John 6 · The Lantern

The Feeding of the Five Thousand

After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.

But it is greatly to be wondered at, how it has come to pass that, while affirming that they have found out the mysteries of God, they have not examined the Gospels to ascertain how often after His baptism the Lord went up, at the time of the passover, to Jerusalem, in accordance with what was the practice of the Jews from every land, and every year, that they should assemble a…

[If] our enemies persecute us, it is possible for us to behave well towards them by leaving them for a time, even when there is no harm in remaining.

The Evangelist has presented the teaching of Christ on the spiritual life, by which he gives life to those who are born again. He now tells us of the spiritual food by which Christ sustains those to whom he has given life. First, he describes a visible miracle, in which Christ furnished bodily food. Secondly, he considers spiritual food (6:26).

And a great multitude followed him, because they saw his miracles which he did on them that were diseased.

"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.

He goes from place to place to try the dispositions of people, and excite a desire to hear Him: And a great multitude followed Him, because they saw His miracles which He did on them that were diseased.

The crowd that followed him is described as large, And a great multitude followed him. The reason why they followed him is because he was performing miracles, hence he says, because they saw the miracles he worked on those who were sick. We should point out that some followed Christ because of his teachings, that is, those who were better disposed.

And Jesus went up into a mountain, and there he sat with his disciples.

"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.

He goes up "onto the mountain" because, he says, "they saw the miracles which He performed on the sick." The followers mentioned in Matthew are better and more philosophical, "because they," he says, "were astonished at His teaching, for He taught them as one having authority" (Matt. 7:28, 29). He goes up "onto the mountain" because He was about to perform a miracle.

Then he gives the location of the miracle, on a mountain; hence he says: Jesus therefore went up a mountain, i.e., privately, and there sat down with his disciples. Now a mountain is a place well suited for refreshment, for according to the Psalm a mountain signifies the perfection of justice: "Your justice is like the mountains of God" (Ps 35:7).

And the Passover, a feast of the Jews, was near.

"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.

"The Passover, the feast of the Jews, was near," he says. And yet He does not go to it, but withdraws into Galilee, because He was no longer subject to the ordinances of the law, so as to observe the legal feasts. And in another sense: since the malice of the Jews was pursuing Him, He, having found occasions, little by little weakens the law; the type has ceased.

The time is mentioned when he says, Now the Passover was near. This time was also well suited for their refreshment, for "Passover" means "passage": "It is the Passover of the Lord, that is, his passage" (Ex 12:11).

When Jesus then lifted up his eyes, and saw a great company come to him, he says to Philip, Whence shall we buy bread, that these may eat?

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.

He asks him this question, not for His own information, but in order to show His yet unformed disciple his dulness of mind, which he could not perceive of himself.

Then he considers the miracle itself (v 5). First, why it was needed. Secondly, its accomplishment. We can see the need for this miracle from our Lord's question to his disciple, and the disciple's answer. First, our Lord's question is given; and then the answer of his disciple (v 7). He does three things about the first.

And this he said to prove him: for he himself knew what he would do.

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.

Therefore one may well say to the words of Philip and Andrew also, Will the Lord's Hand suffice not? And let us too taking the nature of the thing by way of example, hold that littleness of faith is the worst of sicknesses and surpasses all evil, and if God work or promise to do, be it full surely received in simple faith, and let not the Deity be accused, from our inability to…

Our Lord's intention is given when he says, He said this, however, to test him. Here the Evangelist raises one difficulty in answering another. For we could wonder why our Lord asked Philip what to do, as though our Lord himself did not know. The Evangelist settles this when he says, for he knew what he would do.

Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.

One of his disciples, Andrew, Simon Peter’s brother, says to him,

(de Con. Evang. ii. c. xlvi) Andrew's suggestion about the five loaves and two fishes, is given as coming from the disciples in general, in the other Evangelists, and the plural number is used.

Here is noted the fourth occasion, namely the insufficiency of food for the feeding of so great a multitude. For since there were five thousand, they had only five loaves; and this is noted in Andrew's response. Therefore he says: "One of his disciples, Andrew, the brother of Simon Peter, says to him," namely to the Lord, who was asking Philip about the feeding of the crowds.

Andrew, however, seems to sense that a miracle is going to take place. Perhaps he recalled the miracle performed by Elisha with the barley loaves, when he fed a hundred men with twenty loaves (2 Kgs 4:42). And so he says, There is a boy here who has five barley loaves.

There is a lad here, which has five barley loaves, and two small fish: but what are they among so many?

But that this point is true, that that number which is called five, which agrees in no respect with their argument, and does not harmonize with their system, nor is suitable for a typical manifestation of the things in the Pleroma, [yet has a wide prevalence,] will be proved as follows from the Scriptures.

And therefore he would remember the passage concerning the eating of our Lord, where it is written of Him that, "He made the festival, and ate the passover;" or where it is said that, "They set before Him a piece of broiled fish and a piece of honeycomb;" or where again it is written, "They had fishes and bread." And these and such like things doth the glutton bring forward as…

"There is a boy here who has five barley loaves and two fish": so many loaves, he says, we have, but they are not sufficient; therefore he says: "But what are these among so many?" In this is noted the remarkable poverty of the Lord and the disciples, that they had few loaves and of poor quality; whence they also frequently suffered hunger with the Lord: Matthew twelve: "Jesus…

And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.

