1st Reading – Exodus 16:2-4,12-15

The whole Israelite community grumbled against Moses and Aaron.
The Israelites said to them,
“Would that we had died at the LORD’s hand in the land of Egypt,
as we sat by our fleshpots and ate our fill of bread!
But you had to lead us into this desert
to make the whole community die of famine!”

Then the LORD said to Moses,
“I will now rain down bread from heaven for you.
Each day the people are to go out and gather their daily portion;
thus will I test them,
to see whether they follow my instructions or not.

“I have heard the grumbling of the Israelites.
Tell them: In the evening twilight you shall eat flesh,
and in the morning you shall have your fill of bread,
so that you may know that I, the LORD, am your God.”

In the evening quail came up and covered the camp.
In the morning a dew lay all about the camp,
and when the dew evaporated, there on the surface of the desert
were fine flakes like hoarfrost on the ground.
On seeing it, the Israelites asked one another, “What is this?”
for they did not know what it was.
But Moses told them,
“This is the bread that the LORD has given you to eat.”

Our first reading describes a pivotal moment in the Israelites’ journey through the wilderness after their exodus from Egypt. The people, facing the harsh realities of their new desert life, express their dissatisfaction and longing for the food they had in Egypt. In response, God provides a miraculous solution: manna, a miraculous bread-like substance that appears each morning, and quail in the evening.

The whole Israelite community grumbled against Moses and Aaron. 

This verse sets the stage for the central issue: discontentment and the struggle to trust in God’s provision. “The whole community” might be an exaggeration, but we can assume that the dissatisfaction was widespread.

The Israelites said to them, “Would that we had died at the LORD’S hand in the land of Egypt, as we sat by our fleshpots and ate our fill of bread! But you had to lead us into this desert to make the whole community die of famine!”

In Egypt, although slaves, the Israelites had plenty to eat. They nostalgically remember the food they had there, contrasting it with their current hunger and dire situation.

Given their vulnerability in the wilderness, some level of complaining is understandable. However, the nature of the complaint — that they were better off before God rescued them — is offensive and disturbing. They would rather be enslaved and well-fed than free and without food.

One might expect that the dramatic events in Egypt, where God defeated the powerful Pharaoh and brought devastating plagues upon their oppressors, would have fostered deep faith and trust in Him. Instead, their complaint suggests a desire to undo these miraculous events, revealing a troubling rejection of the very God who delivered them.

Then the LORD said to Moses, “I will now rain down bread from heaven for you. Each day the people are to go out and gather their daily portion; thus will I test them, to see whether they follow my instructions or not. I have heard the grumbling of the Israelites. Tell them: In the evening twilight you shall eat flesh, and in the morning you shall have your fill of bread, so that you may know that I, the LORD, am your God.”

God’s reaction to the people’s grumbling is not to correct them but to provide more mighty signs of his provident care. The Israelites longed for the meat and bread of Egypt, so God makes those provisions in the wilderness.

God’s graciousness does not preclude offense at their ingratitude. He is grieved by them and yet he cares for them, like the parent of a wayward child.

In the evening quail came up and covered the camp.

Quail cross the Sinai peninsula on their migration back and forth between Africa and Europe or Asia. In May or June, when they return from Africa they usually rest in Sinai, exhausted after a long sea crossing. They can be easily trapped at this point.

In the morning a dew lay all about the camp, and when the dew evaporated, there on the surface of the desert were fine flakes like hoarfrost on the ground.

Some scholars theorize that manna was a sweet resin from the tamarisk tree, which it secretes when punctured by certain insects.

The fact that the manna and quail might be explained by natural events doesn’t mean they weren’t acts of God. The immediate arrival of quail and dew demonstrates God’s timely response to the Israelites’ needs.

On seeing it, the Israelites asked one another, “What is this?” for they did not know what it was.

The original Hebrew for “What is this?” is mān hû, which we transliterate as manna.

But Moses told them, “This is the bread which the LORD has given you to eat.”

The Israelites were willing to give up their privileged status and return to slavery, but God reaffirms both his sovereignty over nature and his commitment to the Israelites, demonstrating his continued support and favor for them.

