John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 6
35.	And Jesus said to them: I am the bread of life: he that cometh to me shall not hunger: and he that believeth in me shall never thirst.	Dixit autem eis Jesus : Ego sum panis vitæ : qui venit ad me, non esuriet, et qui credit in me, non sitiet umquam.	ειπεν δε αυτοις ο ιησους εγω ειμι ο αρτος της ζωης ο ερχομενος προς με ου μη πειναση και ο πιστευων εις εμε ου μη διψηση πωποτε
36.	But I said unto you, that you also have seen me, and you believe not.	Sed dixi vobis quia et vidistis me, et non creditis.	αλλ ειπον υμιν οτι και εωρακατε με και ου πιστευετε
37.	All that the Father giveth to me shall come to me; and him that cometh to me, I will not cast out.	Omne quod dat mihi Pater, ad me veniet : et eum qui venit ad me, non ejiciam foras :	παν ο διδωσιν μοι ο πατηρ προς εμε ηξει και τον ερχομενον προς με ου μη εκβαλω εξω
38.	Because I came down from heaven, not to do my own will, but the will of him that sent me.	quia descendi de cælo, non ut faciam voluntatem meam, sed voluntatem ejus qui misit me.	οτι καταβεβηκα εκ του ουρανου ουχ ινα ποιω το θελημα το εμον αλλα το θελημα του πεμψαντος με
39.	Now this is the will of the Father who sent me: that of all that he hath given me, I should lose nothing; but should raise it up again in the last day.	Hæc est autem voluntas ejus qui misit me, Patris : ut omne quod dedit mihi, non perdam ex eo, sed resuscitem illud in novissimo die.	τουτο δε εστιν το θελημα του πεμψαντος με πατρος ινα παν ο δεδωκεν μοι μη απολεσω εξ αυτου αλλα αναστησω αυτο [εν] τη εσχατη ημερα
40.	And this is the will of my Father that sent me: that every one who seeth the Son, and believeth in him, may have life everlasting, and I will raise him up in the last day.	Hæc est autem voluntas Patris mei, qui misit me : ut omnis qui videt Filium et credit in eum, habeat vitam æternam, et ego resuscitabo eum in novissimo die.	τουτο δε εστιν το θελημα του πεμψαντος με ινα πας ο θεωρων τον υιον και πιστευων εις αυτον εχη ζωην αιωνιον και αναστησω αυτον εγω τη εσχατη ημερα

Catena Aurea by St. Thomas Aguinas

6:35–40

35. And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.

36. But I said unto you, That ye also have seen me, and believe not.

37. All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.

38. For I came down from heaven, not to do mine own will, but the will of him that sent me.

39. And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.

40. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.

CHRYSOSTOM. (Hom. xlv. 2) Our Lord now proceeds to set forth mysteries; and first speaks of His Divinity: And Jesus said unto them, I am the bread of life. He does not say this of His body, for He speaks of that at the end; The bread that I will give you is My flesh. Here He is speaking of His Divinity. The flesh is bread, by virtue of the Word; this bread is heavenly bread, on account of the Spirit which dwelleth in it.

THEOPHYLACT. He does not say, I am the bread of nourishment, but of life, for, whereas all things brought death, Christ hath quickened us by Himself. But the life here, is not our common life, but that which is not cut short by death: He that cometh to Me shall never hunger; and He that believeth on Me shall never thirst.

AUGUSTINE. (Tr. xxv. 14) He that cometh to Me, i. e. that believeth on Me, shall never hunger, has the same meaning as shall never thirst; both signifying that eternal society, where there is no want.

THEOPHYLACT. Or, shall never hunger or thirst, i. e. shall never be wearied1 of hearing the word of God, and shall never thirst as to the understanding: as though He had not the water of baptism, and the sanctification of the Spirit.

AUGUSTINE. (Tr. xxv. 14) Ye desire bread from heaven: but, though you have it before you, you eat it not. This is what I told you: But I said unto you, that ye also have seen Me, and believe not.

ALCUIN. As if He said, I did not say what I did to you about the bread, because I thought you would eat it, but rather to convict you of unbelief. I say, that ye see Me, and believe not.

CHRYSOSTOM. (Hom. xliv. 2. c. 5.) Or, I said to you, refers to the testimony of the Scriptures, of which He said above, They are they which testify of Me; and again, I am come in My Father’s name, and ye receive Me not. That ye have seen Me, is a silent allusion to His miracles.