And so, taking the loaves and fishes, the Lord looked up to heaven, then blessed and broke them, giving thanks to the Father that, after the law and the prophets, he has himself become the evangelical bread.

The Saviour practised His accustomed gentleness, and takes away the sharpness of His reproaches. For He doth not rebuke bitterly His disciples, albeit they were deeply slumbering in respect of their faintheartedness and littleness of faith in Him: but rather He leads them by His Deeds to the apprehension of the things which as yet they believe not.

Next (v 10), the miracle is presented. First, we see the people arranged; secondly, the miracle itself; and thirdly, the gathering of the leftovers. He does two things about the first. First, he shows Christ directing the disciples to have the people recline; secondly, why this was appropriate; and thirdly, he tells us the number of people present.

And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fish as much as they would.

That wine, which was produced by God in a vineyard, and which was first consumed, was good. None of those who drank of it found fault with it; and the Lord partook of it also. But that wine was better which the Word made from water, on the moment, and simply for the use of those who had been called to the marriage.

He gives thanks, as an ensample to us and a pattern of the piety which ought to be in us: and attributes again as Man the Power of the miracle to the Divine Nature.

Then (v 11), the Evangelist presents the feeding of the crowd. First, we see the attitude of Christ; secondly, the food used; thirdly, that the people were satisfied. As to the attitude of Jesus, both his humility and his giving of thanks are mentioned. We see his humility because he took the bread and gave it to the people.

When they were filled, he said to his disciples, Gather up the fragments that remain, that nothing be lost.

Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank thee, our Father, for the holy vine of David Thy servant, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever.

To some one Christ may seem out of sparing of the fragments to have bidden His disciples to gather them together. Yet (I think) every one will fitly imagine, that Christ would not endure to descend to such littleness: and why say I Christ? not even one of us would do so: for what would be supposed to be the remnant of five barley loaves?

Now we see the leftovers collected (v 12). First, Christ gives the order; secondly, his disciples obey. The Evangelist says that after the people had eaten their fill, Christ said to his disciples: Gather up the fragments that are left over.

Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above to them that had eaten.

Such was the greatness of his miracle that he willed the slender supply of food not only to be enough but even to prove superabundant. Here he followed ancient precedent.

Baskets are used for servile work. The baskets here are the Apostles and their followers, who, though despised in this present life, are within filled with the riches of spiritual sacraments. The Apostles too are represented as baskets, because, that through them, the doctrine of the Trinity was to be preached in the four parts of the world.

His disciples obeyed him faithfully; hence he says, They therefore gathered and filled twelve baskets with the leftovers. Here we should note that the amount of food that remained was not left to chance, but was according to plan: for as much as Christ willed was left over, no more and no less. This is shown by the fact that the basket of each apostle was filled.

Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.

Thus, when they were satisfied, they saw that he had fed them in the wilderness, as Moses [had done] with prayer, and they cried out, saying, "This is the prophet about whom it was said that he is coming into the world." They were repeating the [prophecy] of Moses that "The Lord will raise up a prophet for you," not someone ordinary, but rather "like me," who will fill you with…

When the multitude saw the miracle our Lord had done, they marvelled; as they did not know yet that He was God. Then those men, the Evangelist adds, i. e. carnal men, whose understanding was carnal, when they had perceived the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world.

Above, the Evangelist told us of the miracle of the loaves and fishes. Now he shows the threefold effect this miracle had on the people. First, its effect on their faith; secondly, on their plans to honor Jesus; thirdly, how it led them (and the disciples) to search for Jesus.

When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.

If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry; if, in short, though conscious of His own kingdom, He shrank back from being made a king, He in the fullest manner gave His own an example for turning coldly from all the pride and garb, as well of dignity as of power.

The multitude concluding, from so great a miracle, that He was merciful and powerful, wished to make Him a king. For men like having a merciful king to rule over them, and a powerful one to protect them.

Next, we see the second effect of Christ's miracle: the honor the people planned for Christ, which he refused. First, we have the attempt by the people; secondly, Christ's flight from them. The attempt of the people is mentioned when he says, they would come to seize him and make him king.

Jesus Walks on Water

And when even was now come, his disciples went down to the sea,

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.

The first sign having been miraculously accomplished, His flight and withdrawal are economically found to be the root again and occasion of another, and the Wonderworker proceeds, as it is written, from might to might.

Now he considers the third effect of Christ's miracle, the search for Christ. First, by his disciples; secondly, by the people. As to the first, he does two things. First, he tells of the eagerness of the disciples; and secondly, enlarges upon this (v 17b). He does two things about the first. First, he tells that they went down to the shore.

And got into a boat, and went over the sea toward Capernaum. And it was now dark, and Jesus had not come to them.

Many things at once are being profitably contrived, and the circumstances drive the disciples to a more zealous search after the Saviour. For the deep darkness of the night troubles them, hovering like smoke upon the raving waves, and takes from them all knowledge of whither at length to steer.

