Christ feeds five thousand with five loaves. He walks upon the sea and discourses of the bread of life.
Hauing vvith fiue loaues fed fiue thousand 16 (vvalking also the night after vpon the sea) 22 on the morovv the people there vpon resorting vnto him, 27 he preacheth vnto them of the Bread vvhich he vvil giue: telling them that he is come from heauen, and therfore able to giue such bread as cā quicken the word, euen his ovvne flesh: and that al his Elect shal beleeue as much. 60 Many not vvith standing do murmur at this doctrine, yea and become apostataes, thoug he tel them that they shal see by his Ascension into heauen, that he is descended from heauen, but the Tvvelue sticke vnto him, beleeuing that he is God omnipotent, as he said. Among vvhom also (that no man be scandalized) he signifieth that he foreknovveth vvhich vvil become a traiter: as among the foresaid, vvhich vvould become apostataes.
1After these things Jesus went over the sea of Galilee, which is that of Tiberias.Dopo questo Gesù se n'andò di là dal mare di Galilea, cioè di Tiberiade:AFTER these things IESVS vvent beyond the sea of Galilee, vvhich is of Tiberias:Post hæc abiit Jesus trans mare Galilææ, quod est Tiberiadis: 2And a great multitude followed him, because they saw the miracles which he did on them that were diseased.E seguitavate una gran turba, perché vedeva i miracoli fatti da lui a pro de' malati.and a great multitude folovved him, because they savv the signes vvhich he did vpon those that vvere sicke.et sequebatur eum multitudo magna, quia videbant signa quæ faciebat super his qui infirmabantur. 3Jesus therefore went up into a mountain: and there he sat with his disciples.Salì pertanto Gesù sopra un monte: ed ivi si pose a sedere co' suoi discepoli.IESVS therfore went vp into the mountaine, and there he sare vvith his Disciples.Subiit ergo in montem Jesus et ibi sedebat cum discipulis suis. 4Now the pasch, the festival day of the Jews, was near at hand.Ed era vicina la Pasqua, solennità de' Giudei.And the Pasche vvas at hand, the festiual day of the Ievves.Erat autem proximum Pascha dies festus Judæorum. 5When Jesus therefore had lifted up his eyes and seen that a very great multitude cometh to him, he said to Philip: Whence shall we buy bread, that these may eat?Avendo adunque Gesù alzati gli occhi, e veduto, come una gran turba veniva da lui, disse a Filippo: Dove compreremo pane per cibar questa gente?Vvhen IESVS therfore had lifted vp his eies, and savv that a very great multitude commeth to him, he saith to Philippe, Vvhence shal vve bie bread: that these may eate?Cum sublevasset ergo oculos Jesus, et vidisset quia multitudo maxima venit ad eum, dixit ad Philippum: Unde ememus panes, ut manducent hi ? 6And this he said to try him: for he himself knew what he would do.Lo che egli diceva per far prova di lui: imperocché egli sapeva quello, che era per fare.And this he said, tempting him. for him self knevv vvhat he vvould doe?Hoc autem dicebat tentans eum: ipse enim sciebat quid esset facturus. 7Philip answered him: Two hundred pennyworth of bread is not sufficient for them that every one may take a little.Risposegli Filippo: Dugento denari di pane non bastano per costoro a darne un piccolo pezzo per uno.Philippe ansvvered him, Tvvo hundred penie vvorth of bread is not sufficient for them, that euery man may take a litle peece.Respondit ei Philippus: Ducentorum denariorum panes non sufficiunt eis, ut unusquisque modicum quid accipiat.
8One of his disciples, Andrew, the brother of Simon Peter, saith to him:Dissegli uno de' suoi discepoli, Andrea fratello di Simone Pietro:One of his Disciples, Andrevv the brother of Simon Peter, saith to him,Dicit ei unus ex discipulis ejus, Andreas, frater Simonis Petri: 9There is a boy here that hath five barley loaves and two fishes. But what are these among so many?Evvi un ragazzo, che ha cinque pani d'orzo, e due pesci: ma che è questo per tanta gente?There is a boy here that hath fiue barley loaues, & tvvo fishes: but vvhat are these among so many?Est puer unus hic qui habet quinque panes hordeaceos et duos pisces: sed hæc quid sunt inter tantos ? 10Then Jesus said: Make the men sit down. Now, there was much grass in the place. The men therefore sat down, in number about five thousand.Ma Gesù disse: Fate, che costoro si mettano a sedere. Era quivi molta l'erba. Si misero pertanto a sedere in numero di circa cinque mila.IESVS therfore saith, Make the men to sit dovvne. And there vvas much grasse in the place. The men therfore sate dovvne, in number about fiue thousand.Dixit ergo Jesus: Facite homines discumbere. Erat autem fœnum multum in loco. Discumberunt ergo viri, numero quasi quinque millia. 11And Jesus took the loaves: and when he had given thanks, he distributed to them that were set down. In like manner also of the fishes, as much as they would.Prese adunque Gesù i pani: e, rese le grazie, li distribuì a coloro, che sedevano: e il simile dei pesci, fin che ne vollero.IESVS therfore tooke the loaues: and vvhen he had giuen thankes, he distributed to them that sate. in like maner also of the fishes as much as they vvould.Accepit ergo Jesus panes: et cum gratias egisset, distribuit discumbentibus: similiter et ex piscibus quantum volebant. 12And when they were filled, he said to his disciples: gather up the fragments that remain, lest they be lost.E saziati che furono, disse a' suoi discepoli: Raccogliete gli avanzi, che non vadano a male.And after they vvere filled, he said to his Disciples, Gather the fragments that are remaining, lest they be lost.Ut autem impleti sunt, dixit discipulis suis: Colligite quæ superaverunt fragmenta, ne pereant. 13They gathered up therefore and filled twelve baskets with the fragments of the five barley loaves which remained over and above to them that had eaten.Ed essi li raccolsero, ed empirono dodici canestri di frammenti dei cinque pani di orzo, che erano avanzati a coloro, che avevano mangiato.They gathered therfore, and filled tvvelue baskets vvith fragments of the fiue barley loaues, vvhich remained to them that had eaten.Collegerunt ergo, et impleverunt duodecim cophinos fragmentorum ex quinque panibus hordeaceis, quæ superfuerunt his qui manducaverant.
14Now those men, when they had seen what a miracle Jesus had done, said: This is of a truth the prophet that is to come into the world.Coloro pertanto veduto il miracolo fatto da Gesù, dissero: Questo è veramente quel Profeta, che dovea venire al mondo.Those men therfore vvhen they had seen vvhat a signe IESVS had done, said, That this is the Prophet in deede that is to come into the vvorld.Illi ergo homines cum vidissent quod Jesus fecerat signum, dicebant: Quia hic est vere propheta, qui venturus est in mundum. 15Jesus therefore, when he knew that they would come to take him by force and make him king, fled again into the mountain himself alone.Ma Gesù conoscendo, che erano per venire a prenderlo per forza per farlo loro re, si fuggì di bel nuovo da se solo sul monte.IESVS therfore vvhen he knevv that they vvould come to take him, and make him king, he fled againe into the mountaine him self alone.Jesus ergo cum cognovisset quia venturi essent ut raperent eum, et facerent eum regem, fugit iterum in montem ipse solus. 16And when evening was come, his disciples went down to the sea.Fattasi poi sera, i suoi discepoli scesero alla marina.And vvhen euen vvas come, his Disciples vvent dovvne to the sea.Ut autem sero factum est, descenderunt discipuli ejus ad mare. 17And when they had gone up into a ship, they went over the sea to Capharnaum. And it was now dark: and Jesus was not come unto them.Ed entrati in barca andavano tragittando il mare verso Cafarnaum: ed era già bujo: e Gesù non era andato da essi.And vvhen they vvere gone vp into the shippe, they came beyond the sea into Capharnáum. and novv it vvas darke, and IESVS vvas not come vnto themEt cum ascendissent navim, venerunt trans mare in Capharnaum: et tenebræ jam factæ erant et non venerat ad eos Jesus. 18And the sea arose, by reason of a great wind that blew.E soffiando un gran vento, il mare si alzava.And the sea arose, by reason of a great vvinde that blevv.Mare autem, vento magno flante, exsurgebat. 19When they had rowed therefore about five and twenty or thirty furlongs, they see Jesus walking upon the sea and drawing nigh to the ship. And they were afraid.Spintisi adunque innanzi circa venticinque, o trenta stadi, vedono Gesù, che camminava sul mare, e avvicinavasi alla barca, e si impaurirono.Vvhen they had to vved therfore about fiue and tvventie or thirtie furlonges, they see IESVS vvalking vpon the sea, and to dravv nigh to the shippe, and they feared.Cum remigassent ergo quasi stadia viginti quinque aut triginta, vident Jesum ambulantem supra mare, et proximum navi fieri, et timuerunt.
20But he saith to them: It is I. Be not afraid.Ma egli disse loro: Son io, non temete.But he saith to them, It is I, feare not.Ille autem dicit eis: Ego sum, nolite timere. 21They were willing therefore to take him into the ship. And presently the ship was at the land to which they were going.Bramavano pertanto di riceverlo nella barca: e tosto la barca toccò la terra, dove erano incamminati.They vvould therfore haue taken him into the shippe: and forthvvith the shippe vvas at the land to vvhich they vvent.Voluerunt ergo accipere eum in navim et statim navis fuit ad terram, in quam ibant. 22The next day, the multitude that stood on the other side of the sea saw that there was no other ship there but one: and that Jesus had not entered into the ship with his disciples, but that his disciples were gone away alone.Il dì seguente la turba, che era restata di là dal mare, aveva veduto, come altra barca non v'era fuori di una sola, e che Gesù non era entrato in quella co' suoi discepoli; ma i soli discepoli erano partiti:The next day, the multitude that stoode beyond the sea, savv that there vvas no other boate there but one, and that IESVS had not entred into the boate vvith his Disciples, but that his Disciples only vvere departed:Altera die, turba, quæ stabat trans mare, vidit quia navicula alia non erat ibi nisi una, et quia non introisset cum discipulis suis Jesus in navim, sed soli discipuli ejus abiissent: 23But other ships came in from Tiberias, nigh unto the place where they had eaten the bread, the Lord giving thanks.(Sopraggiunsero però altre barche da Tiberiade presso al luogo, dove, poi ché il Signore ebbe rese le grazie, avevano mangiato quel pane.)but other boates came in frō Tiberias beside the place vvhere they had eatē the bread, our Lord giuing thankes.aliæ vero supervenerunt naves a Tiberiade juxta locum ubi manducaverunt panem, gratias agente Domino. 24When therefore the multitude saw that Jesus was not there, nor his disciples, they took shipping and came to Capharnaum, seeking for Jesus.Avendo adunque visto la turba, che non era quivi più né Gesù, nè i suoi discepoli, entrarono anch'essi nelle barche, e andarono a Cafarnaum cercando GesùVvhen therfore the multitude savv that IESVS vvas not there, nor his Disciples, they vvent vp into the boates, & came to Capharnaū seeking IESVS.Cum ergo vidisset turba quia Jesus non esset ibi, neque discipuli ejus, ascenderunt in naviculas, et venerunt Capharnaum quærentes Jesum. 25And when they had found him on the other side of the sea, they said to him: Rabbi, when camest thou hither?E avendolo trovato di là dal mare, gli dissero: Maestro, quando se' tu venuto qua?And vvhē they had found him beyond the sea, they said to him, Rabbi, vvhē camest thou hither?Et cum invenissent eum trans mare, dixerunt ei: Rabbi, quando huc venisti ?
26Jesus answered them and said: Amen, amen, I say to you, you seek me, not because you have seen miracles, but because you did eat of the loaves and were filled.Rispose loro Gesù, e disse: In verità, in verità vi dico: voi cercate di me non pei miracoli, che avete veduti; ma perché avete mangiato di que' pani, e ve ne siete satollati.IESVS ansvvered them, and said, Amen, amen I say to you, you seeke me not because you haue seene signes, but because you did eate of the loaues, and vvere filled.Respondit eis Jesus, et dixit: Amen, amen dico vobis: quæritis me non quia vidistis signa, sed quia manducastis ex panibus et saturati estis. 27Labour not for the meat which perisheth, but for that which endureth unto life everlasting, which the Son of man will give you. For him hath God, the Father, sealed.Procacciatevi non quel cibo, che passa, ma quello, che dura sino alla vita eterna, il quale sarà a voi dato dal Figliuolo dell'uomo. Imperocché in lui impresse il suo sigillo il Padre Dio.Vvorke not the meate that perisheth, but that endureth vnto life euerlasting, vvhich the Sonne of man vvil giue you. For him the Father, God, hath signed.Operamini non cibum, qui perit, sed qui permanet in vitam æternam, quem Filius hominis dabit vobis. Hunc enim Pater signavit Deus. 28They said therefore unto him: What shall we do, that we may work the works of God?Essi però gli dissero: Che faremo noi per praticare opere grate a Dio?They said therfore vnto him, Vvhat shal vve doe that vve may vvorke the vvorkes of God?Dixerunt ergo ad eum: Quid faciemus ut operemur opera Dei ? 29Jesus answered and said to them: This is the work of God, that you believe in him whom he hath sent.Rispose Gesù, e disse loro: Opera di Dio è questa, che crediate in colui, che egli ha mandato.IESVS ansvvered, and said to them, This is the vvorke of God, that you beleeue in him vvhom he hath sent.Respondit Jesus, et dixit eis: Hoc est opus Dei, ut credatis in eum quem misit ille. 30They said therefore to him: What sign therefore dost thou shew that we may see and may believe thee? What dost thou work?Ma quelli disser a lui: Che miracolo fai tu adunque, onde vediamo, e a te crediamo? Che fai tu?They said therfore to him, Vvhat signe therfore doest thou, that vve may see, and may beleeue thee? vvhat vvorkest thou?Dixerunt ergo ei: Quod ergo tu facis signum ut videamus et credamus tibi ? quid operaris ? 31Our fathers did eat manna in the desert, as it is written: He gave them bread from heaven to eat.I padri nostri mangiaron nel deserto la manna, come sta scritto: Diede loro a mangiare il pane del cielo.Our fathers did eate Manna in the desert, as it is vvritten, Bread from heauen he gaue them to eate.Patres nostri manducaverunt manna in deserto, sicut scriptum est: Panem de cælo dedit eis manducare.
32Then Jesus said to them: Amen, amen, I say to you; Moses gave you not bread from heaven, but my Father giveth you the true bread from heaven.Disse adunque loro Gesù: In verità, in verità vi dico: Non diede Mosè a voi il pane del cielo, ma il Padre mio da a voi il vero pane del cielo.IESVS therfore said to them, Amen, amen I say to you, Moyses gaue you not the bread from heauen, but my Father giueth you the true bread from heauen.Dixit ergo eis Jesus: Amen, amen dico vobis: non Moyses dedit vobis panem de cælo, sed Pater meus dat vobis panem de cælo verum. 33For the bread of God is that which cometh down from heaven and giveth life to the world.Imperocché pane di Dio è quello, che dal cielo è disceso, e da al mondo la vita.For the bread of God it is that descendeth from heauen, and giueth life to the vvorld.Panis enim Dei est, qui de cælo descendit, et dat vitam mundo. 34They said therefore unto him: Lord, give us always this bread.Gli dissero adunque: Signore, da' sempre a noi un tal pane.They said therfore vnto him, Lord, giue vs alvvaies this bread.Dixerunt ergo ad eum: Domine, semper da nobis panem hunc. 35And Jesus said to them: I am the bread of life. He that cometh to me shall not hunger: and he that believeth in me shall never thirst.Gesù disse loro: Io sono il pane di vita: chi viene a me, non patirà fame: e chi crede in me, non avrà sete mai più.And IESVS said to them, I am the bread of life, he that commeth to me, shal not hunger: and he that beleeueth in me, shal neuer thirst.Dixit autem eis Jesus: Ego sum panis vitæ: qui venit ad me, non esuriet, et qui credit in me, non sitiet umquam. 36But I said unto you that you also have seen me, and you believe not.Ma io ve l'ho detto, che e mi avete veduto, e non credete.But I said to you that both you haue seen me and you beleeue not.Sed dixi vobis quia et vidistis me, et non creditis. 37All that the Father giveth to me shall come to me: and him that cometh to me, I will not cast out.Verrà a me tutto quello, che il Padre da a me: e io non caccierò fuora chi viene a me:Al that the Father giueth me, shal come to me: and him that commeth to me I vvil not cast forth.Omne quod dat mihi Pater, ad me veniet: et eum qui venit ad me, non ejiciam foras: 38Because I came down from heaven, not to do my own will but the will of him that sent me.Perché sono disceso dal cielo non a fare la mia volontà ma la volontà di lui, che mi ha mandato.Because I descended from heauen, not to doe mine ovvne vvil, but the vvil of him that sent me.quia descendi de cælo, non ut faciam voluntatem meam, sed voluntatem ejus qui misit me.
39Now this is the will of the Father who sent me: that of all that he hath given me, I should lose nothing; but should raise it up again in the last day.E la volontà del Padre, che mi ha mandato, si è, che di tutto quello, che egli ha dato a me, nulla io ne sperda, ma lo risusciti nell'ultimo giorno.For this is the vvil of him that sent me, the Father: that al that he hath giuē me I leese not thereof, but raise it in the last day.Hæc est autem voluntas ejus qui misit me, Patris: ut omne quod dedit mihi, non perdam ex eo, sed resuscitem illud in novissimo die. 40And this is the will of my Father that sent me: that every one who seeth the Son and believeth in him may have life everlasting. And I will raise him up in the last day.E la volontà del Padre, che mi ha mandato, si è, che chiunque conosce il Figliuolo, e crede in me, abbia la vita eterna, e io lo risusciterò nell'ultimo giorno.And this is the vvil of my father that sent me: that euery one that seeth the Sonne, and beleeueth in him, haue life euerlasting, and I vvil raise him in the last day.Hæc est autem voluntas Patris mei, qui misit me: ut omnis qui videt Filium et credit in eum, habeat vitam æternam, et ego resuscitabo eum in novissimo die. 41The Jews therefore murmured at him, because he had said: I am the living bread which came down from heaven.Mormoravano perciò di lui i Giudei, perché aveva detto: Io sono quel pane vivo, che è sceso dal cielo,The Ievves therfore murmured at him, because he had said, I am the bread vvhich descended from heauen:Murmurabant ergo Judæi de illo, quia dixisset: Ego sum panis vivus, qui de cælo descendi, 42And they said: Is not this Jesus, the son of Joseph, whose father and mother we know? How then saith he: I came down from heaven?E dicevano; Costui non è egli quel Gesù figliuolo di Giuseppe, del quale noti ci sono e il padre, e la madre? Come dunque dice costui: Sono sceso dal cielo?and they said, is not this IESVS the sonne of Ioseph, vvhose father and mother vve knovv? Hovv then faith he, That I descended from heauen?et dicebant: Nonne hic est Jesus filius Joseph, cujus nos novimus patrem et matrem ? quomodo ergo dicit hic: Quia de cælo descendi ? 43Jesus therefore answered and said to them: Murmur not among yourselves.Rispose adunque Gesù, e disse loro: Non mormorate tra voi:IESVS therfore ansvvered and said to them, Murmure not one to an other:Respondit ergo Jesus, et dixit eis: Nolite murmurare in invicem: 44No man can come to me, except the Father, who hath sent me, draw him. And I will raise him up in the last day.Non può alcuno venire da me, se nol tragga il Padre, che mi ha mandato: e questo io lo risusciterò nell'ultimo giorno.no man can come to me, vnles the Father that sent me, dravv him: and I vvil raise him vp in the last day.nemo potest venire ad me, nisi Pater, qui misit me, traxerit eum; et ego resuscitabo eum in novissimo die.