AUGUSTINE. (Tr. xxv. 14) But, because ye have seen Me, and believed not, I have not therefore lost the people of God: All that the Father giveth Me, shall come unto Me; and him that cometh to Me, I will in no wise cast out.

BEDE. All, He saith, absolutely, to shew the fulness of the number who should believe. These are they which the Father gives the Son, when, by His secret inspiration, He makes them believe in the Son.

ALCUIN. Whomsoever therefore the Father draweth to belief in Me, he, by faith, shall come to Me, that he may be joined to Me. And those, who in the steps of faith and good works, shall come to Me, I will in no wise cast out; i. e. in the secret habitation of a pure conscience, he shall dwell with Me, and at the last I will receive him to everlasting felicity.

AUGUSTINE. (Tr. xxv. 14) That inner place, whence there is no casting out, is a great sanctuary, a secret chamber, where is neither weariness, or the bitterness of evil thoughts, or the cross of pain and temptation: of which it is said, Enter thou into the joy of thy Lord. (Mat. 25)

CHRYSOSTOM. (Hom. xliv. 2) The expression, that the Father giveth Me, shews that it is no accident whether a man believes or not, and that belief is not the work of human cogitation, but requires a revelation from on high, and a mind devout enough to receive the revelation. Not that they are free from blame, whom the Father does not give, for they are deficient even in that which lies in their own power, the will to believe. This is a virtual rebuke to their unbelief, as it shews that whoever does not believe in Him, transgresses the Father’s will. Paul, however, says, that He gives them up to the Father: When He shall have given up the kingdom to God, even the Father. (1 Cor. 15:24) But as the Father, in giving, does not take from Himself, so neither does the Son when He gives up. The Son is said to give up to the Father, because we are brought to the Father by Him. And of the Father at the same time we read, By Whom ye were called unto the fellowship of His Son. (1 Cor. 1:9) Whoever then, our Lord says, cometh to Me, shall be saved, for to save such I took up flesh: For I came down from heaven not to do Mine own will, but the will of Him that sent Me. But what? Has thou one will, He another? No, certainly. Mark what He says afterwards; And this is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, should have everlasting life. And this is the Son’s will too; For the Son quickeneth whom He will. (c. 5:21) He says then, I came to do nothing but what the Father wills, for I have no will distinct from My Father’s: all things that the Father hath are Mine. But this not now: He reserves these higher truths for the end of His ministry.

AUGUSTINE. (Tr. xxv. 15) This is the reason why He does not cast out those who come to Him. For I came down from heaven not to do Mine own will, but the will of Him that sent Me. The soul departed from God, because it was proud. Pride casts us out, humility restores us. When a physician in the treatment of a disease, cures certain outward symptoms, but not the cause which produces them, his cure is only temporary. So long as the cause remains, the disease may return. That the cause then of all diseases, i. e. pride, might be eradicated, the Son of God humbled Himself. Why art thou proud, O man? The Son of God humbled Himself for thee. It might shame thee, perhaps, to imitate a humble man; but imitate at least a humble God. And this is the proof of His humility: I came not to do Mine own will, but the will of Him that sent Me. Pride does its own will; humility the will of God.

HILARY. (iii. de Trin. c. 9) Not that He does what He does not wish. He fulfils obediently His Father’s will, wishing also Himself to fulfil that will.

AUGUSTINE. (Tr. xxv in Joan. 16) For this very reason therefore, I will not cast out Him that cometh to Me; because I came not to do Mine own will. I came to teach humility, by being humble Myself. He that cometh to Me, is made a member of Me, and necessarily humble, because He will not do His own will, but the will of God; and therefore is not cast out. He was cast out, as proud; he returns to Me humble, he is not sent away, except for pride again; he who keeps his humility, falleth not from the truth. And further, that He does not cast out such, because He came not to do His will, He shews when He says, And this is the Father’s will which hath sent Me, that of all which He hath given Me, I should lose nothing. (Mat. 18:14) Every one of an humble mind is given to Him: It is not the will of your Father, that one of these little ones should perish. The swelling ones may perish; of the little ones none can; for except ye be as a little child, ye shall not enter into the kingdom of heaven. (Mat. 18:3, 5)

AUGUSTINE. (de Cor. et Gratia, c. ix) They therefore who by God’s unerring providence are foreknown, and predestined, called, justified, glorified, even before their new birth, or before they are born at all, are already the sons of God, and cannot possibly perish; these are they who truly come to Christ. By Him there is given also perseverance in good unto the end; which is given only to those who will not perish. Those who do not persevere will perish.

