*The living Father.* This is a unique instance of this title, but we frequently find: _The Living God_, Matt. xvi. 16; 2 Cor. vi. 16, &c. *And I live by* (διὰ τὸν παπέρα) *the Father*. It is to be noted that διὰ is followed by the accusative, not the genitive. If, then, we are to regard it as meaning here what it ordinarily means when followed by the accusative, and as the Vulgate seems to take it, the sense would rather be: As the living Father hath sent Me, and I live _on account_ of the Father, so he that eateth Me, the same also shall live _on account_ of Me. This would mean that as complete devotion to the Father is the object of the life of the Incarnate Son (the Son _as sent_), so complete devotion to the Son shall be the object of the life of him to whom Christ shall have united Himself in the Blessed Eucharist. Others, however, think that διὰ is here equivalent to _through_, or _by_, as in our Rheims Version. The sense then is: as Christ lives through the eternal life communicated to Him in His eternal generation by the Father; so, in some way, the communicant shall live in virtue of the spiritual life communicated to him or sustained in him because of his union with Christ in the Blessed Eucharist. 59. Hic est panis qui de coelo 59. This is the bread that descendit. Non sicut came down from heaven. Not as manducaverunt patres vestri your fathers did eat manna, manna, et mortui sunt. Qui and are dead. He that eateth manducat hunc panem, vivet in this bread shall live for aeternum. ever. 59. This verse concludes and unites the principal points of the discourse. Compare verses 32, 41, 49, 50, 52, 55. Hence it confirms the view we have followed regarding the unity of subject throughout the discourse. *He that eateth this bread shall live for ever.* With this encouraging and glorious promise, made not to any one people, nor to any class as such, not even to all believers, but to each one (note the change from the plural to the singular: _your fathers ... He that eateth_) who shall worthily receive, and duly profit by the Blessed Eucharist, the discourse ends. 60. Haec dixit in synagoga 60. These things he said docens, in Capharnaum. teaching in the synagogue, in Capharnaum. 60. Because of the solemn importance of the discourse, the place where it was delivered is noted. At Tell Hûm (see above on ii. 12) the ruins of a large synagogue are still to be seen. 61. Multi ergo audientes ex 61. Many therefore of his discipulis eius, dixerunt: disciples hearing it, said: Durus est hic sermo, et quis This saying is hard, and who potest eum audire? can hear it? 61. The effect of the _discourse_ upon many of the disciples is recorded. *Hard* (σκληρός), _i.e._, harsh, hard to accept.