45It is written in the prophets: And they shall all be taught of God. Every one that hath heard of the Father and hath learned cometh to me.Sta scritto ne' profeti: Saranno tutti ammaestrati da Dio. Chiunque pertanto ha udito, e imparato dal Padre, viene a me.It is vvritten in the Prophers, And al shal be docible of God. Euery one that hath heard of the Father, and hath learned, commeth to me.Est scriptum in prophetis: Et erunt omnes docibiles Dei. Omnis qui audivit a Patre, et didicit, venit ad me. 46Not that any man hath seen the Father: but he who is of God, he hath seen the Father.Non perché alcuno abbia veduto il Padre, eccetto colui, che è da Dio, questi ha veduto il Padre.Not that any man hath seen the Father, but he vvhich is of God: this hath seen the Father.Non quia Patrem vidit quisquam, nisi is, qui est a Deo, hic vidit Patrem. 47Amen, amen, I say unto you: He that believeth in me hath everlasting life.In verità, in verità vi dico: chi crede in me, ha la vita eterna.Amen, amen I say to you, he that beleeueth in me, hath life euerlasting.Amen, amen dico vobis: qui credit in me, habet vitam æternam. 48I am the bread of life.Io sono il pane di vita.I am the bread of life.Ego sum panis vitæ. 49Your fathers did eat manna in the desert: and are dead.I padri vostri mangiarono nel deserto la manna, e morirono.Your fathers did eate Manna in the desert: and they died.Patres vestri manducaverunt manna in deserto, et mortui sunt. 50This is the bread which cometh down from heaven: that if any man eat of it, he may not die.Questo è quel pane disceso dal cielo: affinchè chi ne mangerà, non muoia.This is the bread that descendeth from heauen: that if any man eate of it, he die not.Hic est panis de cælo descendens: ut si quis ex ipso manducaverit, non moriatur. 51I am the living bread which came down from heaven.Io sono il pane vivo, che son disceso dal cielo.I am the liuing bread, that came dovvne from heauen.Ego sum panis vivus, qui de cælo descendi. 52If any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, for the life of the world.Chi di un tal pane mangerà, viverà eternamente: e il pane, che io darò, ella è la carne mia per la salute del mondo.If any man eate of this bread, he shal liue for euer: and the bread vvhich I vvil giue, is my flesh for the life of the vvorld.Si quis manducaverit ex hoc pane, vivet in æternum: et panis quem ego dabo, caro mea est pro mundi vita. 53The Jews therefore strove among themselves, saying: How can this man give us his flesh to eat?Altercavano perciò tra loro i Giudei, dicendo: Come mai può costui darci a mangiare la sua carne?The Ievves therfore stroue among them selues, saying, Hovv can this man giue vs his flesh to eate?Litigabant ergo Judæi ad invicem, dicentes: Quomodo potest hic nobis carnem suam dare ad manducandum ?
54Then Jesus said to them: Amen, amen, I say unto you: except you eat the flesh of the Son of man and drink his blood, you shall not have life in you.Disse adunque loro Gesù: In verità, in verità vi dico: Se non mangerete la carne del Figliuolo dell'uomo, e non berrete il suo sangue, non avrete in voi la vita.IESVS therfore said to them, Amen, amen I say to you, Vnles you eate the flesh of the Sonne of man, and drinke his bloud, you shal not haue life in you.Dixit ergo eis Jesus: Amen, amen dico vobis: nisi manducaveritis carnem Filii hominis, et biberitis ejus sanguinem, non habebitis vitam in vobis. 55He that eateth my flesh and drinketh my blood hath everlasting life: and I will raise him up in the last day.Chi mangia la mia carne, e beve il mio sangue, ha la vita eterna: ed io lo risusciterò nell'ultimo giorno.He that eateth my flesh, and drinketh my bloud, hath life euerlasting: and I vvil raise him vp in the last day.Qui manducat meam carnem, et bibit meum sanguinem, habet vitam æternam: et ego resuscitabo eum in novissimo die. 56For my flesh is meat indeed: and my blood is drink indeed.Imperocché la mia carne è veramente cibo, e il sangue mio veramente bevanda.For my flesh, is meate in deede: and my bloud is drinke in deede.Caro enim mea vere est cibus: et sanguis meus, vere est potus; 57He that eateth my flesh and drinketh my blood abideth in me: and I in him.Chi mangia la mia carne, e beve il mio sangue, sta in me, e io in lui.He that eateth my flesh, and drinketh my bloud, abideth in me, and I in him.qui manducat meam carnem et bibit meum sanguinem, in me manet, et ego in illo. 58As the living Father hath sent me and I live by the Father: so he that eateth me, the same also shall live by me.Siccome mandò me quel Padre, che vive, ed io per il Padre vivo: così chi mangerà me, viverà anch'egli per me.As the liuing father hath sent me, and I liue by the father: and he that eateth me, the same also shal liue by me.Sicut misit me vivens Pater, et ego vivo propter Patrem: et qui manducat me, et ipse vivet propter me. 59This is the bread that came down from heaven. Not as your fathers did eat manna and are dead. He that eateth this bread shall live for ever.Questo è quel pane, che è disceso dal cielo. Non (sarà) come de' padri vostri, i quali mangiarono la manna, e morirono. Chi di questo pane mangia, viverà eternamente.This is the bread that came dovvne from heauen. Not as your fathers did eate Manna, and died. He that eateth this bread, shal liue for euer.Hic est panis qui de cælo descendit. Non sicut manducaverunt patres vestri manna, et mortui sunt. Qui manducat hunc panem, vivet in æternum. 60These things he said, teaching in the synagogue, in Capharnaum.Tali cose egli disse, insegnando nella sinagoga di Cafarnaum.These things he said teaching in the Synagogue, in Capharnáum.Hæc dixit in synagoga docens, in Capharnaum.
61Many therefore of his disciples, hearing it, said: This saying is hard; and who can hear it?Molti perciò de' suoi discepoli, udite che le ebbero, dissero: Questo è un duro sermone, e chi può reggere ad ascoltarlo?Many therfore of his Disciples hearing it, said, This saying is hard, and vvho can heare it?Multi ergo audientes ex discipulis ejus, dixerunt: Durus est hic sermo, et quis potest eum audire ? 62But Jesus, knowing in himself that his disciples murmured at this, said to them: Doth this scandalize you?Conoscendo adunque Gesù da se stesso, che mormoravano per questo i suoi discepoli, disse loro: Vi scandalizzate voi di questo?But IESVS knovving vvith him self that his Disciples murmured at this, he said to them, Doth this scandalize you?Sciens autem Jesus apud semetipsum quia murmurarent de hoc discipuli ejus, dixit eis: Hoc vos scandalizat ? 63If then you shall see the Son of man ascend up where he was before?Se adunque vedrete il Figliuolo dell'uomo salire, dove era prima?If then you shal see the Sonne of man ascend vvhere he vvas before?si ergo videritis Filium hominis ascendentem ubi erat prius ? 64It is the spirit that quickeneth: the flesh profiteth nothing. The words that I have spoken to you are spirit and life.Lo spirito è quello, che dà la vita: la carne non giova niente: le parole, che io vi dico, sono spirito, e sono vita.It is the spirit that quickeneth, the flesh profiteth nothing. The vvordes that I haue spoken to you, be spirit and life.Spiritus est qui vivificat: caro non prodest quidquam: verba quæ ego locutus sum vobis, spiritus et vita sunt. 65But there are some of you that believe not. For Jesus knew from the beginning who they were that did not believe and who he was that would betray him.Ma sono tra voi alcuni, i quali non credono. Imperocché sapeva Gesù fin da principio, chi fossero quelli, che non credevano, e chi fosse per tradirlo.But there be certaine of you that beleeue not. For IESVS knevv from the beginning vvho they vvere that did not beleeue, and vvho he vvas that vvould betray him.Sed sunt quidam ex vobis qui non credunt. Sciebat enim ab initio Jesus qui essent non credentes, et quis traditurus esset eum. 66And he said: Therefore did I say to you that no man can come to me, unless it be given him by my Father.E diceva: Per questo vi ho detto, che nissuno può venire a me, se non gli è concesso dal Padre mio.And he said, Therfore did I say to you, that no man can come to me, vnles it be giuen him of my Father.Et dicebat: Propterea dixi vobis, quia nemo potest venire ad me, nisi fuerit ei datum a Patre meo. 67After this, many of his disciples went back and walked no more with him.Da indi in poi molti de' suoi discepoli si ritirarono indietro: e non conversavano più con lui.After this many of his Disciples vvent backe: and novv they vvalked not vvith him.Ex hoc multi discipulorum ejus abierunt retro: et jam non cum illo ambulabant.
68Then Jesus said to the twelve: Will you also go away?Disse perciò Gesù ai dodici: Volete forse andarvene anche voi;IESVS therfore said to the Tvvelue, Vvhat, vvil you also depart?Dixit ergo Jesus ad duodecim: Numquid et vos vultis abire ? 69And Simon Peter answered him: Lord, to whom shall we go? Thou hast the words of eternal life.Ma Simone Pietro risposegli: Signore, a chi anderemo noi? Tu hai parole di vita eterna:Simon Peter therfore ansvvered him, Lord, to vvhom shal vve goe? thou hast the vvordes of eternal life. And vve beleeue and haue knovven that thou art.Respondit ergo ei Simon Petrus: Domine, ad quem ibimus ? verba vitæ æternæ habes: 70And we have believed and have known that thou art the Christ, the Son of God.E noi abbiam creduto, e conosciuto, che tu se' il Cristo Figliuolo di Dio.Christ the sonne of God.et nos credidimus, et cognovimus quia tu es Christus Filius Dei. 71Jesus answered them: Have not I chosen you twelve? And one of you is a devil.Rispose loro Gesù: Non sono stato io, che ho eletti voi dodici: e uno di voi è un diavolo.IESVS ansvvered them, Haue not I chosen you the Tvvelue: & of you one is a deuil?Respondit eis Jesus: Nonne ego vos duodecim elegi: et ex vobis unus diabolus est ? 72Now he meant Judas Iscariot, the son of Simon: for this same was about to betray him, whereas he was one of the twelve.Voleva dire di Giuda Iscariote figliuolo di Simone: Perché questi, che era uno dei dodici, era per tradirlo.And he meant Iudas Iscariot, Simons sonne: for this same vvas to betray him, vvhereas he vvas one of the Tvvelue.Dicebat autem Judam Simonis Iscariotem: hic enim erat traditurus eum, cum esset unus ex duodecim.
6:1
Galilee. St. John does not usually relate what is mentioned by the other evangelists, especially what happened in Galilee. If he does it on this occasion, it is purposely to introduce the subject of the heavenly bread, which begins ver. 37. He seems, moreover, to have had in view the description of the different passovers during Christ's public ministry. As he, therefore, remained in Galilee during the third passover, he relates pretty fully what passed during that time. We may also remark, that as the other three evangelists give, in the same terms, the institution of the blessed sacrament, St. John omits the institution, but gives in detail the repeated promises of Jesus Christ, relative to this great mystery.
6:4
about the year A.D. 32.
Bible de Vence
From the circumstance of the passover, the number that followed Jesus was greatly increased. (Bible de Vence)
6:5
Our Lord first said, (Matthew 14:16.) Give them to eat; but afterwards, accommodating himself to the weakness of his disciples, he says: Whence shall we buy bread? So there is no contradiction.
6:10
The text in St. Matthew adds: without counting the women and the children, who might possibly amount to an equal number.
6:11
In the Greek, there is this addition: He distributed to the disciples, and the disciples to them that were sitting. The Syriac, and some Greek copies agree with the Vulgate.
6:12
To make the miracle still more conspicuous to the multitude, Jesus Christ shewed, that not only their present wants were supplied, but that there remained as much, or more, after they had all been filled, than there had been at first presented to Him.
6:14
Witham
The Prophet indeed. That is, the Messias. (Witham)
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Polus
St. John here corrects what relates to Jesus, and then what relates to the disciples. For if we attend to the order of time, the apostles got into the boat before Jesus went to the mountain. But, in matters of this nature, it is usual for the historians to follow their own choice. (Polus, Synop. critic.)
6:19
Five and twenty or thirty furlongs. About three or four miles.
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Bible de Vence
In (Matthew 14:26.; Mark 6:51.) we find that Jesus entered into the boat. St. John does not deny it; but he remarks a circumstance not noticed by the others: The vessel was presently at the land. (Bible de Vence)
6:26
Maldonatus
Christ did not return an express answer to their words, but he replied to their thoughts. For they seem to have put this question to him, that by flattering him, they might induce him to work another miracle, similar to the former; but Christ answers them not to seek for their temporal prosperity, but for their eternal welfare. The Church is daily filled, says St. Augustine, with those who come to petition for temporal advantages, that they may escape this calamity, obtain that advantage in their temporal concerns: but there is scarce one to be found who seeks for Christ, and pays him his adoration, through the pure love he bears him. (Maldonatus)
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Witham
For him hath God the Father sealed. The sense seems to be, that Christ having wrought so many miracles in his Father's name, the Father himself hath thereby given testimony in his favour, and witnessed, as it were, under his seal, that Jesus is his true Son, whom he sent into the world. (Witham)
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What sign then dost thou shew? And foreseeing that he might, with great propriety, allege the recent miracle, they contrast it with what Moses performed in the desert. It is true, they say, you once fed 5,000 persons with five loaves; but our fathers, to the number of 600,000 did eat, not for once, but during forty years, manna in the desert; a species of food infinitely superior to barley bread. (Bible de Vence) See (Numbers 1:46.)
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St. Augustine
Christ having declared that he was greater than Moses, (since Moses could not promise them bread which should never perish) the Jews wished for some sign by which they might believe in him; therefore they say: Our fathers did eat manna in the desert, but you have only given us bread; where then is the food that perishes not? Christ therefore answers them, that the food which Moses gave them, was not the true manna from heaven, but that it was only a figure of himself, who came down from heaven to give life to the world. (St. Augustine)
St. Chrysostom observes, that the Jews here acknowledge Christ to be God, since they entreat Christ not merely to ask his Father to give it them; but, do thou thyself give it us.
6:32
Moses gave you not bread from heaven; that is the manna was not given to your forefathers by Moses, but by God's goodness. 2ndly, Neither came it from heaven, but from the clouds, or from the region of the air only. 3rdly, It did not make them that eat it live for ever; but they that spiritually eat me, the living bread; that is, believe in me, and keep my commandments, shall live for ever.
Witham
Ver. 37, 44, and 66. No one can come to me, unless the Father draw him.[Ver. 37. Nisi pater traxerit eum. St. Augustine, trac. 26, p. 495. noli te cogitare invitum trahi; trahitur animus et amore. ----------trahit sua quemque voluptas. Virg. Ecl. ii.] These verses are commonly expounded of God's elect; who are not only called, but saved, by a particular mercy and providence of God. God is said to draw them to himself by special and effectual graces, yet without any force or necessity, without prejudice to the liberty of their free-will. A man, says St. Augustine, is said to be drawn by his pleasures, and by what he loves. (Witham)
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A life of immortality and eternal happiness to all who worthily receive it.
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St. Augustine with all the Fathers, believed that the Jews did not understand this in its proper sense; but only understood a material bread, of superior excellence to the manna, which would preserve their health and life for ever (St. Augustine); or at least, a far more delicious bread, which they were to enjoy during the whole course of their lives.
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St. Augustine
You demand this bread; behold it is before you, and yet you eat it not. I am the bread; to believe in me is to eat me. You see me, but you believe not in me. (St. Augustine)
Maldonatus
It is to this place that those words of St. Augustine are to be referred: "Why do you prepare your teeth and belly? believe in me, and you have eaten me." Words which do not destroy the real presence, of which he is not speaking in this verse. (Maldonatus, 35.)
Jesus Christ leads them gradually to this great mystery, which he knows will prove a stumbling block to many. The chapter begins with the miraculous multiplication of the loaves; then Christ walking on the sea; next he blames the Jews for following him not through faith in his miracles, but for the loaves and fishes, and tells them to labour for that nourishment which perishes not, by believing in Him, whom the Father had sent; and then promises, that what their fathers had received in figure only, the manna, the faithful shall receive in reality; his own body and blood.
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St. Hilary and St. Augustine
Christ does not say this as if he did not whatever he wished; but he recommends to us his humility. He who comes to me shall not be cast forth, but shall be incorporated with me, because he shall not do his own will, but that of my Father. And therefore he shall not be cast forth; because when he was proud, he did his own will, and was rejected. None but the humble can come to me. (St. Hilary and St. Augustine)
Haydock
An humble and sincere faith is essentially necessary to believe the great mysteries of the Catholic faith, by means of which we come to God and believe in God. (Haydock)
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Witham
I am the living bread, which came down from heaven. These Jews did not believe that Christ was the true and eternal Son of God, who came down from heaven, and was made flesh, was made man. He speaks of this faith in him, when he calls himself the living bread, the mystical bread of life, that came to give life everlasting to all true and faithful believers. In this sense St. Augustine said, (trac. xxv. p. 489) why dost thou prepare thy teeth and belly? only believe, and thou hast eaten; but afterwards he passeth to his sacramental and real presence in the holy sacrament. (Witham)
6:44
Challoner
Draw him. Not by compulsion, nor by laying the free-will under any necessity, but by the strong and sweet motions of his heavenly grace. (Challoner)
Calmet
We are drawn to the Father by some secret pleasure, delight, or love, which brings us to the Father. "Believe and you come to the Father," says St. Augustine, "Love, and you are drawn. The Jews could not believe, because they would not." God, by his power, could have overcome their hardness of heart; but he was not bound to do it; neither had they any right to expect this favour, after the many miracles which they had seen. (Calmet)
6:45
Every one, therefore, that hath heard of the Father, and hath learned of him who I am, cometh to me by faith and obedience. As to others, when the Scripture says they are taught of God, this is to be understood of an interior spiritual instruction, which takes place in the soul, and does not fall under the senses; but not less real on that account, because it is the heart, which hears the voice of this invisible teacher.
6:47
Thus Jesus Christ concludes the first part of his discourse: "Amen, amen, he that believeth in me, hath everlasting life;" which shews that faith is a necessary predisposition to the heavenly bread.
6:48
Theophylactus
Because the multitude still insisted in begging for their corporal nourishment and remembering the food that was given to their fathers, Christ, to shew that all were figures of the present spiritual food, answered, that he was the bread of life. (Theophylactus)
Here Jesus Christ proceeds to the second part of his discourse, in which he fully explains what that bread of life is, which he is about to bestow upon mankind in the mystery of the holy Eucharist. He declares then, in the first place, that he is the bread of eternal life, and mentions its several properties; and secondly, he applies to his own person, and to his own flesh, the idea of this bread, such as he has defined it.
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Calmet
Christ now no longer calls the belief in him, or the preaching of the gospel, the bread that he will give them; but he declares that it is his own flesh, and that flesh which shall be given for the life of the world. (Calmet)
Ven. Bede
This bread Christ then gave, when he gave the mystery of his body and blood to his disciples. (Ven. Bede)
6:52
The bread which I will give, is my flesh for the life of the world.[Ver. 52. Quomodo potest hic, etc. pos dunatai outos; St. Chrysostom, hom. xlv. in Joan. in the Greek, hom. xlvi. tom. 8, p. 272. otan gar e zetesis tou pos eiselthe, sunerchetai kai apistia. St. Cyril, lib. iv. in Joan. p. 359. Illud quomodo stultè de Deo proferunt, to pos anoetos epi theou legousin.
Hoc loquendi genus omni scatere blasphemia, dusphemias apases.
