João 6
John Chrysostom · Comentário Patrístico (catena)
João 6:1
Beloved, let us not contend with violent men, but learn when the doing so brings no hurt to our virtue to give place to their evil counsels; for so all their hardihood is checked. As darts when they fall upon a firm, hard, and resisting substance, rebound with great violence on those who throw them, but when the violence of the cast hath nothing to oppose it, it soon becometh weaker and ceaseth, so is it with insolent men; when we contend with them they become the fiercer, but when we yield and give ground, we easily abate all their madness. Wherefore the Lord when He knew that the Pharisees had heard "that Jesus made and baptized more disciples than John," went into Galilee, to quench their envy, and to soften by His retirement the wrath which was likely to be engendered by these reports. — Homily on the Gospel of John 42
João 6:2
"A great multitude followed Him beholding the miracles that He did." What is here told marks not a very wise state of mind; for when they had enjoyed such teaching, they still were more attracted by the miracles, which was a sign of the grosser state. For "miracles," It saith, "are not for believers, but for unbelievers." The people described by Matthew acted not thus, but how? They all, he saith "were astonished at His doctrine, because He taught as one having authority." — Homily on the Gospel of John 42
João 6:3
"And why doth He occupy the mountain now, and sit there with His disciples?" Because of the miracle which was about to take place. And that the disciples alone went up with Him, was a charge against the multitude which followed Him not. Yet not for this only did He go up into the mountain, but to teach us ever to rest at intervals from the tumults and confusion of common life. For solitude is a thing meet for the study of wisdom. And often doth He go up alone into a mountain, and spend the night there, and pray, to teach us that the man who will come most near to God must be free from all disturbance, and must seek times and places clear of confusion. — Homily on the Gospel of John 42
João 6:4
"And the Passover, a feast of the Jews, was nigh." "How then," saith some one, "doth He not go up unto the feast, but, when all are pressing to Jerusalem, goeth Himself into Galilee, and not Himself alone, but taketh His disciples with Him, and proceedeth thence to Capernaum?" Because henceforth He was quietly annulling the Law, taking occasion from the wickedness of the Jews. — Homily on the Gospel of John 42
João 6:5
Wherefore then doth He ask "Philip"? He knew which of His disciples needed most instruction; for this is he who afterwards said, "Show us the Father, and it sufficeth us", and on this account Jesus was beforehand bringing him into a proper state. For had the miracle simply been done, without any introduction, the marvel would not have seemed so great, but now He beforehand constraineth him to confess the existing want, that knowing the state of matters he might be the more exactly acquainted with the magnitude of the miracle about to take place. — Homily on the Gospel of John 42
João 6:5
"And as He lifted up His eyes, He beheld a great company." This showeth that He sat not at any time idly with the disciples, but perhaps carefully conversing with them, and making them attend and turn towards Him, a thing which peculiarly marks His tender care, and the humility and condescension of His demeanor towards them. For they sat with Him, perhaps looking at one another; then having lifted up His eyes, He beheld the multitudes coming unto Him. — Homily on the Gospel of John 42
João 6:6
[(as quoted by Aquinas, AD 1274)] And if the miracle had been performed at once, without any introduction, the greatness of it would not have been seen. The disciples were made to confess their own inability, that they might see the miracle more clearly; And this He said to prove him. — Catena Aurea by Aquinas
João 6:6
What meaneth, "to prove him"? Did not He know what would be said by him? We cannot assert that. What then is the meaning of the expression? We may discover it from the Old Testament. For there too it is said, "And it came to pass after these things that God did tempt Abraham, and said unto him, Take thy beloved son whom thou lovest"; yet it doth not appear in that place either, that when He saith this He waited to see the end of the trial, whether Abraham would obey or not, (how could He, who knoweth all things before they come into existence?) but the words in both cases are spoken after the manner of men. For as when the Psalmist saith that He "searcheth the hearts of men," he meaneth not a search of ignorance but of exact knowledge, just so when the Evangelist saith that He proved Philip, he meaneth only that He knew exactly. — Homily on the Gospel of John 42
João 6:9
"Andrew, Simon's brother, said, There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?" Andrew is higher minded than Philip, yet had not he attained to everything. Yet I do not think that he spake without an object, but as having heard of the miracles of the Prophets, and how Elisha wrought a sign with the loaves; on this account he mounted to a certain height, but could not attain to the very top. — Homily on the Gospel of John 42
João 6:9
[(as quoted by Aquinas, AD 1274)] (Hom. xlii. 2.) And let those of us, who are given to pleasure, observe the plain and abstemious eating of those great and wonderful men. — Catena Aurea by Aquinas
João 6:9
But John saith also, that they were "barley loaves," not mentioning it without object, but teaching us to trample under foot the pride of costly living. Such was the diet of the prophets also. — Homily on the Gospel of Matthew 49
João 6:9
What follows also expresses great weakness. For after saying, "hath five barley loaves," he addeth, "but what are they among so many?" He supposed that the Worker of the miracle would make less out of less, and more out of more. But this was not the case, for it was alike easy to Him to cause bread to spring forth from more and from less, since He needed no subject-matter. But in order that the creation might not seem foreign to His Wisdom, as afterwards slanderers and those affected with the disease of Marcion said, He used the creation itself as a groundwork for His marvels. — Homily on the Gospel of John 42
João 6:10
[(as quoted by Aquinas, AD 1274)] He made the men sit down before the loaves appeared, to teach us that with Him, things that are not are as things that are; as Paul says, Who calleth those things that be not, as though they were. (Rom. 4:17.) The passage proceeds then: And Jesus said, Make the men sit down. — Catena Aurea by Aquinas
João 6:10
When both the disciples had owned themselves at a loss, then He wrought the miracle; for thus they profited the more, having first confessed the difficulty of the matter, that when it should come to pass, they might understand the power of God. And because a miracle was about to be wrought, which had also been performed by the Prophets, although not in an equal degree, and because He would do it after first giving thanks, lest they should fall into any suspicion of weakness on His part, observe how by the very manner of His working He entirely raiseth their thoughts of it and showeth them the difference between Himself and others. — Homily on the Gospel of John 42
João 6:11
"And He gave to them that were set down, and they were filled." Seest thou how great is the interval between the servants and the Master? They having grace by measure, wrought their miracles accordingly, but God, who acteth with free power, did all most abundantly. — Homily on the Gospel of John 42
João 6:11
But why when He was about to restore the paralytic did He not pray, nor when He was raising the dead, or bridling the sea, while He doth so here over the loaves? It was to show that when we begin our meals, we ought to give thanks unto God. Moreover, He doth it especially in a lesser matter, that thou mayest learn that He doth it not as having any need; for were this the case, much more would He have done so in greater things; but when He did them by His own authority, it is clear that it was through condescension that He acted as He did in the case of the lesser. — Homily on the Gospel of John 42
João 6:12
"And He said unto His disciples, Gather up the fragments which remain;-and they gathered them together, and filled twelve baskets." This was not a superfluous show, but in order that the matter might not be deemed a mere illusion; and for this reason He createth from matter already subsisting. "But why gave He not the bread to the multitudes to bear, but only to His disciples?" Because He was most desirous to instruct these who were to be the teachers of the world. The multitude would not as yet reap any great fruit from the miracles, (at least they straightway forgot this one and asked for another,) while these would gain no common profit. And what took place was moreover no ordinary condemnation of Judas, who bore a basket. — Homily on the Gospel of John 42
João 6:13
The fragments then confirmed the matter, showing both these points; that what had taken place was no illusion, and that these were from the loaves by which the people had been fed. As to the fishes, they at this time were produced from those already subsisting, but at a later period, after the Resurrection, they were not made from subsisting matter. "Wherefore?" That thou mayest understand that even now He employed matter, not from necessity, nor as needing any base to work upon, but to stop the mouths of heretics. — Homily on the Gospel of John 42
João 6:13
