1st Reading – Joshua 24:1-2a, 15-17, 18b

Joshua gathered together all the tribes of Israel at Shechem,
summoning their elders, their leaders,
their judges, and their officers.
When they stood in ranks before God,
Joshua addressed all the people:
“If it does not please you to serve the LORD,
decide today whom you will serve,
the gods your fathers served beyond the River
or the gods of the Amorites in whose country you are now dwelling.
As for me and my household, we will serve the LORD.”

But the people answered,
“Far be it from us to forsake the LORD
for the service of other gods.
For it was the LORD, our God,
who brought us and our fathers up out of the land of Egypt,
out of a state of slavery.
He performed those great miracles before our very eyes
and protected us along our entire journey
and among the peoples through whom we passed.
Therefore we also will serve the LORD, for he is our God.”

The Book of Joshua immediately follows the Torah, marking the Israelites’ transition from their wilderness journey to their establishment in the Promised Land.

Today’s first reading marks a pivotal moment at the end of the book when Joshua challenges the people to reaffirm their commitment to the Covenant, emphasizing the importance of their response to God’s enduring promises.

Joshua gathered together all the tribes of Israel at Shechem,

Joshua was chosen by God to succeed Moses and lead the Israelites into the Promised Land, a role he embraced with courage and faithfulness, guiding them through the conquest and settlement of Canaan (Numbers 27:18-23, Deuteronomy 31:7-8, Joshua 1:1-2).

Representatives from each of the twelve tribes are convened at Shechem, the site of an ancient shrine. The name means “shoulders” because of its location between Mount Ebal and Mount Gerizim, in the area that eventually became known as Samaria.

summoning their elders, their leaders, their judges, and their officers.

All those who held a position of leadership or authority were present.

When they stood in ranks before God,

The expression “before God” probably refers to the ark of the covenant, which is believed to have been kept in the shrine at Shechem. The ark, a sacred chest housing the tablets of the Law, Aaron’s rod, and a pot of manna, was more than a mere artifact; it symbolized God’s tangible presence among the Israelites and served as a focal point for worship and divine communication.

This is clearly a religious assembly, and a serious one at that.

Joshua addressed all the people: “If it does not please you to serve the LORD, decide today whom you will serve,

Joshua presents a choice to the people: Serve the LORD or serve other gods.

This critical moment of decision will determine their self-identity.

the gods your fathers served beyond the River

Option 1: Revert to the polytheistic practices of their ancestors, from before the covenant with Yahweh.

“The River” refers to the Euphrates, indicating Mesopotamia, the homeland of Abraham, the patriarch of the Israelites (Genesis 11:31; 12:1).

or the gods of the Amorites in whose country you are dwelling.

Option 2: Adopt the idolatrous practices of the local region.

It was a commonly held belief at the time that gods were attached to specific territories, and people often revered the god of whatever territory they were in, in order to live there peacefully.

This reference to the country belonging to the Amorites is interesting considering that the Israelites had already conquered the land. This suggests that the act of ratifying the covenant is the final step in fully securing their possession and establishment in the Promised Land.

As for me and my household, we will serve the LORD.”

Option 3: Serve Yahweh, the LORD God of Israel, who is tied neither to their cultural past nor their geographic present.

Joshua states his personal choice while prompting the rest of the people to choose for themselves, freely.

“There is no doubt that Christian moral teaching, even in its Biblical roots, acknowledges the specific importance of a fundamental choice which qualifies the moral life and engages freedom on a radical level before God. It is a question of the decision of faith, of the obedience of faith (cf. Rom 16:26) ‘by which man makes a total and free self-commitment to God, offering “the full submission of intellect and will to God as he reveals”’” (Pope Saint John Paul II, Veritatis Splendor, 66).

But the people answered, “Far be it from us to forsake the LORD for the service of other gods. 

The people respond with a collective commitment to Yahweh.

For it was the LORD, our God, who brought us and our fathers up out of the land of Egypt, out of a state of slavery. He performed those great miracles before our very eyes and protected us along our entire journey and among all the peoples through whom we passed.

In making their choice, the people recite the high points of their salvation history, recalling what God has done for them. This pledge of loyalty and gratitude for God’s miraculous deliverance of them is part of the covenant renewal ceremony.

For Catholics, the Mass serves a similar function. There, the faithful collectively recall God’s miraculous acts for humanity and give thanks for the redemption accomplished by Christ’s life, death, and resurrection. Doing so reaffirms our relationship with God and our inclusion in the New Covenant in Christ.