Witham
Judaicum verbum. to pos Ioudaikon rema. He takes notice how much the nature and power of God is above human capacity; he shews it by examples, and then concludes, (p. 360) De quibus miraculis si tuum illud quomodo subinde inferas, omni plane Scripturae Divinae fidem derogabis, ole pantelos apeitheseis theia graphe.] In most Greek copies we read, is my flesh which I will give for the life of the world. Christ here promised what he afterwards instituted, and gave at his last supper. He promiseth to give his body and blood to be eaten; the same body (though the manner be different) which he would give on the cross for the redemption of the world. The Jews of Capharnaum were presently scandalized. How (said they) can this man give us his flesh to eat? But notwithstanding their murmuring, and the offence which his words had given, even to many of his disciples, he was so far from revoking, or expounding what he had said of any figurative or metaphorical sense, that he confirmed the same truth in the clearest and strongest terms. Amen, amen, I say to you, unless you eat, etc. And again, (ver. 56.) For my flesh is meat indeed, and my blood is drink indeed. I cannot omit taking notice of what St. Chrysostom and St. Cyril, in their commentaries on this place, have left us on these words, How can this man do this? These words which call in question the almighty and incomprehensible power of God, which hinder them, says St. Chrysostom, from believing all other mysteries and miracles: they might as well have said: How could he with five loaves feed five thousand men? This question, How can he do this? Is a question of infidels and unbelievers. St. Cyril says that How, or, How can he do this? cannot, without folly, be applied to God. 2ndly, he calls it a question of blasphemy. 3rdly, a Jewish word, for which these Capharnaites deserved the severest punishments. 4thly, He confutes them by the saying of the prophet Isaias, (lv. 9.) that God's thoughts and ways are as much above those of men, as the heavens are above the earth. But if these Capharnaites, who knew not who Jesus was, were justly blamed for their incredulous, foolish, blasphemous, Jewish saying, how can he give us his flesh to eat? much more blameable are those Christians, who, against the words of the Scripture, against the unanimous consent and authority of all Christian Churches in all parts of the world, refuse to believe his real presence, and have nothing to say, but with the obstinate Capharnaites, how can this be done? Their answers are the same, or no better, when they tell us that the real presence contradicts their senses, their reason, that they know it to be false. We may also observe, with divers interpreters, that if Christians are not to believe that Jesus Christ is one and the same God with the eternal Father, and that he is truly and really present in the holy sacrament of the Eucharist, it will be hard to deny but that Christ himself led men into these errors, which is blasphemy. For it is evident, and past all dispute, that the Jews murmured, complained, and understood that Christ several times made himself God, and equal to the Father of all. 2ndly, When in this chapter, he told them he would give them his flesh to eat, etc. they were shocked to the highest degree: they cried out, this could not be, that these words and this speech was hard and harsh, and on this very account many that had been his disciples till that time, withdrew themselves from him, and left him and his doctrine. Was it not then at least high time to set his complaining hearers right, to prevent the blasphemous and idolatrous opinions of the following ages, nay even of all Christian Churches, by telling his disciples at least, that he was only a nominal God, in a metaphorical and improper sense; that he spoke only of his body being present in a figurative and metaphorical sense in the holy Eucharist? If we are deceived, who was it that deceived us but Christ himself, who so often repeated the same points of our belief? His apostles must be esteemed no less guilty in affirming the very same, both as to Christ's divinity, and his real presence in the holy sacrament, as hereafter will appear. (Witham)
Compare the words here spoken with those he delivered at his last supper, and you will see that what he promises here was then fulfilled: "this is my body given for you." Hence, the holy Fathers have always explained this chapter of St. John, as spoken of the blessed sacrament. See the concluding reflexions, below.
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St. Chrysostom
Because the Jews said it was impossible to give them his flesh to eat, Christ answers them by telling them, that so far from being impossible, it is very necessary that they should eat it. "Unless you eat," etc. (St. Chrysostom)
It is not the flesh of merely a man, but it is the flesh of a God, able to make man divine, inebriating him, as it were, with the divinity. (Theophylactus) See Maldonatus.
6:54
Challoner
Unless you eat ... and drink, etc. To receive both the body and blood of Christ, is a divine precept, insinuated in this text; which the faithful fulfil, though they receive but in one kind; because in one kind they receive both the body and blood, which cannot be separated from each other. Hence life eternal is here promised to the worthy receiving, though but in one kind: (ver. 52.) If any man eat of this bread he shall life for ever: and the bread which I will give, is my flesh for the life of the world: (ver. 58.) He that eateth me, the same also shall live by me: (ver. 59.) He that eateth this bread shall live for ever. (Challoner)
6:55
Jesus Christ, to confirm the notion his disciples had formed of a real eating of his body, and to remove all metaphorical interpretation of his words, immediately adds, "Unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. ... For my flesh is meat indeed, and my blood is drink indeed;" which could not be so, if, as sectarists pretend, what he gives us in the blessed sacrament is nothing but a bit of bread; and if a figure, certainly not so striking as the manna.
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Witham
As the living Father hath sent me, his only, his true Son, to become man; and I live by the Father, proceeding always from him; so he that eateth me, first by faith only, by believing in me; and secondly, he that eateth my body and blood, truly made meat and drink, though after a spiritual manner, (not in that visible, bloody manner as the Capharnaites fancied to themselves) shall live by me, and live for ever, happy in the kingdom of my glory. (Witham)
6:61
If Christ had wished to say nothing else than that his disciples should be filled with his doctrine, that being his flesh and blood, it would not have been a hard saying; neither would it have shocked the Jews. He had already said as much in the former part of his discourse: but he goes on in still stronger terms, notwithstanding their complaints; and, as they were ignorant how he would fulfil his promise, they left him, (Calmet) and followed the example of the other unbelieving Jews, as all future sectarists have, saying: how can this be done?
6:62
Bible de Vence
If you cannot believe that I can give you my flesh to eat, now that I am living amongst you, how will you believe, that, after my ascension, I can give you to eat my glorified and immortal flesh, seated on the right hand of the majesty of God? (Bible de Vence)
6:63
Challoner
If then you shall see, etc. Christ, by mentioning his ascension, by this instance of his power and divinity, would confirm the truth of what he had before asserted; at the same time, correct their gross apprehension of eating his flesh and drinking his blood, in a vulgar and carnal manner, by letting them know he should take his whole body living with him to heaven; and consequently not suffer it to be, as they supposed, divided, mangled, and consumed upon earth. (Challoner)
Witham
The sense of these words, according to the common exposition, is this: you murmur at my words, as hard and harsh, and you refuse now to believe them: when I shall ascend into heaven, from whence I came into the world, and when my ascension, and the doctrine that I have taught you, shall be confirmed by a multitude of miracles, then shall you and many others believe. (Witham)
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The flesh profiteth nothing. Dead flesh, separated from the spirit, in the gross manner they supposed they were to eat his flesh, would profit nothing. Neither doth man's flesh, that is to say, man's natural and carnal apprehension, (which refuses to be subject to the spirit, and words of Christ) profit any thing. But it would be the height of blasphemy, to say the living flesh of Christ (which we receive in the blessed sacrament, with his spirit, that is, with his soul and divinity) profiteth nothing. For if Christ's flesh had profited us nothing, he would never have taken flesh for us, nor died in the flesh for us.
Are spirit and life. By proposing to you a heavenly sacrament, in which you shall receive, in a wonderful manner, spirit, grace and life. These words sufficiently correct the gross and carnal imagination of these Capharnaites, that he meant to give them his body and blood to eat in a visible and bloody manner, as flesh, says St. Augustine, is sold in the market, and in the shambles;[Ver. 64. St. Augustine, 27. p. 503, carnem quippe intellexerunt, quomodo in cadavere dilaniatur, aut in macello venditur.] but they do not imply a figurative or metaphorical presence only. The manner of Christ's presence is spiritual and under the outward appearances of bread and wine; but yet he is there truly and really present, by a change of the substance of bread and wine into the substance of his body and blood, which truly and really become our spiritual food, and are truly and really received in the holy sacrament.
Witham
The flesh[Ver. 64. St. Augustine, 27. p. 503, caro non prodest quicquam, sed caro sola ... nam si caro nihil prodesset, verbum caro non fieret.] of itself profiteth nothing, not even the flesh of our Saviour Christ, were it not united to the divine person of Christ. But we must take care how we understand these words spoken by our Saviour: for it is certain, says St. Augustine, that the word made flesh, is the cause of all our happiness. (Witham)
Calmet
When I promise you life if you eat my flesh, I do not wish you to understand this of that gross and carnal manner, of cutting my members in pieces: such ideas are far from my mind: the flesh profiteth nothing. In the Scriptures, the word flesh is often put for the carnal manner of understanding any thing. If you wish to enter into the spirit of my words, raise your hearts to a more elevated and spiritual way of understanding them. (Calmet)
The reader may consult Des Mahis, p. 165, a convert from Protestantism, and who has proved the Catholic doctrine on the Eucharist in the most satisfactory manner, from the written word. Where he shows that Jesus Christ, speaking of his own body, never says the flesh, but my flesh: the former mode of expression is used to signify, as we have observed above, a carnal manner of understanding any thing.
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Witham
Jesus said to the twelve: Will you also go away? He shews them, says St. Chrysostom, that he stood not in need of them, and so leaves them to their free choice. (Witham)
Jesus Christ remarking in the previous verse that the apostate disciples had left him, to walk no more with him, turning to the twelve, asks them, Will you also go away? The twelve had heard all that passed; they had seen the Jews strive amongst themselves, and the disciples murmur and leave their Master; they understood what he said in the same literal sense; it could, indeed, bear no other meaning; but when Jesus put the above question to them, leaving them to their free choice, whether to follow him, or to withdraw themselves, Simon Peter answered him: "Lord, to whom shall we go? Thou hast the words of eternal life;" and therefore art able to make good thy words, however hard and difficult they may appear to others.
We may here admire not only the excellency of their faith, but the plain, yet noble motive of their faith: they believe, because he is Christ, the Son of God, (or, as it is in the Greek, the Son of the living God) who is absolutely incapable of deceiving his creatures, and whose power is perfectly equal to perform the promises he here makes them.
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Witham
Simon Peter, the chief or head of them, said in the name of the rest: Lord, to whom shall we go? It is only from thee that we hope for salvation. Thou hast the words of eternal life: we have believed, and known, and remain in this belief, that thou art the Christ, the Son of God. (Witham)
Concluding reflexions on this chapter. If we take into consideration all the circumstances of this chapter, it will be difficult to conceive how any person can bring their mind to think that there is no connexion between this chapter and the institution of the blessed sacrament. It must proceed, as Dr. Clever, the Protestant Bishop of Bangor, affirms, "from the fear of giving advantage to the doctrine of transubstantiation." He moreover adds: "whilst the institution is considered as a memorial only, nothing can well be further from being plain." See his Sermon on the Lord's Supper. The holy Fathers have unanimously understood these repeated promises of Christ with a reference to the institution. St. Cyprian, of the third age[century], quoting the promises of Christ, the bread which I will give, is my flesh, for the life of the world, deduces this conclusion: "Hence it is manifest, that they have this life, who touch his body, and receive the Eucharist." Qui corpus ejus attingunt. (De Orat. Dom. p. 147.) St. Hilary, of the fourth age[century], quoting Christ's words, says: "there is no place left to doubt of the truth of Christ's flesh and blood, de veritate carnis et sanguinis non relictus est ambigendi locus; for now, by the profession of the Lord himself, and according to our belief, it is truly flesh and truly blood." (De Trin. lib. viii. p. 954-6.) St. Basil, of the fourth century also, citing ver. 53 and 54 of this chapter, says: "about the things that God has spoken there should be no hesitation, nor doubt, but a firm persuasion that all is true and possible, though nature be against it: Kan e phusis machetai. Herein lies the struggle of faith." (Reg. viii. Moral. t. 2, p. 240.) Again the same saint says: "it is very profitable every day, to partake of the body and blood of Christ, phagein to soma kai piein to aima tou kuriou emon, for he that eateth my flesh. etc. (John 6:55.)
"We communicate four times in the week; on Sunday, Wednesday, Friday, and Saturday, and on the other days, if there be a commemoration of any saint." (Ep. xcii. t. 3, p. 186.)
St. Ambrose, of the same age, says: "the manna in the desert was given in figure. You have known things more excellent. For light is preferable to the shadow; truth to the figure; the body of Christ to the manna of heaven. But you may say: I see somewhat else: how do you assert that I shall receive the body of Christ?" He gives this answer: "How much more powerful is the virtue of the divine blessing, than that of nature; because by the former, nature itself is changed? ... If the blessing of men (he here instances Moses changing a rod into a serpent, and many other miraculous changes) was powerful enough to change nature, what must we not say of the divine consecration, when the very words of the Lord operate? For that sacrament which you receive, is accomplished by the word of Christ. If the word of Elias could call down fire from heaven, shall not the word of Christ be able to change the outward elements? ... The word of Christ could draw out of nothing what was not, shall it not be able to change the things that are into that which they were not? ... Was the order of nature followed when Jesus was born of a Virgin? Certainly not. Then why is that order to be looked for here? It was the true flesh of Christ, which was crucified, which was buried; and this is truly the sacrament of his flesh ... Our Lord himself proclaims, This is my body."
If Jesus Christ, during his public ministry, performed so many visible and palpable miracles as we read of in the gospels, was it not to induce us to believe without doubting the truths that escape our senses, and surpass our reason? If we believe the water was changed into wine at the marriage feast of Cana; if we believe that the bread in the hands of Christ and his apostles was not diminished, by being broken and divided among five thousand, why cannot we believe the miracle of the Eucharist on the authority of Christ's word, "the bread that I will give you, is my flesh? This is my body," etc. Not one of all the ancient Fathers has ever denied the real presence; not one of them all has ever said, that the body of Jesus Christ is received in figure only.
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Draw him.... Not by compulsion, nor by laying the free will under any necessity, but by the strong and sweet motions of his heavenly grace.
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Except you eat—and drink, etc.... To receive the body and blood of Christ, is a divine precept, insinuated in this text; which the faithful fulfil, though they receive but in one kind; because in one kind they receive both body and blood, which cannot be separated from each other. Hence, life eternal is here promised to the worthy receiving, though but in one kind. Ver. 52. If any man eat of this bread, he shall live for ever; and the bread that I will give, is my flesh for the life of the world. Ver. 58. He that eateth me, the same also shall live by me. Ver. 59. He that eateth this bread, shall liver for ever.
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If then you shall see, etc.... Christ by mentioning his ascension, by this instance of his power and divinity, would confirm the truth of what he had before asserted; and at the same time correct their gross apprehension of eating his flesh, and drinking his blood, in a vulgar and carnal manner, by letting them know he should take his whole body living with him to heaven; and consequently not suffer it to be as they supposed, divided, mangled, and consumed upon earth.
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The flesh profiteth nothing.... Dead flesh separated from the spirit, in the gross manner they supposed they were to eat his flesh, would profit nothing. Neither doth man’s flesh, that is to say, man’s natural and carnal apprehension, (which refuses to be subject to the spirit, and words of Christ,) profit any thing. But it would be the height of blasphemy, to say the living flesh of Christ (which we receive in the blessed sacarament, with his spirit, that is, with his soul and divinity) profiteth nothing. For if Christ’s flesh had profitedus nothing, he would never have taken flesh for us, nor died in us nothing, he would never have taken flesh for us, nor died in the flesh for us. Are spirit and life.... By proposing to you a heavenly sacrament, in which you shall receive, in a wonderful manner, spirit, grace, and life, in its very fountain.
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In the liturgy The Gospel vpō Midlen• Sūday.
Concordance Mt. 14, 13. Mar. 6, 32.
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Concordance Lu. 9, 10
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Concordance Mt. 14, 23. Mr. 6, 46.
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These wordes do plainly import, that the giuing thankes was an effectual blessing of the bread and working the multiplication thereof.
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27. Worke not the meate.] By their greedy seeking after him for meate of the body, he taketh occasion to dravv them to the desire of a more excellent foode which he had to giue them, and so by litle to open vnto them the great meate and mysterie of the B. Sacrament: which (as he proueth) doth not onely far passe their ordinarie bread or his maruelous multiplied loaues, but Manna it self, which they thought came from heauen, and so much wondered at it.
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Concordance Exo. 16, 4. 14.
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32. The true bread.] Though the person of Christ incarnate, euen out of the Sacrament also, be meant vnder the Metaphores of bread and drinke from heauen: and our beleefe in him, be signified by eating and feeding: Why Christ is called bread: & beleeuing, eating. yet the causes why they should be recommended vnto vs in such termes, Ierem. 11, 19. Gen. 49. 11. were, that he was to be eaten and drunken in deed in the formes of bread and wine: for the which cause his body on the crosse is called his bread: & his bloud shed on the crosse, the bloud of the grape: no doubt because the same body and bloud were in Holy Sacrament to be eaten and drunken. In vvhich speaches, either of Christs person generally, or peculiarly of the same as in the B. Sacrament the true bread is not taken proprely and specially for that substance which is of corne, and called vvith vs bread: What signifieth, The true bread. but generally for food or meate, and therfore it hath ioyned vvith it lightly a terme signifying a more excellent sort of sustenance: as, the true bread, the bread of heauen, the bread of life, Lu. 24, 35. Supersubstantial bread. in which sort the holy Sacrament which is Christs body, is both here. The B. Sacrament called bread. and in S. Luke and S. Paul also, Act. 2, 42. 20, 7. often called bread, euen after consecration: not onely for that it was made of bread, but because it is bread more truely, and by more excellent property and calling, 1 Cor. 10. then that vvhich ordinarily is named bread.
why we keepe the hebrue word, Amen, & translate it not, See the Annot. c. 8. vers. 34.
Concordance Ps. 77, 24.
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In the liturgy The Gospel in the An̄iuersarie of the dead.
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44. Dravv him] The Father dravveth vs and teacheth vs to come to his Sonne, and to beleeue these high and hard mysteries of his incarnation and of feeding vs vvith his ovvne substance in the Sacrament: God draweth vs vvith our free wil. not cōpelling or violenty forcing any against their will or without any respect of their consent, Aug. cont. duas Ep. Pelag. li. 1 c. 19. & Ser. 2 de verb. Ap. c. 2. as Heretikes pretend: but by the svveete internal motions and persuasions of his grace and spirit he wholy maketh vs of our owne vvill and liking to consent to the same.
In the liturgy The Gospel vpō Imber vvenesday in vvhitson-vveeke.
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Concordance Esa. 54, 13.
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49. Manna, and died.] The Heretikes holding the fathers of the old Testament to haue eaten of the same meate, and to haue had as good Sacraments as vve, be here refuted: Christ putting a plaine difference in the very substance thereof, The manifold preeminēces of the B. Sacramēt aboue Manna. and in the graces and effects much more at large. Manna vvas onely a figure of the B. Sacrament, though a very excellent figure thereof for many causes. It came in a sort from heauen, out Sacrament more: it vvas made by God miraculously, our Sacrament more: it vvas to be eaten for the time of their peregrination, our Sacrament more: it vvas to euery man vvhat he liked best, our Sacrament more: a litle thereof serued and sufficed as vvel as much, our Sacrament more: it vvas reserued for such daies as it could not be gathered, and our Sacramēt much more: it vvas kept for a memorial in the arke of the Testament, our Sacrament much more: the discontented and incredulous murmured and gainsaid it, at our Sacrament much more it sustained their bodies in the desert, our Sacrament both body and soule much more.
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In the liturgy The Gospel in a daily Masse for the dead.
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Concordance Mt. 26, 26. Mr. 14, 22. Lu. 12, 19. 1. Cor. 11, 24.
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52. Hovv can this man?] It came not to their minde that nothing vvas impossible to God, that vvickedly said, In the B. Sacrament, Hovv, is a Iewish word. Hovv can this man giue vs his flesh? but vve may make great profite of their sinne, beleeuing the Mysteries, and taking a lesson, neuer to say or once thinke, Hovv? for it is a Ievvish vvord and vvorthy al punishment, so saith S. Cyril. li. 4 c. 11 in Io. Neuertheles if one asked onely for desire to learne in humility, as our Lady did touching her hauing a childe in her virginitie, then he must take the Angels answer to her, That it is of the Holy Ghost, so saith S. Damascene li. 4. c. 14.
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53. vnles you eate.) Christ cōmending the Sacrament of the faithful vnto vs, said, Except you eate &c. you can not haue life in you. The real presence. So the life saith of life, and to him that thinketh the life to be a lier, this meate shal be death & not life to him. Ser. 6 de ieiun. 7. mens. August. Ser. 2 de verb. Ap. c. 1. And S. Leo thus, Because our Lord saith, Except you eate &c. let vs so communicate that vve nothing doubt of the truth of Christes body and bloud: for that〈◊〉receiued vvith mouth, vvhich is beleiued in hart: and they ansvver Amen in vaine, that dispute against that vvhich they receiue.
53. And drinke.) This the Protestants alleage for the necessitie of receiuing in both kindes: but in respect of them selues (who lightly hold al this chapter to pertaine nothing to the Sacramental receiuing, Receiuing in both kindes not necessarie. but to spiritual feeding on Christ by faith onely) it can make nothing for one kinde or other. And in respect of vs Catholikes, who beleeue Christs whole person both humanitie and Diuinitie, both flesh and bloud to be in either forme, and to be vvholy receiued no lesse in the first, then in the second or in both, this place commaundeth nothing for both the kindes.