And that these things were done for their instruction is plain from what is said afterwards, when He reminded them, saying, "Do ye not yet understand-how many baskets ye took up?" And for the same reason it was that the baskets of fragments were equal in number to the disciples; afterwards, when they were instructed, they took not up so many, but only "seven baskets." And I marvel not only at the quantity of loaves created, but besides the quantity, at the exactness of the surplus, that He caused the superabundance to be neither more nor less than just so much as He willed, foreseeing how much they would consume; a thing which marked unspeakable power. — Homily on the Gospel of John 42
João 6:14
"And the multitudes said, that this is of a truth The Prophet." Oh, excess of gluttony! He had done ten thousand things more admirable than this, but nowhere did they make this confession, save when they had been filled. Yet hence it is evident that they expected some remarkable prophet; for those others had said (to John), "Art thou that Prophet?" while these say, "This is that Prophet." — Homily on the Gospel of John 42
João 6:15
At all events, so greatly were the Jews amazed at Him for this, that they wished even to make Him a king, although with regard to the other miracles they did not so in any instance. — Homily on the Gospel of Matthew 49
João 6:15
"When Jesus therefore perceived that they would come and take Him by force to make Him a king, He departed again into a mountain." Wonderful! How great is the tyranny of gluttony, how great the fickleness of men's minds! No longer do they vindicate the Law, no longer do they care for the violation of the Sabbath, no longer are they zealous for God; all such considerations are thrown aside, when their bellies have been filled; He was a prophet in their eyes, and they were about to choose Him for a king. But Christ fleeth. "Wherefore?" To teach us to despise worldly dignities, and to show us that He needed nothing on earth. For He who chose all things mean, both mother and house and city and nurture and attire would not afterwards be made illustrious by things on earth. The things which (He had) from heaven were glorious and great, angels, a star, His Father loudly speaking, the Spirit testifying, and Prophets proclaiming Him from afar; those on earth were all mean, that thus His power might the more appear. He came also to teach us to despise the things of the world, and not be amazed or astonished by the splendors of this life, but to laugh them all to scorn, and to desire those which are to come. For he who admires things which are here, will not admire those in the heavens. Wherefore also He saith to Pilate, "My Kingdom is not of this world", that He may not afterwards appear to have employed mere human terror or dominion for the purpose of persuasion. Why then saith the Prophet, "Behold, thy King cometh unto thee, meek, and sitting upon an ass"? He spake of that Kingdom which is in the heavens, but not of this on earth; and on this account Christ saith, "I receive not honor from men." — Homily on the Gospel of John 42
João 6:15-19
Wherefore then doth Christ let them go, and not show Himself? And again, wherefore doth He show Himself walking alone upon the sea? By the first He teacheth them how great an evil it is to be forsaken by Him, and maketh their longing greater; by the second, again, He showeth forth His power. For as in His teaching they heard not all in common with the multitude, so in the case of the miracles they saw them not all with the mass of people, since it was needful that they who were about to receive in charge the presidency of the world, should have somewhat more than the rest. — Homily on the Gospel of John 43
João 6:16-17
Christ provideth for the good of his disciples not only when He is present in the body, but also when far away; for having abundance of means and of skill, He effecteth one and the same end by contrary actions. Observe, for instance, what He hath done here. He leaveth His disciples, and goeth up into a mountain; and they, when even was come, went down unto the sea. They waited for Him until evening, expecting that He would come unto them; but when even was come, they could no longer endure not to seek their Master; so great a love possessed them. They said not, "It is now evening, and night hath overtaken us, whither shall we depart? the place is dangerous, the time unsafe"; but, goaded by their longing, they entered into the ship. For it is not without a cause that the Evangelist hath declared the time also, but by it to show the warmth of their love. — Homily on the Gospel of John 43
João 6:18
"And the sea arose by reason of a great wind that blew." What did they? They were troubled, for there were many and various causes which forced them to be so. They were afraid by reason of the time for it was dark, of the storm for the sea had risen, of the place for they were not near land. — Homily on the Gospel of John 43
João 6:18
He allowed the storm to arise, that they might ever seek Him. — Homily on the Gospel of John 43
João 6:19
The Jews under the guidance of Moses passed over the Red Sea, but that case is widely different from this. He did all with prayer and as a servant, but Christ with absolute power. There when the south wind blew, the water yielded so as to make them pass over on dry land, but here the miracle was greater. For the sea retaining its proper nature so bare its Lord upon its surface, thus testifying to the Scripture which saith, "Who walketh upon the sea as upon a pavement." (Job ix. 8.) — Homily on the Gospel of John 43
João 6:19
To the multitude He showeth not Himself walking upon the sea, for the miracle was too great to suit their infirmity. Indeed, even by the disciples He was not seen long doing this, but He appeared, and at once retired. — Homily on the Gospel of John 43
João 6:19-20
[(as quoted by Aquinas, AD 1274)] (Hom. xliii. 1) And at last He appears quite unexpectedly: They see Jesus walking upon the sea, drawing nigh. He reappears after His retirement, teaching them what it is to be forsaken, and stirring them to greater love; His reappearance manifesting His power. They were disturbed, were afraid, it is said. Our Lord comforts them: But He saith unto them, It is I, be not afraid. — Catena Aurea by Aquinas
João 6:20
"It is I, be not afraid." As He spake the word, He cast out fear from their souls. But at another time not so; wherefore Peter said "Lord, if it be Thou, bid me to come unto Thee." (Matt. xiv. 28.) Whence then was it that at that time they did not straightway admit this, but now were persuaded? It was because then the storm continued to toss the bark, but now at His voice the calm had come. — Homily on the Gospel of John 43
João 6:20
He stilled the storm, that He might make known to them His power. — Homily on the Gospel of John 43
João 6:20-21
[(as quoted by Aquinas, AD 1274)] (Hom. xliii. 1) Or take another explanation. This miracle seems to me to be a different one, from the one given in Matthew: for there they do not receive Him into the ship immediately, whereas here they doh: and there the storm lasts for some time, whereas here as soon as He speaks, there is a calm. He often repeats the same miracle in order to impress it on men's minds. — Catena Aurea by Aquinas
João 6:21
[(as quoted by Aquinas, AD 1274)] (Hom. xliii. s. 1) He appeared to them in this way, to show His power; for He immediately calmed the tempest: Then they wished to receive Him into the ship; and immediately the ship was at the land, whither they went. So great was the calm, He did not even enter the ship, in order to work a greater miracle, and to show his Divinity more clearly. — Catena Aurea by Aquinas
João 6:21
He went not up into the ship, that He might make the marvel greater. — Homily on the Gospel of John 43
João 6:22
And why is John so exact? Why said he not that the multitudes having passed over on the next day departed? He desires to teach us something else, namely, that Jesus allowed the multitudes if not openly, at least in a secret manner, to suspect what had taken place. For, "They saw," saith he, "that there was none other boat there but one, and that Jesus went not into it with His disciples." — Homily on the Gospel of John 43
João 6:22
What else then could they suspect, save that He had arrived there crossing the sea on foot? for it was not possible to say that He had passed over in another ship. For "there was one," saith the Evangelist, "into which His disciples entered." — Homily on the Gospel of John 43
João 6:25
Unless any one affirm that the "when" is here used by them in the sense of "how." But it is worth while also to notice here the fickleness of their impulses. For they who said, "This is that Prophet"; they who were anxious to "take Him and make Him a king," now when they have found Him take no such counsel, but having cast out their astonishment, they no longer admire Him for His former deeds. They sought Him, desiring again to enjoy a table like the first. — Homily on the Gospel of John 43
João 6:25
Still when they came to Him after so great a wonder, they asked Him not how He crossed over, how He arrived there, nor sought to understand so great a sign. But what say they? "Master, when camest Thou hither?" — Homily on the Gospel of John 43
João 6:26
