The Great Commentary of Cornelius a Lapide: S. John
Ver. 35 .—Jesus saith ... not thirst for ever. Syrian and Arabic, for eternity. Here Christ to the Jews who asked for bread to feed them unto life eternal, opens It out, and offers It, and declares that It is Himself. For He by His grace and Spirit, which He breathes into the faithful, so nourishes them that they may live always. But peculiarly He feeds them with the Eucharistic Bread, with which this whole discourse of Christ has to do. Hear Cyril : “ In these words He sets forth the life and grace of His most Holy Body, whereby the essence (proprietas), i.e., the life of the Only-Begotten, enters and abides in us.” For Christ in the Eucharist is rightly called Bread : (1.) Because by consecrating bread, He transforms it into His Body, which under the species of bread, the substance being annihilated, alone remains. (2.) Because like bread, It takes away hunger, it feeds and sustains life, satisfies and cheers. Hear Cyril : “ For that was not the true manna, nor that the true heavenly bread : but He Himself, the Only-Begotten Son, is the true Bread: for since He is of the Substance of the Father, He is by nature all-quickening Life. For as this earthly bread has the quality of sustaining and preserving our weak flesh, so does He by the Holy Spirit quicken our spirits, and deliver our bodies themselves from corruption.”
The Bread of life, i.e., living, vital, quickening, yea, life itself. There is allusion to the tree of life (Gen. ii. 9). For that wood, or tree of life, by its own fruit, would have given life to Adam in Paradise . And this life would have been (1.) a prolonged life, extending over some thousands of years, until God translated him without dying from Paradise to heaven. (2.) A healthy and strong life. (3.) One without disease, or old age. (4.) Joyful and glad, for it would have driven away all sadness and melancholy. So in all these respects does the Eucharist far excel. For It bestows upon communicants not only a prolonged, but an eternal life. Wherefore the tree of life was a type of the Eucharist, as S. Irenaus teaches (lib. 3, c. 2). Moreover the Eucharist not only feeds and sustains the soul, but the body also, as theologians teach. Indeed, S. John the abbot, S. Catharine of Sienna, S. Maria Digniacensis, S. Elrulphus, Abbot, and many others, lived for a long time upon the Eucharist alone, without any other food. Moreover the emperor, Louis the Pious, during his last sickness fasted forty whole days, in which he partook of no food but the daily Eucharist, as is testified by a writer who was present.
He that cometh unto Me , &c. Because I will give him such bread as will take away all hunger, and such drink as will quench all thirst. Christ having said that He was the Bread of Life, here tells us the way to obtain this Bread. This way is that a man should come to Him, which means to believe in Him, as He by and by explains. For we come to Christ not by bodily footsteps (for so the unbelieving Jews, and His crucifiers came to Him), but by the steps of the soul, such as faith, obedience, and charity. Shall not hunger , “for ever,” for this “for ever” must be understood from the “for ever” after thirst. The meaning is, when the manna was eaten it appeased hunger, but only for a time, but I, who am the Bread of life, bestow upon him who eateth only once in the Eucharist such satisfying fulness that he will require no other food, yea, that he will never feel hunger more, because I bestow upon him the blessed and immortal life of grace and glory, which fulfils and satisfies every desire of man.
He that believeth . . . never thirst, because I will give him in the Eucharist the drink of My Blood, by which refreshed and satisfied, he shall never thirst. Hear Cyril : “ What then does Christ promise? Surely nothing corruptible, but a blessing which we obtain by the communication of the Body and Blood of Christ. By this we shall be brought back to such a perfect state of incorruption as not to need corporeal food and drink. For the Body of Christ quickens us and by Its participation brings us to incorruption.” For though it be that the faithful laity do not take or drink the Eucharist under the species of wine, as priests do, but eat of It under the species of bread only, still under that species of bread they not only eat the Body of Christ, but also drink His Blood, because the Blood cannot be separated from the Body of Christ, forasmuch as It is immortal and glorious. For in things spiritual to hunger and to thirst, have the same meaning. And food and drink mean the same thing. " He that cometh to Me ,” saith Augustine, " is the same thing as, he that believeth in Me. He shall not hunger means also he shall never thirst. By both expressions is signified that eternal satisfying where there is no want.” In fine, he shall never thirst is that which is said in Ps. xxxv. 9, “ They shall be intoxicated from the fulness of Thy house, and from the torrent of Thy pleasure Thou shalt give them drink” ( Vulg.).