53. You shal not haue life.) The Sacramental receiuing of Christs body, not alwaies necessarie to saluation. Though the Catholikes teach these wordes to be spoken of the Sacrament, yet they meane not (no more then our Sauiour here doth) to exclude al from saluation, that receiue not actually and Sacramentally vnder one or both kindes. For then children that die after they be baptized and neuer receiued Sacramentally, should perish: which to hold, were heretical Neither did S. Augustine meane, Li. 1 de pec. merit. c. • applying these wordes to infants also, that they could not be saued without receiuing sacramentally, as not onely the Heretikes, but Erasmus did vnlearnedly mistake him: The true morning of S. Augustin: vvordes touching infants receiuing of the B. Sacrament. but his sense is that they were by the right of their Baptisme ioyned to Christs body Mystical, and thereby spiritually partakers of the other Sacrament also of Christs body and bloud. As al Catholike men that be in prison, ioyning with the Church of God in hart and desire to receiue and be partakers with the Church of this Sacrament, and those specially that deuoutly heare Masse and adore in presence the body and bloud of Christ, ioyning in hart with the Priest, al these receiue life and fruite of the Sacrament, though at euery time they receiue not sacramentally in one or both kindes. Cō •. Trid. Ses. 21 c. 4. And although in the Primitiue Church the holy Sacrament in the second kind were often giuen euen to infants to sanctifie them, yet (as the holy Councel hath declared) it was neuer ministred vnto them with opinion that they could not be saued without it, and therfore the Heretikes do vntruely charge the Church and the Fathers with that errour.
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54. I vvil raise him.) Cyril. li. 4 c. 14, 15. As the Sonne liueth by the Father, euen so do vve liue by his flesh, saith S. Hilarie. li. 8. de Trin. The effects of the B. Sacramēt both in our body and soule. And S. Cyril againe thus, Though by nature of our flesh vve be corruptible, yet by participation of life vve are reformed is the propertie of life. For not onely our soules vvere to be lifted vp by the holy Ghost to life euerlasting, but this rude grosse terrestrial body of ours is to be reduced to immoralitie, by touching, Tertul. de resur. •ar. nu. 7. tasting, and eating this agreable food of Christes body. And vvhen Christ saith, I vvil raise him vp, he meaneth that this body vvhich he eateth, shal raise him. Our flesh (saith Tertullian) eateth the body and bloud of Christ, that the soule may also be fatted. therfore they shal both haue one revvard at the Resurrection. Li 4, c. 34. And S. Irenaeus, Hovv do they affirme that our bodies be not capable of life euerlasting, vvhich is nourished by the body and bloud of our Lord? Either let them change their opinion, or els cease to offer the Eucharist. Nyss. in orat. catech. magna. S. Gregorie Nyssene also saith, That liuely body entering into our body, changeth it and maketh it like and immortal.
In the liturgy The Gospel vpō CORPVS CHRISTI day.
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55. Meate in deede.) The B. Sacrament is the true Manna & vvater of the rocke. Manna, was not the true meate: nor the water of the rocke, the drinke in deede: for they did but driue avvay death or famine for a time and for this life. But the holy Body of Christ is the true food nourishing to life euerlasting, and his bloud the true drinke that driueth death avvay vtterly, for they be not the body and bloud of a mere man, but of him that being ioyned to life is made life: and therfore are vve the body and members of Christ, because by this benediction of the mysterie vve receiue the sonne of God him self. So saith S. Cyril li. 4 c. 16 in Io.
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58. He that eateth this bread.) Cō •. Trid. Ses. 21 c. 1. By this place the holy Councel proueth that for the grace and effect of the Sacrament, The vvhole grace and effect thereof in one kinde, and therfore the people not defrauded. which is the life of the soule, there is no difference whether a man receiue both kindes or one, because our Sauiour vvho before attributed life to the eating and drinking of his body and bloud, doth here also affirme the same effect, vvhich is life euerlasting, to come of eating onely vnder one forme. Therfore the Heretikes be seditious calumniators that would make the people beleeue, the Catholike Church and Priests to haue defrauded them of the grace and benefite of one of the kindes in the Sacrament. Receiuīg in one or both kindes, īdifferēt, according to the holy Churches appointment. Nay, it is they that haue defrauded the world, by taking away both the real substance of Christ, and the grace from one kinde and both kindes, and from al other Sacraments. The Church doth onely (by the wisedom of Gods Spirit and by instruction of Christ and his Apostles, according to time and place, for Gods most honour, the reuerence of the Sacrament, and the peoples most profite thereby) dispose of the maner and order, how the Priest, Ep. 118 c. 6 ad Ianuarium. how the people shal receiue, and al other particular pointes, Which him self (saith S. Augustine) did not take order for, Authoritie of Scriptures and the Primitiue Church for receiuing in one kinde. that he might cōmit that to the Apostles, by vvhom he vvas to dispose his Churches affaires, though both he and the Apostles and the Fathers of the primitiue Church left vs example of receiuing vnder one kind, Lu. 24, 35. Christ at Emmaüs, The Apostles Act. 2, 42. The primitiue Church in giuing the bloud onely to children, Cypr. li. de lapsis, nu. 10. in reseruing most commonly the body onely, Tertul. li. 2 ad vxo. nu. 4. Cypr. li. de lapsis, nu. 10. in houseling the sicke therewith, Euseb. Ec. hist. li. 6 c. 36. in the holy Eremites also that receiued and reserued it commonly and not the bloud, in the wildernes, Basil. ep. ad Caesariam Patritiam. and in diuers other cases which were to long to rehearse.
Whereby the Church being warranted and in the ruling of such things fully taught by Gods spirit, The causes of the Churches practise & ordināce cōcerning one kinde. as wel for the reprouing of certaine heresies, that Christ God and man vvas not vvhole and al in euery part of the Sacrament, as specially for that the Christian people being novv enlarged, and the communicants often so many at once, that neither so much vvine could be conueniently consecrated, nor vvithout manifold accidents of sheading or abusing be receiued (vvhereof the Protestants haue no regard, because it is but common vvine vvhich they occupie, but the Church knovving it to be Christs ovvne bloud, must haue al dreadful regard) therfore I say she hath decreed and for some hundreth yeres put in vse, The Priests that say Masse, must receiue both kindes. that the Priest saying Masse, should alvvaies both consecrate and also receiue both kindes, because he must expresse liuely the Passion of Christ, and the separation of his bloud from his body in the same, and for to imitate the vvhole action and institution as vvel in sacrificing as receiuing, Lu. 22, 19. as to vvhom properly it vvas said, Do this, for that vvas spoken onely to such as haue povver thereby to offer and consecrate. 1 Cor. 11. But the Lay men, and the Clergie also vvhen they do not execute or say Masse them selues, should receiue in one kinde, being thereby no lesse partakers of Christs vvhole person and grace, then if they receiued both. For (as S. Paul saith) He that eateth the hostes, 1 Cor. 10, 18. is partaker of the altar. He that eateth, saith he: for though there vvere drink-offerings or libaments ioyned lightly to euery sacrifice, yet it vvas ynough to eate onely of one kinde, for to be partaker of the vvhole.
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Concordance Io. 3, 13.
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62. If you shal see.)] Christ insinuateth that faithles mē shal not beleeue his presence in the B. Sacrament, because he is ascē ded. Our Sauiour seemeth to insinuate, that such as beleeue not his wordes touching the holy Sacrament, and thinke it impossible for him to giue his Body to be eaten in so many places at once, being yet in earth, should be much more scandalized and tempted after they saw or knew him to be ascended into heauen. Vvhich is proued true in the Capharnaites of this time. whose principal reason against Christs presence in the Sacrament is, that he is ascended into heauen: yea, who are so bold as to expound this same sentence for them selues thus, It is not this body or flesh which I wil giue you, for that I wil carie with me to heauen. Whereby if they meant onely that the condition and qualities of his body in heauen should be other then in the Sacrament, it were tolerable: for S. Augustine speaketh sometime in that sense. but to deny the substance of the body to be the same, that is wicked.
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63. The flesh profiteth nothing.) If this speach were spoken in the sense of the Sacramentaries, it would take away Christs incarnation, manhod, and death, no lesse then his corporal presence in the Sacrament. for if his flesh were not profitable, al these things were vaine. Therfore CHRIST denieth not his owne flesh to be profitable, but that their grosse and carnal conceiuing of his wordes, of his flesh, and of the maner of eating the same, was vnprofitable. Which is plaine by the sentence folowing, where he warneth them, that his wordes be spirit and life, of high Mystical meaning, The Capharnaites grosse vnderstanding of Christs flesh to be giuen or eaten. And, hovv his flesh doth profit, and not profit. and not vulgarly and grosly to be taken, as they tooke them. And it is the vse of the Scripture to call mans natural sense, reason, and carnal resisting or not reaching supernatural truthes, flesh or bloud. as, Flesh and bloud reuealed not this to thee &c Mat. 16.
This carnalitie then of theirs, stood in two points specially: first, that they imagined that he would kill him self, and cut & māgel his flesh into partes, & so giue it them raw or rost to be eaten among them. August. de Doct. Chr. li. 3 c. 13. Which could not be meant, saith S. Augustine: for that had conteined an heinous and barbarous facte, and therfore they might and should haue bene assured, that he would commaund no such thing: but some other sweete sense to be of his hard, mystical, or figuratiue wordes, and to be fulfilled in a Sacrament, mysterie, and a maruelous diuine sort, otherwise then they could comprehend, Secondly, they did erre touching his flesh, in that they tooke it to be the flesh of a mere man, Christs flesh giueth life because it is the flesh of God & man. and of a dead man also, when it should come to be eaten: of which kind of flesh Christ here pronoūceth, Li. 4 c. 23 in Io. that it profiteth nothing, Wherevpon S. Cyrist saith, This body is not of Peter or Paul or any other like, but of Christ IESVS who is the life it self: and therfore this Body giueth life, the very fulnes of the Diuinitie dvvelling in it. And the holy Councel of Ephesus in the 11 Anathematisme expounded also by the said S. Cyril: The Eucharist is not the body of any common person (for the flesh of a common man could not quicken) but of the VVORD it self. But the Heretike Nestorius dissolueth the vertue of this Mysterie, Ignatius apud Theodor. dial. 3. holding mans flesh onely to be in the Eucharist. Thus there. And S. Ignatius cited of Theodorete, and many other Fathers haue the like. Whereby we may see that it commeth of the Diuinitie and Spirit (without which Christs flesh can not be) that this Sacrament giueth life.
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64. That beleeue not.) Iudas the cheefe of them that beleeue not the real presence. It is lacke of faith, you seee here, that causeth men to spurne against this high truth of the Sacrament: as also it may be learned here, that it is the great and merciful gift of God that Catholike men do against their senses and carnal reasons, beleeue and submit them selues to the humble acknowledging of this Mysterie: lastly, that it may wel vers. 64. by Christs insinuation of Iudas, be gathered, that he specially spurned against our Maisters speaches of the holy Sacrament.
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66. Went backe.) Heretikes beleeue nor the real presence, because they see bread and wine: as the Iewes beleeued not his Godhead because of the shape of a poore man. It can be no maruel to vs now that so many reuolt from the Church, by offense or scandal vniustly taken at Christs body and bloud in the Sacrament: seeing many of his Disciples that savv his vvonderful life, doctrine, and miracles, forsooke Christ him self, vpon the speach & promes of the same Sacramēt. for the mysterie of it is so supernatural and diuine in it self, and withal so low & base for our sakes, by the shew of the formes of these terrene elements vnder which it is, and we eate it: that the vnfaithful and infirme do so stumble at Christ in the Sacrament, as the Iewes and Gentils did at Christ in his humanitie. For, the causes of contradictions of the Incarnation and Transsubstantion be like. And it may be verily deemed, that whosoeuer now can not beleeue the Sacrament to be Christ, because it is vnder the formes of bread and wine, and is eaten and drunken, would not then haue beleued that Christ had bene God, because he was in shape of man, and crucified. To conclude, it was not a figure nor a mysterie of bare bread and wine, The disciples reuoltīg at Christs wordes, proue that he spake not metaphorically, as at other ⸢t⸣imes. nor any Metaphorical or Allegorical speach, that could make such a troupe of his Disciples reuolt at once. when he said he was a doore, a vine, away, a Pastor, and such like (vnto which kinde of speaches the protestants ridiculously resemble the wordes of the holy Sacrament) who was so mad to mistake him, or to forsake him for the same? For the Apostles at the least would haue plucked them by the sleeues, and said, Goe not away my maisters, he speaketh parables. The cause therfore was their incredulitie, and the height of the Mysterie, for that they neither knew the meanes how it might be present, nor would beleeue that he was able to giue his flesh to be eaten in many places. And euen such is the vnbeleefe of the Heretikes about this matter at this day.
6:69
••. Peter ansvvered.) As Iudas of al vnbeleeuing heretikes, so Peter beareth the person of al beleeuing Catholikes: namely in the B. Sacrament. Peter answereth for the Twelue, not knowing that Iudas in hart was already naught, and beleued not Christs former wordes touching the B. Sacrament, but was to reuolt afterward as wel as the other. Cypr. ep. 55. nu. 3. Wherein Peter beareth the person of the Church and al Catholike men, that for no difficulty of his word, nor for any reuolt (be it neuer so general) of Schismatikes, Heretikes, or Apostataes, either for this Sacrament or any other Article, wil euer forsake Christ. And when company draweth vs to reuolt, let vs say thus: Lord, whither or to whom shal we goe, when we haue forsaken thee? to Caluin, Luther, or such: and forsake thee and thy Church with the vnfaithful multitude? No, thou hast the wordes of life, and we beleeue thee, Tract. 27 in Euang. Io. and thy Church wil not nor can not beguile vs. Thou hast (saith S. Augustine) life euerlasting in the ministration of thy body and bloud, and a litle after. Thou art life euerlasting it self, and thou giuest not in thy flesh and bloud but that vvhich thy self art.
6:1
St Irenaeus of Lyons † AD 202 Against Heresies 2.22.3
… on which occasion He cured the paralytic man, who had lain beside the pool thirty-eight years, bidding him rise, take up his couch, and depart. Again, withdrawing from thence to the other side of the sea of Tiberias,
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 3
… From the Virgin’s womb as from a strong rock sprouted up the seed, whence was much fruit! Barns without number did Joseph fill; and they were emptied and failed in the years of the famine. One true Sheaf gave bread; the bread of Heaven, whereof there is no stint. The bread which the First-born brake in the wilderness,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… And one may perceive that the scene was in that district, if he calls to mind the miracle of the five loaves, the narrative of which the same John commences in these terms: “After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.”
6:2
Tatian † AD 180 The Diatessaron 18
[22] And many saw them going, and knew them, and hastened by land from all the cities, and came thither beforehand;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 42
… 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.” ( Matt. vii. 28, 29 .)
Sozomen † AD 450 The Ecclesiastical History of Sozomen 8.2
… But whether there was really any truth in this report, or whether Theophilus desired to ordain this man because of his excellence, it is certain that he eventually yielded to those who decided for John.
6:3
Tatian † AD 180 The Diatessaron 18
[22] And many saw them going, and knew them, and hastened by land from all the cities, and came thither beforehand; for they saw the signs which he was doing on the [23, 24] sick.
6:4
Tatian † AD 180 The Diatessaron 18
[22] And many saw them going, and knew them, and hastened by land from all the cities, and came thither beforehand; for they saw the signs which he was doing on the [23, 24] sick. And Jesus went up into the mountain, and sat there with his disciples.
St Irenaeus of Lyons † AD 202 Against Heresies 2.22.3
… Then, again, withdrawing Himself [from Judæa], He is found in Samaria; on which occasion, too, He conversed with the Samaritan woman, and while at a distance, cured the son of the centurion by a word, saying, “Go thy way, thy son liveth.” Afterwards He went up, the second time, to observe the festival day of the passover
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
… since it no longer bore the name of the Lord, even according to their own testimony. It was not the Passover of the Lord, but that of the Jews
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 42
Ver. 4 . “And the Passover, a feast of the Jews, was nigh.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 48
“After these things was the Jews’ feast of tabernacles.” The words, “after these things,” mean only, that the writer has here been concise, and has passed over a long interval of time, as is clear from this circumstance. When Christ sat on the mountain, he saith, that it was the feast of the Passover;
6:5
Tatian † AD 180 The Diatessaron 18
[22] And many saw them going, and knew them, and hastened by land from all the cities, and came thither beforehand; for they saw the signs which he was doing on the [23, 24] sick. And Jesus went up into the mountain, and sat there with his disciples. And [25] the feast of the passover of the Jews was near.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 42
Ver. 5 . “And as He lifted up His eyes, He beheld a great company.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.46
… and likewise of the fishes as much as they would. And when they were filled, He said unto His disciples, Gather up the fragments that remain, that they be not lost. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.15
… lest that be false, which is written, “The Lord your God tempteth you;” and lest we deny that Christ is God, or say that the Gospel is false, when we read that He asked His disciple “tempting him; but He Himself knew what He would do.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… Like us He really ate, and of the Virgin was really suckled. For if the incarnation was an unreality, then our salvation is a delusion. The Christ was twofold—the visible man, the invisible God. He ate as man, verily like ourselves, for the flesh that He wore was of like passions with us; He fed the five thousand with five loaves
6:6
Tatian † AD 180 The Diatessaron 18
… for they have nothing to eat. But he said unto them, They have [30] no need to go away; give ye them what may be eaten. They said unto him, We have not here enough . He said unto Philip, Whence shall we buy bread that these may eat? [31, 32]
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.27
… for one who asks, does not for certain ask from ignorance; but it is possible for one who knows, still to ask concerning what He knows. Thus John was aware that Christ, when asking, ‘How many loaves have ye?’ was not ignorant, for he says, ‘And this He said to prove him, for He Himself knew what He would do
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.9
… And the heretics who are opposed to the Old Testament, not understanding this, think that the brand of ignorance, as it were, is to be placed upon Him of whom it is said, “The Lord your God tempteth you:” as if in the Gospel it were not written of the Lord, “And this He said to tempt (prove) him, for He Himself knew what He would do.”
6:7
Tatian † AD 180 The Diatessaron 18
… for they have nothing to eat. But he said unto them, They have [30] no need to go away; give ye them what may be eaten. They said unto him, We have not here enough . He said unto Philip, Whence shall we buy bread that these may eat? [31, 32] And he said that proving him; and he knew what he was resolved to do.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 42
Ver. 7, 6. “Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. And this He said to prove him: for He Himself knew what He would do.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.46
… although they may also have put the plural number in place of the singular, according to very frequent usage. The words here actually ascribed to Philip—namely, “Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little”
6:8
Tatian † AD 180 The Diatessaron 18
… They said unto him, We have not here enough . He said unto Philip, Whence shall we buy bread that these may eat? [31, 32] And he said that proving him; and he knew what he was resolved to do. Philip said [Arabic, p. 72] unto him, Two hundred pennyworth of bread would not suffice them after [33] every one of them hath taken a small amount.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 42
Ver. 8, 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?”
6:9
Tatian † AD 180 The Diatessaron 18
… [31, 32] And he said that proving him; and he knew what he was resolved to do. Philip said [Arabic, p. 72] unto him, Two hundred pennyworth of bread would not suffice them after [33] every one of them hath taken a small amount. One of his disciples said unto [34] him (namely, Andrew the brother of Simon Cephas),
St Irenaeus of Lyons † AD 202 Against Heresies 2.24.4
… Soter is a name of five letters; Pater, too, contains five letters; Agape (love), too, consists of five letters; and our Lord, after
Origen † AD 254 Origen's Commentary on Matthew 11.2
… It must be observed, however, that while in Matthew, Mark, and Luke, the disciples say that they have the five loaves and the two fishes, without indicating whether they were wheaten or of barley, John alone says, that the loaves were barley loaves.
St Ambrose of Milan † AD 397 Concerning Widows 13
… But beginning with the recommendation of chastity, he goes on to remedies against incontinence, and having set before the stronger the prize of their high calling, he suffers no one to faint by the way; approving those who take the lead so as not to make little of those who follow. For he, himself, had learnt that the Lord Jesus gave to some barley bread
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 49
But John saith also, that they were “barley loaves,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
And they no more say, “But what are these among so many?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 80.0
On the words of the Gospel, John vi. 9 , where the miracle of the five loaves and the two fishes is related.