The mild and gentle is not always useful, but there are times when the teacher needs sharper language. For if the disciple be dull and gross, then, in order to touch his dullness to the quick, we must rouse him with a goad. And this the Son of God hath done in the present as well as in many other cases. For when the crowds had come and found Jesus, and were flattering Him, and saying, "Master, when camest Thou hither?" to show that He desireth not honor from men, but looketh to one thing only, their salvation, He answereth them sharply, wishing to correct them not in this way only, but also by revealing and exposing their thoughts. For what saith He? "Verily, verily, I say unto you," (speaking positively and with a confirmation,) "Ye seek Me, not because ye saw miracles, but because ye did eat of the loaves and were filled." He chideth and reproveth them by these words, yet doth not so abruptly or violently, but very sparingly. For He saith not, "O ye gluttons and belly-slaves, I have wrought so many wonders, and ye never have either followed Me, or marveled at My doings"; but mildly and gently somewhat in this manner; "Ye seek Me, not because ye saw miracles, but because ye did eat of the loaves and were filled"; speaking not only of the past, but also of the present miracle. "It was not," He saith, "the miracle of the loaves that astonished you, but the being filled." And that He said not this of them by conjecture they straightway showed, for on this account they came the second time, as being about to enjoy the same (food) as before. Wherefore they said, "Our fathers did eat manna in the wilderness." Again they draw Him to (the subject of) carnal food, which was the chief accusation and charge against them. — Homily on the Gospel of John 44
João 6:26
Let us learn therefore ourselves also to wait upon Jesus; but not for His bounty in things sensible, lest we be upbraided like the Jews. For "ye seek me," saith He, "not because ye saw the miracles, but because ye did eat of the loaves, and were filled." Therefore neither doth He work this miracle continually, but a second time only; that they might be taught not to be slaves to their belly, but to cling incessantly to the things of the Spirit. To these then let us also cling, and let us seek the heavenly bread, and having received it, let us cast away all worldly care. For if those men left houses, and cities, and kinsmen, and all, and abode in the wilderness, and when hunger was pressing, withdrew not; much more ought we, when approaching such a table, to show forth a more abundant self-command, and to set our love on the things of the Spirit, and to seek the things of sense as secondary to these. Since even they were blamed, not because they sought Him for the bread, but because it was for this only they sought Him, and for this primarily. For should any one despise the great gifts, but cling to the small, and to those which the giver would have him despise, He loses these latter too: as on the other hand, if we love those, He adds these also. For these are but an appendage to the others; so vile are they and trifling, compared with those, although they be great. Let us not therefore spend our diligence on them, but account both the acquisition and loss of them alike indifferent, even as Job also neither clung to them when present, nor sought them absent. — Homily on the Gospel of Matthew 49
João 6:27
For to say, "Labor not for the meat that perisheth," is not the expression of one implying that we ought to be idle; (in fact, this most especially is "meat that perisheth," for idleness is wont to teach all wickedness;) but that we ought to work, and to impart. This is meat that never perisheth; but if any be idle and gluttonous, and careth for luxury, that man worketh for "the meat that perisheth." So too, if a man by his labor should feed Christ, and give Him drink, and clothe Him, who so senseless and wretched as to say that such an one labors for the meat that perisheth, when there is for this the promise of the kingdom that is to come, and of those good things? This meat endureth forever. — Homily on the Gospel of John 44
João 6:27
Then when He had uttered such great words concerning Himself, and had said that He would give this food, in order that what was spoken might not stand in their way, to make His saying credible He attributeth the supply to the Father. For after saying, "Which the Son of Man shall give you"; He addeth, "Him hath God the Father sealed," that is, "hath sent Him for this purpose, that He might bring the food to you." The saying also admits of another interpretation; for in another place Christ saith, "He that heareth My words, hath set to his seal that God is true" (c. iii. 33), that is, hath "showed forth undeniably." Which indeed the expression seems to me to hint at even in this place, for "the Father hath sealed," is nothing else than "hath declared," "hath revealed by His testimony." He in fact declared Himself too, but since He was speaking to Jews, He brought forward the testimony of the Father. — Homily on the Gospel of John 44
João 6:27
But He stoppeth not at rebukes, but addeth instruction also, saying, "Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life." "Which the Son of Man giveth unto you; for Him hath God the Father sealed." What He saith, is of this kind: "Make ye no account of this earthly, but of that spiritual food." But since some of those who desire to live in doing nothing have abused this speech, as though Christ would entirely abolish working, it is seasonable to say somewhat to them. For they slander, so to speak, all Christianity, and cause it to be ridiculed on the score of idleness. — Homily on the Gospel of John 44
João 6:27
But at that time, since the multitudes made no account of Him, nor sought to learn who it was that did these things, and by what power, but desired one thing only, to fill their bellies without working; Christ with good reason called such food, "meat that perisheth." "I fed," He saith, "your bodies, that after this ye might seek that other food which endureth, which nourisheth the soul; but ye again run after that which is earthy. Therefore ye do not understand that I lead you not to this imperfect food, but to that which giveth not temporal but eternal life, which nourisheth not the body but the soul." — Homily on the Gospel of John 44
João 6:28
As though they had heard nothing, they said, "What shall we do, that we might work the works of God?" This they said, not that they might learn and do them, (as the sequel shows,) but to induce Him again to supply them with food, and desiring to persuade Him to satisfy them. — Homily on the Gospel of John 45
João 6:29-30
What then did they? As though they had heard nothing, they said, "What shall we do, that we might work the works of God?" This they said, not that they might learn and do them, (as the sequel shows,) but to induce Him again to supply them with food, and desiring to persuade Him to satisfy them. What then saith Christ? "This is the work of God, that ye believe on Him whom He hath sent." On this they asked, "What sign showest thou, that we may see and believe?" Nothing more senseless, nothing more unreasonable, than these men! While the miracle was yet in their hands, as though none had been done, they spake after this manner, "What sign shewest thou?" and having thus spoken, they do not even allow Him the right of choosing the sign, but think to force Him to exhibit none other than such a one as was wrought in the days of their fathers; wherefore they say, "Our fathers did eat manna in the wilderness," thinking by this to provoke Him to work such a miracle as might supply them with carnal nourishment. Else why did they mention none other of the miracles of old, though many took place in those times, both in Egypt and at the sea and in the wilderness, but only that of the manna? Was it not because they greatly desired that one by reason of the tyranny of their bellies? Ye who when ye saw His miracle called him a Prophet, and attempted to make Him a king, how is that now, as though none had been wrought, ye have become thankless and ill-minded, and ask for a sign, uttering words fit for parasites, or hungry dogs? Does the manna now seem wonderful to you? Your soul is not now parched up. Mark too their hypocrisy. They said not, "Moses did this sign, what doest thou?" thinking it would annoy Him; but for a while they address Him with great reverence, through expectation of food. So they neither said, "God did this, what doest thou?" that they might not seem to make Him equal with God; nor did they bring forward Moses, that they might not seem to lower Him, but put the matter in an intermediate form, "Our fathers did eat manna in the wilderness." He indeed might have replied, "I, but now, have wrought greater wonders than did Moses, requiring no rod, having no need of prayer, but doing all of Myself; and, if ye call to remembrance the manna, see, I have given you bread." But this was not the season for such speeches; and the one thing He earnestly desired was, to bring them to spiritual food. — Homily on the Gospel of John 45
João 6:30-31
Mark too their hypocrisy. They said not, "Moses did this sign, what doest thou?" thinking it would annoy Him; but for a while they address Him with great reverence, through expectation of food. So they neither said, "God did this, what doest thou?" that they might not seem to make Him equal with God; nor did they bring forward Moses, that they might not seem to lower Him, but put the matter in an intermediate form, "Our fathers did eat manna in the wilderness." He indeed might have replied, "I, but now, have wrought greater wonders than did Moses, requiring no rod, having no need of prayer, but doing all of Myself; and, if ye call to remembrance the manna, see, I have given you bread." But this was not the season for such speeches; and the one thing He earnestly desired was, to bring them to spiritual food. — Homily on the Gospel of John 45
João 6:30-31
Nothing more senseless, nothing more unreasonable, than these men! While the miracle was yet in their hands, as though none had been done, they spake after this manner, "What sign shewest thou?" and having thus spoken, they do not even allow Him the right of choosing the sign, but think to force Him to exhibit none other than such a one as was wrought in the days of their fathers; wherefore they say, "Our fathers did eat manna in the wilderness," thinking by this to provoke Him to work such a miracle as might supply them with carnal nourishment. Else why did they mention none other of the miracles of old, though many took place in those times, both in Egypt and at the sea and in the wilderness, but only that of the manna? Was it not because they greatly desired that one by reason of the tyranny of their bellies? — Homily on the Gospel of John 45