The Lord withdrew to the mountain alone only in order, as we have said, to test the love of the disciples—whether they would seek Him. They waited for Him until evening, thinking that He would come. But when He did not come, they could not hold themselves back, but, compelled by love to seek Him, they got into the boat.

He adds that they crossed, saying, After they got into the boat, they set out across the sea to Capernaum, for the love that burned within them could not endure our Lord's absence for very long. Now (17b), he enlarges upon what he had already said in summary fashion. First, on their going down to the sea; secondly, on their crossing (v 18).

And the sea arose by reason of a great wind that blew.

"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.

He permits them to experience the storm so that, when calm comes after the storm, they might rejoice all the more at what has happened, and so that an indelible remembrance of this might be imprinted upon their hearts.

As for their crossing, first we see the storm at sea; then Christ coming to them, and the time; and thirdly, the effect this had. The storm was caused by a rising wind; thus he says: The sea became rough, agitated by a great wind. This wind is a symbol for the trials and persecutions which would afflict the Church due to a lack of love.

So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing near to the ship: and they were afraid.

(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.

He says only "I am." He trusts that they will easily recognize his voice, which was so familiar to them. Or, more probably, he shows that he was the same who said to Moses, "Say to the children of Israel, the one who is has sent me to you."

Christ did not appear to them when the storm first began, but only some time later; thus he says, After they had rowed twenty-five or thirty stadia, they saw Jesus.

But he says to them, It is I; be not afraid.

Then they willingly received him into the boat: and immediately the ship was at the land where they went.

Jesus the Bread of Life

The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone;

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."

Jesus crossed to the other side of the sea on foot. The crowd, seeking Him the next day and seeing that there had been only one boat, into which the disciples had gotten but into which Jesus had not entered with them, came to the realization of this miracle and supposed that Jesus had crossed the sea on foot to the other side.

885 After having described how the disciples searched for Christ, the Evangelist now shows the people looking for him. First, he states their motive; secondly, the occasion; and thirdly, the search itself (v 24). 886 The crowd of people was looking for Christ because of the miracle mentioned above, that is, because he had crossed the sea without using any boat.

(However there came other boats from Tiberias near to the place where they did eat bread, after that the Lord had given thanks:)

(Tr. xxv. 8) Knowledge of the miracle was conveyed to them indirectly. Other ships had come to the place where they had eaten bread; in these they went after Him; Howbeit there came other boats from Tiberias, nigh unto the place where they did eat bread, after that the Lord had given thanks.

"But other boats came from Tiberias," from the city after which that lake was named; "near the place where they had eaten the bread, giving thanks to God," because thus one ought to eat.

887 It was the arrival of other boats from the opposite side of the sea that gave the people the opportunity to look for Christ; they could cross on these and search for him. He says: But other boats arrived, from the other side, that is, from Tiberias, near the place where they had eaten the bread, after having given thanks to God.

When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.

These men follow Him, marvelling perchance at His miracles, yet not receiving any profit from them unto the duty of faith, but as though they were making some return to the Wonder-worker by merely bestowing on Him a not undesired praise. For this is a dreary disease of a mind and soul which is never accustomed to be led to the choice of what is profitable for her.

"When therefore the crowd had seen that Jesus was not there, nor his disciples": and they themselves had come on account of Jesus: "they boarded the boats and came to Capernaum, seeking Jesus": they sought him therefore because he had fed them in his presence, according to that saying of Sirach: "They who eat me shall yet hunger." On wood they sought him who wrought salvation,…

888 The people were eager to find Christ. First, he shows how they looked for him; secondly, how they questioned him after they found him (v 25).

And when they had found him on the other side of the sea, they said to him, Rabbi, when did you come here?

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.

Having found the Lord here, the crowd does not fall down before Him, does not wish to learn how He came, does not ask about this miracle, but so carelessly says: "When did You come here?" Those who had wanted to take Him by surprise and make Him king, when they found Him, no longer desired anything of the sort.

890 Once they found him, they questioned him. When they, the people, found him, Christ, on the other side of the sea, they asked him: Rabbi, when did you come here? This can be understood in two ways. In the first way, they were asking about the time only.

Jesus answered them and said, Truly, truly, I say to you, You seek me, not because you saw the miracles, but because you did eat of the loaves, and were filled.

Labor not for the food which perishes, but for that food which endures to everlasting life, which the Son of man shall give to you: for him has God the Father sealed.

And in whatever way the Lord's labourer sow the good wheat, and grow and reap the ears, he shall appear a truly divine husbandman. "Labour," says the Lord, "not for the meat which perisheth, but for that which endureth to everlasting life." And nutriment is received both by bread and by words.

That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Mat…

894 He leads them back to the truth by calling their attention to spiritual food, saying, Do not work for the food that perishes, but for that which endures to eternal life. First, he mentions its power; secondly, that it comes from him, which the Son of Man will give you. 895 The power of this food is seen in the fact that it does not perish.

Then they said to him, What shall we do, that we might work the works of God?

Jesus answered and said to them, This is the work of God, that you believe on him whom he has sent.