6:10
Tatian † AD 180 The Diatessaron 18
… One of his disciples said unto [34] him (namely, Andrew the brother of Simon Cephas), Here is a lad having five loaves [35] of barley and two fishes: but this amount, what is it for all these? But wilt thou that we go and buy for all the people what may be eaten? for we have no more [36] than these five loaves and the two fishes.
Origen † AD 254 Origen's Commentary on Matthew 11.19
… You will moreover investigate in the accounts in the different places the variation found in John, who wrote in regard to that transaction that Jesus said, “Make the men sit down,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
XX. He was baptized as Man—but He remitted sins as God —not because He needed purificatory rites Himself, but that He might sanctify the element of water. He was tempted as Man, but He conquered as God; yea, He bids us be of good cheer, for He has overcome the world. He hungered—but He fed thousands;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 42
“And He gave to them that were set down, and they were filled.”
6:11
St Irenaeus of Lyons † AD 202 Against Heresies 3.11.5
… For although the Lord had the power to supply wine to those feasting, independently of any created substance, and to fill with food those who were hungry, He did not adopt this course; but, taking the loaves which the earth had produced, and giving thanks,
St Methodius † AD 311 Oration on the Palms 1
… They saw Lazarus, who was made an exile from the region of death. They heard that He had walked on the sea. They heard of the wine that, without previous culture, was ministered; of the bread that was eaten at that spontaneous banquet;
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.15
… And so in connection with our Lord Jesus Christ, the power of miracles is the energy of His divinity, while the work of His hands and the willing and the saying, I will, be thou clean , are the energy of His humanity. And as to the effect, the breaking of the loaves
6:12
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 42
Ver. 12 . “And He said unto His disciples, Gather up the fragments which remain; —and they gathered them together, and filled twelve baskets.”
6:13
Tatian † AD 180 The Diatessaron 18
… and the disciples set for the multitudes the bread [41] and the fish; and they ate, all of them, and were satisfied. And when they were satisfied, he said unto his disciples, Gather the fragments that remain over, that nothing [42] be lost.
Origen † AD 254 Origen's Commentary on Matthew 11.19
… And further, unless it be the same thing for Jesus to do a thing of Himself and to act after having heard from the disciples, consider if those to whom Jesus shows kindness are not superior when He fed them on the spot with a view to showing them kindness. And, if according to John,
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.13
… In the upper chamber, then, of holy and illustrious Sion, after He had eaten the ancient Passover with His disciples and had fulfilled the ancient covenant, He washed His disciples’ feet
6:14
Tatian † AD 180 The Diatessaron 18
… And those people who ate were five thousand, besides the women and children. [44] [Arabic, p. 73] And straightway he pressed his disciples to go up into the ship, and that they should go before him unto the other side to Bethsaida, while he [45] him self should send away the multitudes.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 42
“And the multitudes said, that this is of a truth The Prophet.”
6:15
Tatian † AD 180 The Diatessaron 18
… [44] [Arabic, p. 73] And straightway he pressed his disciples to go up into the ship, and that they should go before him unto the other side to Bethsaida, while he [45] him self should send away the multitudes. And those people who saw the sign which [46] Jesus did, said, Of a truth this is a prophet who hath come into the world.
Tertullian † AD 220 On Idolatry 18
… 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,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 49
At all events, so greatly were the Jews amazed at Him for this, that they wished even to make Him a king,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
And the end again was like the former. For as then He left the multitude and withdrew in a ship, so also now; and John also saith this. For since no sign did so work upon them to follow Him, as the miracle of the loaves; and they were minded not only to follow Him, but also to make Him a king;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 82
… And He gives a reason that cannot be gainsaid, saying, “If I were of this world, my servants would fight, that I should not be delivered.” For this purpose I say, in order to refute this suspicion, He both paid tribute, and commanded others to pay it, and when they would make Him a king, He fled.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 42
Ver. 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.”
St Jerome † AD 420 The Letters of St. Jerome 14.7
… Why not? you ask. Take the answer which comes to you with his authority: “No prophet is accepted in his own country.” But, you will say, I do not seek honor; the approval of my conscience is enough for me. Neither did the Lord seek it; for when the multitudes would have made Him a king he fled from them.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.47
… And when it became late, His disciples went down unto the sea; and when they had entered into a ship, they came over the sea to Capharnaum: and it was now dark, and Jesus was not come to them. And the sea arose by reason of a great wind that blew,” and so on.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.10
… In this narrative, however, he is the only one who mentions, that when the people wished to make Him a king, Jesus departed into a mountain Himself alone.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.3
… For it is written, When Jesus therefore perceived that they would come and take Him by force, to make Him a king, He departed again into the mountain Himself alone (
6:16
Tatian † AD 180 The Diatessaron 18
… And the darkness came on, and Jesus [49] had not come to them. And the sea was stirred up against them by reason of a violent [50] wind that blew. And the boat was distant from the land many furlongs, and they were much damaged by the waves, and the wind was against them.
6:17
Tatian † AD 180 The Diatessaron 18
[47, 48] And when the nightfall was near, his disciples went down unto the sea, and sat in a boat, and came to the side of Capernaum.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
And the end again was like the former. For as then He left the multitude and withdrew in a ship, so also now; and John also saith this.
6:18
Tatian † AD 180 The Diatessaron 18
[47, 48] And when the nightfall was near, his disciples went down unto the sea, and sat in a boat, and came to the side of Capernaum. And the darkness came on, and Jesus [49] had not come to them.
St Ambrose of Milan † AD 397 On the Holy Spirit 2.7
63. In like manner the Lord Himself also testifies that we are born again of the Spirit according to grace, saying: “That which is born of the flesh is flesh, because it is born of flesh; and that which is born of the Spirit is spirit, because God is Spirit. Marvel not that I said unto you, Ye must be born again. The Spirit breatheth
6:19
Tatian † AD 180 The Diatessaron 19
[1] And in the fourth watch of the night Jesus came unto them, walking upon the [2]
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 43
Ver. 19 . “Had rowed about five and twenty furlongs.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… The Christ was twofold—the visible man, the invisible God. He ate as man, verily like ourselves, for the flesh that He wore was of like passions with us; He fed the five thousand with five loaves as God. As man He really died. As God He raised the dead on the fourth day. As man He slept in the boat. As God He walked upon the waters.”
6:20
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 43
Ver. 20 . “He saith unto them, It is I, be not afraid.”
6:21
Tatian † AD 180 The Diatessaron 19
… And immediately our Lord stretched out his hand and took hold of him, and said unto him, [9] Thou of little faith, why didst thou doubt? And when Jesus came near, he went up [10] unto them into the boat, he and Simon, and immediately the wind ceased. And those that were in the ship came and worshipped him, and said, Truly thou art the [11] Son of God.
St Basil the Great † AD 379 De Spiritu Sancto 8
… Then again, on account of the divers manners wherein grace is given to us, which, because of the riches of His goodness, according to his manifold wisdom, he bestows on them that need, Scripture designates Him by innumerable other titles, calling Him Shepherd, King, Physician, Bridegroom, Way, Door, Fountain, Bread,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 50
But John saith, that “they willingly received Him into the ship; and immediately the ship was at the land whither they went,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 43
Ver. 21 . “They were willing to receive Him, and immediately the ship was near the land.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Orth. —In that passage after speaking at some length about the bread of life, he added, “The bread that I will give is my flesh which I will give for the life of the world.”
6:22
Tatian † AD 180 The Diatessaron 19
… and this is the will of him that sent me, that I should lose nothing of [34] [Arabic, p. 76] that which he gave me, but raise it up in the last day. This is the will of my Father, that every one that seeth the Son, and believeth in him, should have eternal life; and I will raise him up in the last day.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 43
Ver. 22 . “And the people that were there saw that there was none other boat there save the one into which the disciples had entered, and that Jesus went not into the boat, but His disciples.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.48
… After this address, too, his narrative is again borne on to one subject after another, in a sublime strain.
6:23
Tatian † AD 180 The Diatessaron 19
[16] And on the day after that, the multitude which was standing on the shore of the sea saw that there was there no other ship save that into which the disciples had [17] gone up,
6:24
Tatian † AD 180 The Diatessaron 19
[16] And on the day after that, the multitude which was standing on the shore of the sea saw that there was there no other ship save that into which the disciples had [17] gone up, and that Jesus went not up into the ship with his disciples (but there were other ships from Tiberias near the place where they ate the bread when Jesus blessed [18] it ):
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 43
Ver. 24 . And embarking in boats from Tiberias, they “came to Capernaum seeking Jesus.”
6:25
Tatian † AD 180 The Diatessaron 19
… and when that multitude saw that Jesus was not there, nor yet his disciples, they [19] [Arabic, p. 75] went up into those ships, and came to Capernaum, and sought Jesus.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 43
Ver. 25 . “Master, when camest Thou hither?”
6:26
Tatian † AD 180 The Diatessaron 19
… and when that multitude saw that Jesus was not there, nor yet his disciples, they [19] [Arabic, p. 75] went up into those ships, and came to Capernaum, and sought Jesus. And when they found him on the other side of the sea, they said unto him, Our [20] Master, when camest thou hither?
Novatian † AD 258 On the Jewish Meats 5
… “My meat is to do the will of Him that sent me, and to finish His work.” Hence, “Ye seek me not because ye saw the miracles, but because ye did eat of my loaves and were filled. But labour not for the meat which perisheth, but for the meat which endureth to life eternal, which the Son of man will give you; for Him hath the Father sealed.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 49
4. 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.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
… 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.” (
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.10
… “Verily, verily, I say unto you, ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life.”
6:27
Tatian † AD 180 The Diatessaron 19
… And when they found him on the other side of the sea, they said unto him, Our [20] Master, when camest thou hither? Jesus answered and said unto them, Verily, verily, I say unto you, Ye have not sought me because of your seeing the signs, but because of [21] your eating the bread and being satisfied.
Tertullian † AD 220 On Fasting 15
… But I think that He must have likewise “fasted” inasmuch as He has pronounced, not “the full,” but “the hungry and thirsty, blessed:” (He) who was wont to profess “food” to be, not that which His disciples had supposed, but “the thorough doing of the Father’s work;” teaching “to labour for the meat which is permanent unto life eternal;”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 21
… And your Father knoweth that ye have need of all these things. Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.” To those who seek God’s kingdom and righteousness, He promises that all things shall be added.
St Methodius † AD 311 Oration on the Palms 1
… and connected together, as that the one holds the other, and is fitted on to it, and so carries on the chain—even so the miracles that have been handed down by the holy Gospels, one after the other, lead on the Church of God, which delights in festivity, and refresh it, not with the meat that perisheth, but with that which endureth unto everlasting life.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 8.42
… for Him the Father, even God, hath sealed. They said therefore unto Him, What must we do that we may work the works of God? And He said unto them, This is the work of God, that ye believe on Him Whom He hath sent
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 8.44
44. Therefore after this manifold and precise revelation of the presence of the Father’s nature in Himself, He goes on to say, For Him hath the Father sealed, even God
St Basil the Great † AD 379 De Spiritu Sancto 6
… It is left then for our opponents to allege that this expression signifies inferiority of rank. Let them learn that “Christ is the power of God and wisdom of God,” and that “He is the image of the invisible God” and “brightness of his glory,” and that “Him hath God the Father sealed,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… “I am the Way, the Truth, and the Life;” and “I am the Light of the World.” Wisdom and Power, “Christ, the Wisdom of God, and the Power of God.” The Effulgence, the Impress, the Image, the Seal; “Who being the Effulgence of His glory and the Impress of His Essence,” and “the Image of His Goodness,” and “Him hath God the Father sealed.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… And if there be also a cleansing of that belly which receiveth and digesteth the food of the Word, it were good also; not to make it a god by luxury and the meat that perisheth,
St Gregory of Nyssa † AD 395 Against Eunomius 4.8
… form merely, apart from the essence, but the essence is involved in the sense of “form,” so, surely, he who says that He is “in the form of God” signified essence by “form.” If, therefore, He is “in the form of God,” and being in the Father is sealed with the Father’s glory, (as the word of the Gospel declares, which saith, “Him hath God the Father sealed
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 68
… v. 30 .) Then in a loftier tone, “As the Father raiseth up the dead, and quickeneth them, so also the Son quickeneth whom He will” ( c. v. 21 ); again, “I judge you not, there is another that judgeth.” Then again He retireth. Then coming to Galilee, “Labor not,” He saith, “for the meat that perisheth” (
St Augustine of Hippo † AD 430 The Confessions 4.1
… Bear with me, I beseech Thee, and give me grace to retrace in my present remembrance the circlings of my past errors, and to “offer to Thee the sacrifice of thanksgiving.” For what am I to myself without Thee, but a guide to mine own downfall? Or what am I even at the best, but one sucking Thy milk, and feeding upon Thee, the meat that perisheth not?
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.42
… Just as therefore this sanctification of our ordinary food does not hinder what enters the mouth from descending into the belly, and being ejected into the draught, and partaking of the corruption into which everything earthly is resolved, whence the Lord exhorts us to labour for the other food which never perishes:
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.7
… or, for the spiritual food, of which the same Lord says, “Labour for the meat which perisheth not;” and again, “I am the bread of life, which came down from heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 5.15
15. “Since they have embittered Thee, O Lord: I am,” saith He, “the Bread which came down from heaven;” again, “Labour for the meat which wasteth not;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 111.4
… For that miracle, which hath not through its frequency become common, will cling most firmly to the heart. But of what use were the miracles, save that He might be feared? What too would fear profit, unless “the gracious and merciful Lord” gave “meat unto them that fear Him”? ( ver. 5 ); meat that doth not spoil, “bread that cometh down from heaven,”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 10.21
… affected by this laziness, and do not like to support themselves by the labour of their own hands, as the Apostle continually did and charged us to do, are wont to make use of certain Scripture proofs by which they try to cloak their idleness, saying that it is written, “Labour not for the meat that perisheth, but for that which remains to life eternal;”
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 13
… 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;” workmen who “work not for the food that perisheth, but for that food which abideth unto life eternal;”
6:28
Tatian † AD 180 The Diatessaron 19
… Jesus answered and said unto them, Verily, verily, I say unto you, Ye have not sought me because of your seeing the signs, but because of [21] your eating the bread and being satisfied. Serve not the food which perisheth, but the food which abideth in eternal life, which the Son of man will give unto you: him [22] hath God the Father sealed.
St Hilary of Poitiers † AD 367 De Synodis or On the Councils 1
… For He said, I came down from heaven, not to do Mine own will, but the will of Him that sent me
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 56
He said not, “when I cannot work,” but, “when no man can work”: that is, when there is no longer faith, nor labors, nor repentance. For to show that He calleth faith, a “work,” when they say unto Him, “What shall we do, that we might work the works of God?” (
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.12
… But Jesus says that faith itself also is the work of God, and commands us to work it. For the Jews said to Him, “What shall we do that we may work the work of God? Jesus answered, and said unto them, This is the work of God, that ye believe on Him whom He hath sent.”
6:29
Tatian † AD 180 The Diatessaron 19
… Serve not the food which perisheth, but the food which abideth in eternal life, which the Son of man will give unto you: him [22] hath God the Father sealed. They said unto him, What shall we do that we may [23] work the work of God?
Tertullian † AD 220 Against Praxeas 21
… Then He says at last: “I am come in my Father’s name, and ye have not received me.” 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 ,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 29.6
… But who does not know that this is to do the will of God, to work the work of God; that is, to work that work which is pleasing to Him? But the Lord Himself says openly in another place: “This is the work of God, that ye believe on Him whom He has sent.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.17
… “for the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned.” There is therefore one work, in which are all, “faith which worketh by love:” whence our Lord’s words in the Gospel, “This is the work of God, that ye believe in Him whom He hath sent.”
6:30
Tatian † AD 180 The Diatessaron 19
… Serve not the food which perisheth, but the food which abideth in eternal life, which the Son of man will give unto you: him [22] hath God the Father sealed. They said unto him, What shall we do that we may [23] work the work of God? Jesus answered and said unto them, This is the work of [24] God, that ye believe in him whom he hath sent.
Tertullian † AD 220 Against Praxeas 21
… “I am come in my Father’s name, and ye have not received me.” 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.”
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 1
Now such endeavours are nothing else than an obvious token of their defect of reason , and a copying, as I have said, of Jewish malignity. For the Jews too, when convicted by the Truth, and unable to confront it, used evasions, such as, ‘What sign doest Thou, that we may see and believe Thee? What dost Thou work
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… For, “My beloved,” He says, “hath waxen fat and gross, and hath kicked” ( Deut. xxxii. 15 ). Wherefore also Moses exhorted them, and said, “When thou hast eaten and drunken and art full, remember the Lord thy God.” ( ib. vi. 11, 12 .) And in the Gospels, they who say to Christ, “What sign showest thou unto us?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 61
… And indeed, had they been wise, and had they desired to enquire aright, it remained for them to confess Him by words, since by works He had often proved the point in question. But now observe their perverse and disputations temper. When He addresseth them, and instructeth them by His words, they say, “What sign showest thou us?” (
6:31
Tatian † AD 180 The Diatessaron 19
… him [22] hath God the Father sealed. They said unto him, What shall we do that we may [23] work the work of God? Jesus answered and said unto them, This is the work of [24] God, that ye believe in him whom he hath sent. They said unto him, What sign hast thou done, that we may see, and believe in thee? what hast thou wrought? [25]
Tertullian † AD 220 On the Resurrection of the Flesh 37
… Now, just before (the passage in hand), He had declared His flesh to be “the bread which cometh down from heaven,” impressing on (His hearers) constantly under the figure of necessary food the memory of their forefathers, who had preferred the bread and flesh of Egypt to their divine calling.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
Ver. 31 . “Our fathers did eat manna in the wilderness.”
6:32
Tatian † AD 180 The Diatessaron 19
… Jesus answered and said unto them, This is the work of [24] God, that ye believe in him whom he hath sent. They said unto him, What sign hast thou done, that we may see, and believe in thee? what hast thou wrought? [25] Our fathers ate the manna in the wilderness; as it was written, Bread from heaven [26] gave he them to eat.
Tertullian † AD 220 Against Praxeas 21
… 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.” He also declares Himself to be “the bread which the Father sent from heaven;”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.1
… Let us confess the presence of Him who is both King and Physician. For Jesus the King when about to become our Physician, girded Himself with the linen of humanity , and healed that which was sick. The perfect Teacher of babes became a babe among babes, that He might give wisdom to the foolish. The Bread of heaven came down on earth
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… And as regards the name “Bread,” let him read the Gospel and see how the bread given by Moses, and supplied to Israel from heaven, was taken by our Lord as a type of Himself: “For Moses gave you not that Bread, but My Father giveth you the true Bread (meaning Himself) which cometh down from heaven and giveth life unto the world
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.20
135. Moreover, there is a Cup, wherewith Thou dost use to purify the hidden chambers of the soul, a Cup not of the old order, nor filled from a common Vine,—a new Cup, brought down from heaven to earth,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
Ver. 32 . “Moses gave you not that bread from heaven; but My Father giveth you the true bread from heaven.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.1
… John, on the other hand, has said nothing about the body and blood of the Lord in this context; but he plainly certifies that the Lord spake to that effect on another occasion,
6:33
Tatian † AD 180 The Diatessaron 19
… what hast thou wrought? [25] Our fathers ate the manna in the wilderness; as it was written, Bread from heaven [26] gave he them to eat. Jesus said unto them, Verily, verily, I say unto you, Moses gave you not bread from [27] heaven; but my Father gave you the bread of truth from heaven.
Tertullian † AD 220 On Prayer 6
… For Christ is our Bread; because Christ is Life, and bread is life. “I am,” saith He, “the Bread of Life;” and, a little above, “The Bread is the Word of the living God, who came down from the heavens.”
Origen † AD 254 Origen's Commentary on Matthew 12.5
… arise from wickedness,—which the Pharisees and Sadducees offered, of which Jesus does not wish His own disciples any longer to eat, having made for them a new and spiritual lump, offering Himself to those who gave up the leaven of the Pharisees and Sadducees and had come to Him—“the living bread which came down from heaven and gives life to the world.”
