1st Reading – Proverbs 9:1-6
Wisdom has built her house,
she has set up her seven columns;
she has dressed her meat, mixed her wine,
yes, she has spread her table.
She has sent out her maidens; she calls
from the heights out over the city:
“Let whoever is simple turn in here;
To the one who lacks understanding, she says,
Come, eat of my food,
and drink of the wine I have mixed!
Forsake foolishness that you may live;
advance in the way of understanding.”
The Book of Proverbs is the earliest of the Wisdom literature in the Old Testament. While traditionally attributed in its entirety to Solomon (Proverbs 1:1), it is actually a compilation that probably developed over a long period, spanning from the era of Solomon to the time of Alexander the Great.
Today’s reading is the account of Woman Wisdom preparing a banquet for those who would attend. It is an invitation to embrace wisdom and the life-transforming benefits it offers.
The nourishment from this banquet prefigures the true Bread of Life, which we will hear in today’s gospel reading.
Wisdom has built her house, she has set up her seven columns;
Woman Wisdom has established a grand house, symbolizing a place of learning and enlightenment. The number seven signifies completeness and perfection, suggesting that Wisdom’s house is fully prepared and perfectly designed.
The seven pillars also likely correspond to the seven collections of teachings that comprise the Book of Proverbs.
She has dressed her meat, mixed her wine, yes, she has spread her table.
Woman Wisdom has made extensive preparations for her feast, which includes luxurious items like meat and wine mixed with spices. These details illuminate the richness and abundance of the wisdom she offers.
The setting of the table indicates readiness to welcome guests.
She has sent out her maidens; she calls from the heights out over the city:
Wisdom’s invitation is broadcast widely; the opportunity to gain wisdom is accessible to all and not hidden away.
Notice that no men are mentioned in this account. Wisdom operates on her own accord; no one is overseeing or controlling her behavior or the behavior of her maidens.
In the patriarchal context of ancient Israelite culture, this emphasis on the feminine personification of Wisdom is particularly striking. Traditionally, wisdom and authority were often represented through male figures.
“Let whoever is simple turn in here;
The invitation is specifically extended to those who are simple or naive, inviting them to come and gain understanding. Wisdom is accessible to all who seek it, regardless of their current state of knowledge.
Proverbs 1:4 tells us that the entire book is intended for the simple: the innocent, the childlike, those who are eager to learn.
to him who lacks understanding, I say, Come, eat of my food, and drink of the wine I have mixed!
Unlike the strict and obligatory nature of the law, Wisdom engages gently, appealing to the innate curiosity and longing for understanding.
Wisdom always invites, cajoles, persuades — she never commands.
Forsake foolishness that you may live; advance in the way of understanding.”
Wisdom urges the simple to abandon their naive ways and embrace a more discerning and insightful path.
Woman Wisdom governs the mysteries of the universe and holds the secrets of life in her hands, yet she employs a nurturing and inviting approach. Instead of commanding, she fosters a genuine desire for knowledge and understanding.
Jesus’ style of teaching will mirror this relational approach, focusing on inviting, guiding, and inspiring a deep internal transformation in all who would follow him.
2nd Reading – Ephesians 5:15-20
Brothers and sisters:
Watch carefully how you live,
not as foolish persons but as wise,
making the most of the opportunity,
because the days are evil.
Therefore, do not continue in ignorance,
but try to understand what is the will of the Lord.
And do not get drunk on wine, in which lies debauchery,
but be filled with the Spirit,
addressing one another in psalms and hymns and spiritual songs,
singing and playing to the Lord in your hearts,
giving thanks always and for everything
in the name of our Lord Jesus Christ to God the Father.
We continue our exploration of Saint Paul’s Letter to the Ephesians, which offers practical guidance on living a wise and Spirit-filled life in Christ.
Brothers and sisters: Watch carefully then how you live,
The Greek used here for “live” is peripateō, which literally means “walk.”
not as foolish persons but as wise, making the most of the opportunity,
The wise know how to recognize opportunity, or the decisive moment (kairôs), and seize it.
because the days are evil.
“When Paul says ‘the days are evil’ he does not mean that they are created evil or that they are by their very nature evil. Rather he says this of the troubling events that occur in time. We are in the habit of saying, ‘I have had a terrible day.’ But that does not imply that the day of itself is intrinsically terrible. Rather it refers to what has occurred in the day. Some of the things that occur in it are good, as they are enabled by God. Some are bad, because they are brought about by evil willing. Therefore it is we humans who are the authors of the evils that occur in time. Only on this basis are the times called evil” [Saint John Chrysostom (392-397 AD), Homilies On The Epistle To The Ephesians, 18,5,15-17].