João 6:32
Was then the manna not from heaven? How then is it said to be from heaven? In the same manner as Scripture speaketh of "fowls of heaven"; and again, "The Lord thundered from heaven." And He calleth that other the "true bread," not because the miracle of the manna was false, but because it was a type, and not the very truth. But in mentioning Moses, He doth not compare Himself to him, for the Jews did not as yet prefer Him to Moses, of whom they still had a higher opinion. So that after saying, "Moses gave not," He addeth not that "I give," but saith that The Father, and not Moses, giveth. — Homily on the Gospel of John 45
João 6:32
"Moses gave you not that bread from heaven; but My Father giveth you the true bread from heaven." Why said He not, "It was not Moses that gave it to you, but I"; but putteth God in the place of Moses, and Himself instead of manna? Because the infirmity of His hearers was great. As is seen from what followeth. For not even when He had spoken thus did He secure their attention, although He said at first, "Ye seek Me, not because ye saw the miracle, but because ye did eat of the loaves, and were filled." Now because they sought these (carnal) things, He would have corrected them by His succeeding words, yet not even so did they desist. — Homily on the Gospel of John 45
João 6:33-34
"The bread of God is He which cometh down from heaven, and giveth life unto the world." Not, saith He, to Jews alone, but to all the "world," not mere food, but "life," another and an altered "life." He calleth it "life," because they all were dead in sins. Yet they still kept downward bent, saying, "Give us this bread." Then He, to rebuke them, because while they supposed that the food was material they ran to Him, but not when they learned that it was a spiritual kind. — Homily on the Gospel of John 45
João 6:35
"I am the bread of life." Now He proceedeth to commit unto them mysteries. And first He discourseth of His Godhead, saying, "I am the bread of life." For this is not spoken of His Body, (concerning that He saith towards the end, "And the bread which I shall give is My flesh,") but at present it referreth to His Godhead. For That, through God the Word, is Bread, as this bread also, through the Spirit descending on it, is made Heavenly Bread. — Homily on the Gospel of John 45
João 6:35-36
"I am the bread of life; he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst. But I said unto you, that ye also have seen Me, and believe Me not." Thus also John crieth, saying beforehand, "He speaketh that He knoweth, and testifieth that He hath seen, and no man receiveth His testimony"; and again Christ Himself, "We speak that We do know, and testify that We have seen, and ye believe not." This He doth to prevent them, and to show them that the matter doth not trouble Him, that He desireth not honor, that He is not ignorant of the secrets of their minds, nor of things present, nor of things to come. — Homily on the Gospel of John 45
João 6:36
[(as quoted by Aquinas, AD 1274)] (Hom. xliv. 2. c. 5.) Or, I said to you, refers to the testimony of the Scriptures, of which He said above, They are they which testify of Me; and again, I am come in My Father's name, and ye receive Me not. That ye have seen Me, is a silent allusion to His miracles. — Catena Aurea by Aquinas
João 6:37
"When therefore," He saith, "the Father guideth any man, there is nothing that hindereth him from coming unto Me"; and in another place, "No man can come unto Me, except the Father draw him." And Paul saith, that He delivereth them up unto the Father; "When He shall have delivered up the kingdom to God, even the Father." Now as the Father when He giveth doth so without first depriving Himself, so the Son when He delivereth up doth so without excluding Himself. He is said to deliver us up, because through Him we have access (to the Father). — Homily on the Gospel of John 45
João 6:37
But perhaps some one will say, "If all that the Father giveth, and whomsoever He shall draw, cometh unto Thee, if none can come unto Thee except it be given him from above, then those to whom the Father giveth not are free from any blame or charges." These are mere words and pretenses. For we require our own deliberate choice also, because whether we will be taught is a matter of choice, and also whether we will believe. And in this place, by the "which the Father giveth Me," He declareth nothing else than that "the believing on Me is no ordinary thing, nor one that cometh of human reasonings, but needeth a revelation from above, and a well-ordered soul to receive that revelation." And the, "He that cometh to Me shall be saved," meaneth that he shall be greatly cared for. "For on account of these," He saith, "I came, and took upon Me the flesh, and entered into the form of a servant..." — Homily on the Gospel of John 45
João 6:37
"All that the Father giveth Me shall come to Me, and him that cometh to Me I will in nowise cast out." Observe how He doeth all things for the sake of them that are saved; therefore He added this, that He might not seem to be trifling and speaking these things to no purpose. But what is it that He saith, "All that the Father giveth Me shall come unto Me," and "I will raise it up in the last day"? Wherefore speaketh He of the common resurrection, in which even the ungodly have a part, as though it were the peculiar gift of those who believe on Him? Because He speaketh not simply of resurrection, but of a particular kind of resurrection. For having first said, "I will not cast him out, I shall lose nothing of it," He then speaketh of the resurrection. Since in the resurrection some are cast out, ("Take him, and cast him into outer darkness,") and some are destroyed. ("Rather fear Him who is able to destroy both soul and body in hell.") And the expression, "I give eternal life," declareth this; for they "that have done evil shall go forth to the resurrection of damnation, and they that have done good to the resurrection of life." This then, the resurrection to good things, is that which He here designed. — Homily on the Gospel of John 45
João 6:37
But what meaneth He by saying, "All that the Father giveth Me, shall come to Me"? He toucheth their unbelief, showing that whosoever believeth not on Him transgresseth the will of the Father. And thus He saith it not nakedly, but in a covert manner, and this He doth everywhere, wishing to show that unbelievers are at variance with the Father, not with Him alone. For if this is His will, and if for this He came, that He might save man, those who believe not transgress His will. — Homily on the Gospel of John 45
João 6:38
What He saith then is this; "I came not to do anything other than that which the Father willeth, I have no will of Mine own different from that of the Father, for all that is the Father's is Mine, and all that is Mine is the Father's." If now the things of the Father and the Son are in common, He saith with reason, "Not that I might do Mine own will." But here He speaketh not so, but reserveth this for the end. For, as I have said, He concealeth and veileth for a while high matters, and desireth to prove that had He even said, "This is My will," they would have despised Him. — Homily on the Gospel of John 45
João 6:38-40
"I came down from heaven not to do Mine own will, but the will of Him that sent Me." What sayest Thou? Why, is Thy will one, and His another? That none may suspect this, He explaineth it by what follows, saying; "And this is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life." Is not then this Thy will? And how sayest Thou, "I am come to send fire upon the earth, and what have I desired to see, if that be already kindled"? For if Thou also desirest this, it is very clear that Thy will and the Father's is one. — Homily on the Gospel of John 45
João 6:38-40
In another place also He saith, "For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will." But what is the will of the Father? Is it not, that not so much as one of them should perish? This Thou willest also. So that the will of the One differeth not from the will of the Other. So in another place He is seen establishing yet more firmly His equality with the Father, saying, "I and My Father will come, and will make Our abode with him." What He saith then is this; "I came not to do anything other than that which the Father willeth, I have no will of Mine own different from that of the Father, for all that is the Father's is Mine, and all that is Mine is the Father's." — Homily on the Gospel of John 45
João 6:39
But what is it that He saith, "All that the Father giveth Me shall come unto Me," and "I will raise it up in the last day"? Wherefore speaketh He of the common resurrection, in which even the ungodly have a part, as though it were the peculiar gift of those who believe on Him? Because He speaketh not simply of resurrection, but of a particular kind of resurrection. For having first said, "I will not cast him out, I shall lose nothing of it," He then speaketh of the resurrection. Since in the resurrection some are cast out, ("Take him, and cast him into outer darkness,") and some are destroyed. ("Rather fear Him who is able to destroy both soul and body in hell.") This then, the resurrection to good things, is that which He here designed. — Homily on the Gospel of John 45
João 6:39