Therefore we also will serve the LORD, for he is our God.”

The reason given (“because he is our God”) is relational. Their choice was not determined by where they lived, but by the personal involvement of God in their lives: a highly unusual concept at the time.

The union and identity of the people of Israel are therefore religious in nature: they worship Yahweh and Yahweh alone, regardless of where they are or from where they have come. They are a covenant people.

2nd Reading – Ephesians 5:21-32

Brothers and sisters:
Be subordinate to one another out of reverence for Christ.
Wives should be subordinate to their husbands as to the Lord.
For the husband is head of his wife
just as Christ is head of the church,
he himself the savior of the body.
As the church is subordinate to Christ,
so wives should be subordinate to their husbands in everything.
Husbands, love your wives,
even as Christ loved the church
and handed himself over for her to sanctify her,
cleansing her by the bath of water with the word,
that he might present to himself the church in splendor,
without spot or wrinkle or any such thing,
that she might be holy and without blemish.
So also husbands should love their wives as their own bodies.
He who loves his wife loves himself.
For no one hates his own flesh
but rather nourishes and cherishes it,
even as Christ does the church,
because we are members of his body.
For this reason a man shall leave his father and his mother
and be joined to his wife,
and the two shall become one flesh.
This is a great mystery,
but I speak in reference to Christ and the church.

Today’s second reading is the last in our ongoing study of Ephesians. In it, Paul explores the profound and sacred nature of Christian marriage.

Brothers and sisters: Be subordinate to one another out of reverence for Christ.

Paul begins with a statement of mutual subordination.

This is a natural extension of his earlier exhortation in Ephesians 5:1-2: So be imitators of God, as beloved children, and live in love, as Christ loved us and handed himself over for us as a sacrificial offering to God.

Paul’s call for mutual submission emphasizes that Christ’s self-sacrificing love is the model for all relationships.

Wives should be subordinate to their husbands as to the Lord. 

The directive sounds like nails on a chalkboard for modern-day believers, who have a very different understanding of the mutuality that is expected within marriage.

It is crucial to interpret this passage within its historical and cultural context. In the society of the Ephesians, husbands owned both wives and slaves. Paul is not endorsing the hierarchical structures of his time as divinely ordained; rather, he is guiding believers within their social norms while pointing them towards a higher ideal of love and mutual respect.

For the husband is head of his wife just as Christ is head of the church, he himself the savior of the body. As the church is subordinate to Christ, so wives should be subordinate to their husbands in everything.

Paul compares the husband’s role to that of Christ’s relationship with the Church. Just as Christ is the head of the Church, providing leadership and care, the husband is to lead and care for his wife.

This analogy calls for leadership that is both nurturing and sacrificial.

Husbands, love your wives, even as Christ loved the church and handed himself over for her

Husbands are to love their wives with the same self-sacrificial love that Christ demonstrated for the Church. Being willing to give oneself entirely for the well-being of the other sets a high standard for marital love.

This comparison of the marital relationship to the relationship between Christ and the Church draws on a rich Old Testament tradition of using marriage as a metaphor for covenant faithfulness. Examples:

• Isaiah 54:5-6 depicts Yahweh as the husband of Israel, who, despite past betrayal and suffering, will renew his covenant and restore the relationship.
• Isaiah 62:5 compares the joy of the Lord over his people to the joy of a bridegroom over his bride, emphasizing the intimate and joyful nature of this relationship.
• Ezekiel 16:1-34 portrays Israel as an unfaithful wife who has strayed from her husband, Yahweh, illustrating the depth of the covenant relationship and the pain of infidelity.

This teaching on marriage, then, is not just a set of ethical guidelines but is deeply embedded in the biblical understanding of covenant and relationship. It reflects a vision of marriage as a manifestation of divine love and commitment, echoing the Old Testament portrayal of God’s relationship with His people.

to sanctify her, cleansing her by the bath of water with the word, that he might present to himself the church in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.

The purpose of Christ’s sacrificial love was to make the Church holy and pure, as seen in the imagery of cleansing.

Similarly, the love husbands have for their wives should nurture their spiritual growth and overall well-being, reflecting the deep, sanctifying love that Christ shows to the Church.

So also husbands should love their wives as their own bodies. He who loves his wife loves himself.

Paul extends the command for husbands to love their wives by comparing it to loving one’s own body. This emphasizes the unity and interconnectedness of the marital relationship, where caring for one’s spouse is akin to caring for oneself.

The sacrificial love Paul is calling for leaves no room for patriarchal domination of husbands over wives.