Origen † AD 254 Origen's Commentary on Matthew 12.33
… And when we sin with life before our face, the curse is fulfilled against us which says, “And thy life shall be hanging up before thee,” etc., down to the words, “and for the sights of thine eyes which thou shalt see.” As, therefore, the Life is also the living bread which came down from heaven and gave life to the world,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 34
… and which is also enriched by Christ my Lord, Who once was a fugitive into Egypt, and now is supplied by Egypt; the first, when He fled from Herod’s massacre of the children; and now by the love of the fathers for their children, by Christ the new Food of those who hunger after good;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… It is Water, but that which quenches fire. If he assail you by your want (as he dared to assail Christ), and asks that stones should be made bread, do not be ignorant of his devices. Teach him what he has not learnt. Defend yourself with the Word of life, Who is the Bread sent down from heaven, and giving life to the world.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
Ver. 33 . “The bread of God is He which cometh down from heaven, and giveth life unto the world.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 64
… ix. 3 ); and when He saith, “Thy sins be forgiven thee” ( c. x. 20 ), they moreover call Him a demoniac. So when He saith that the man who heareth His words is stronger than death, or, “I am in the Father and the Father in Me” ( c. viii. 51 ), they leave Him; and again, they are offended when He saith that He came down from heaven. (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.31
… 32 ). Let them believe, and in hope be glad. Let them be more needy, in order that they may deserve to be filled: lest while they belch out pride’s satiety, there be denied them the bread whereon they may healthily live. “Seek the Lord,” ye needy, hunger ye and thirst; for He is Himself the living bread that came down from Heaven.
John Cassian † AD 435 The Conferences of John Cassian 23.11
… vision of God, and which, as the earth is cursed in our works after the knowledge of good and evil, begins to produce the thorns and thistles of thoughts, by the sharp pricks of which the natural seeds of virtues are choked, so that without the sweat of our brow we cannot eat our bread which “cometh down from heaven,” and which “strengtheneth man’s heart.”
John Cassian † AD 435 The Conferences of John Cassian 23.12
And this law the Apostle also calls spiritual saying: “But we know that the law is spiritual, but I am carnal, sold under sin.” For this law is spiritual which bids us eat in the sweat of our brow that “true bread which cometh down from heaven”
6:34
Tatian † AD 180 The Diatessaron 19
… [25] Our fathers ate the manna in the wilderness; as it was written, Bread from heaven [26] gave he them to eat. Jesus said unto them, Verily, verily, I say unto you, Moses gave you not bread from [27] heaven; but my Father gave you the bread of truth from heaven. The bread of God is that which came down from heaven and gave the [28, 29] world life.
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.40
… Nor do you think thus, that they cannot have life who have been without the body and blood of Christ, although He said Himself, “Unless ye eat my flesh and drink my blood, ye shall have no life in you.”
6:35
Tatian † AD 180 The Diatessaron 19
… Jesus said unto them, Verily, verily, I say unto you, Moses gave you not bread from [27] heaven; but my Father gave you the bread of truth from heaven. The bread of God is that which came down from heaven and gave the [28, 29] world life. They said unto him, Our Lord, give us at all times this bread.
Tertullian † AD 220 On Prayer 6
… For the Lord had withal issued His edict, “Seek ye first the kingdom, and then even these shall be added:” albeit we may rather understand, “Give us this day our daily bread,” spiritually . For Christ is our Bread; because Christ is Life, and bread is life. “I am,” saith He, “the Bread of Life;”
St Hippolytus † AD 235 On Genesis 1
Aser obtained the parts about Ptolemais and Sidon. Wherefore he says, “His bread shall be fat, and he shall furnish dainties to princes.” This we take to be a figure of our calling; for “fat” means “rich.” And whose bread is rich, if not ours? For the Lord is our bread, as He says Himself: “I am the bread of life.”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.23
… if My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews, but now is My kingdom not from hence.” We have also read the words, “I am the true vine and My Father is the husbandman,” and again, “I am the vine, ye are the branches.” Add to these testimonies also the saying,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.23
… Fear the Lord God, all ye His saints: for there is no want to them that fear Him. Rich men have wanted and have hungered; but they who seek the Lord shall never want any good thing.” Moreover, in the Gospel according to John, the Lord says: “I am the bread of life: he that cometh to me shall not hunger, and he that trusteth in me shall never thirst.”
Arnobius † AD 327 The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) 2.64
… I reply , does not He free all alike who invites all alike? or does He thrust back or repel any one from the kindness of the Supreme who gives to all alike the power of coming to Him,—to men of high rank, to the meanest slaves, to women, to boys? To all, He says, the fountain of life is open,
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… These are the gracious gifts of the Father, by which the Lord honours and nourishes those who abide with Him, and also those who return to Him and repent. For He promises, saying, ‘I am the bread of life; he that cometh unto Me shall not hunger, and he that believeth on Me shall never thirst
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 32
… ) nor yet disobedient, nor disputatious, and this she showed by her petition. Yet to the Jews once He said, “Whosoever shall eat of My flesh shall never hunger, and he that believeth on Me shall never thirst” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
Ver. 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.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 10.11
11. O that I may have induced you, my brethren, to give away your earthly bread, and to knock for the heavenly! The Lord is that Bread. He saith, “I am the Bread of life.”
6:36
Tatian † AD 180 The Diatessaron 19
… but my Father gave you the bread of truth from heaven. The bread of God is that which came down from heaven and gave the [28, 29] world life. They said unto him, Our Lord, give us at all times this bread. Jesus said unto them, I am the bread of life: whosoever cometh unto me shall not hunger, [30] and whosoever believeth in me shall not thirst for ever.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 47
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” (
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.13
Accordingly, our only Master and Lord Himself, when He had said what I have above mentioned,—“This is the work of God, that ye believe on Him whom He hath sent,”—says a little afterwards in that same discourse of His, “I said unto you that ye also have seen me and have not believed. All that the Father giveth me shall come to me.”
6:37
Tatian † AD 180 The Diatessaron 19
… They said unto him, Our Lord, give us at all times this bread. Jesus said unto them, I am the bread of life: whosoever cometh unto me shall not hunger, [30] and whosoever believeth in me shall not thirst for ever. But I said unto you, [31] Ye have seen me, and have not believed.
Tertullian † AD 220 Against Praxeas 21
… and that the will of the Father was that every one who saw the Son, and believed on Him, should obtain the life (everlasting,) and the resurrection at the last day . No man indeed was able to come to Him, except the Father attracted him; whereas every one who had heard and learnt of the Father came to Him.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 72.11
11. The Lord cries aloud, that “whosoever thirsts should come and drink of the rivers of living water that flowed out of His bosom.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.49
49. Connect with this that saying, which you lay hold of to support the imputation of infirmity, All that the Father giveth Me shall come unto Me, and him that cometh to Me I will in no wise cast out; for I am come down from heaven not to do Mine own will, but the will of the Father that sent Me
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.26
… he that believeth in the Son hath everlasting life;’ and again, ‘All things were delivered unto Me of My Father, and no one knoweth the Father save the Son, and he to whomsoever the Son will reveal Him;’ and again, ‘All that the Father hath given unto Me, shall come to Me
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
Ver. 37 . “All that the Father giveth Me shall come to Me, and him that cometh to Me I will in nowise cast out.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 81
And in another place He saith, “Of all that Thou gavest Me, I will surely lose nothing.” ( c. vi. 39 .) Yet not only was he lost, but also many afterwards; how then saith He, “I will in nowise lose”? “For My part, I will not lose.” So in another place, declaring the matter was more clearly, He said, “I will in nowise cast out.” (
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 23
… These truly come to Christ, because they come in such wise as He Himself says, “All that the Father giveth me shall come to me, and him that cometh to me I will not cast out;”
6:38
St Ignatius of Antioch † AD 108 Epistle to the Tarsians 6
… “Sit Thou at My right hand?” And how, again, could such an one declare: “Before Abraham was, I am?” And, “Glorify Me with Thy glory which I had before the world was?” What man could ever say, “I came down from heaven, not to do Mine own will, but the will of Him that sent Me?”
Tatian † AD 180 The Diatessaron 19
… Jesus said unto them, I am the bread of life: whosoever cometh unto me shall not hunger, [30] and whosoever believeth in me shall not thirst for ever. But I said unto you, [31] Ye have seen me, and have not believed. And all that my Father hath given to me cometh unto me; and whosoever cometh unto me I shall not cast him forth without. [32]
Tertullian † AD 220 On the Resurrection of the Flesh 34
… Who will any longer doubt of the safety of both natures, when one of them is to obtain salvation, and the other is not to lose it? And, still further, the Lord explains to us the meaning of the thing when He says: “I came not to do my own will, but the Father’s, who hath sent me.”
Tertullian † AD 220 Against Praxeas 8
… With us, however, the Son alone knows the Father, and has Himself unfolded “the Father’s bosom.” He has also heard and seen all things with the Father; and what He has been commanded by the Father, that also does He speak. And it is not His own will, but the Father’s, which He has accomplished,
Tertullian † AD 220 On Prayer 4
… because the sum of His will is the salvation of them whom He has adopted. 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;
St Cyprian of Carthage † AD 258 On the Dress of Virgins 7
… doeth the will of God abideth for ever, even as God also abideth for ever.” Therefore eternal and divine things are to be followed, and all things must be done after the will of God, that we may follow the divine footsteps and teachings of our Lord, who warned us, and said, “I came down from heaven, not to do my own will, but the will of Him that sent me.”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 14
… humanity which He bore, says, “Father, if it be possible, let this cup pass from me;” and affording an example to His disciples that they should do not their own will, but God’s, He went on to say, “Nevertheless not as I will, but as Thou wilt.” And in another place He says, “I came down from heaven not to do my own will, but the will of Him that sent me.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.20
In the Gospel according to John: “I came not down from heaven to do mine own will, but the will of Him that sent me.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 26
… “The Lord said unto my Lord, Sit Thou on my right hand, until I shall make Thine enemies the stool of Thy feet?” Or when, unfolding the prophecies of Isaiah, he finds it written thus: “Thus saith the Lord to Christ my Lord?” Or when he reads: “I came not down from heaven to do mine own will, but the will of Him that sent me?”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 47
… Manes said : God forbid that I should admit that our Lord Jesus Christ came down to us through the natural womb of a woman! For He gives us His own testimony that He came down from the Father’s bosom; and again He says, “He that receiveth me, receiveth Him that sent me;” and, “I came not to do mine own will, but the will of Him that sent me;”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 3.9
… that He might be to us a witness, sprung from ourselves, of things Divine, and preach to us, weak and carnal as we are, through the weakness of the flesh concerning God the Father, so fulfilling the Father’s will, even as He says, I came not to do Mine own will, but the will of Him that sent Me
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.74
… what the Father wills, the Son does not will by command. Since all that the Father has, is His, it is the property of His nature to will and know, exactly as the Father wills and knows. But to prove His birth He often expounds the doctrine of His Person, as when He says, I came not to do Mine own will, but the will of Him that sent Me .
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.30
… But what does He Himself say? I am not come to do Mine own will, but the will of Him that sent Me
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.20
… And this is the will of Him which hath sent Me, that of all which He hath given Me, I should lose nothing, but should raise it up again at the last day. And this is the will of My Father, that every one which seeth the Son and believeth on Him may have everlasting life, and I will raise him up at the last day
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.24
… none is good save One, that is, God ;’ and to one who asked, what was the great commandment in the Law, answering, ‘Hear, O Israel, the Lord our God is One Lord ;’ and saying to the multitudes, ‘I came down from heaven, not to do My own will, but the will of Him that sent Me
St Athanasius of Alexandria † AD 373 History of Arian Opinions 1
… 1 ); by whom all things were made, and in whom all things consist; who in the last days descended from above, and was born of a Virgin according to the Scriptures, and was made Man, Mediator between God and man, and Apostle of our faith, and Prince of life, as He says, ‘I came down from heaven, not to do Mine own will, but the will of Him that sent Me’ (
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
XII. Let them quote in the seventh place that The Son came down from Heaven, not to do His own Will, but the Will of Him That sent Him.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.5
46. Here, then, let there be an end of the objection which it is your custom to oppose to us, on the ground that the Lord said, “Not as I will, but as Thou wilt;” and again, “For this cause I came down from heaven, not to do My own will, but the will of Him that sent Me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
Ver. 38 . “I came down from heaven not to do Mine own will, but the will of Him that sent Me.”
St Jerome † AD 420 Against the Pelagians 1.27
… And how do you explain the text, “A man’s goings are ordered by the Lord”? And “A man’s way is not in himself”; and “No one can receive anything, unless it be given him from above”; and elsewhere, “What hast thou which thou didst not receive? But if thou didst receive it, why dost thou glory as if thou hadst not received it?” Our Lord and Saviour says:
St Augustine of Hippo † AD 430 On the Holy Trinity 1.11
… According to the form of God, all things were made by Him; according to the form of a servant, He was Himself made of a woman, made under the law. According to the form of God, He and the Father are one; according to the form of a servant, He came not to do His own will, but the will of Him that sent Him.
St Augustine of Hippo † AD 430 Of Holy Virginity 38
… but, as it is written of Him, The reproaches of such as reproached Thee have fallen upon Me.” Go then, come unto Him, and learn, in that He is “meek and lowly of heart.” Thou shall not go unto him, who dared not by reason of the burden of unrighteousness to lift up his eyes to heaven, but unto Him, Who by the weight of charity came down from heaven.
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.6
… “as in heaven so on earth,” i.e. as by the angels so by men. For, that the will of God is done when His precepts are obeyed, the Lord Himself says, when He affirms, “My meat is to do the will of Him that sent me;” and often, “I came, not to do mine own will, but the will of Him that sent me;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.3
… And He will tell all Thy marvels (since it is now spoken of prophetically), “who came not to do His own will, but the will of Him who sent Him.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.9
… for he does not say that wonders are not shown to them because they see them not, but because they do not profit them. For, as he says in this passage, “the whole day have I stretched forth My hands to Thee:” because He ever refers all His works to the will of His Father, constantly declaring that He came to fulfil His Father’s will:
John Cassian † AD 435 The Conferences of John Cassian 16.6
… “I am not come to do Mine own will, but the will of Him that sent Me?”
John Cassian † AD 435 The Conferences of John Cassian 24.26
… For the mouth of the Lord hath spoken it.” And therefore our Lord and Saviour, to give us an example of giving up our own wills, says: “I came not to do My own will, but the will of Him that sent Me;” and again: “Not as I will, but as Thou wilt.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 2.10
… who in the last days came down from above, and was born of the virgin according to the Scriptures; and was made man, the Mediator between God and men, the Apostle of our Faith, and the Prince of Life, as he says,
6:39
Tatian † AD 180 The Diatessaron 19
… But I said unto you, [31] Ye have seen me, and have not believed. And all that my Father hath given to me cometh unto me; and whosoever cometh unto me I shall not cast him forth without. [32] I came down from heaven, not to do my own will, but to do the will of him [33] that sent me;
Tertullian † AD 220 On the Resurrection of the Flesh 34
… And, still further, the Lord explains to us the meaning of the thing when He says: “I came not to do my own will, but the Father’s, who hath sent me.” What, I ask, is that will? “That of all which He hath given me I should lose nothing, but should raise it up again at the last day.”
Tertullian † AD 220 On the Resurrection of the Flesh 35
… 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? Surely the only use lies (in this truth): “That of all which the Father hath given to me, I should lose none,”
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.89
… the Truth promised this in His Gospel, when He said: “This is the will of Him that sent Me, that of all that which He hath given Me I should lose nothing, but should raise it up at the last day.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
… He therefore saith, that “I co-operate with that Will,” desiring thus to startle them more; as though He had said, “What think ye? Do ye anger Me by your disbelief? Nay, ye provoke My Father.” “For this is the will of Him that sent Me, that of all which He hath given Me I should lose nothing.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 55
… 28 .) And observe His wisdom. Having first rent them away from Abraham’s kindred, He showeth that He is greater than Abraham, that so He may be seen to be very exceedingly greater than the Prophets also. Indeed it was because they continually called Him a prophet that He said, “My word hath no place in you.” ( Ver. 37 .) In that other place
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 81
And in another place He saith, “Of all that Thou gavest Me, I will surely lose nothing.” (
St Jerome † AD 420 To Pammachius against John of Jerusalem 34
… “My beloved is white and ruddy.” These men are his true followers who have not defiled their gar ments with women, for they have continued virgins, who have made themselves eunuchs for the kingdom of heaven’s sake. And so they shall be in white clothing. Then shall the saying of our Lord appear perfectly realised:
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 23
… These truly come to Christ, because they come in such wise as He Himself says, “All that the Father giveth me shall come to me, and him that cometh to me I will not cast out;” and a little after He says, “This is the will of the Father who hath sent me, that of all that He hath given me I shall lose nothing.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.33
… For all who are teachable of God come to the Son because they have heard and learned from the Father through the Son, who most clearly says, “Every one who has heard of the Father, and has learned, cometh unto me.” But of such as these none perishes, because “of all that the Father hath given Him, He will lose none.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 48.6
6. “And they shall never perish:” you may hear the undertone, as if He had said to them, Ye shall perish for ever, because ye are not of my sheep. “No one shall pluck them out of my hand.” Give still greater heed to this: “That which my Father gave me is greater than all.”
6:40
Tatian † AD 180 The Diatessaron 19
… and whosoever cometh unto me I shall not cast him forth without. [32] I came down from heaven, not to do my own will, but to do the will of him [33] that sent me; and this is the will of him that sent me, that I should lose nothing of [34] [Arabic, p. 76] that which he gave me, but raise it up in the last day.
Tertullian † AD 220 On the Resurrection of the Flesh 34
… But when He repeats His words with increased emphasis, “And this is the Father’s will, that every one which seeth the Son, and believeth on Him, may have eternal life: and I will raise him up at the last day,”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 8.34
… For he knew full well how our Lord had said, For this is the will of My Father, that every one that seeth the Son and believeth on Him should have eternal life
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.50
… The Son plainly wills all that the Father wills, for wills of the same nature cannot dissent from one another. It is the will of the Father which is revealed in the words, For this is the will of My Father, that every one that beholdeth the Son and believeth in Him, should have eternal life, and that I should raise Him up at the last day
St Basil the Great † AD 379 The Letters 8.7
… For all material knowledge is said to be the kingdom of Christ; while immaterial knowledge, and so to say the knowledge of actual Godhead, is that of God the Father. But our Lord is also Himself the end and the ultimate blessedness according to the purpose of the Word; for what does He say in the Gospel? “I will raise him up at the last day.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… The words are not used because He has these things, but because He has them not. And again, Not for our righteousness which we have done, for we have not done any. And this meaning is evident also in the clauses which follow. For what, says He, is the Will of My Father? That everyone that believeth on the Son should be saved,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.10
121. Nor is it right to believe that He denied we were to believe on Him, since He Himself said: “That whosoever believeth on Me should not abide in darkness;” and in another place again: “For this is the will of My Father that sent Me, that every one that seeth the Son, and believeth on Him, may have eternal life;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 38
… Seest thou therefore that “cannot do anything of Himself” is the expression of One not taking away His (own) authority, but declaring the unvarying resemblance of His Power and Will (to those of the Father)? In this sense also understand the words, “shall show to Him”; for in another place He saith, “I will raise him up at the last Day.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
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” ( ver. 37 ), and “I will raise it up in the last day”? (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 55
Here He speaketh not of faith only, but of a pure life. Above He said, “shall have everlasting life,” but here, “shall not see death.” (
6:41
Tatian † AD 180 The Diatessaron 19
… Your fathers ate the manna in the wilderness, and [44] they died. This is the bread which came down from heaven, that a man may eat [45] of it, and not die. I am the bread of life which came down from heaven: and if a man eat of this bread he shall live for ever: and the bread which I shall give is my body, which I give for the life of the world.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 3.4
… Let us therefore “hunger and thirst after righteousness, that we may be filled” with that righteousness after which we now hunger and thirst. For filled we shall be with that for which we hunger and thirst. Let our inner man then hunger and thirst, for it hath its own proper meat and drink. “I,” saith He, “am the Bread which came down from heaven.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 56.4
… Let thy soul have its food, that it perish not by famine. Give her bread. What bread, thou wilt say? He speaketh with thee Himself. If thou wouldest hear, and understand, and believe the Lord, He would say to thee Himself, “I am the Living Bread which came down from heaven.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 80.2
2. Let us turn to Him who did these things. He is Himself “The Bread which came down from heaven;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 123.2
… The fish roasted is Christ having suffered; He Himself also is the bread that cometh down from heaven.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.14
… “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” Dost thou think the word of God bread? If the Word of God, through which all things were made, was not bread, He would not say, “I am the bread which came down from heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.5
… his heart is smitten, and withered like grass.…Now eat that bread which thou hadst forgotten. But this very Bread hath come, in whose body thou mayest remember the voice of thy forgetfulness, and cry out in thy poverty, so that thou mayest receive riches. Now eat: for thou art in His body, who saith, “I am the living bread which came down from heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.19
19. “That it may bring forth bread out of the earth.” What bread? Christ. Out of what earth? From Peter, from Paul, from the other stewards of the truth. Hear that it is from the earth: “We have,” saith St. Paul, “this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.” He is the bread who descended from heaven,
6:42
Tatian † AD 180 The Diatessaron 19
[35] The Jews therefore murmured against him because of his saying, I am the bread [36] which came down from heaven.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.26
… Again, whereas the Jews said, ‘Is not this the Son of Joseph, whose father and mother we know? how then is it that He saith, Before Abraham was, I am, and I came down from heaven
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.42
… At present, therefore, we have to consider whether [Matthew’s report of] what the Lord spoke, and what was said to Him in His own country, is in concord with the accounts given by the other two, namely, Mark and Luke. For, in widely different and dissimilar sections of his history, John mentions words, either spoken to the Lord or spoken by Him,
6:43
Tatian † AD 180 The Diatessaron 19
[35] The Jews therefore murmured against him because of his saying, I am the bread [36] which came down from heaven. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? then how saith this man , I came down from [37, 38] heaven?