"For this is the will of Him that sent Me, that of all which He hath given Me I should lose nothing." Here He showeth that He needeth not their service, that He came not for His own advantage, but for their salvation; and not to get honor from them. Which indeed He declared in a former address, saying, "I receive not honor from men"; and again, "These things I say that ye may be saved." Since He everywhere laboreth to persuade them that He came for their salvation. — Homily on the Gospel of John 45
João 6:39-40
"And I will raise him up at the last day." Why doth He continually dwell upon the Resurrection? Is it that men may not judge of God's providence by present things alone; that if they enjoy not results here, they become not on that account desponding, but wait for the things that are to come, and that they may not, because their sins are not punished for the present, despise Him, but look for another life. — Homily on the Gospel of John 45
João 6:41-42
When He gave them bread, and filled their bellies, they said that He was a Prophet, and sought to make Him a King: but when He taught them concerning spiritual food, concerning eternal life, when He led them away from objects of sense, and spake to them of a resurrection, and raised their thoughts to higher matters, when most they ought to have admired, they murmur and start away. And yet, if He was that Prophet as they before asserted, declaring that he it was of whom Moses had said, "A Prophet shall the Lord your God raise up unto you of your brethren like unto me, unto Him shall ye hearken"; they ought to have hearkened to Him when He said, "I came down from heaven"; yet they hearkened not, but murmured. They still reverenced Him, because the miracle of the loaves was recent, and therefore they did not openly gainsay Him, but by murmuring expressed their displeasure, that He did not give them the meal which they desired. And murmuring they said, "Is not this the son of Joseph?" Whence it is plain, that as yet they knew not of His strange and marvelous Generation. And so they still say that He is the son of Joseph, and are not rebuked; and He saith not to them, "I am not the Son of Joseph"; not because He was his son, but because they were not as yet able to hear of that marvelous Birth. And if they could not bear to hear in plain terms of His birth according to the flesh, much less could they hear of that ineffable Birth which is from above. If He revealed not that which was lower to them, much less would He commit to them the other. — Homily on the Gospel of John 46
João 6:44
The Manichaeans spring upon these words, saying, "that nothing lies in our own power"; yet the expression showeth that we are masters of our will. "For if a man cometh to Him," saith some one, "what need is there of drawing?" But the words do not take away our free will, but show that we greatly need assistance. And He implieth not an unwilling comer, but one enjoying much succor. — Homily on the Gospel of John 46
João 6:44
Not slight here is the authority of the Son, if so be that the Father leadeth, He raiseth up. He distinguisheth not His working from that of the Father, (how could that be?) but showeth equality of power. As, therefore, after saying in that other place, "The Father which hath sent Me beareth witness of Me," He then, that they might not be over-curious about the utterance, referred them to the Scriptures; so here, that they may not entertain similar suspicions, He referreth them to the Prophets, whom He continually and everywhere quoteth, to show that He is not opposed to the Father. — Homily on the Gospel of John 46
João 6:45-46
"But what of those," saith some one, "who were before His time? Were not they taught of God? why then the special application of the words here?" Because of old they learned the things of God by the hands of men, but now by the Only-begotten Son of God, and by the Holy Ghost. Then He addeth, "Not that any man hath seen the Father, save He which is of God," using this expression here not with reference to the cause, but to the manner of being. Since had He spoken in the former sense, we are all "of God." And where then would be the special and distinct nature of the Son? "But wherefore," saith some one, "did He not put this more clearly?" Because of their weakness. For if when He said, "I am come down from heaven," they were so offended, what would they have felt had He added this? — Homily on the Gospel of John 46
João 6:45-46
"How then," saith some one, "doth the Father draw?" This the Prophet explained of old, when he proclaimed beforehand, and said, "They shall all be taught of God." Seest thou the dignity of faith, and that not of men nor by man, but by God Himself they shall learn this? And to make this assertion credible, He referred them to their prophets. "If then 'all shall be taught of God,' how is it that some shall not believe?" Because the words are spoken of the greater number. Besides, the prophecy meaneth not absolutely all, but all that have the will. For the teacher sitteth ready to impart what he hath to all, and pouring forth his instruction unto all. — Homily on the Gospel of John 46
João 6:48
He calleth Himself, "the bread of life," because He maintaineth our life both which is and which is to be, and saith, "Whosoever shall eat of this bread shall live for ever." By "bread" He meaneth here either His saving doctrines and the faith which is in Him, or His own Body; for both nerve the soul. Yet in another place He said, "If a man hear My saying, he shall never taste of death." And they were offended; here they had no such feeling perhaps, because they yet respected Him on account of the loaves which had been made. — Homily on the Gospel of John 46
João 6:48-49
[(as quoted by Aquinas, AD 1274)] ([Nic.] Theoph.) The multitude being urgent for bodily food, and reminding Him of that which was given to their fathers, He tells them that the manna was only a type of that spiritual food which was now to be tasted in reality, I am that bread of life. — Catena Aurea by Aquinas
João 6:49-50
[(as quoted by Aquinas, AD 1274)] (Hom. xlvi. 2) The addition, In the wilderness, is not put in without meaning, but to remind them how short a time the manna lasted; only till the entrance into the land of promise. And because the bread which Christ gave seemed inferior to the manna, in that the latter had come down from heaven, while the former was of this world, He adds, This is the bread which cometh down from heaven. — Catena Aurea by Aquinas
João 6:49-50
[(as quoted by Aquinas, AD 1274)] (Hom. xlvi. 2) He then gives them a strong reason for believing that they were given for higher privileges than their fathers. Their fathers eat manna and were dead; whereas of this bread He says, that a man may eat thereof, and not die. The difference of the two is evident from the difference of their ends. By bread here is meant wholesome doctrine, and faith in Him, or His body: for these are the preservatives of the soul. — Catena Aurea by Aquinas
João 6:49-51
And observe how He distinguisheth between His bread and the manna, by causing them to hear the result of each kind of food. For to show that the manna afforded them no unusual advantage, He added, "Your fathers did eat manna in the wilderness, and are dead." He then establisheth a thing most likely to persuade them, that they were deemed worthy of greater things than their fathers, (meaning those marvelous men who lived in the time of Moses,) and so, after saying that they were dead who ate the manna, He addeth, "He that eateth of this bread, shall live for ever." Nor hath He put "in the wilderness" without a cause, but to point out that the supply of manna was not extended to a long time, nor entered with them into the land of promise. But this "bread" was not of the same kind. — Homily on the Gospel of John 46
João 6:51
"And the bread that I will give is My flesh, which I will give for the life of the world." Here one might reasonably enquire, how this was a fit season for these words, which neither edified nor profited, but rather did mischief to those who had been edified; for "from that time," saith the Evangelist, "many of His disciples went back," saying, "This is a hard saying; who can hear it?" since these things might have been entrusted to the disciples only, as Matthew hath told us that He discoursed with them apart. What then shall we say? What is the profit of the words? Great is the profit and necessity of them. Because they pressed upon Him, asking for bodily food, reminding Him of the food provided in the days of their forefathers, and speaking of the manna as a great thing, to show them that all those things were but type and shadow, but that the very reality of the matter was now present with them, He mentioneth spiritual food. "But," saith some one, "he ought to have said, Your fathers did eat manna in the wilderness, but I have given you bread." But the interval between the two miracles was great, and the latter of them would have appeared inferior to the former, because the manna came down from heaven, but this, the miracle of the loaves, was wrought on earth. — Homily on the Gospel of John 46
João 6:51
When therefore they sought food "coming down from heaven," He continually told them, "I came down from heaven." And if any one enquire why He introduced the discourse on the Mysteries, we will reply, that this was a very fitting time for such discourses; for indistinctness in what is said always rouses the bearer, and renders him more attentive. They ought not then to have been offended, but rather to have asked and enquired. But now they went back. If they believed Him to be a Prophet, they ought to have believed His words, so that the offense was caused by their own folly, not by any difficulty in the words. And observe how by little and little He led them up to Himself. Here He saith that Himself giveth, not the Father; "The bread that I will give is My flesh, which I will give for the life of the world." — Homily on the Gospel of John 46
João 6:52