It was therefore always the Son (of whom we read) under the designation of the Almighty and Most High God, and King, and Lord. To those also who inquired "what they should do to work the works of God," He answered, "This is the work of God, that ye believe on Him whom He hath sent.

Most severely doth the Lord, even though secretly as yet and obscurely, attack the folly of the questioners. For one would suppose, looking merely at the simple meaning of the words, that Jesus was commanding them nothing else, save to believe on Him: but on examining the intent of the words, he will see that they refer to something else.

901 The Lord's answer is given when he says: This is the work of God, that you believe in him whom he sent. Here we should reflect that in Romans (4:2), the Apostle distinguished faith from works, saying that Abraham was justified by his faith, not by his works. If this is so, why does our Lord say here that to have faith, i.e., to believe, is a work of God?

They said therefore to him, What sign show you then, that we may see, and believe you? what do you work?

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 fathe…

See what ingratitude and insensibility. After having seen so many and such great miracles, they again ask for a sign, and one even greater than the loaves with which they were fed. As gluttons, they again demand such a miracle as would serve their belly. The justice of this is evident from what follows.

903 Next, we see the origin of this food. First, we have the question asked by the Jews; secondly, the answer of Christ (v 32). Three things are done about the first: first, the Jews look for a sign; secondly, they decide what it should be; and thirdly, they bring in what is narrated in Scripture.

Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.

But what is the "people" which was ignorant of God, but ours, who in days bygone knew not God? and who, in the hearing of the ear, gave heed to Him, but we, who, forsaking idols, have been converted to God?

He calls Himself the true bread, because the only-begotten Son of God, made man, was principally signified by the manna. For manna means literally, what is this? The Israelites were astonished at first on finding it, and asked one another what it was. And the Son of God, made man, is in an especial sense this mysterious manna, which we ask about, saying, What is this?

But it seems foolish to ask for a miracle for this reason, for Christ had just performed some in their presence which could lead them to believe, as multiplying the bread and walking on the water. What they were asking was that our Lord always provide them with food.

Then Jesus said to them, Truly, truly, I say to you, Moses gave you not that bread from heaven; but my Father gives you the true bread from heaven.

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

Then they said to him, Lord, evermore give us this bread.

(Tr. xxv. 13) As the woman of Samaria, when our Lord told her, Whosoever drinketh of this water shall never thirst, thought He meant natural water, and said, Sir, give me this water, that she might never be in want of it again: in the same way these say, Give us this bread, which refreshes, supports, and fails not.

But the Jews, still occupied with the belly and being entirely earthly, understand these words concerning sensible bread and say: "Give us such bread." Raving in this manner, they exposed themselves. "Always," they say, "give us such bread, not for one day, not for two." They said this also out of love of money.

Now he considers the acquisition of this spiritual food. First, we see the Jews asking for it; secondly, he shows the way it is acquired (v 35). We should note with respect to the first, that the Jews understood what Christ said in a material way; and so, because they desired material things, they were looking for material bread from Christ.

And Jesus said to them, I am the bread of life: he that comes to me shall never hunger; and he that believes on me shall never thirst.

Do not speak of Jesus Christ, and yet set your desires on the world. Let not envy find a dwelling-place among you; nor even should I, when present with you, exhort you to it, be ye persuaded to listen to me, but rather give credit to those things which I now write to you. For though I am alive while I write to you, yet I am eager to die.

"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, a…

Then, he shows how this bread is acquired. First, he shows what this bread is; secondly, how to obtain it (v 37). Concerning the first, he does three things. First, he explains what this bread is, I am the bread of life; secondly, he gives the reason for this, Whoever comes to me shall not hunger; thirdly, he shows why this had to be explained (v 36).

But I said to you, That you also have seen me, and believe not.

(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.

As if He said, I did not say what I did to you about the bread, because I thought you would eat it, but rather to convict you of unbelief. I say, that ye see Me, and believe not.

Then (v 36), we see why Christ had to explain these things. For someone could say: We asked for bread; but you did not answer, "I will give it to you," or "I will not." Rather, you say, I am the bread of life; and so your answer does not seem to be appropriate. But our Lord shows that it is a good answer, saying, I have told you that you have both seen me and do not believe.

All that the Father gives me shall come to me; and him that comes to me I will in no wise cast out.

For I came down from heaven, not to do my own will, but the will of him that sent me.

There is, too, that will of God which the Lord accomplished in preaching, in working, in enduring: for if He Himself proclaimed that He did not His own, but the Father's will, without doubt those things which He used to do were the Father's will; unto which things, as unto exemplars, we are now provoked; to preach, to work, to endure even unto death.

For He Himself teaches us humility by doing, not His own will, but the will of Him that sent Him. Art thou proud, O man? and God humbled Himself. Perchance thou wouldest be ashamed to imitate a humble man: at least imitate the humble God. God's Son came in man, and was made humble.

Next (v 38), he gives the reason for what he just said. First, he mentions his intention to accomplish the will of the Father; secondly, he states what the will of the Father is (v 39); and thirdly, he shows the final accomplishment of this will (v 40b).

And this is the Father’s will which has sent me, that of all which he has given me I should lose nothing, but should raise it up again at the last day.