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.13
… Moreover, a little after He says, “Murmur not among yourselves. No one can come to me, except the Father which hath sent me draw him; and I will raise him up at the last day. It is written in the prophets, And they shall be all teachable of God. Every man that hath heard of the Father, and hath learned, cometh unto me.”
6:44
Tatian † AD 180 The Diatessaron 19
[35] The Jews therefore murmured against him because of his saying, I am the bread [36] which came down from heaven. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? then how saith this man , I came down from [37, 38] heaven? Jesus answered and said unto them, Murmur not one with another.
Tertullian † AD 220 A Treatise on the Soul 16
… 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 devil.”
Tertullian † AD 220 Against Praxeas 24
… Because “I came forth from the Father, and am come into the world ” and, “I am the way: no man cometh unto the Father, but by me;” and, “No man can come to me, except the Father draw him;”
St Hippolytus † AD 235 The Refutation of All Heresies 5.3
… But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him.” And these are, he says, the ineffable mysteries of the Spirit, which we alone are acquainted with. Concerning these, he says, the Saviour has declared, “No one can come unto me, except my heavenly Father draw some one unto me.”
Origen † AD 254 Origen's Commentary on Matthew 14.14
… rite of “perfecting,” by which “perfecting” the words were shown to be powerful, so that the gospel of Jesus was preached in the whole world, and by virtue of the divine “perfecting” gained the mastery of every soul which the Father draws to the Son, according to what is said by the Saviour, “No one comes to Me except the Father which has sent Me draw him.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.33
33. So when their authority is abolished, His enemies shall be subjected: and so subjected, that He shall subject them to Himself. Moreover He shall so subject them to Himself, that God shall subject them to Him. Was the Apostle ignorant, think you, of the force of these words in the Gospel, No one cometh to Me, except the Father draw Him to Me
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 10
… i. 16 ), and have that body as our root for our resurrection and our salvation. But the Father is called the husbandman, for He it was who by His Word cultivated the Vine, namely the manhood of the Saviour, and who by His own Word prepared for us a way to a kingdom; and none cometh to the Lord except the Father draw him to Him (
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
… Therefore the mention of the mission of the Word shews the uniting which took place with Jesus, born of Mary, Whose Name means Saviour, not by reason of anything else, but from the Man’s being made one with God the Word. This passage has the same meaning as ‘the Father that sent Me,’ and ‘I came not of Myself, but the Father sent Me
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.12
104. If, again, you seek to pervert the sense of these words, “I will make Thine enemies Thy footstool,” I answer that the Father also bringeth to the Son such as the Son raiseth up and quickeneth. For “No man,” saith Christ, “can come to Me, except the Father, Which hath sent Me, draw him, and I will raise him up at the last day.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.12
148. And dost thou make objections and contemn Him, because God has put all things in subjection under Him, when thou hearest that the Son of Man delivers up the kingdom to God, and hast read, as we said in our earlier books: “No man can come to Me, except the Father draw him; and I will raise him up at the last day”?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 5
… xiv. 6 ); and in another, “I am the Light.” ( c. viii. 12 .) And what, tell me, is the nature of this “light”? This kind (of light) is the object not of the senses, but of the intellect, enlightening the soul herself. And since Christ should hereafter say, that “None can come unto Me except the Father draw him” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
… For if this is His will, and if for this He came, that He might save man, those who believe not transgress His will. “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.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 46
Ver. 44 . “No man can come unto Me, except the Father which hath sent Me draw Him.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 67
… but by His saying, “they shall believe,” both are proved at once, both this, and also that He must rise again. For had He continued dead, and been a mere man, no one would have believed. “I will draw all men to Myself.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 70
… John means the salvation of the faithful. For when He saith, “All things are given over to Me of My Father” ( Matt. xi. 27 ), He speaketh of this kind of giving over; as also in another place He saith, “Thine they were, and Thou gavest them Me” ( c. xvii. 6 ); and again, “No man can come unto Me except the Father draw him” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 86
… But this comes to pass, that thou mayest learn that the gift and the power of the Father, the Son, and the Holy Ghost, is One. For things which appear to be peculiar to the Father, these are seen also to belong to the Son, and to the Holy Ghost. “How then,” saith some one, “doth none come to the Son, ‘except the Father draw him’?” (
St Jerome † AD 420 Against the Pelagians 3.6
… He that abideth in Me and I in him, the same beareth much fruit, for apart from Me ye can do nothing.” Just as the vine branches and shoots immediately decay when they are severed from the parent stem, so all the strength of men fades and perishes, if it be bereft of the help of God. “No one,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.5
… and yet you see that, in examples which cannot be disputed, this is done by God, who loves us with more real regard for our profit than any other can; and you hear Christ saying, “No man can come to me except the Father draw him,”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.85
Chapter 85.— 185. Petilianus said: "For the Lord Christ says, ‘No man can come to me, except the Father which hath sent me draw him.’
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 41
… inasmuch as the beginning of correction of the heart lies in faith, even as it is written, “Thou shalt come, and pass on from the beginning of faith.” Every one makes his choice of good, “according as God hath dealt to every man the measure of faith;” and as the Prince of faith says, “No man can come to me, except the Father which hath sent me draw him.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.11
… nor are all men persuaded, who are counselled to come to Him, who says, “Come unto me, all ye that labour.” They, however, who have faith are the same who are also persuaded to come to Him. This He Himself set forth most plainly, when He said, “No man can come to me, except the Father, which hath sent me, draw him.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.6
… Let them read what he said also: “Peace be to the brethren, and love, with faith from God the Father and the Lord Jesus Christ.” Let them also read what the Lord Himself says: “No man can come to me, except the Father who hath sent me shall draw him.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.37
… And if I had not set down this word from the gospel, what things would that man have said in this behalf concerning me, since even now he is stirring, not against me, but against Him who cries, “No man can come to me, except the Father who hath sent me draw him”!
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.15
… while they who do not believe, hear outwardly, but inwardly do not hear nor learn;—that is to say, to the former it is given to believe; to the latter it is not given. Because “no man,” says He, “cometh to me, except the Father which sent me draw him.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 81.2
… us that this very believing is matter of gift, not of desert, He saith, “As I have said unto you, no man cometh unto Me, except it were given him of My Father.” Now as to where the Lord said this, if we call to mind the foregoing words of the Gospel, we shall find that He had said, “No man cometh unto Me, except the Father which hath sent Me draw him.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 111.1
… listen, believe, hope, desire what He saith: “Father,” He says, “I will that they also whom Thou hast given me be with me where I am.” Who are these who He says were given Him by the Father? Are they not those of whom He says in another place, “No man cometh unto me, unless the Father, who hath sent me, draw him”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.9
… This grace is thus spoken of in the Gospel. “No man can come to Me, except the Father which hath sent Me draw him;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 135.12
… We say to them, What will ye? They answer, To know the glory of God. Believe, my brethren, that we wonder and rejoice at such a claim of these rustic people. They come I know not whither, roused up by I know not whom. How shall I say, I know not by whom? I know indeed by whom, because He says, “No one cometh to Me, save whom the Father draweth.”
John Cassian † AD 435 The Conferences of John Cassian 13.9
… not of works, that no man may boast?” What is this too which is said: “Draw near to the Lord, and He will draw near to you,” and what He says elsewhere: “No man cometh unto Me except the Father who sent Me draw Him?”
John Cassian † AD 435 The Conferences of John Cassian 13.10
… To Thee will I offer the sacrifice of praise.” We hear in the gospel the Lord summoning us to come speedily to Him by our free will: “Come unto Me all ye that labour and are heavy laden, and I will refresh you,” but the same Lord testifies to its weakness, by saying: “No man can come unto Me except the Father which sent Me draw him.”
6:45
Tatian † AD 180 The Diatessaron 19
… And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? then how saith this man , I came down from [37, 38] heaven? Jesus answered and said unto them, Murmur not one with another. No man is able to come unto me, except the Father which sent me draw him; and I will [39] raise him up in the last day.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.49
… Not that any man hath seen the Father, save He which is from God, He hath seen the Father. Verily, verily, I say unto you, he that believeth in Me hath eternal life
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 66
66. And he had also this favour granted him. For as he was sitting alone on the mountain, if ever he was in perplexity in his meditations, this was revealed to him by Providence in prayer. And the happy man, as it is written, was taught of God
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… And then, from Dan to Beersheba was the Law proclaimed, and in Judæa only was God known; but now, unto all the earth has gone forth their voice, and all the earth has been filled with the knowledge of God , and the disciples have made disciples of all the nations , and now is fulfilled what is written, ‘They shall be all taught of God
St John Chrysostom † AD 407 Homilies on 2 Timothy 2
… For will it be any palliation for him that is under rule, that his Priest is wicked? By no means. He will suffer the destined punishment, and you too will meet with that which is your due. For the Teacher now only fills a place. For “it is written, They shall all be taught of God.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 46
Ver. 45 . “They shall all be taught of God.” ( Isa. liv. 13 .)
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 51
… He then, desiring to show that He did not shun the proof from the Scriptures, again referreth them to the Scriptures. He had said before, “Search the Scriptures” ( c. v. 39 ); and again, “It is written in the Prophets, And they shall be taught of God” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 74
… Wherefore Christ said, “No man hath seen God at any time” ( c. i. 18 ); and again, “Every man that hath heard and hath learned from God cometh unto Me.” (
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.15
Now as touching this kind of teaching, the Lord also says: “Every man that hath heard, and hath learned of the Father, cometh unto me.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.14
… Doth the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay of the same lump?” and what follows, which you very well know. And yet in a certain sense the Father teaches all men to come to His Son. For it was not in vain that it was written in the prophets, “And they shall all be teachable of God.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.33
… For all who are teachable of God come to the Son because they have heard and learned from the Father through the Son, who most clearly says, “Every one who has heard of the Father, and has learned, cometh unto me.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 77.2
… Listen to the Father speaking in the passage where thou readest, “The Lord said unto me, Thou art my Son:” listen to Him also teaching, in that where thou readest, “Every man that hath heard, and hath learned of the Father, cometh unto me.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 96.4
… spreads abroad in your hearts, “He will teach you all truth;” or, as other codices have it, “He will guide you in all truth:” as it is said, “Lead me in Thy way, O Lord, and I will walk in Thy truth.” So shall the result be, that not from outward teachers will you learn those things which the Lord at that time declined to utter, but be all taught of God;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 98.8
… But any spiritual man may teach another man what he knows, provided the Holy Spirit grant him an enlarged capacity for profiting, wherein also the teacher himself may get some further increase, in order that both may be taught of God.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.17
… as it is more plainly expressed elsewhere, “Teach me to do Thy will.” For they who hear, although they retain in their memories what they hear, are by no means to be considered to have learnt, unless they do. For it is the word of Truth: “Every man that hath heard and hath learned of the Father, cometh unto Me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.22
168. “My lips shall burst forth praise: when Thou hast taught me Thy righteousnesses” ( ver. 171 ). We know how God teacheth those who are docile unto God. For every one who hath heard from the Father and hath learned, comes unto Him “who justifieth the ungodly:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 135.12
… and many of them, nay, near all hold this language, so that we see of a truth that God teacheth them within. The prophecy of Scripture is fulfilled, when it says, “And they shall all be taught of God.” We say to them, What do ye long for? And they answer, To see the glory of God.
6:46
Tatian † AD 180 The Diatessaron 19
… Jesus answered and said unto them, Murmur not one with another. No man is able to come unto me, except the Father which sent me draw him; and I will [39] raise him up in the last day. It is written in the prophet, They shall all be the taught of God. Every one who heareth from the Father now, and learneth of him, cometh [40] unto me.
Tertullian † AD 220 Against Praxeas 21
… No man indeed was able to come to Him, except the Father attracted him; whereas every one who had heard and learnt of the Father came to Him.” He goes on then expressly to say, “Not that any man hath seen the Father;”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 14
… If Christ is only man, how does He say that “no man hath seen God at any time, save He which is of God; He hath seen God?”
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 5
… for I proceeded forth from the Father .’ And again; ‘Not that anyone has seen the Father, save He which is from God, He hath seen the Father
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 2
… nay, worse than this, they compare Him, transgressors as they are, with the cankerworm and other irrational creatures which are sent by Him for the punishment of men. Next, whereas the Lord says, ‘No one knoweth the Father, save the Son ;’ and again, ‘Not that any man hath seen the Father save He which is of the Father
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.16
… says, ‘No one shall see My face and live ’), yet the Son has declared, ‘No one knoweth the Father, save the Son ,’ therefore the Word is different from all things originate, in that He alone knows and alone sees the Father, as He says, ‘Not that any one hath seen the Father, save He that is from the Father,’ and ‘no one knoweth the Father save the Son
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.6
6. What then, some man will say, is it not written, The little ones’ Angels do always behold the face of My Father which is in heaven ? Yes, but the Angels see God not as He is, but as far as they themselves are capable. For it is Jesus Himself who saith, Not that any man hath seen the Father, save He which is of God, He hath seen the Father
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.11
11. We believe then In One God the Father the Unsearchable and Ineffable, Whom no man hath seen , but the Only-begotten alone hath declared Him . For He which is of God, He hath seen God
St John Chrysostom † AD 407 Homilies on First Corinthians 34
… Even so the things of God none knoweth, save the Spirit of God.” ( 1 Cor. ii. 11 .) And Christ again sayeth that this belongs to Himself alone, thus saying, “Not that any man hath seen the Father, save He which is from God, He hath seen the Father,” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 15
… Doth He know clearly what He Is?” He will certainly confess this also. From this next collect the exact comprehension the Son has of the Father. For He saith, “As the Father knoweth me, even so know I the Father” ( c. x. 15 ); and in another place, “Not that any man hath seen the Father, save He which is of God.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 46
Ver. 46 . “Not that any man hath seen God, save He which is of God, He hath seen the Father.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 50
… They used the words, “No man knoweth,” with reference to distinction of some definite locality; but from the same words He showeth Himself to be the Christ, because He came from the Father; and everywhere He witnesseth that He alone hath the knowledge of the Father, saying, “Not that any man hath seen the Father, save He which is from the Father.” (
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —But the Lord said again, “Not that any man hath seen the Father save he which is of God, he hath seen the Father.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 1.13
No one seeth the Father, save the Son and the Spirit
6:47
Tatian † AD 180 The Diatessaron 19
… and I will [39] raise him up in the last day. It is written in the prophet, They shall all be the taught of God. Every one who heareth from the Father now, and learneth of him, cometh [40] unto me. No man now seeth the Father; but he that is from God, he it is that seeth [41] the Father.
6:48
Tatian † AD 180 The Diatessaron 19
… It is written in the prophet, They shall all be the taught of God. Every one who heareth from the Father now, and learneth of him, cometh [40] unto me. No man now seeth the Father; but he that is from God, he it is that seeth [41] the Father. Verily, verily, I say unto you, Whosoever believeth in me hath eternal [42, 43] life.
Origen † AD 254 Origen's Commentary on the Gospel of John 10.13
… Of the flesh of this Lamb it is necessary that we should eat in the time of the world, which is night, and the flesh is to be roast with fire, and eaten with unleavened bread; for the Word of God is not flesh and flesh only. He says, in fact, Himself,
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… for He is the God of the living, not of the dead. And He by His living Word quickeneth all men, and gives Him to be food and life to the saints; as the Lord declares, ‘I am the bread of life
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 46
… for both nerve the soul. Yet in another place He said, “If a man hear My saying, he shall never taste of death.” ( c. viii. 51 .) 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.
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.13
… We were therefore given a birth by water and Spirit: I mean, by the holy baptism : and the food is the very bread of life, our Lord Jesus Christ, Who came down from heaven
6:49
Tatian † AD 180 The Diatessaron 19
… It is written in the prophet, They shall all be the taught of God. Every one who heareth from the Father now, and learneth of him, cometh [40] unto me. No man now seeth the Father; but he that is from God, he it is that seeth [41] the Father. Verily, verily, I say unto you, Whosoever believeth in me hath eternal [42, 43] life. I am the bread of life.
Origen † AD 254 Origen's Commentary on the Gospel of John 6.26
… For when they received the land of promise God did not entertain them with scantier food, nor when such a one as Joshua was their leader do they get inferior bread. This will be plain to him who thinks of the true holy land and of the Jerusalem above. Hence it is written in this same Gospel:
St Basil the Great † AD 379 De Spiritu Sancto 14
… So Adam was a type of “Him that was to come.” Typically, “That rock was Christ;” and the water a type of the living power of the word; as He says, “If any man thirst, let him come unto me and drink.” The manna is a type of the living bread that came down from heaven;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 46
Ver. 49 . “Your fathers did eat manna in the wilderness, and are dead.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.5
… but after His crucifixion, “all the ends of the earth shall be reminded, and be converted unto the Lord.” After forgetfulness, let remembrance come, let bread be eaten from heaven, that we may live; not manna, as they did eat, and died;
6:50
Tatian † AD 180 The Diatessaron 19
… Every one who heareth from the Father now, and learneth of him, cometh [40] unto me. No man now seeth the Father; but he that is from God, he it is that seeth [41] the Father. Verily, verily, I say unto you, Whosoever believeth in me hath eternal [42, 43] life. I am the bread of life. Your fathers ate the manna in the wilderness, and [44] they died.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 47
“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” (
St Augustine of Hippo † AD 430 City of God 21.19
… They ground this opinion on the saying of Jesus, “This is the bread which cometh down from heaven, that if any man eat thereof, he shall not die. I am the living bread which came down from heaven. If a man eat of this bread, he shall live for ever.”
St Augustine of Hippo † AD 430 City of God 21.25
And therefore we may reasonably inquire how we are to understand these words of the Lord Jesus: “This is the bread which cometh down from heaven, that a man may eat thereof, 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.”
6:51
Tatian † AD 180 The Diatessaron 19
… No man now seeth the Father; but he that is from God, he it is that seeth [41] the Father. Verily, verily, I say unto you, Whosoever believeth in me hath eternal [42, 43] life. I am the bread of life. Your fathers ate the manna in the wilderness, and [44] they died. This is the bread which came down from heaven, that a man may eat [45] of it, and not die.
Tertullian † AD 220 On the Flesh of Christ 13
… “ My soul ,” says He, “is exceeding sorrowful, even unto death;” and “the bread that I will give is my flesh , (which I will give) for the life of the world.”