"How can this man give us his flesh to eat?" If thou seekest to know the "how," why askedst not thou this in the matter of the loaves, how He extended five to so great a number? Because they then only thought of being satisfied, not of seeing the miracle. "But," saith some one, "their experience then taught them." Then by reason of that experience these words ought to have been readily received. For to this end He wrought beforehand that strange miracle, that taught by it they might no longer disbelieve what should be said by Him afterwards. — Homily on the Gospel of John 46
João 6:53-54
Awful in truth are the Mysteries of the Church, awful in truth is the Altar. A fountain went up out of Paradise sending forth material rivers, from this table springeth up a fountain which sendeth forth rivers spiritual. By the side of this fountain are planted not fruitless willows, but trees reaching even to heaven, bearing fruit ever timely and undecaying. If any be scorched with heat, let him come to the side of this fountain and cool his burning. For it quencheth drought, and comforteth all things that are burnt up, not by the sun, but by the fiery darts. For it hath its beginning from above, and its source is there, whence also its water floweth. Many are the streams of that fountain which the Comforter sendeth forth, and the Son is the Mediator, not holding mattock to clear the way, but opening our minds. This fountain is a fountain of light, spouting forth rays of truth. By it stand the Powers on high looking upon the beauty of its streams, because they more clearly perceive the power of the Things set forth, and the flashings unapproachable. For as when gold is being molten if one should (were it possible) dip in it his hand or his tongue, he would immediately render them golden; thus, but in much greater degree, doth what here is set forth work upon the soul. Fiercer than fire the river boileth up, yet burneth not, but only baptizeth that on which it layeth hold. — Homily on the Gospel of John 46
João 6:53-54
Since the Jews had before asserted that this was impossible, He showeth not only that it is not impossible, but that it is absolutely necessary. Wherefore He addeth, "He that eateth My flesh and drinketh My blood, hath eternal life." "And I will raise him up at the last day." For since He had said, "He that eateth of this bread shall not die for ever," and it was likely that this would stand in their way, (just as they before said, "Abraham is dead, and the prophets are dead; and how sayest Thou, that he shall not taste of death?") He bringeth forward the Resurrection to solve the question, and to show that (the man who eateth) shall not die at the last. He continually handleth the subject of the Mysteries, showing the necessity of the action, and that it must by all means be done. — Homily on the Gospel of John 47
João 6:53-54
Those men then at that time reaped no fruit from what was said, but we have enjoyed the benefit in the very realities. Wherefore it is necessary to understand the marvel of the Mysteries, what it is, why it was given, and what is the profit of the action. We become one Body, and "members of His flesh and of His bones." Let the initiated follow what I say. In order then that we may become this not by love only, but in very deed, let us be blended into that flesh. This is effected by the food which He hath freely given us, desiring to show the love which He hath for us. On this account He hath mixed up Himself with us; He hath kneaded up His body with ours, that we might be a certain One Thing, like a body joined to a head. For this belongs to them who love strongly; this, for instance, Job implied, speaking of his servants, by whom he was beloved so exceedingly, that they desired to cleave unto his flesh. For they said, to show the strong love which they felt, "Who would give us to be satisfied with his flesh?" — Homily on the Gospel of John 46
João 6:53-54
Wherefore this also Christ hath done, to lead us to a closer friendship, and to show His love for us; He hath given to those who desire Him not only to see Him, but even to touch, and eat Him, and fix their teeth in His flesh, and to embrace Him, and satisfy all their love. Let us then return from that table like lions breathing fire, having become terrible to the devil; thinking on our Head, and on the love which He hath shown for us. Parents often entrust their offspring to others to feed; "but I," saith He, "do not so, I feed you with Mine own flesh, desiring that you all be nobly born, and holding forth to you good hopes for the future. For He who giveth out Himself to you here, much more will do so hereafter. I have willed to become your Brother, for your sake I shared in flesh and blood, and in turn I give out to you the flesh and the blood by which I became your kinsman." — Homily on the Gospel of John 46
João 6:53-54
This blood causeth the image of our King to be fresh within us, produceth beauty unspeakable, permitteth not the nobleness of our souls to waste away, watering it continually, and nourishing it. The blood derived from our food becomes not at once blood, but something else; while this doth not so, but straightway watereth our souls, and worketh in them some mighty power. This blood, if rightly taken, driveth away devils, and keepeth them afar off from us, while it calleth to us Angels and the Lord of Angels. For wherever they see the Lord's blood, devils flee, and Angels run together. This blood poured forth washed clean all the world; many wise sayings did the blessed Paul utter concerning it in the Epistle to the Hebrews. This blood cleansed the secret place, and the Holy of Holies. And if the type of it had such great power in the temple of the Hebrews, and in the midst of Egypt, when smeared on the door-posts, much more the reality. This blood sanctified the golden altar; without it the high priest dared not enter into the secret place. This blood consecrated priests, this in types cleansed sins. But if it had such power in the types, if death so shuddered at the shadow, tell me how would it not have dreaded the very reality? This blood is the salvation of our souls, by this the soul is washed, by this is beautiful, by this is inflamed, this causeth our understanding to be more bright than fire, and our soul more beaming than gold; this blood was poured forth, and made heaven accessible. — Homily on the Gospel of John 46
João 6:53-54
This blood was ever typified of old in the altars and sacrifices of righteous men, This is the price of the world, by This Christ purchased to Himself the Church, by This He hath adorned Her all. For as a man buying servants giveth gold for them, and again when he desireth to deck them out doth this also with gold; so Christ hath purchased us with His blood, and adorned us with His blood. They who share this blood stand with Angels and Archangels and the Powers that are above, clothed in Christ's own kingly robe, and having the armor of the Spirit. Nay, I have not as yet said any great thing: they are clothed with the King Himself. — Homily on the Gospel of John 46
João 6:55
"For My flesh is true meat, and My blood is true drink." What is that He saith? He either desireth to declare that this is the true meat which saveth the soul, or to assure them concerning what had been said, that they might not suppose the words to be a mere enigma or parable, but might know that it is by all means needful to eat the Body. — Homily on the Gospel of John 47
João 6:56
[(as quoted by Aquinas, AD 1274)] (Hom. xlvii. 1) Or, having given a promise of eternal life to those that eat Him, He says this to confirm it: He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him. — Catena Aurea by Aquinas
João 6:56-57
"He that eateth My flesh, dwelleth in Me." This He said, showing that such an one is blended with Him. Now what follows seems unconnected, unless we enquire into the sense; for, saith some one, after saying, "He that eateth My flesh, dwelleth in Me," what kind of a consequence is it to add, "As the living Father hath sent Me, and I live by the Father"? Yet the words harmonize perfectly. For since He continually spake of "eternal life," to prove this point He introduceth the expression, "dwelleth in Me"; for "if he dwelleth in Me, and I live, it is plain that he will live also." Then He saith, "As the living Father hath sent Me." This is an expression of comparison and resemblance, and its meaning is of this kind, "I live in like manner as the Father liveth." And that thou mayest not deem Him unbegotten, He immediately subjoineth, "by the Father," not by this to show that He needeth, in order to live, any power working in Him, for He said before, to remove such a suspicion, "As the Father hath life in Himself, so hath He given to the Son also to have life in Himself"; now if He needeth the working of another, it will be found that either the Father hath not given Him so to have it, and so the assertion is false, or if He hath so given it, then He will need no other one to support Him. What then means the, "By the Father"? He here merely hinteth at the cause, and what He saith is of this kind: "As the Father liveth, so I live, and he that eateth Me shall live by Me." And the "life" of which He speaketh is not life merely, but the excellent life; for that He spake not simply of life, but of that glorious and ineffable life, is clear from this. For all men "live," even unbelievers, and uninitiated, who eat not of that flesh. Seest thou that the words relate not to this life, but to that other? And what He saith is of this kind: "He that eateth My flesh, when he dieth shall not perish nor suffer punishment"; He spake not of the general resurrection, (for all alike rise again,) but concerning the special, the glorious Resurrection, that which hath a reward. — Homily on the Gospel of John 47
João 6:57