He affirms, lastly, that "the very hairs of our head are all numbered," and in the affirmation He of course includes the promise of their safety; for if they were to be lost, where would be the use of having taken such a numerical care of them?

They therefore who by God's unerring providence are foreknown and predestined, called, justified, glorified, even before their new birth, or before they are born at all, are already the children of God and absolutely cannot perish. These truly come to Christ.… By him there is given also perseverance in good even to the end.

Then (v 39), he shows what the Father wills; and next, why he wills it (v 40). He says: I will not cast out those who come to me, because I have taken flesh in order to do the will of the Father: Now it is the will of him who sent me, the Father, that those who come to me I will not cast out; and so I will not cast them out.

And this is the will of him that sent me, that every one which sees the Son, and believes on him, may have everlasting life: and I will raise him up at the last day.

Faith, so to speak, is the attempt generated in time; the final result is the attainment of the promise secured for eternity.

"So I," He says, "will not destroy those whom the Father gives Me, that is, those who believe in Me, but will raise them up, that is, will deem them worthy of a glorious resurrection." The resurrection is of two kinds: one is general and universal, by which all sinners also will be raised, and the other is that by which only the righteous will be raised, being caught up on clou…

Now he gives the reason for the divine will (v 40). The reason why the Father wills that I lose nothing of all that he has given me is that the Father wills to bring men to life spiritually, because he is the fountain of life. And since the Father is eternal, he wills, absolutely speaking, that every one who comes to me should have eternal life.

The Jews then murmured at him, because he said, I am the bread which came down from heaven.

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 aw…

When the Lord said, "I am the bread," the Jews murmured against Him, because they were deceived. For as long as they thought He was speaking of sensible bread, they behaved meekly, hoping that He would give them this bread and satisfy their belly. But when He revealed to them that His speech was not about sensible bread, but about spiritual bread, they murmur in despair.

929 Those opinions that conflict with the above teaching of Christ are now rejected. First, those of' the people, who were discontented; secondly, those of the disciples, who were in a state of doubt (v 61). He does two things about the first.

And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he says, I came down from heaven?

O deep unlearning, and understanding darkened with unmixed strong drink: the heart of this people is waxen fat, as it is written. For indeed they perceive not a whit of those things which they ought clearly to understand, and both think and speak things worthy of laughter.

"And they said: Is this not the son of Joseph?" Luke three: "He was beginning to be about thirty years old, as was supposed, the son of Joseph"; "whose father and mother we know," from the earth, not from heaven; Matthew thirteen: "Is this not the carpenter's son, and is not his mother called Mary, and are not his brothers and sisters among us?" "How then does this man say that…

931 He says those who complained said: Is he not the son of Joseph? For since they were earthly minded, they only considered Christ's physical generation, which hindered them from recognizing his spiritual and eternal generation.

Jesus therefore answered and said to them, Murmur not among yourselves.

The Jews look down upon Jesus, ignorant that His Father is in heaven, and in nowise acknowledging that He is by Nature Son of the Lord of all, but looking only to His earthly mother and Joseph.

Here the restraining of murmuring is touched upon. For He restrains them from murmuring: whence He says: "Do not murmur among yourselves": and rightly so, because it profits nothing; Wisdom 1: "Guard yourselves from murmuring, which profits nothing," but rather harms: 1 Corinthians 10: "Neither let us murmur, as some of them murmured." And the reason why they ought not to murmu…

932 Next (v 43), the grumbling of the people is checked. First, Christ stops this complaining; secondly, he clears up their difficulty (v 47). As to the first he does two things. First, he checks their complaining, secondly, he tells why they were doing it (v 44). 933 Jesus noticed that they were grumbling and checked them, saying, Stop grumbling among yourselves.

No man can come to me, except the Father which has sent me draw him: and I will raise him up at the last day.

When, however, he says, "We were formerly the children of wrath," he censures an irrational irascibility, such as proceeds not from that nature which is the production of God, but from that which the devil brought in, who is himself styled the lord or "master" of his own class, "Ye cannot serve two masters," and has the actual designation of "father: ""Ye are of your father the…

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.

934 The reason for their grumbling was their unbelief, and he shows this when he says, No one can come to me.... First, he shows that if one is to come to Christ, he has to be drawn by the Father. Secondly, he shows the way one is drawn (v 45). As to the first he does three things.

It is written in the prophets, And they shall be all taught of God. Every man therefore that has heard, and has learned of the Father, comes to me.

Let him who is to be a catechumen be a catechumen for three years; but if any one be diligent, and has a good-will to his business, let him be admitted: for it is not the length of time, but the course of life, that is judged.

He uses the plural, In the Prophets, because all the Prophets being filled with one and the same spirit, their prophecies, though different, all tended to the same end; and with whatever any one of them says, all the rest agree; as with the prophecy of Joel, All shall be taught of God. (Joel 2:23)

941 Then (v 45), he considers the way we are drawn. First, he states the way; secondly, its effectiveness (v 45b); and thirdly, he excludes a certain way of being drawn (v 46). 942 The manner in which we are drawn is appropriate, for God draws us by revealing and teaching; and this is what he says: It is written in the prophets: They shall all be taught by God.