Therefore, do not continue in ignorance, but try to understand what is the will of the Lord.
Paul implores believers to live lives wisely, with intention that is formed by God’s will.
The wise do not lead directionless lives.
And do not get drunk on wine, in which lies debauchery, but be filled with the Spirit,
Paul contrasts drunkenness, which leads to dissipation, with being filled with the Spirit, which brings spiritual vitality and is intoxicating in its own way.
“One drunk with wine sways and stumbles. But one who is filled with the Spirit has solid footing in Christ. This is a fine drunkenness, which produces even greater sobriety of mind” [Saint Ambrose of Milan (390-391 AD), The Sacraments, 5,3,17].
addressing one another in psalms and hymns and spiritual songs, singing and playing to the Lord in your hearts,
Paul encourages believers to express their faith and worship through various forms of spiritual music, presumably in some kind of liturgical assembly.
Because we are composed of both body and soul, true worship of God involves internal devotion and external expression. This is reflected in practices such as singing and praying aloud, acts of worship that engage both the spirit and the physical body (see also Acts 16:25; Colossians 3:16; James 5:13).
giving thanks always and for everything in the name of our Lord Jesus Christ to God the Father.
Note the trinitarian theme: prompted by the Spirit, in the name of the Lord Jesus Christ, we are to thank God the Father.
Living in this manner is the true way of wisdom.
Gospel – John 6:51-58
Jesus said to the crowds:
“I am the living bread that came down from heaven;
whoever eats this bread will live forever;
and the bread that I will give
is my flesh for the life of the world.”
The Jews quarreled among themselves, saying,
“How can this man give us his flesh to eat?”
Jesus said to them,
“Amen, amen, I say to you,
unless you eat the flesh of the Son of Man and drink his blood,
you do not have life within you.
Whoever eats my flesh and drinks my blood
has eternal life,
and I will raise him on the last day.
For my flesh is true food,
and my blood is true drink.
Whoever eats my flesh and drinks my blood
remains in me and I in him.
Just as the living Father sent me
and I have life because of the Father,
so also the one who feeds on me
will have life because of me.
This is the bread that came down from heaven.
Unlike your ancestors who ate and still died,
whoever eats this bread will live forever.”
The first verse of today’s gospel reading is the last verse we heard last week, where Jesus describes his flesh as the bread from heaven, foreshadowing his own death.
Jesus said to the crowds: “I am the living bread that came down from heaven;
Jesus reiterates his identification as the “bread of life” for the third time in this discourse (see verses 35 and 48), underscoring the centrality of this teaching.
Rather than softening or modifying his message to accommodate the audience’s struggles, Jesus maintains a consistent and challenging declaration of his divine origin and his role in salvation history.
In addition to emphasizing the importance of this concept, the repetition also intensifies the audience’s response, reflecting their growing confusion and resistance to his radical claims.
whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.”
The thought of feeding on the flesh of another was as repulsive in Jesus’ time as it is today. This kind of statement demands explanation, and Jesus offers it.
The Jews quarreled among themselves, saying, “How can this man give us his flesh to eat?”
In addition to the repulsiveness of this idea, there are practical problems with it. How can Jesus give them his flesh to eat? Is he going to start carving up his arm?
If the audience had understood Jesus in a metaphorical, figurative, or symbolic sense, there would have been no reason for them to quarrel.
Jesus said to them, “Amen, amen, I say to you,
For the fourth time in this discourse (which we’ve covered over the past few weeks), we see the doubled amen that is so common in John’s gospel. This indicates a solemn affirmation, an oath, which indicates the gravity of what follows.
unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.
If the idea of eating someone’s flesh is repugnant, to the Jewish audience drinking their blood would have been even more repulsive. Blood was a forbidden food under the Law (Leviticus 7:27; 17:10-14), the penalty for which was to be expelled from the tribe; they would be excommunicated.
Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day.
Jesus repeats himself yet again, relentlessly reiterating his point.
Recall from before (verse 40, in last week’s reading), that Jesus’ claim to raise them up on the last day is a claim of divine authority. Resurrection is a power belonging solely to God.
For my flesh is true food, and my blood is true drink.