[(as quoted by Aquinas, AD 1274)] (Hom. xlvi) And because I live, it is manifest that he will live also: As the living Father hath sent Me, and I lice by the Father, even so he that eateth Me, even he shall live by Me. (Aug. de Verb. Dom. [Nic.]). As if He said, As the Father liveth, so do I live; adding, lest you should think Him unbegotten, By the Father, meaning that He has His source in the Father. He that eateth Me, even he shall live by Me; the life here meant is not life simply, but the justified life: for even unbelievers live, who never eat of that flesh at all. Nor is it of the general resurrection He speaks, (for all will rise again,) but of the resurrection to glory, and reward. — Catena Aurea by Aquinas
João 6:58
"This is that bread which came down from heaven; not as your fathers did eat manna, and are dead; he that eateth of this bread shall live for ever." Continually doth He handle the same point, so as to imprint it on the understanding of the hearers, (for the teaching on these points was a kind of final teaching,) and to confirm the doctrine of the Resurrection and of eternal life. Wherefore He mentioneth the Resurrection since He promiseth eternal life, showing that that life is not now, but after the Resurrection. "And whence," saith some one, "are these things clear?" From the Scriptures; to them He everywhere referreth the Jews, bidding them learn these things from them. And by saying, "Which giveth life to the world," He inciteth them to jealousy, that from very vexation that others should enjoy the gift, they may not stay without. And continually He remindeth them of the manna, showing the difference, (between it and His bread,) and guiding them to the faith; for if He was able to support their life for forty years without harvest, or corn, or other things in course; much more now will He be able to do so, as having come for greater ends. Moreover, if those things were but types, and yet men collected what came down without sweat or labor; much more shall this be the case, where the difference is great both in the never dying, and in the enjoying the true life. And rightly hath He spoken often of "life," since this is desired by men, and nothing is so pleasing to them as not to die. Since even under the old Covenant, this was the promise, length of life and many days, but now it is not length merely, but life having no end. He desireth at the same time to show, that He now revoketh the punishment caused by sin, annulling that sentence which condemneth to death, and bringing in not life merely, but life eternal, contrariwise to the former things. — Homily on the Gospel of John 47
João 6:58-59
[(as quoted by Aquinas, AD 1274)] (Hom. xlvii. 1) For if it was possible without harvest or fruit of the earth, or any such thing, to preserve the lives of the Israelites of old for forty years, much more will He be able to do this with that spiritual food, of which the manna is the type. He knew how precious a thing life was in men's eyes, and therefore repeats His promise of life often; just as the Old Testament had done; (Exod. 20:12) only that it only offered length of life, He life without end. (Deut. 22:7) This promise was an abolition of that sentence of death, which sin had brought upon us. These things said He in the synagogue, as He taught in Capernaum; (1 Kings 3:14) where many displays of His power took place. (Ps. 21:4; 91:16) He taught in the synagogue and in the temple, (Prov. 3:2) with the view of attracting the multitude, and as a sign that He was not acting in opposition to the Father. — Catena Aurea by Aquinas
João 6:59
"These things said He in the synagogue, as He taught in Capernaum." The place where most of His marvels had been done, so that He ought there especially to have been listened to. But wherefore taught He in the synagogue and in the Temple? As well because He desired to catch the greatest number of them, as because He desired to show that He was not opposed to the Father. — Homily on the Gospel of John 47
João 6:60
"But many of the disciples, when they had heard this, said, This is a hard saying." What means "hard"? Rough, laborious, troublesome. Yet He said nothing of this kind, for He spake not of a mode of life, but of doctrines, continually handling the faith which is in Him. What then means, "is a hard saying"? Is it because it promiseth life and resurrection? Is it because He said that He came down from heaven? Or that it was impossible for one to be saved who ate not His flesh? Tell me, are these things "hard"? Who can assert that they are? What then means "hard"? It means, "difficult to be received," "transcending their infirmity," "having much terror." For they thought that He uttered words too high for His real character, and such as were above Himself. Therefore they said, "Who can hear it?" Perhaps making excuse for themselves, since they were about to start away. — Homily on the Gospel of John 47
João 6:61-62
"When Jesus knew in Himself that His disciples murmured at it," (for this is an attribute of His Godhead to bring secret things to light,) "He said unto them, Doth this offend you? What and if ye shall see the Son of Man ascend up where He was before?" This also He doth in the case of Nathanael, saying, "Because I said unto thee, I saw thee under the fig-tree, believest thou? Thou shall see greater things than these." And to Nicodemus, "No man hath ascended up to heaven but the Son of man which is in heaven." What then, doth He add difficulties to difficulties? No, (that be far from Him,) but by the greatness of the doctrines, and the number of them, He desireth to bring them over. For if one had said simply, "I have come down from heaven," and added nothing more, he would have been the more likely to offend them; but He who said, "My body is the life of the world"; He who said, "As the living Father hath sent Me, so I live by the Father"; and who said, "I have come down from heaven," solves the difficulty. For the man who utters any one great thing concerning himself may perhaps be suspected of feigning, but he who connects together so many one after another removes all suspicion. All that He doth and saith is intended to lead them away from the thought, that Joseph was His father. And it was not with a wish to strengthen, but rather to do away that stumbling-block, that He said this. For whosoever deemed that He was Joseph's son could not receive His sayings, while one that was persuaded that He had come down from heaven, and would ascend thither, might more easily give heed to His words... — Homily on the Gospel of John 47
João 6:63
His meaning is, "Ye must hear spiritually what relateth to Me, for he who heareth carnally is not profited, nor gathereth any advantage." It was carnal to question how He came down from heaven, to deem that He was the son of Joseph, to ask, "How can he give us His flesh to eat?" All this was carnal, when they ought to have understood the matter in a mystical and spiritual sense. "But," saith some one, "how could they understand what the 'eating flesh' might mean?" Then it was their duty to wait for the proper time and enquire, and not to abandon Him. "The words that I speak unto you, they are spirit and they are life." That is, they are divine and spiritual, have nothing carnal about them, are not subject to the laws of physical consequence, but are free from any such necessity, are even set above the laws appointed for this world, and have also another and a different meaning. Now as in this passage He said "spirit," instead of "spiritual," so when He speaketh of "flesh," He meant not "carnal things," but "carnally hearing," and alluding at the same time to them, because they ever desired carnal things when they ought to have desired spiritual. For if a man receives them carnally, he profits nothing. "What then, is not His flesh, flesh?" Most certainly. "How then saith He, that the flesh profiteth nothing?" He speaketh not of His own flesh, (God forbid!) but of those who received His words in a carnal manner. But what is "understanding carnally"? It is looking merely to what is before our eyes, without imagining anything beyond. This is understanding carnally. But we must not judge thus by sight, but must look into all mysteries with the eyes within. This is seeing spiritually. He that eateth not His flesh, and drinketh not His blood, hath no life in him. How then doth "the flesh profit nothing," if without it we cannot live? Seest thou that the words, "the flesh profiteth nothing," are spoken not of His own flesh, but of carnal hearing? — Homily on the Gospel of John 47
João 6:64
"But there are some of you that believe not." Again, according to His custom, He addeth weight to His words, by foretelling what would come to pass, and by showing that He spake thus not from desire of honor from them, but because He cared for them. And when He said "some," He excepted the disciples. For at first He said, "Ye have both seen Me, and believe not"; but here, "There are some of you that believe not." For He "knew from the beginning who they were that believed not, and who should betray Him." Here the Evangelist intimates to us the voluntary character of the Dispensation, and His endurance of evil. Nor is the, "from the beginning," put here without a cause, but that thou mayest be aware of His foreknowledge from the first, and that before the words were uttered, and not after the men had murmured nor after they had been offended, He knew the traitor, but before, which was an attribute of Godhead. — Homily on the Gospel of John 47
João 6:64-65