Ver. 36. — But I said , &c. Said, elsewhere, even if it had been nowhere recorded by S. John. So S. Chrysostom and others. Again said, i.e., sufficiently, and more than sufficiently, I have shown and proved to you, because ye have seen, i.e., have known, i.e., by the many signs and miracles which I have wrought, ye could and ought to have known Me. And yet through the obstinacy of your minds ye do not believe in Me. For (c. v. v. 3, &c.) He at length confutes the Jews, because though they had seen so many signs they did not believe in Him. As Euthymius says, “ Ye have seen Me, or ye have known who I am, both from the witness of John, and the miracles which I have wrought, and the witness of the Scriptures which I have unfolded to you ; but voluntarily doing evil ye believe not.”
Ver. 37. — Every thing, &c. There is an anticipation, thus, “ Ye will object against Me, ‘If Thou knewest that we would not believe Thy preaching, why dost thou preach to us?’ I reply, ‘Because there are some of you who will believe in Me, namely those whom the Father hath chosen, and hath given Me to be My disciples and children.’ ” By this He tacitly intimates that most of the Jews on account of their incredulity had not been given to Him, nor elected to the Faith by God, but that in their stead God had elected many others, especially of the Gentiles. Wherefore He saith, every thing, in the neuter gender, which the Father giveth Me , not the masculine, the rather to express the universality of all nations. Every thing (omne), i.e., all of every nation, every race, every age and sex, on whom the Father breathes the spirit of faith, that they may of their own free will believe in Me, these by faith shall come to Me, and become Christians and my disciples. Wherefore I will not repel them from Me, nor banish them from My house, i.e., my Church : but you, O ye unbelieving and rebellious Jews, I do repel from Me and My Church, and will banish you to hell : but those I will lovingly embrace, and take with Me to the Church triumphant in heaven.
Observe: when Christ here smites backward and terrifies the unbelieving and captious Jews, He rises to the secret will and predestination of God. For He means to teach that the faith which they lacked was God's gift. The Father therefore gives unto Christ the faithful from eternity by predestinating, and in time by calling them to the faith, after this manner and plan, that being called freely by God, they obey the call, and believe, and so come unto Christ. For this is the actual cause of faith, or why any one here and now in act believes in Christ. This cause, I say, is the grace of God stirring a man up to believe, when man of his own free will consents to the grace of God, and believes. Therefore the Father giveth us to Christ when by His prevenient and co-operating grace He causes us to be converted in act, and freely to believe in Christ. For as He here says Himself, every one who by the Father is given to Christ does in reality come to Christ. So SS. Augustine, Cyril and others.
Observe : Christ here speaks properly concerning predestination to faith and grace, not to glory, just as Paul does. There is an allusion to Ps. ii. 8. “Ask of Me, and I will give thee the nations for thine inheritance, and the ends of the earth for thy possession.” Wherefore Christ speaks in the future tense shall come to Me, to intimate that the Gentiles by the preaching of the apostles would come to Him. Hear Cyril ; “ He signifies that the Gentiles were already about to come ; and He threatens the loss of grace which the Jews were about to experience.”
Moreover God the Father gives believers to Christ, because He merited this by His obedience and Passion. For the merits of
Christ are the cause not only of the calling in time, but even of the eternal predestination of the faithful. For God on account of the foreseen merits of Christ predestined and chose the faithful, as Paul teaches (Eph. i. 4), saying, “ He hath chosen us in Him (Christ), before the constitution of the world, that we should be holy.” And presently, “He hath predestinated us to the adoption of sons, through Jesus Christ, unto Himself.”