CHRYSOSTOM. (Hom. xliv. 3) I should lose nothing; He lets them know, he does not desire his own honour, but their salvation. After these declarations, I will in no wise cast out, and I should lose nothing, He adds, But should raise it up at the last day. In the general resurrection the wicked will be cast out, according to Matthew, Take him, and cast him into outer darkness. (Mat. 22:13) And, Who is able to cast both soul and body into hell. (Mat. 10:28) He often brings in mention of the resurrection for this purpose: viz. to warn men not to judge of God’s providence from present events, but to carry on their ideas to another world.

AUGUSTINE. (Tr. xxv. 19) See how the twofold resurrection is expressed here. He who cometh to Me, shall forthwith rise again; by becoming humble, and a member of Me. But then He proceeds; But I will raise him up at the last day. To explain the words, All that the Father hath given Me, and, I should lose nothing, He adds; And this is the will of Him that hath sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life: and I will raise him up at the last day. Above He said, Whoso heareth My word, and believeth on Him that sent Me: (c. 5:24) now it is, Every one which seeth the Son, and believeth on Him. He does not say, believe on the Father, because it is the same thing to believe on the Father, and on the Son; for as the Father hath life in Himself, even so hath He given to the Son to have life in Himself; and again, That whoso seeth the Son and believeth on Him, should have everlasting life: i. e. by believing, by passing over to life, as at the first resurrection. But this is only the first resurrection, He alludes to the second when He says, And I will raise him up at the last day.

Catena Aurea John 6

SAINT JUDAS CYRIACUS

A second-century bishop of Jerusalem associated in legend with the discovery of the cross. In connection with Judas Cyriacus we must distinguish history from legend. EUSEBIUS OF CAESAREA is the earliest witness that Judas was the fifteenth bishop of Jerusalem, after James, the brother of the Lord. But Eusebius himself was astonished that there were thirteen bishops between 107 when Symeon died at 120 years of age, and 135, when Judas became a bishop.

It is clear that Eusebius has harmonized independent sources. His note on Symeon is borrowed from Hegesippus, that on the third bishop, Justus Barsabas, from Papias, and that on the first non-Jewish bishop of Jerusalem, Mark, from Aristo of Pella. The historical Judas may have lived later, and it is very likely that the period of his episcopate occurred a century later, since there were both a Judeo-Christian hierarchy and a Gentile hierarchy.

Judas Cyriacus is at the center of the legends of the discovery of the cross. These developed as early as the fourth century. They consist basically of three connected versions, of which only one has come down to us in Coptic in a sufficiently accurate form. But the other two, fragmentary accounts have nevertheless had much influence on the characterization of Judas Cyriacus in more than one Coptic literary text. From these texts, his person has to be taken as a symbol of the growing autonomy of Jerusalem from Byzantium.

The three legends of the discovery of the cross that were woven around the person of Judas Cyriacus appear in almost all languages of the Christian East, including, of course, Coptic.

The discovery of the cross by Saint Helena starts with the vision of Constantine on the shores of the River Danube in the seventh year of his reign. Following the promise of victory as a result of the vision of the cross, Constantine receives baptism at the hands of Eusebius of Rome and sends his mother, Helena, to the Holy Land on a kind of pilgrimage. The discovery of the cross is supposed to take place in the 233rd year of the Resurrection. That fact might be the last vestige of the actual life of Judas as bishop of Jerusalem. Helena questions the Jewish dignitaries about their traditions and the whereabouts of the cross.

Judas, himself Jewish, refuses to point out where the cross is hidden, and consequently is thrown into a pit for seven days. Emerging from the pit, he recites a long prayer in Hebrew, the earth trembles, and the holy relics of the crucifixion appear. The corpse of a young man lying near the three crosses revives when that of Jesus is presented to him. The devil appears to Judas and tells him that he will suffer martyrdom for his treasonable action. At this point, Helena baptizes Judas under the name of Cyriacus and obtains for him the title of bishop of Jerusalem from Eusebius of Rome.