For no one hates his own flesh but rather nourishes and cherishes it, even as Christ does the church, because we are members of his body.

Paul reaffirms the connection between the Church and Christ, emphasizing that believers are members of Christ’s body. This collective identity underscores the importance of love and unity within the Christian community, including within marriage.

“For this reason a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh.”

Paul cites Genesis 2:24 to emphasize the foundational biblical understanding of marriage. This verse highlights the profound union that marriage represents, where two individuals become one entity, reinforcing the idea of mutual commitment and unity.

Note the balance: the man is joined to his wife, not the other way around. The man leaves his father and mother, the wife doesn’t. The man doesn’t just love his wife, or provide for her, he is joined to her. The two become one.

This continues Paul’s earlier instruction that a man should love his wife as his own body — because in fact, they are one body.

This is a great mystery, but I speak in reference to Christ and the church.

Paul concludes by acknowledging the deep mystery of marriage, comparing it to the relationship between Christ and the Church. He once again suggests that the marital union reflects this divine relationship, embodying spiritual truths about love, sacrifice, and unity.

Far from endorsing male dominance, the passage advocates for a relationship where both partners are committed to putting the other first. This is a radical statement of equality, especially in its time.

If all marriages followed this model, any trace of abusive behavior and hierarchical control would vanish.

“The union of Christ and the Church is holy. So is the proper union of husband and wife holy. Just as a congregation of heretics, however, cannot rightly be called the Church of Christ and cannot have Christ as its head, so it is that the union between husband and wife cannot be truly called holy if there is a disregard for the way of life taught by Christ” [Saint Jerome (436 AD), Commentaries On The Epistle To The Ephesians, 5,22-23].

Gospel – John 6:60-69

Many of Jesus’ disciples who were listening said,
“This saying is hard; who can accept it?”
Since Jesus knew that his disciples were murmuring about this,
he said to them, “Does this shock you?
What if you were to see the Son of Man ascending
to where he was before?
It is the spirit that gives life,
while the flesh is of no avail.
The words I have spoken to you are Spirit and life.
But there are some of you who do not believe.”
Jesus knew from the beginning the ones who would not believe
and the one who would betray him.
And he said,
“For this reason I have told you that no one can come to me
unless it is granted him by my Father.”

As a result of this,
many of his disciples returned to their former way of life
and no longer accompanied him.
Jesus then said to the Twelve, “Do you also want to leave?”
Simon Peter answered him, “Master, to whom shall we go?
You have the words of eternal life.
We have come to believe
and are convinced that you are the Holy One of God.”

This week we complete our study of Jesus’ Bread of Life discourse in John’s gospel.

Today’s reading describes the reaction to Jesus’ radical teaching.

Many of his disciples who were listening said, “This saying is hard; who can accept it?”

The saying they are referring to is Jesus’ statement about eating his flesh and drinking his blood. Their reaction highlights the challenge of understanding and accepting the profound nature of Jesus’ message about the Eucharist.

In this discourse, Jesus has made many claims, all under a covenant oath:

• He was sent from heaven (John 6:38) — but they know his family.
• He gives eternal life (6:40)— but this is something only God can do.
• He is the Bread of Life (6:51) — but they know he was born a human.
• We must eat his flesh (6:53) — but this is cannibalism (not to mention revolting).
• We must also drink his blood (6:54) — but this is expressly forbidden by the Law (and, also revolting!).

Since Jesus knew that his disciples were murmuring about this, he said to them, “Does this shock you?

The disciples were more than shocked by what Jesus has said, they were scandalized. They had given up their lives to follow Jesus, and he is now making statements that seem insane at best, sacrilegious at worst. What have they done?

By asking this question, Jesus indicates his awareness of their discomfort and confusion. It also sets the stage for him to clarify and deepen their understanding of his message.

What if you were to see the Son of Man ascending to where he was before?

Jesus challenges his followers to consider how they would react if they witnessed his ascension back to heaven.

He is pointing out that his divine nature and authority transcend their current understanding

It is the spirit that gives life, while the flesh is of no avail. The words I have spoken to you are Spirit and life.

A body without a spirit is dead, a corpse.

Jesus’ teachings are imbued with the divine, life-giving power of the Holy Spirit.

But there are some of you who do not believe.” Jesus knew from the beginning the ones who would not believe and the one who would betray him.

Throughout his gospel account, John emphasizes Jesus’ divinity. Here we see Jesus’ omniscience: He knows from the outset who lacks belief and who will betray him. This foreshadows the upcoming betrayal by Judas Iscariot and highlights the challenge of faith in the face of difficult teachings.

