “Jews” in Capernaum (v. 52) had taken exception to his teaching. Now “many” of those who were classed as “disciples” abandon him. This rejection of Jesus is a theme in John’s Gospel: 1: 10, 11; 3: 19–21, 32; 12: 37–40.
67 Jesus said to the twelve, “Do you also wish to go away?”
“Jesus said to the twelve” — This is the first time in John’s Gospel that the “Twelve” as such are mentioned. The title is used only in John 6: 70, 71 and 20: 24.
“‘Do you also wish to go away?’” — Jesus reveals by his words, works and ministry that his Father “draws” people to believe in him. They are not forced to believe; they make a free and personal choice on the evidence presented by words and works. They may “abide” in Christ or “go away”. The decision is personal and Jesus offers to the Twelve the opportunity to accept or reject him.
68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life;
“Simon Peter answered him” — Simon Peter shows that he is the spokesperson for the Twelve. He refers to “we”: “to whom shall we [the Twelve] go?”
“Lord” — Peter addresses Jesus as “Lord”, a title that refers to Jesus as divine. This is an act of faith by Peter.
“‘to whom shall we go?’” — A paraphrase would be: ‘Lord, you know that there is no one else we can go to. We certainly will not leave you. We have two religious reasons for asserting this’.
“You have the words of eternal life” — Peter’s first reason for not deserting Jesus is that Jesus alone has the message of how the Twelve may obtain God’s life. This is one of the central themes of John 6.
69 and we have believed, and have come to know, that you are the Holy One of God.”
“we have believed, and have come to know” — In the context the words “believe” and “know” have the same meaning. “come to know” can be understood as ‘are convinced’. Faith can be stronger than human knowledge.
“you are the Holy One of God” — This title means ‘the Holy One sent by God’, the Incarnate Son of God (Jn. 1: 14). God is repeatedly described as “the Holy One” in the Old Testament. Peter continues his act of faith by acknowledging Jesus as God incarnate.
This is Peter’s second reason for the Twelve remaining with Jesus. That Jesus has been sent by his Father is a central theme in John 6. Peter, on behalf of the Twelve, gives his assent to the teachings of Jesus in this chapter because of their divine origin.
70 Jesus answered them, “Did I not choose you, the twelve, and one of you is a devil?”
“Jesus answered them” — Note plural: “them”. Jesus addresses the Twelve, not just Peter.
“Did I not choose you” — See Jn. 13: 18; 15: 16 where Jesus refers to having chosen the Twelve.
“one of you is a devil” — Judas was not a “devil” as such but betrayed Jesus under the influenced of the devil (Jn. 13: 2, ““the devil had already put it into the heart of Judas Iscariot, Simon’s son, to betray him”; 13: 27).
This is yet another example of Jesus’ foreknowledge.
71 He spoke of Judas the son of Simon Iscariot, for he, one of the twelve, was to betray him.
“He spoke of Judas the son of Simon Iscariot” — After Jesus’ strong words about one of the Twelve, John intervenes and identifies the “one” mentioned by Jesus.
Judas is also known as “Judas Iscariot” (Jn. 12: 4; 13: 2), referring to Kerioth, a village in Judea from which father and son originated. Judas was the only member of the Twelve from Judea. The others were Galileans.
“for he, one of the twelve, was to betray him” — John repeats what Jesus had called Judas in the previous verse, “one of the twelve”, to highlight the enormity of the crime, that one of the most intimate inner circle, who had spent perhaps at least two years with Jesus, should be one to betray him.
APPLICATION
This is the fifth and final successive week when we have been invited to reflect on the contents of Chapter 6 of John’s Gospel. First, we look to see what this chapter has taught us about Jesus.
God is his Father who sent him into the world as his Incarnate Son to share his divine, eternal life with people who accept him. The Father helps them in their decision by letting them see his Son’s ministry and works and hear his words whose source is God. He nourishes them first with their faith and secondly with the Body and Blood of his Son who offered his life in crucifixion as a sign of self–giving sacrificial love.
Then we ask the question: where do I fit into this? What is my role? The answer given is that I am to believe in Jesus as the One sent from God his Father to offer me God’s eternal life. For too long many people have presumed that this life is given only after death. This chapter makes it clear that it is a gift I can receive here and now and continue to have it for eternity. This means that I do not live with my own life but with Jesus’ divine life. He “abides” in me. I live by faith in Jesus who gave his life because of his love for me. How could I even consider not having this life or when I do have it, giving it up?
God’s will is that I should accept his gift but it is entirely up to me to decide. God does not proselytize or force me. Faith and love, by their very nature, must be free commitments.
Next obvious question is: what must I do to believe? Faith is a gift from God who “draws” me. This he does when he shows me his “works” (signs and miracles) done by his Son incarnate, and he lets me listen to his words spoken through Jesus. Jesus’ ministry, his whole life, especially his passion, death and resurrection, should “draw” me. Remembrance is so important for me. I ought to recall what God has done in history as recorded in the Bible. I should reflect on the real meaning of his words.
Four reactions to Jesus words and works are given in this chapter. First is that of the initial crowd who witnessed the multiplication of loaves and fish. Many who saw it were impressed. They wanted to declare Jesus to be their king. When that did not work out, many just went home. They did not stay with him. A few got into a boat and followed him to Capernaum. Jesus asked them to purify their intentions. As he saw it their reason for following him was to get what they wanted from him. They accepted his comment and asked that he show his credentials by working a miracle for them. Again, they showed that they did not accept him as sent from heaven by his Father.
While in Capernaum he spoke to the Jews in the synagogue. They could not accept his divine origin because of their human experience of his family whom they knew. Their minds were not open to his teaching. They had a very human way of thinking; they were not prepared to listen to his words.
Some disciples were listening to him and they were shocked and scandalized by what he said when he spoke about the Eucharist. They walked away.
Jesus turned to the Twelve. He did not tell them to leave him or to stay with him. He made it clear that they had a choice. They had sufficient grounds for a decision: his ministry, works and words. It would be their personal choice.
Peter, on behalf of the Twelve, made his declaration of faith in Jesus who is the only one that can offer a share in God’s life because he is divine.
This chapter is more than mere history. It is a challenge to each of us to make a choice about whom we are going to accept. This has to be the basis of our judgement. We are being offered union with God in his divine life or a purely human life without him.
We must listen and be docile to Jesus or turn our backs on him like so many in this Gospel. God loves us and offers us his very life. To prove this he let his Son die on the cross. He made a covenant with us that he would be our God, that we would be his people. This chapter challenges us to renew this new covenant in his blood.