Not that any man has seen the Father, save he which is of God, he has seen the Father.

The angels behold as much as they can bear, and archangels as much as they are able; and thrones and dominions more than the former, but still less than his worthiness. For with the Son, the Holy Spirit alone can rightly behold him.

Truly, all of us who have accepted faith in Christ are now taught by God. Since He said that the one who has heard from the Father comes to Me, lest anyone think that He speaks of a sensible Father, He adds: "I do not say that anyone sees the Father except the Son, who truly is from Him and born of His Essence.

947 To correct the thought that some might have that every one will hear and learn from the Father through a vision, he adds: Not that any one has seen the Father, that is, a person living in this life does not see the Father in his essence, according to: "Man will not see me and live" (Ex 33:20), except the one, that is the Son, who is from God—he has seen the Father, through…

Truly, truly, I say to you, He that believes on me has everlasting life.

I am that bread of life.

God by his living Word enlivens everyone and gives his Word as food and life to the saints, as the Lord declares, "I am the bread of life." … But sin, too, has its own special bread—of death, calling to those who are lovers of pleasure and lack understanding.

For, removing the whole case from His speech, and having taken away (so to say) all that cloaked it. He at length reveals Himself unveiled to them of Israel, saying, I am the Bread of life, that they may now learn that if they would be superior to corruption, and would put off the death which from the transgression fell upon us, they must needs approach to the participation of…

Having stated his position, he expresses it as, I am the bread of life, which gives life, as clearly follows from the above. We read of this bread: "The bread of Asher will be rich, he will furnish choice morsels," of eternal life, "to kings" (Gn 49:20).

Your fathers did eat manna in the wilderness, and are dead.

It has been proven that the sacraments of the church are more ancient; now realize that they are more powerful. In very fact it is a marvelous thing that God rained manna on the ancestors and they were fed by daily nourishment from heaven.

They then who ate the manna (He says) are dead, not having received any participation of life therefrom (for it was not truly lifegiving, but rather taken as an aid against carnal hunger and in type of the true); but they who receive in themselves the Bread of Life, will have |408 immortality as their prize, wholly setting at nought corruption and its consequent evils, and will…

Then when he says, Your fathers ate manna in the desert, and they are dead, he gives the major premise, namely, the bread that descended from heaven ought to have the effect of giving life. First, he explains this; secondly, he draws his point (v 50). He explains his meaning through a contrasting situation.

This is the bread which comes down from heaven, that a man may eat of it, and not die.

I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.

For as it certainly is in the power of a mother to give strong food to her infant, [but she does not do so], as the child is not yet able to receive more substantial nourishment; so also it was possible for God Himself to have made man perfect from the first, but man could not receive this [perfection], being as yet an infant.

"I am the living bread, which came down from heaven." For that reason "living," because I came down from heaven. The manna also came down from heaven; but the manna was only a shadow, this is the truth.

He does two things concerning this. First, he speaks of himself in general; secondly, in particular, And the bread which I will give is my flesh. In regard to the first, he does two things: first, he mentions his origin; secondly his power. He said, I am the living bread; consequently, I can give life.

The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?

Failing to understand his words spiritually, [the Jews] were offended and drew back, thinking that the Savior was urging them to cannibalism. Then again in the old covenant there was the showbread. But that, since it belonged to the old covenant, has come to an end. In the new covenant there are the bread of heaven and the cup of salvation, which sanctify body and soul.

The Jews thought that our Lord would divide His flesh into pieces, and give it them to eat: and so mistaking Him, strove.

Above, our Lord checked the grumbling of the Jews over the origin of this spiritual food; here, he stops their dispute over the eating of this same food. First, we see their dispute; secondly, our Lord stops it (v 54); thirdly, the Evangelist mentions the place where all this happened (v 60).

Then Jesus said to them, Truly, truly, I say to you, Except you eat the flesh of the Son of man, and drink his blood, you have no life in you.

...ye come together man by man in common through grace, individually, in one faith, and in Jesus Christ, who was of the seed of David according to the flesh, being both the Son of man and the Son of God, so that ye obey the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote to prevent us from…

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.

Our Lord stops this argument. First, he states the power that comes from taking this food; secondly, he amplifies on it (v 55). As to the first he does three things. First, he states why it is necessary to eat this flesh; secondly, its usefulness; and thirdly, he adds something about its truth (v 56).

Whoever eats my flesh, and drinks my blood, has eternal life; and I will raise him up at the last day.

Then, again, how can they say that the flesh, which is nourished with the body of the Lord and with His blood, goes to corruption, and does not partake of life? Let them, therefore, either alter their opinion, or cease from offering the things just mentioned. But our opinion is in accordance with the Eucharist, and the Eucharist in turn establishes our opinion.

And that this might not seem addressed to them alone, He declares universally, Whoso eateth My flesh, and drinketh My blood, hath eternal life.

Next, the usefulness of this food is shown: first, for the spirit or soul; secondly, for the body, and I will raise him up on the last day. There is great usefulness in eating this sacrament, for it gives eternal life; thus he says, Whoever eats my flesh and drinks my blood has eternal life.