The second legend is that of the martyrdom of Judas Cyriacus under JULIAN THE APOSTATE. The Greek legend in its best form is still unpublished, but the corresponding Coptic version was edited by I. Guidi (1904) from the Vatican Coptic codex 62. Different from the Greek text and other versions, this manuscript introduces the Passion of Judas Cyriacus under Julian with the account of the discovery of the cross by Helena. This may explain the nonexistence of the text in Coptic.

The other known texts in Greek and Syriac recount the occasion of the questioning of Judas by Emperor Julian the Apostate and how Judas reveals his identity, recalling his consecration as bishop by Eusebius of Rome when Helena came to Jerusalem. The martyrdom presents Judas Cyriacus along with his mother, Anna, and a magus, Admon, who suffer martyrdom with him. An unpublished Greek text (Sinai, Gr. 493) gives the exact date of the martyrdom as 25 May 362, the month of Artemisius.

The third legend in which Judas Cyriacus figures exists only in Syriac. It has been incorporated into the Doctrina Addai in two sixth-century manuscripts. In this legend, Protonike, the wife of Emperor Claudius, witnesses the miracles of Simon Cephas (Peter) in Rome and believes in Christ. With her two daughters and her son, she goes to James, the Lord’s brother and bishop of the town, and asks to see Golgotha, the cross, and the tomb. As the holy places are held by the Jews, she summons the priests Onias ben Hannan, Guedalla ben Kajapha, and Judas ben Ebedshalom to lead her to what she seeks.

Scarcely has she reached the three crosses when her daughter dies suddenly. Thanks to the Lord’s cross, which becomes identified through that incident, she revives. Protonike goes back to Rome and incites Claudius to issue an edict against the Jews. As a consequence, the Jews, under Trajan, stir up persecution against Symeon, the second bishop of Jerusalem, and the cross is taken by Niketas and buried at a depth equivalent to the height of twenty men. There, according to Eusebius, it remained during the reigns of thirteen bishops until it was found by Judas for the second time.

Such are the Greek and Syriac legends; all three complement one another. But the Coptic tradition is apparently earlier than the Greek form, which begins with the vision of Constantine on the Danube. This episode is intended to blacken the memory of Constantius the Arian, to whom CYRIL OF JERUSALEM had dedicated a letter in 351 on the occasion of the battle of Mursa, in which Constantius II was victorious at the Danube. By bringing this vision back to 312 (Constantine’s seventh year), the anonymous apologist places all the enemies of Christianity out of reach of the shame of apostasy.

This composition undoubtedly dates from about 400. In fact, the legend of Saint Helena is known by Saint Ambrose in 395 in connection with the death of Theodosius the In Rufinus, at the beginning of the fifth century, Macarius is actually the bishop of the discovery of the Cross. In Socrates and Sozomen, it is always Macarius who is bishop of Jerusalem.

The originality of the Coptic tradition is plain in the panegyric on the cross, attributed to Cyril of Jerusalem, whose text has been published from a London manuscript by E. A. Wallis Budge in 1915 and A. Campagnano from the Pierpont Morgan Library in 1980.

The origin of this first discovery is easy to find. It had to be explained why the cross had been buried the first time. Moreover, under Claudius, Helena of Adiabene, who was Jewish, traveled to Jerusalem and offered gold utensils for the Jerusalem temple. Of the family of Berenice (Protonike), this Helena was Christianized on account of the second Helena in order better to justify direct dependence on James of Jerusalem. Note that the date 233, as it paradoxically remained in the Greek legend, might correspond to the person of Judas.

In any case, the Latin legend of the discovery, which is very old, still mentions the death of Macarius before the nomination of Judas Cyriacus.

Graf (1944, vol. 1, p. 244) gives some details of an Arabic version of the discovery by Helena in Bibliotheca Hagiographica Graeca 395. His data are confined today to a single manuscript, the scattered parts of which belong to a Sinaitic manuscript dated 950. The portion dealing with the discovery of the cross is in a manuscript at Leiden (Oriental Arabic manuscript 14238, fol. 40), as well as in the fragments scattered in two manuscripts (Mingana Arabic 149, 1, and Mingana Arabic 94, fols. 3, 2 and 4). More recent is a sixteenth-century codex in the National Library, Paris (Arabic codex 281, fols. 342-49; Troupeau, 1972, vol. 1, p. 250, no.27.G., and Graf, 1944), which quotes several other manuscripts.

The Sinaitic manuscript of 950 includes the legend of Cyriacus within the Arabic framework of the dormition of the Virgin in six books, today in the pages preserved at Bryn Mawr College.