For He "knew from the beginning who they were that believed not, and who should betray Him." "And He said, Therefore said I unto you, that no man can come unto Me except it were given unto Him from above from My Father." Here the Evangelist intimates to us the voluntary character of the Dispensation, and His endurance of evil. Nor is the, "from the beginning," put here without a cause, but that thou mayest be aware of His foreknowledge from the first, and that before the words were uttered, and not after the men had murmured nor after they had been offended, He knew the traitor, but before, which was an attribute of Godhead. Then He added, "Except it be given him from above from My Father"; thus persuading them to deem God His Father, not Joseph, and showing them that it is no common thing to believe in Him. As though He had said, "Unbelievers disturb Me not; trouble Me not, astonish Me not. I know of old before they were created, I know to whom the Father hath given to believe"; and do thou, when thou hearest that "He hath given," imagine not merely an arbitrary distribution, but that if any hath rendered himself worthy to receive the gift, he hath received it. — Homily on the Gospel of John 47
João 6:65
[(as quoted by Aquinas, AD 1274)] (Hom. xlvi. 2) As if He said, Men's unbelief does not disturb or astonish Me: I know to whom the Father hath given to come to Me. He mentions the Father, to show first that He had no eye to His own glory; secondly, that God was His Father, and not Joseph. — Catena Aurea by Aquinas
João 6:66
"From that time many of His disciples went back, and walked no more with Him." Rightly hath the Evangelist said, not that they "departed," but that they "went back"; showing that they cut themselves off from any increase in virtue, and that by separating themselves they lost the faith which they had of old. But this was not the case with the twelve; wherefore He saith to them, "Will ye also go away?" — Homily on the Gospel of John 47
João 6:66
[(as quoted by Aquinas, AD 1274)] (Hom. xlvi. 2) But it may be asked, what reason was there for speaking words to them which did not edify, but might rather have injured them? It was very useful and necessary; for this reason, they had been just now urgent in petitioning for bodily food, and reminding Him of that which had been given to their fathers. So He reminds them here of spiritual food; to show that all those miracles were typical. They ought not then to have been offended, but should have enquired of Him further. The scandal was owing to their fatuity, not to the difficulty of the truths declared by our Lord. — Catena Aurea by Aquinas
João 6:67
Again showing that He needeth not their ministry and service, and proving to them that it was not for this that He led them about with Him. For how could He when He used such expressions even to them? But why did He not praise them? why did He not approve them? Both because He preserved the dignity befitting a teacher, and also to show them that they ought rather to be attracted by this mode of dealing. For had He praised them, they might, supposing that they were doing Him a favor, have had some human feeling; but by showing them that He needed not their attendance, He kept them to Him the more. And observe with what prudence He spake. He said not, "Depart ye," (this would have been to thrust them from Him,) but asked them a question, "Will ye also go away?" the expression of one who would remove all force or compulsion, and who wished not that they should be attached to Him through any sense of shame, but with a sense of favor. By not openly accusing, but gently glancing at them, He showeth what is the truly wise course under such circumstances. But we feel differently; with good reason, since we do everything holding fast our own honor, and therefore think that our estate is lowered by the departure of those who attend on us. But He neither flattered nor repulsed them, but asked them a question. Now this was not the act of one despising them, but of one wishing them not to be restrained by force and compulsion: for to remain on such terms is the same as to depart. What then saith Peter? — Homily on the Gospel of John 47
João 6:68-69
"To whom shall we go? Thou hast the words of eternal life. And we believe and are sure that Thou art the Christ, the Son of the living God." Seest thou that it was not the words that caused offense, but the heedlessness, and sloth, and wrong-mindedness of the hearers? For even had He not spoken, they would have been offended, and would not have ceased to be ever anxious about bodily food, ever nailed to earth. Besides, the disciples heard at the same time with the others, yet they declared an opinion contrary to theirs, saying, "To whom shall we go?" An expression indicating much affection, for it shows that their Teacher was more precious to them than anything, than father or mother, or any possessions, and that if they withdrew from Him, they had not then whither to flee. Then lest it should seem that he had said, "to whom shall we go?" because there were none that would receive them, he straightway added, "Thou hast the words of eternal life." For the Jews listened carnally, and with human reasonings, but the disciples spiritually, and committing all to faith. Wherefore Christ said, "The words which I have spoken unto you are spirit"; that is, "do not suppose that the teaching of My words is subject to the rule of material consequences, or to the necessity of created things. Things spiritual are not of this nature, nor endure to submit to the laws of earth." This also Paul declareth, saying, "Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down;) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)" — Homily on the Gospel of John 47
João 6:68-69
"Thou hast the words of eternal life." These men already admitted the Resurrection, and all the apportionment which shall be there. And observe the brotherly and affectionate man, how he maketh answer for all the band. For he said not, "I know," but, "We know." Or rather, observe how he goes to the very words of his Teacher, not speaking as did the Jews. They said, "This is the son of Joseph"; but he said, "Thou art the Christ, the Son of the living God"; and "Thou hast the words of eternal life"; having perhaps heard Him say, "He that believeth on Me hath eternal life, and I will raise him up at the last day." For he showed that he retained all that had been said, by recalling the very words. What then did Christ? He neither praised nor expressed admiration of Peter, though He had elsewhere done so... — Homily on the Gospel of John 47
João 6:70-71
But wherefore said He, "I have chosen you twelve, and one of you is a devil"? It was to show that His teaching was entirely free from flattery. For that they might not think that He would flatter them, because when all had left Him they alone remained, and confessed by Peter that He was the Christ, He leadeth them away from such a suspicion. And what He saith is of this kind. "Nothing abasheth Me from rebuking the bad; think not that because ye have remained I shall choose to flatter you, or that because ye have followed Me I shall not rebuke the wicked. For neither doth another circumstance abash Me, which is much more powerful than this to abash a teacher. For he that remaineth affordeth a proof of his affection, while one that hath been chosen by a teacher, being rejected, attacheth to him a character for folly among senseless persons. Still neither doth this cause Me to refrain from My reproofs." This at least even now the heathen frigidly and senselessly urge against Christ. For God is not wont to make men good by compulsion and force, neither is His election and choice compulsory on those who are called, but persuasive. And that thou mayest learn that the calling compelleth not, consider how many of these who have been called have come to perdition, so that it is clear that it lieth in our own will also to be saved, or to perish. — Homily on the Gospel of John 47
João 6:70-71
"Have not I chosen you twelve, and one of you is a devil?" For since Peter said, "We believe," Jesus excepteth Judas from the band. In the other place Peter made no mention of the disciples; but when Christ said, "Whom say ye that I am?" he replied, "Thou art the Christ, the Son of the living God"; but here, since he said, "We believe," Christ with reason admitteth not Judas into that band. And this He did afar off, and long before the time, to check the wickedness of the traitor, knowing that He should avail nothing, yet doing His own part. — Homily on the Gospel of John 47
João 6:70-71
And remark His wisdom. He made not the traitor manifest, yet allowed him not to be hidden; that on the one hand he might not lose all shame, and become more contentious; and on the other, that he might not, thinking to be unperceived, work his wicked deed without fear. Therefore by degrees He bringeth plainer reproofs against him. First, He numbered him too among the others, when He said, "There are some of you that believe not," (for that He counted the traitor the Evangelist hath declared, saying, "For He knew from the beginning who they were that believed not, and who should betray Him;") but when he yet remained such, He brought against him a more severe rebuke, "One of you is a devil," yet made the fear common to them all, wishing to conceal him. And here it is worth while to enquire, why the disciples at this time said nothing, but afterwards were afraid and doubted, looking one upon another, and asking, "Lord, is it I?", when Peter beckoned to John to find out the traitor, by enquiring of their Teacher which was he. What is the reason? Peter had not yet heard, "Get thee behind me, Satan," wherefore he had no fear at all; but when he had been rebuked, and though he spoke through strong affection, instead of being approved of, had even been called "Satan," he afterwards with reason feared when he heard, "One of you shall betray Me." Besides, He saith not even now, "One of you shall betray Me," but, "One of you is a devil"; wherefore they understood not what was spoken, but thought that He was only reflecting upon their wickedness. — Homily on the Gospel of John 47