For my flesh is food indeed, and my blood is drink indeed.

"Wherefore also I have given you milk to drink," he says; meaning, I have instilled into you the knowledge which, from instruction, nourishes up to life eternal. But the expression, "I have given you to drink," is the symbol of perfect appropriation. For those who are full-grown are said to drink, babes to suck.

Poemen said, 'It is written, "Like as the hart longs for the waterbrooks, so longs my soul for you, O my God" (Ps. 42:1). Indeed, the harts in the desert eat many snakes and when their venom makes them burn with thirst they come to the waters to assuage their burning thirst.

We see its truth when he says, For my flesh truly is food. I some might think that what he was saying about his flesh and blood was just an enigma and a parable. So our Lord rejects this, and says, my flesh truly is food.

He that eats my flesh, and drinks my blood, dwells in me, and I in him.

"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"?

Here we learn the mystery of Communion. He who eats and drinks the Flesh and Blood of the Lord abides in the Lord Himself, and the Lord in him. A strange and incomprehensible union takes place, so that God abides in us and we in God. You do not hear a fearsome teaching.

Now our Lord proves that this spiritual food has such power, that is, to give eternal life. And he reasons this way: Whoever eats my flesh and drinks my blood is united to me, but whoever is united to me has eternal life: therefore, whoever eats my flesh and drinks my blood has eternal life.

As the living Father has sent me, and I live by the Father: so he that eats me, even he shall live by me.

Can lifeless copies be put on a level with their living originals? Can painted or carved or molten effigies be put on a level with the nature that they imitate? The Son is not the image of the Father after such a fashion as this; he is the living image of the Living. The Son who is born of the Father has a nature in no way different from his.

CHAPTER III. That the Son is not a Partaker of Life from any other, but rather Life by Nature, as being begotten of God the Father Who is Life by Nature. Obscure is the meaning of this passage, and enveloped in no passing difficulty: but it will not entirely attain to impenetrability: for it will be apprehended and got at by those who choose to think aright.

Now he presents his minor premise, that is, whoever is united to Christ has life. He mentions this to show the following similarity: the Son, because of the unity he has with the Father, receives life from the Father; therefore one who is united to Christ receives life from Christ.

This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eats of this bread shall live for ever.

As the prayer goes forward, we ask and say, "Give us this day our daily bread." And this may be understood both spiritually and literally, because either way of understanding it is rich in divine usefulness to our salvation. For Christ is the bread of life; and this bread does not belong to all men, but it is ours.

All the angels on high marvel at the affairs of earth For earth-born men dwelling here below Are exalted in spirit and reach what is on high As they share in Christ, crucified. For all together partake of His body, As they eagerly come to the bread of life, They hope for eternal salvation from it.

Next, he presents his two conclusions. For they were arguing about two things: the origin of this spiritual food and its power. The first conclusion is about its origin; the second is about its power: whoever eats this bread shall live forever.

Many Disciples Turn Back

These things he said in the synagogue, as he taught in Capernaum.

"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.

Why did He teach in the synagogue? Partly in order to attract more people, partly in order to show that He is not an opponent of the law read in the synagogues.

Jesus said this in the synagogue, in which he was teaching at Capernaum. He used to teach in the temple and in the synagogues in order to attract many, so that at least some might benefit: "I have proclaimed your justice in the great assembly" (Ps 39:10).

Many therefore of his disciples, when they had heard this, said, This is a hard saying; who can hear it?

"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?

i. e. that I said, you should eat My flesh, and drink My blood.

"Many therefore of his disciples, hearing," namely what had just been said about the eating of flesh, "said: This is a hard saying," that is, cruel and inhuman, to eat human flesh: "who can hear it?" They do not say "believe," but "hear," on account of the horror: therefore they could not hear, because their ears were heavy, according to that passage in Isaiah chapter six: "Mak…

When Jesus knew in himself that his disciples murmured at it, he said to them, Does this offend you?

"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?

Wishing to show them that from Him as God the thoughts of their hearts are in no way hidden, He says: "Does this offend you?"

After our Lord put an end to the complaining and arguing among the Jews, he now removes the scandal given to his disciples. First, we see the scandal of those disciples who left him; secondly, the devotion of those who remained with him (v 68).

What and if you shall see the Son of man ascend up where he was before?

Or, these words are an answer to their mistake. They supposed that He was going to distribute His body in bits: whereas He tells them now, that He should ascend to heaven whole and entire: What and if ye shall see the Son of man ascend up where He was before? ye will then see that He does not distribute His body in the way ye think.

Do not suppose from this that the body of Christ came down from heaven, as the heretics Marcion and Apollinarius say; but only that the Son of God and the Son of man are one and the same.

Next, we see the kindly way Christ dispelled their difficulty. First, he takes notice of it; secondly, he removes its cause (v 63); and thirdly, he mentions what the cause was (v 65). He had noticed that they were scandalized because they had said, although privately, so he could not hear, This is a hard saying!

It is the spirit that quickens; the flesh profits nothing: the words that I speak to you, they are spirit, and they are life.