BIBLIOGRAPHY

Budge, E. A. W. Miscellaneous Coptic Texts in the Dialect of Upper Egypt, pp. 220-26. London, 1915.
Campagnano, A. P. Cirillo di Gerusalemme. Omelie copte sulla passione, sulla croce et sulla vergine. Testi e Documenti per lo Studio dell’Antichità, Serie Copta 65, pp. 76-148. Milan, 1980.
Esbroeck, M. van. “L’Opuscule ‘sur la croix’ d’Alexandre de Chypre et sa version géorgienne.” Bedi Kartlisa 37 (1979):102-132.
. “Remembrement d’un manuscrit sinaïtique arabe de 950.”
Orientalia Christiana Analecta 218 (1982):135-47.
Guidi, J. “Textes orientaux inédits du martyr de Judas Cyriaque, évêque de Jérusalem, II. Texte copte.” Revue de l’Orient chrétien 9 (1904):310-32.
Levison, W. “Konstantinische Schenkung und Silvester-Legende.” Miscellanea Bransesco Ehrle 2 (1924):159-247.
Troupeau, G. Catalogue des manuscrits arabes, Vol. 1. Paris, 1972.

coptic-wiki.org

NAVARRE BIBLE COMMENTARY (RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

From: Acts 8:1b-8

Persecution of the Church (Continuation)
----------------------------------------
[1b] And on that day a great persecution arose against the Church in Jerusalem; and they were all scattered throughout the region of Judea and Samaria, except the Apostles. [2] Devout men buried Stephen and made great lamentation over him. [3] But Saul laid waste the Church, and entering house after house, he dragged off men and women and committed them to prison.

Philip's Preaching in Samaria
-----------------------------
[4] Now those who were scattered went about preaching the Word. [5] Philip went down to a city of Samaria, and proclaimed to them the Christ. [6] And the multitudes with one accord gave heed to what was said by Philip, when they heard him and saw the signs which he did. [7] For unclean spirits came out of many who were possessed, crying with a loud voice; and many who were paralyzed or lame were healed. [8] So there was much joy in that city.

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Commentary:

1. Stephen's death signals the start of a violent persecution of the Christian community and Hellenist members in particular.

A new situation has been created. "Far from diminishing the boldness of the disciples, Stephen's death increased it. Christians were scattered precisely in order to spread the Word further afield" (Chrysostom, "Hom. on Acts", 18). This scattering of the disciples is not simply flight from danger. It originates in danger, but they avail of it to serve God and the Gospel. "Flight, so far from implying cowardice, requires often greater courage than not to flee. It is a great trial of heart. Death is an end of all trouble; he who flees is ever expecting death, and dies daily. [...] Exile is full of miseries. The after-conduct of the saints showed they had not fled for fear. [...] How would the Gospel ever have been preached throughout the world, if the Apostles had not fled? And, since their time, those, too, who have become martyrs, at first fled; or, if they advanced to meet their persecutors, it was by some secret suggestion of the Divine Spirit. But, above all, while these instances abundantly illustrate the rule of duty in persecution, and the temper of mind necessary in those who observe it, we have that duty itself declared in a plain precept by no other than our Lord: 'When they shall persecute you in this city,' He says, 'flee into another'" (John Henry Newman, "Historical Sketches", II, 7).

4. "Observe how, in the middle of misfortune, the Christians keep up their preaching instead of neglecting it" (Chrysostom, "Hom. on Acts", 18). Misfortune plays its part in the spread of the Gospel. God's plan always exceeds man's calculations and expectations. An apparently mortal blow for the Gospel in fact plays a decisive role in its spread. What comes from God cannot be destroyed; its adversaries in fact contribute to its consolidation and progress. "The religion founded by the mystery of the Cross of Christ cannot be destroyed by any form of cruelty. The Church is not diminished by persecutions; on the contrary, they make for its increase. The field of the Lord is clothed in a richer harvest. When the grain which falls dies, it is reborn and multiplied" (St. Leo the Great, "Hom. on the Feast of St. Peter and St. Paul").

The disciples are disconcerted to begin with, but then they begin to have a better understanding of God's providence. They may well have been reminded of Isaiah's words: "My thoughts are not your thoughts, neither are your ways My ways" (55:8), and of the promises of a Heavenly Father, who arranges all events to the benefit of His elect.