God’s provision of manna and quail is one of several miracles that occurred during Israel’s wandering in the wilderness (Exodus 14:11, 15:24, 17:3; Numbers 11:1, 11:4, 14:2, 20:2, 21:4-5). The complaining that typically precedes each one highlights the people’s ongoing lack of faith, which is contrasted with God’s faithfulness.

This pattern of complaint and provision serves as a powerful lesson on the importance of trusting in God and humanity’s continual need for divine grace and mercy.

2nd Reading – Ephesians 4:17,20-24

Brothers and sisters:
I declare and testify in the Lord
that you must no longer live as the Gentiles do,
in the futility of their minds;
that is not how you learned Christ,
assuming that you have heard of him and were taught in him,
as truth is in Jesus,
that you should put away the old self of your former way of life,
corrupted through deceitful desires,
and be renewed in the spirit of your minds,
and put on the new self,
created in God’s way in righteousness and holiness of truth.

Last week Saint Paul called us to unity; this week he speaks of interior renewal.

Brothers and sisters: I declare and testify in the Lord

Paul prefaces his directive by emphasizing that it is a command rooted in the authority of God.

that you must no longer live as the Gentiles do, in the futility of their minds.

Paul is not instructing Christians to consider themselves better than the Gentiles, he is comparing two ways of living and thinking.

The “futility of their minds” results from living without divine insight and direction, leading to a disordered and corrupted life.

That is not how you learned Christ, assuming that you have heard of him and were taught in him, as truth is in Jesus,

The revelation and teachings of Christ offer a new understanding and way of living, which is incompatible with the lifestyle of the Gentiles.

that you should put away the old self of your former way of life, corrupted through deceitful desires, and be renewed in the spirit of your minds, and put on the new self, created in God’s way in righteousness and holiness of truth.

Paul uses the imagery of clothing (“put away the old self,” “put on the new self”) to describe the process of adopting a new identity in Christ.

This admonition by Paul follows the wisdom tradition, which frequently contrasts the path of the wicked with the path of the righteous, urging individuals to choose correctly. This dichotomy is uncompromising: one way is wise and righteous; the other is foolish at best, wicked at worst. There is no middle path.

The clothing imagery is reflected in some baptismal liturgies where the candidate removes his/her old clothes, enters the baptismal water, and puts on new white clothing upon emerging. These are outward signs of an inner change: the putting aside of the former life, the washing away of sin, and the putting on of Christ, beginning a new life.

“When one is already clothed, how is it said that one must further ‘put on’ a new nature? New clothing was once put on in baptism. The new clothing now being put on is the new way of life and conduct that flows from baptism. There one is no longer clothed by deceitful desires but by God’s own righteousness” [Saint John Chrysostom (392-397 AD), Homilies On The Epistle To The Ephesians, 13,4,24].

Gospel – John 6:24-35

When the crowd saw that neither Jesus nor his disciples were there,
they themselves got into boats
and came to Capernaum looking for Jesus.
And when they found him across the sea they said to him,
“Rabbi, when did you get here?”
Jesus answered them and said,
“Amen, amen, I say to you,
you are looking for me not because you saw signs
but because you ate the loaves and were filled.
Do not work for food that perishes
but for the food that endures for eternal life,
which the Son of Man will give you.
For on him the Father, God, has set his seal.”
So they said to him,
“What can we do to accomplish the works of God?”
Jesus answered and said to them,
“This is the work of God, that you believe in the one he sent.”
So they said to him,
“What sign can you do, that we may see and believe in you?
What can you do?
Our ancestors ate manna in the desert, as it is written:
He gave them bread from heaven to eat.”
So Jesus said to them,
“Amen, amen, I say to you,
it was not Moses who gave the bread from heaven;
my Father gives you the true bread from heaven.
For the bread of God is that which comes down from heaven
and gives life to the world.”

So they said to him,
“Sir, give us this bread always.”
Jesus said to them,
“I am the bread of life;
whoever comes to me will never hunger,
and whoever believes in me will never thirst.”