If there had been any questions before, there is now no doubt that he is speaking quite literally.
Unlike earlier instances where Jesus clarified misunderstandings about his teachings — such as with Nicodemus (John 3:3-6) and the woman at the well (John 4:16-26) — Jesus does not offer any symbolic reinterpretation here, because no such misunderstanding exists.
He reiterates his literal point again and again.
Whoever eats my flesh and drinks my blood
In Jesus’ previous references to eating his flesh, the classic Greek verb for human eating (phago) was used. However, here in verses 54-58, the Greek verb is trogon, which connotes a more visceral, animalistic act of eating, which literally means “munch, chew, gnaw.”
This may be an intended emphasis on the reality of the flesh and blood of Jesus, as if to say “Whoever eats my flesh and drinks my blood has eternal life … my flesh is real food, and my blood is true drink … whoever gnaws and chews on what is truly my flesh and drinks what is truly my blood remains in me and I in him.”
remains in me and I in him.
This is covenant imagery, which highlights the intimate, indwelling relationship between Jesus and the believer.
Just as what we eat becomes a part of us, those who feed on Jesus form an intimate union with him. The Greek term for “remains” is ménō, which means “to stay in a place,” or “to abide forever.” Jesus does not merely visit those who feed on him, he stays with them, dwelling there permanently.
Jesus uses the term in John 15:4, after likening his union with the apostles to a vine and its branches. Just as a branch must remain (or abide) in the vine to bear fruit, believers are called to maintain a constant, intimate connection with Christ.
Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me.
Jesus draws a parallel between his relationship with the Father and the believer’s relationship with him. Just as he is sustained by the Father, believers are sustained by him.
This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever.”
Jesus reaffirms his earlier claim about being the heavenly bread, distinguishing himself from the manna given to the Israelites in the wilderness.
Those who ate manna died; those who feed on Jesus will live forever.
Connections and Themes
- The Bread of Life Discourse. As we continue our study of the Bread of Life Discourse, the first reading portrays Wisdom as a woman preparing a lavish feast, inviting all to partake of her sustenance. Just as Wisdom offers a banquet of insight and knowledge, Jesus offers himself as the true Bread of Life, inviting us to a deeper relationship with God through the Eucharist. The banquet in Proverbs is a prefiguration of the Eucharistic meal, where Jesus gives himself as nourishment for eternal life.The second reading provides practical guidance on how to live in response to this divine invitation. Paul exhorts believers to live wisely, being filled with the Spirit, transformed by Christ’s teachings.
In the gospel reading, Jesus explicitly declares himself to be the Bread of Life, challenging his listeners to move beyond a superficial understanding of his words. By stating that his flesh is true food and his blood is true drink, Jesus underscores the necessity of his sacrificial offering for eternal life. Thus he invites us to remain in him forever.
- “My flesh is true food, and my blood is true drink.” Jesus makes it very clear that the Jews have heard him correctly: he came from heaven, sent by God to literally offer his flesh and blood for the life of the world. This teaching forms the foundation of our Eucharistic sacrament.
Early Christian writings, including the works of Church Fathers and catechetical documents, reflect a strong and consistent belief in the literal interpretation of Jesus’ teaching about eating his flesh and drinking his blood. This perspective is particularly evident in writings from the first few centuries, where the Eucharist is frequently described as a true and real participation in the body and blood of Christ.Early Church Fathers like Ignatius of Antioch and Justin Martyr emphasize the reality of the Eucharist as the actual body and blood of Christ, reinforcing the literal understanding of Jesus’ words. Ignatius, in his letters, explicitly refutes any notion of the Eucharist as merely symbolic, affirming its sacramental reality. Similarly, Justin Martyr, in his First Apology, describes the Eucharist in terms that indicate a belief in its literal significance.
The lack of documented opposition to the literal interpretation during the early centuries further supports the view that this understanding was widely accepted. If there had been significant dissent or alternative interpretations, it is likely that such debates would have been recorded and addressed in the early Church’s writings.
“Not as common bread or common drink do we receive these; but since Jesus Christ our Savior was made incarnate by the word of God and had both flesh and blood for our salvation, so too, as we have been taught, the food which has been made into the Eucharist by the Eucharistic prayer set down by him, and by the change of which our blood and flesh is nourished, . . . is both the flesh and the blood of that incarnated Jesus” (Justin Martyr, First Apology 66:1–20).
Sunday Readings 