Omniscience, of course, is a characteristic that is God’s alone.

And he said, “For this reason I have told you that no one can come to me unless it is granted him by my Father.”

Faith in Jesus does not come easily or naturally; it is a grace given by God.

This grace is available to all, but Jesus knew that some would accept it and some would not.

As a result of this, many of his disciples returned to their former way of life and no longer accompanied him.

The difficult teachings lead hundreds, perhaps thousands, of disciples to abandon Jesus.

A key to understanding this passage is that when Jesus spoke in parables to the people, he explained everything to the apostles in private (Mark 4:34). The absence of any such private explanation or correction from Jesus here provides assurance that his teaching on eating his flesh and drinking his blood is to be understood literally.

Jesus then said to the Twelve, “Do you also want to leave?”

Jesus is not indifferent to the departure of the others. He turns to address the apostles, questioning whether they also wish to leave. This underscores the seriousness of the decision to follow him and invites the Apostles to reaffirm their commitment in the face of widespread dissent.

Note that he neither asks them to stay nor gives them permission to go.

Simon Peter answered him, ”Master, to whom shall we go? You have the words of eternal life.

Despite the difficult teachings, Peter acknowledges that Jesus is the only one with the message of salvation and eternal truth, indicating a profound faith and trust in him.

As the spokesperson for the Twelve, he speaks for all of them.

We have come to believe and are convinced that you are the Holy One of God.”

Peter’s profession of faith comes to an amazing conclusion: he uses a messianic title to identify Jesus. This indicates that while some have turned away from Jesus, others have been convinced.

In the Synoptic Gospels, we see a similar picture of Peter receiving a special grace of understanding before the other apostles (see especially Matthew 16:13-17).

Although the apostles have not yet come to know Christ in all his fullness, they commit to the pathway to this knowledge. They do not fully understand his teaching, but they accept it out of faith in him.

Connections and Themes

• The Bread of Life Discourse. In the Gospel reading, Jesus’ teaching on the Bread of Life provokes confusion and dissent among the disciples. Despite this, Peter’s declaration of faith — proclaiming Jesus as “the Holy One of God” —demonstrates a profound understanding of Jesus’ true identity and mission.Our first reading from Joshua provides a backdrop of covenantal faithfulness. Joshua’s call to choose whom to serve — whether the gods of the past or the one true God — parallels the choice presented by Jesus’ teaching. Just as the Israelites must choose to serve God alone, the disciples must decide whether to accept or reject Jesus’ radical teaching on the Eucharist.

  The second reading from Ephesians extends this theme into the realm of Christian living, illustrating the relationship between Christ and the Church as a model for human relationships. This relationship is deeply nourished by Christ, the Bread of Life, which sustains and transforms believers into a living expression of divine love.

  Together, these readings illuminate the profound significance of Jesus as the Bread of Life, inviting believers to deepen their commitment to Him and His teachings.

• Whom will we follow? The readings also call us to make a decisive choice about whom to follow. Jesus’ profound teaching forces his followers to accept his divine revelation and the demanding nature of his message or turn away. He pointedly asks the apostles, his closest friends, “Do you also want to leave?”

  This echoes how Joshua called the Israelites to choose whom they will serve —either the gods of their ancestors or the one true God. This decision reflects a commitment to a life of faithfulness and trust.

  Paul’s letter to the Ephesians urges us to choose Christ’s love as a model for our lives. Together, these readings invite us to discern and commit our lives to following Jesus, the Bread of Life.

• Faith anchored in love. Like most important life choices, we decide without full information; that is, on faith. We have faith that the spouse we choose will be faithful to our marriage, we have faith that our employer will treat us fairly, we have faith that our business partners will uphold their agreements and responsibilities.

  When we put our faith in Christ, that faith isn’t blind — it’s based on his sacrificial love. The one asking us to follow him laid down his life for us. If that isn’t sufficient, “to whom shall we go?” No one else offers anything that can compare.

• Sumbitting to one another out of reverence for Christ. Paul holds up Christ’s supreme love as the model for all relationships. Instructing wives to submit to their husbands as the head of the household is a tall order, but instructing husbands to love their wives as Christ loves the Church is even more daunting. In marriage, as in life, we are called to serve one another and, ultimately, to serve God. God desires not slavery and servitude but the genuine, freely given gift of our love.

  If we commit ourselves to living this way, we will enter into a union with God deeper than anything we have ever known.