He says, it is true, that "the flesh profiteth nothing; " but then, as in the former case, the meaning must be regulated by the subject which is spoken of.

The words that I have spoken unto you, they are Spirit and are life. He filleth whole His Own Body with the Life-giving operation of the Spirit. For He now calls the Flesh Spirit, not turning It aside from being Flesh: but because by reason of Its being perfectly united to Him, and now endued with His whole Life-giving Power, It ought to be called Spirit too.

Then he settles the offense they took at what he said, concerning the person speaking. The occasion for their scandal was when they heard our Lord say divine things about himself. And so, because they believed that he was the son of Joseph, they were upset at what he said about himself.

But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.

Jesus Christ knows the thoughts of the mind, as it is now, stirred by present motives, and as it will be to-morrow, aroused by the impulse of future desires. Hear the witness of the Evangelist, For Jesus knew from the beginning who they were that believed not, and who it was that should betray Him.

Herein again one may clearly see fulfilled that which was fore-heralded by one of the holy Prophets, With your hearing ye shall hear, and shall not understand, and looking shall look and shall not see.

Then he settles the offense they took at what he said. And, as Chrysostom says, he distinguished two ways in which his words could be understood. With respect to the first, we should note that Christ's words can be understood in two senses: in a spiritual way, and in a material way.

And he said, Therefore said I to you, that no man can come to me, except it were given to him of my Father.

Finally, when, after the resurrection, the apostles are sent by the Lord to the heathens, they are bidden to baptize the Gentiles "in the name of the Father, and of the Son, and of the Holy Ghost." How, then, do some say, that a Gentile baptized without, outside the Church, yea, and in opposition to the Church, so that it be only in the name of Jesus Christ, everywhere, and in…

We have often said that when you hear that the Father gives faith in the Son, do not think that the Father bestows grace on some and not on others, as if by lot, for this would be characteristic of one who is unjust. Rather, understand it this way: the Father bestows grace and gives the gift of faith to those who have the will for it.

Then he indicates the reason why they were upset, that is, their unbelief. As if to say: the cause of your difficulty is not the hardness of what I have just said, but your own unbelief. And so first, he mentions their unbelief; secondly, he excludes an incorrect interpretation; and thirdly, he gives the reason for their unbelief.

From that time many of his disciples went back, and walked no more with him.

Peter’s Confession of Faith

Then Jesus said to the twelve, Will you also go away?

Did not certain of the disciples turn back from the Lord Himself, When they were offended? Yet the rest did not therefore think that they must turn away from following Him, but because they knew that He was the Word of Life, and was come from God, they continued in His company to the very last, after He had gently inquired of them whether they also would go away.

Our Lord Jesus Christ doth not exhort the holy Apostles to leave Him, nor doth He offer them free and unfettered liberty of doing so, nor yet doth He permit them readily to turn aside as though they would get no harm from doing so: yea, rather He threatens them well, that if they be not found superior to the undisciplined conduct of the Jews, they too shall be sent away, and go…

Then we see the stubbornness of the disciples: for although our Lord had rebuked them and had taken away the cause of their difficulty so far as it concerned himself, they still would not believe. Thus he says, From this time on, many of his disciples turned back.

Then Simon Peter answered him, Lord, to whom shall we go? you have the words of eternal life.

"If ye wish to go away, depart," He once said unto them, and by reason of the hardness of His word many left him and departed. Simon saith unto Him, "Unto whom shall we go?" We have once and for all gone forth after Thee, and we have no place to go away from following Thee.

Then our Lord examined those disciples who remained with him. First, we see this in the question he asked them; secondly, Peter's answer shows the devotion of those who remained; and thirdly, our Lord corrects Peter's answer (v 71).

And we believe and are sure that you are that Christ, the Son of the living God.

"And we have believed and have known." Not have known and believed, but "believed and known." For we believed in order to know; for if we wanted to know first, and then to believe, we should not be able either to know or to believe. What have we believed and known?

For they had already accepted the truth of the resurrection and all the teaching. Therefore, the cause of the offense was not the words of Christ, but the inattentiveness, negligence, and ingratitude of the listeners. For these twelve also heard the same things, and yet were not offended, but remained faithful.

Then, from Peter's answer, we see the devotion of those who did not leave. For Peter — who loved the brethren, who guarded his friendships, and had a special affection for Christ — answered for the whole group, and said, Lord, to whom shall we go? You have the words of eternal life. Here he did three things.

Jesus answered them, Have not I chosen you twelve, and one of you is a devil?

He spoke of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.

Consider also how fiercely the devil wages war. He was able to carry away one of the twelve apostles, who raised the dead, performed miracles, and heard the spiritual and life-giving teaching of the Lord. And where, then, is hope of salvation for us, when from our youth we have voluntarily enslaved ourselves to evil?

"Now he was speaking of Judas, son of Simon Iscariot; for he was about to betray him, though he was one of the twelve." This was said so that they might fear and so that they might not be surprised at the others who had departed, because they had not been so specially chosen.

Our Lord corrected Peter's answer when he said, Did I not choose you Twelve? And one of you is a devil. First, we have the Lord's reply; secondly, the Evangelist's explanation of it (v 72).