John’s gospel presents miracle stories a bit differently than the other gospels. The astonishing nature of the miracle and the reaction of the witnesses are downplayed; instead, the emphasis is placed on the teaching that follows, where Jesus explains the spiritual implications of the miracle.

True to this pattern, today’s gospel reading is essentially a lengthy explanation of the feeding of the five thousand, which we heard last week.

When the crowd saw that neither Jesus nor his disciples were there, they themselves got into boats and came to Capernaum looking for Jesus.

Recall that at the end of last week’s reading, Jesus withdrew from the crowds.

Capernaum is a city on the northern shore of the Sea of Galilee, which served as Jesus’ center of activity. Matthew 4:13 notes that he established a residence there.

And when they found him across the sea they said to him, “Rabbi,

Rabbi means “master,” and was a student’s form of address for his teacher. The use of the term here is significant because even though they don’t know precisely who Jesus is, or what his mission is, they do recognize him as a religious leader.

when did you get here?”

The people are curious about when (and how) he got there because they knew his disciples had come without him and his boat had been left behind at the site of the miracle (John 6:22). He arrived by walking on water (John 6:16-21).

In John’s gospel, people often ask questions or make comments that reflect a limited or superficial understanding of Jesus’ mission and teachings. In this case, the people are preoccupied with the details of Jesus’ movements instead of seeking to understand the astounding miracle they had just witnessed.

Jesus consistently uses these moments as opportunities to impart deeper spiritual truths, as we will see.

Jesus answered them and said, “Amen, amen, I say to you,

In Hebrew, Greek, and Latin, the words are the same: “Amen, amen.” Amen means “truly,” “so be it,” “I do believe.”

The doubled amen is a solemn affirmation, an oath, signifying the importance of what is about to be said.

you are looking for me not because you saw signs but because you ate the loaves and were filled.

He ignores their question about his arrival time and instead challenges them on their reason for following him across the sea.

Jesus is acutely aware that the people sought him out not because he taught them, but because he fed them — and they wanted more. They have not understood the true meaning of his miracles.

Do not work for food that perishes but for the food that endures for eternal life,

Jesus uses the people’s desire to feed their bodies as an opportunity to teach them how to feed their souls. Physical sustenance is temporary, but the spiritual nourishment he offers is everlasting.

This echoes Jesus’ conversation with the woman at the well, to whom he offered living water with the promise that she would never again thirst (John 4:1-26).

Reading this, we know that “the food that endures for eternal life” is the Eucharist. John’s audience understood this, too.

which the Son of Man will give you.

“Son of Man” is a title Jesus often used to refer to himself, reflecting the messianic role he readily embraced. The image draws upon Daniel 7:13-14 and 8:17, where the Son of Man is envisioned as a messianic figure who will herald the final days.

Given their familiarity with the Scriptures, the Jewish people would have easily recognized this title and its meaning.

For on him the Father, God, has set his seal.”

In the ancient world, a seal was used to signify authenticity, ownership, and authority. It was typically an impression made by a signet ring or a sealstone, and it could be stamped on documents, goods, or other items to confirm their legitimacy and to indicate that they came from an authoritative source.

When Jesus speaks of God setting his seal on him, it signifies that Jesus has been authenticated and endorsed by God the Father.

As the “Son of Man” who bears the seal of God the Father, Jesus possesses complete divine authority, which is borne out by the miracles he performs.

So they said to him, “What can we do to accomplish the works of God?”

The crowd does not understand what Jesus is telling them. They change the subject with another misguided, superficial question.

Instead of focusing on the spiritual and eternal message Jesus is presenting, they seek a more transactional approach: actions they can do to earn God’s favor.

Jesus answered and said to them, “This is the work of God, that you believe in the one he sent.”

Jesus again uses a misplaced question to provide a profound answer, directing them away from external actions to internal belief. He does so by radically re-interpreting the term “work”: the “work” required by God is to have faith in Jesus, whom God has sent.

This incredibly bold statement by Christ encapsulates the aim of the entire gospel. John continually challenges his readers to accept the extraordinary claim that the transcendent God has made himself present in the person of Jesus Christ.