The different periods of Church history show certain similarities, and difficulties caused by hidden or overt enemies never create totally new situations. Christians always have good reason to be optimistic—with an optimism based on faith, self-sacrifice and prayer. "Christianity has been too often in what seemed deadly peril that we should fear for it any new trial now. So far is certain; on the other hand, what is uncertain [...] is the particular mode by which, in the event, Providence rescues and saves His elect inheritance. Sometimes our enemy is turned into a friend; sometimes he is despoiled of that special virulence of evil which was so threatening; sometimes he falls to pieces himself; sometimes he does just so much as is beneficial, and then is removed. Commonly the Church has nothing more to do than to go on in her own proper duties, in confidence and peace; to stand still and to see the salvation of God" (J. H. Newman, "Biglieto Speech", 1879).

Those who do not know Christ may resist the Gospel, but that resistance makes good Christians spiritually stronger and helps to purify the Church. "The storm of persecution is good. What is the loss? What is already lost cannot be lost. When the tree is not torn up by the roots--and there is no wind or hurricane that can uproot the tree of the Church--only the dry branches fall. And they...are well fallen" (St. J. Escriva, "The Way", 685).

5. This is not Philip the Apostle (1:13) but one of the seven deacons appointed to look after Christians in need (6:5). The Gospel is proclaimed to the Samaritans--who also were awaiting the Messiah. This means that it now spreads beyond the borders of Judea once and for all, and our Lord's promise (Acts 1:8) is fulfilled: "You shall by My witnesses in Jerusalem and in all Judea and Samaria."

The despised Samaritans became the first to benefit from the Gospel's determination to spread all over the world. We can sense St. Luke's pleasure in reporting its proclamation to the Samaritans; earlier he had already showed them in a favorable light: he is the only Evangelist to recount the parable of the Good Samaritan (cf. Luke 10:3-037) and to mention that the leper who came back to thank Jesus after being cured was a Samaritan (cf. Luke 17:16). On the Samaritans in general, see the note on John 4:20.

From: John 6:35-40

The Discourse on the Bread of Life (Continuation)
-------------------------------------------------
[35] Jesus said to them, "I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst. [36] But I said to you that you have seen Me and yet do not believe. [37] All that the Father gives Me will come to Me; and him who comes to Me I will not cast out. [38] For I have come down from Heaven, not to do My own will, but the will of Him who sent Me; [39] 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. [40] For this is the will of My Father, that every one who sees the Son and believes in Him should have eternal life; and I will raise him up at the last day."

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Commentary:

35. Going to Jesus means believing in Him, for it is through faith that we approach our Lord. Jesus uses the metaphor of food and drink to show that He is the one who really meets all man's noblest aspirations: "How beautiful is our Catholic faith! It provides a solution for all our anxieties, calms our minds and fills our hearts with hope" (St J. Escriva, "The Way", 582).

37-40. Jesus clearly reveals that He is the one sent by the Father. This is something St. John the Baptist proclaimed earlier on (Jn 3:33-36), and Jesus Himself stated it in His dialogue with Nicodemus (Jn 3:17-21) and announced publicly to the Jews in Jerusalem (Jn 5:20-30). Since Jesus is the one sent by the Father, the bread of life come down from Heaven to give life to the world, everyone who believes in Him has eternal life, for it is God's will that everyone should be saved through Jesus Christ. These words of Jesus contain three mysteries: 1) that of faith in Jesus Christ, which means "going to Jesus", accepting His miracles (signs) and His words; 2) the mystery of the resurrection of believers, something which begins in this life through faith and becomes fully true in Heaven; 3) the mystery of predestination, the will of our Father in Heaven that all men be saved. These solemn words of our Lord fill the believer with hope.

St. Augustine, commenting on vv. 37 and 38, praises the humility of Jesus, the perfect model for the humility of the Christian: Jesus chose not to do His own will but that of the Father who sent Him: "Humbly am I come, to teach humility am I come, as the master of humility am I come; he who comes to Me is incorporated in Me; he who comes to Me, becomes humble; he who cleaves to Me will be humble, for he does not his will but God's" ("In Ioann. Evang.", 25, 15 and 16).

Source: Daily Word for Reflection—Navarre Bible Commentary

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Readings at Mass

They went from place to place, preaching the Good News

It is my Father's will that whoever sees the Son should have eternal life

Catena Aurea by St. Thomas Aguinas

SAINT JUDAS CYRIACUS