So they said to him, “What sign can you do, that we may see and believe in you? What can you do? Our ancestors ate manna in the desert, as it is written: ‘He gave them bread from heaven to eat.’”

In response to this bold claim, the crowds demand a reason to believe in him, citing the example of being fed with manna in the desert (from our first reading) as an example.

This is incredible considering that they have already witnessed several miracles and Jesus had just fed 5,000 people with five loaves and two fish. This is a recurring theme in John’s Gospel, where many people struggle to see beyond the physical to the spiritual truth that Jesus embodies.

So Jesus said to them, “Amen, amen, I say to you, it was not Moses who gave the bread from heaven;

Instead of giving in to their demand, Jesus continues to teach. He wants them to move beyond the need for constant validation through miracles and to cultivate a deeper, more genuine faith.

With a doubled amen Jesus reminds them that the manna was not a miracle of Moses: it was God, not Moses, who provided.

my Father gives you the true bread from heaven.

Using the phrase “my Father” reiterates Jesus’ claim as the Son of God.

Note the transition from past tense to present tense: Moses gave … my Father gives.

For the bread of God is that which comes down from heaven and gives life to the world.”

The phrase “bread from heaven” now has two levels of meaning: the manna in the desert and the Eucharist.

The Eucharist, of course, is not simply food; it is life to the world.

So they said to him, “Sir, give us this bread always.”

This echoes the words of the woman at the well in John 4:15. The people finally understand that he is speaking of non-material bread, and that he can give it, but they do not yet understand that the bread is Jesus himself.

Jesus is not talking about material water and material bread, but baptism and Eucharist.

Jesus said to them, “I am the bread of life;

Jesus identifies himself explicitly as the “bread of life,” this gift from God that will give life to the world.

whoever comes to me will never hunger, and whoever believes in me will never thirst.”

This promise from Jesus is what John wants his audience, and us, to understand. It is a summary of Jesus’ entire ministry.

Connections and Themes

• The Bread of Life discourse. As we continue our study of the Bread of Life discourse, we see in the first reading how graciously God provides for us, despite our shortcomings. The gospel reading shows that Jesus is the ultimate gift from God, the true Bread of Life. In the second reading, Paul lays out the implications of this reality in our daily lives.

• Journey from old to new. The first reading focuses on the physical needs of the Israelites during their journey through the desert, while the gospel presents Jesus as the fulfillment of those needs through the provision of spiritual bread. The transition is reflected in the second reading from Ephesians, which calls believers to abandon their old ways and embrace a new self created in righteousness and holiness. This theme illustrates the shift from the Old Testament provisions to the New Testament’s deeper spiritual fulfillment.

• From hunger to fulfillment. Jesus warns us in the gospel reading not to work for perishable food. If we fill ourselves with all the world provides, we will still hunger. We will feast on it, but we will be hungry again. However, if we fill ourselves with what God provides — that is, Jesus — our deepest hungers will be satisfied, and its effects will endure for eternity. Jesus is the true bread from heaven; he is the real basis for our survival.As Paul points out in our second reading, this profound revelation calls us to abandon our old selves and embrace a new life in Christ. Recognizing Jesus as the source of our life, we are no longer content to live with full bellies and empty minds. We now live in testimony to our new understanding.

• Our essential labor. We work for food to feed our bodies; we work for our salvation, to feed our souls. We give great effort, we follow the rules, we practice virtue. Sometimes this leads us to believe that we can do it alone, that we can actually earn it all. However, Scripture calls us to a deeper understanding: it is God who provides.Accepting this profound truth demands that we abandon any illusion of self-sufficiency. When the crowd asks what they must do to perform the works of God, Jesus’ answer is very clear: This is the work of God: have faith in the one God has sent. Thus, our essential labor as Christians is nothing other than believing that Christ is indeed who he says he is. Our priority is not to carry out our ministries well or work out our different roles within the Church, however important and helpful those things may be. Our task is to believe. This is as difficult for us as it was for those who heard it directly from Christ.