Tertullian † AD 220 On the Resurrection of the Flesh 37
… because, too, the Word had become flesh, we ought therefore to desire Him in order that we may have life, and to devour Him with the ear, and to ruminate on Him with the understanding, and to digest Him by faith. Now, just before (the passage in hand), He had declared His flesh to be “the bread which cometh down from heaven,”
Origen † AD 254 Origen's Commentary on Matthew 11.14
… for if it were possible for one who continues worthless to eat of Him who became flesh, who was the Word and the living bread, it would not have been written, that “every one who eats of this bread shall live for ever.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 14
… If Christ is only man, how does He say, “I am the bread of eternal life which came down from heaven,”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.33
… What is it, pray, which suggests to you that Christ is not the true God? No further indication is given to shew you what you should think of Christ. There is nothing but Jesus Christ: not Son of Man , as He generally called Himself: not Son of God , as He often declared Himself: not the living bread which cometh down from Heaven
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.18
18. Again the Lord Himself revealing this mystery of His birth, speaks thus: I am the living bread Who have descended from Heaven: if any one shall eat of My bread he shall live for ever
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… as the Lord declares, ‘I am the bread of life .’ The Jews, because they were weak in perception, and had not exercised the senses of the soul in virtue, and did not comprehend this discourse about bread, murmured against Him, because He said, ‘I am the bread which came down from heaven, and giveth life unto men
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… But Lazarus, after being afflicted in worldly things, found rest in heaven, and having hungered for bread ground from corn, he was there satisfied with that which is better than manna, even the Lord who came down and said, ‘I am the bread which came down from heaven, and giveth life to mankind
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 22.5
5. In the Old Testament also there was shew-bread; but this, as it belonged to the Old Testament, has come to an end; but in the New Testament there is Bread of heaven, and a Cup of salvation, sanctifying soul and body; for as the Bread corresponds to our body, so is the Word
St Gregory of Nyssa † AD 395 Against Eunomius 11.5
… But we, having learnt from the holy voice of Christ that “except a man be born again of water and of the Spirit he shall not enter into the kingdom of God ” and that “He that eateth My flesh and drinketh My blood, shall live for ever
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.9
78. “This is the living bread, which came down from heaven.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 46
Ver. 51 . “He that eateth of this bread, shall live for ever.”
St Jerome † AD 420 The Letters of St. Jerome 108.10
… and with a mixture of tears and joy she cried: ‘Hail Bethlehem, house of bread, wherein was born that Bread that came down from heaven.
St Augustine of Hippo † AD 430 City of God 17.5
… Whence the Apostle Paul says, “We being many are one bread, one body.” [And again he says, “Present your bodies a living sacrifice.” ] What, therefore, he has added, to “eat bread,” also elegantly expresses the very kind of sacrifice of which the Priest Himself says, “The bread which I will give is my flesh for the life of the world.”
St Augustine of Hippo † AD 430 On Christian Doctrine 3.25
… for the devil where it is written, “Your adversary the devil, as a roaring lion, walketh about seeking whom he may devour.” In the same way the serpent is used in a good sense, “Be wise as serpents;” and again, in a bad sense, “The serpent beguiled Eve through his subtilty.” Bread is used in a good sense, “I am the living bread which came down from heaven;”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.50
… For when the Lord calls bread, which is compacted together by the union of many grains, His body,
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.27
… because He does not say, Except one eat; but Except ye eat. What also becomes of the statement which He makes in the same context on this very point: “The bread that I will give is my flesh, for the life of the world?”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.34
… “He saved us by the washing of regeneration?” or from Peter’s statement: “The like figure whereunto even baptism doth also now save us? ” And what else do they say who call the sacrament of the Lord’s Supper life , than that which is written: “I am the living bread which came down from heaven;”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 65
… and that it is necessary for every one to give, that it may be given to him; and to forgive, that it may be forgiven him; and whatever righteousness he has, not to presume that he has it of himself, but from the grace of God, who justifies him, and still to go on hungering and thirsting for righteousness from Him who is the living bread,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 33.2
… we stand, yea rather we fall prostrate before the door of the Great Householder, we groan in supplication wishing to receive something; and this something is God Himself. What does the beggar ask of thee? Bread. And what dost thou ask of God, but Christ, who saith, “I am the living Bread which came down from heaven”?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 35.4
… Communicate here, and thou shalt communicate there. Communicate thy bread here, and thou shalt receive Bread there. What bread here? That which thou dost gather with sweat and toil, according to the curse upon the first man. What Bread there? Even Him who said, “I am the Living Bread which came down from heaven.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 62.5
… Who is the Bread of the kingdom of God, but He who saith, “I am the Living Bread which came down from heaven”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 11.4
… Whither does He bring over, my brethren? Whither does Jesus bring over by baptism, of which Moses then showed the figure, when he brought them through the sea? Whither? To the manna. What is the manna? “I am,” saith He, “the living bread, which came down from heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 4.9
… Of these accordingly is most justly said, what he adds next: “From the time of His corn, of wine, and oil, they have been multiplied.” For the addition of His, is not superfluous. For the corn is God’s: inasmuch as He is “the living bread which came down from heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 5.15
15. “Since they have embittered Thee, O Lord: I am,” saith He, “the Bread which came down from heaven;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 34.14
… If thou couldest find faith to be sold, how much wouldest thou give for that, which God willeth that thou shouldest have gratis, and thou art ungrateful? Those rich then lack, they lack, and what is heavier, they lack bread.…For He hath said, “I am the Living Bread which came down from Heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.2.7
… “As a sour grape is vexation to the teeth, and smoke to the eyes, so is unrighteousness to them that use it.” For he that shall have eaten unrighteousness, that is, he that shall have had unrighteousness wilfully, shall not be able to eat righteousness. For righteousness is bread. Who is bread? “I am the living bread which came down from heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.21
… hunger inwardly, thirst inwardly: “Blessed are they,” saith our Lord, “who hunger and thirst after righteousness; for they shall be filled.” That bread is righteousness, that wine is righteousness: it is truth, Christ is truth. “I am,” He said, “the living bread, who came down from heaven;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 132.17
… yet when the poor are mentioned, they are said to be satisfied? And whence are they satisfied? What is the nature, brethren, of this satisfying? God Himself is their bread. The bread came down upon the earth, that He might become milk unto us; and said to His own, “I am the Living Bread which came down from heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 140.15
… “And the cause of the poor.” These then are they whose cause the Lord will not neglect; although now they suffer hardships, their glory shall appear, when their Head appeareth. For to such while placed here it is said, “Ye are dead, and your life is hid with Christ in God.” So then we are poor, our life is hid; let us cry to Him that is our Bread.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —You have spoken as a lover of truth should speak, for when the Lord had taken the symbol, He did not say “this is my godhead,” but “this is my body;” and again “this is my blood” and in another place “the bread that I will give is my flesh which I will give for the life of the world.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —You seem to me to be ignorant—for He is called not only body but even bread of life. So the Lord Himself used this name
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
… But Christ suffered for us, and we lie not. ‘And the bread that I will give is my flesh.’
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 4.3.3
3. The Lord said “the bread which I will give is my flesh which I will give for the life of the world,”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 131
… It was in this sense that the angel called the body of the Lord, “Lord,” because it was the body of the Lord of the universe. Moreover the Lord Himself promised to give on behalf of the life of the world, not His invisible nature, but His body. “For,” He says, “the bread that I will give is my flesh which I will give for the life of the world,”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 146
… taketh it from me but I lay it down of myself;” “That I may take it again.” And again “Therefore doth my Father love me because I lay down my life for the sheep,” and again “Now is my soul troubled” “my soul is exceeding sorrowful even unto death” and of His body He says “The bread that I will give is my flesh which I will give for the life of the world,”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.13
… for the Lord has said, “This is My body,” not, this is a figure of My body: and “My blood,” not, a figure of My blood. And on a previous occasion He had said to the Jews, Except ye eat the flesh of the Son of Man and drink His blood, ye have no life in you. For My flesh is meat indeed and My blood is drink indeed. And again, He that eateth Me, shall live
6:52
Tatian † AD 180 The Diatessaron 19
… This is the bread which came down from heaven: and not according as your fathers ate the [53] manna, and died: whosoever eateth of this bread shall live for ever. This he said in [54] the synagogue, when he was teaching in Capernaum. And many of his disciples, when they heard, said, This word is hard; who is he that can hear it?
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.10
125. Then He added: “For My Flesh is meat indeed, and My Blood is drink [indeed].” Thou hearest Him speak of His Flesh and of His Blood, thou perceivest the sacred pledges, [conveying to us the merits and power] of the Lord’s death,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 46
Ver. 52 . “How can this man give us his flesh to eat?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 34.11
… When the Lord said, “Except a man eat My Flesh and drink My Blood, he shall have no life in him”? And they in whom reigned Achis, that is, error and ignorance, said; what said they? “How can this man give us his flesh to eat?”
6:53
Tatian † AD 180 The Diatessaron 19
[46] The Jews therefore quarrelled one with another, and said, How can he give us [47] [Arabic, p. 77] his body that we may eat it?
Tertullian † AD 220 On Baptism 16
… that He might be baptized by the water, glorified by the blood; to make us , in like manner, called by water, chosen by blood . These two baptisms He sent out from the wound in His pierced side, in order that they who believed in His blood might be bathed with the water; they who had been bathed in the water might likewise drink the blood.
St Hippolytus † AD 235 The Refutation of All Heresies 5.3
… This, he says, is what is spoken by the Saviour: “If ye do not drink my blood, and eat my flesh, ye will not enter into the kingdom of heaven; but even though,” He says, “ye drink of the cup which I drink of, whither I go, ye cannot enter there.”
St Hippolytus † AD 235 The same Hippolytus on the Seventy Apostles 15
These two belonged to the seventy disciples who were scattered by the offence of the word which Christ spoke, “Except a man eat my flesh, and drink my blood, he is not worthy of me.”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.26
… because John says, “I baptize with water, but He that cometh after me is stronger than I; He shall baptize you with the Holy Spirit.” To this we reply that, as the Word of God in His character as something to be drunk is to one set of men water, and to another wine, making glad the heart of man, and to others blood, since it is said,
Origen † AD 254 Origen's Commentary on the Gospel of John 10.13
… We call to mind the words, “This is the Lamb of God that taketh away the sin of the world,” for it is said of the passover, “Ye shall take it of the lambs or of the goats.” The Evangelist here agrees with Paul, and both are involved in the difficulties we spoke of above. But on the other hand we have to say that if the Word became flesh, and the Lord says,
St Cyprian of Carthage † AD 258 On the Lord's Prayer 18
… as He Himself threatens, and says, “Unless ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.23
… “If any one thirst, let him come and drink. He that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water.” Moreover, He says in the same place: “Except ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.26
In the Gospel according to John: “Except a man be born again of water and the Spirit, he cannot enter into the kingdom of God. For that which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” Also in the same place: “Unless ye eat the flesh of the Son of man, and drink His blood, ye shall not have life in you.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
… For thus the Holy Ghost, describing sinners and their food, referred to the devil when He said, ‘I have given him to be meat to the people of Æthiopia .’ For this is the food of sinners. And as our Lord and Saviour Jesus Christ, being heavenly bread, is the food of the saints, according to this; ‘Except ye eat My flesh, and drink My blood
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 22.4
4. Christ on a certain occasion discoursing with the Jews said, Except ye eat My flesh and drink My blood, ye have no life in you
St Augustine of Hippo † AD 430 On Christian Doctrine 3.16
… If, however, it seems to enjoin a crime or vice, or to forbid an act of prudence or benevolence, it is figurative. “Except ye eat the flesh of the Son of man,” says Christ, “and drink His blood, ye have no life in you.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.8
… The woman made out of her husband’s side is called Eve, or Life, and the mother of living beings; and the Lord says in the Gospel: "Except a man eat my flesh and drink my blood, he has no life in him."
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.26
… let us now listen to the Lord, and not to men’s notions and conjectures; let us, I say, hear what the Lord says—not indeed concerning the sacrament of the laver, but concerning the sacrament of His own holy table, to which none but a baptized person has a right to approach: “Except ye eat my flesh and drink my blood, ye shall have no life in you.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.34
… ” And what else do they say who call the sacrament of the Lord’s Supper life , than that which is written: “I am the living bread which came down from heaven;” and “The bread that I shall give is my flesh, for the life of the world;” and “Except ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you?”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 3.8
… “The whole need not a physician, but they that are sick?” —that is, Jesus is not needed by those who have no sin, but by those who are to be saved from sin. Is there anything, again, ambiguous in this: “Except men eat the flesh of the Son of man,” that is, become partakers of His body, “they shall not have life?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 81.0
On the words of the Gospel, John vi. 53 , “Except ye eat the flesh,” etc., and on the words of the apostles. And the Psalms. Against the Pelagians.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 81.1
… For He spake to us of His Body and Blood; He called His Body Meat, His Blood Drink. The faithful recognise the Sacrament of the faithful. But the hearers what else do they but hear? When therefore commending such Meat and such Drink He said, “Except ye shall eat My Flesh and drink My Blood, ye shall have no life in you;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 34.11
… 8 ). Doth not the Psalm now open itself, and show thee that seeming insanity and constant madness, the same insanity and sober inebriety of that David, who in a figure showed I know not what, when in the person of king Achis they said to him, How is it? When the Lord said, “Except a man eat My Flesh and drink My Blood, he shall have no life in him”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.22
… He remained with the others, the twelve. When they had intimated to Him, that by His discourse they had been scandalized, “Will ye also,” He saith, “choose to go?” Then Peter: “Thou hast the Word of life eternal: to whom shall we go?”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 146
… of the world,” and when He delivered the divine mysteries and broke the symbol and distributed it, He added “This is my body which is being broken for you for the remission of sins,” and again “This is my blood which is shed for many for the remission of sins,” and again “Except ye eat the flesh of the Son of Man and drink His blood ye have no life in you”
Pope St Leo I the Great † AD 461 Sermons 91
… for then is our offering of the sacrifice clean and our gifts of mercy holy, when those who perform them understand that which they do. For when the Lord says, “unless ye have eaten the flesh of the Son of Man, and drunk His blood, ye will not have life in you
6:54
Tatian † AD 180 The Diatessaron 19
[46] The Jews therefore quarrelled one with another, and said, How can he give us [47] [Arabic, p. 77] his body that we may eat it? Jesus said unto them, Verily, verily, I say unto you, If ye do not eat the body of the Son of man and drink his blood, ye shall [48] not have life in yourselves.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.18
… since He is the bread which descends from heaven, His body cannot be regarded as sprung from human conception, because it is shewn to be from heaven. And His language concerning His bread is an assertion that the Word took a body, for He adds, Unless ye eat the flesh of the Son of Man and drink His blood, ye have not life in you
St Basil the Great † AD 379 The Letters 93
It is good and beneficial to communicate every day, and to partake of the holy body and blood of Christ. For He distinctly says, “He that eateth my flesh and drinketh my blood hath eternal life.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.10
124. Take notice, then, what He said in an earlier part of His discourse. “Verily, verily, I say unto you.” He first teaches thee how thou oughtest to listen. “Verily, verily, I say unto you, unless ye eat the flesh of the Son of Man, and drink His blood, ye shall have no life in you.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 13.16
… and that many join in the solemnity of the sacrament, which he that eats and drinks unworthily eats and drinks judgment to himself, while he who neglects to eat it shall not have life in him,
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 2.7
… For these are his words: “For what your Fraternity asserts that they preach, that infants can be endowed with the rewards of eternal life even without the grace of baptism, is excessively silly; for unless they shall eat the flesh of the Son of man, and drink His blood, they shall not have life in themselves.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 11.4
… were darkness, and are light. Now Jesus trusts Himself to them, and they come to Jesus, not by night, like Nicodemus; not in darkness do they seek the day. For such now also profess: Jesus has come near to them, has made salvation in them; for He said, “Except a man eat my flesh, and drink my blood, he shall not have life in him.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 11.5
… the words which I have spoken unto you are spirit and life.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 1.12
… For see how those took scandal as from the sun, those carnal ones to whom Christ preached of His flesh, saying, “He that eateth not the flesh of the Son of Man and drinketh His blood, shall have no life in him.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 99.8
… But doth the flesh give life? Our Lord Himself, when He was speaking in praise of this same earth, said, “It is the Spirit that quickeneth, the flesh profiteth nothing.”…But when our Lord praised it, He was speaking of His own flesh, and He had said, “Except a man eat My flesh, he shall have no life in him.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 4.10
… Of this heresy Dadoes, Sabbas, Adelphius, Hermas, and Simeones were leaders, and others besides, who did not hold aloof from the communion of the Church, alleging that neither good nor harm came of the divine food of which Christ our Master said “Whoso eateth my flesh and drinketh my blood shall live for ever.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 146
… it, He added “This is my body which is being broken for you for the remission of sins,” and again “This is my blood which is shed for many for the remission of sins,” and again “Except ye eat the flesh of the Son of Man and drink His blood ye have no life in you” and “Whosoever eateth my flesh and drinketh my blood hath eternal life” “in himself” he adds.
6:55
Tatian † AD 180 The Diatessaron 19
… 77] his body that we may eat it? Jesus said unto them, Verily, verily, I say unto you, If ye do not eat the body of the Son of man and drink his blood, ye shall [48] not have life in yourselves. Whosoever eateth of my body and drinketh of my blood [49] hath eternal life; and I will raise him up in the last day.
St Gregory Thaumaturgus † AD 270 Twelve Topics on the Faith 10
How could one say that Christ assumed the man only in part, when the Lord Himself says, “I lay down my life, that I might take it again, for the sheep;” and, “My flesh is meat indeed, and my blood is drink indeed;”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 8.14
… For as to what we say concerning the reality of Christ’s nature within us, unless we have been taught by Him, our words are foolish and impious. For He says Himself, My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh and drinketh My blood abideth in Me, and I in him
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 47
Ver. 55 . “For My flesh is true meat, and My blood is true drink.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 82.0
On the words of the Gospel, John vi. 55 ,“For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh,” etc.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 82.1
… Christ daily feedeth you, That His Table is ever ordered before you. What is the reason. O Hearers, that ye see the Table, and come not to the Banquet? And peradventure, just now when the Gospel was being read, ye said in your hearts, “We are thinking what it is that He saith, ‘My Flesh is meat indeed, and My Blood is drink indeed.’
6:56
Tatian † AD 180 The Diatessaron 19
… Jesus said unto them, Verily, verily, I say unto you, If ye do not eat the body of the Son of man and drink his blood, ye shall [48] not have life in yourselves. Whosoever eateth of my body and drinketh of my blood [49] hath eternal life; and I will raise him up in the last day. My body truly is meat, and [50] my blood truly is drink.
St Gregory Thaumaturgus † AD 270 Twelve Topics on the Faith 10
How could one say that Christ assumed the man only in part, when the Lord Himself says, “I lay down my life, that I might take it again, for the sheep;” and, “My flesh is meat indeed, and my blood is drink indeed;” and, “He that eateth my flesh, and drinketh my blood, hath eternal life?”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 8.16
16. Again, how natural this unity is in us He has Himself testified on this wise,— He who eateth My flesh and drinketh My blood abideth in Me, and I in him
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.10
125. Then He added: “For My Flesh is meat indeed, and My Blood is drink [indeed].”
St John Chrysostom † AD 407 Instructions to Catechumens 2.2
… “For as many of you as were baptized into Christ, did put on Christ.” See how he has become raiment for thee. Dost thou wish to learn how he becomes a table for thee? “He who eateth me,” says He, “as I live because of the Father, he also shall live because of me;” and that he becometh a home for thee, “he that eateth my flesh abideth in me, and I in him;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 47
Ver. 56 . “He that eateth My flesh, dwelleth in Me.”
St Jerome † AD 420 Against Jovinianus 2.10
… and the seven and the hundred mean the same thing: so, too, in the passage before us, the numbers describing the fertility of the soil need not create any difficulty, particularly when the Evangelist Mark gives the inverse order, thirty, sixty, and a hundred. The Lord says,
St Augustine of Hippo † AD 430 City of God 21.25
… For, not to mention other reasons, they cannot be at once the members of Christ and the members of a harlot. In fine, He Himself, when He says, “He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.17
17. That expression also of His, “He that eateth My Flesh and drinketh My Blood dwelleth in Me, and I in him,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 82.1
… I plead, I do not discuss it. Lo, Easter is at hand, give in thy name for baptism. If the festivity arouse thee not, let the very curiosity induce thee: that thou mayest know the meaning of, Whoso eateth My Flesh and drinketh My Blood dwelleth in Me, and I in him.”
6:57
Tatian † AD 180 The Diatessaron 19
… Whosoever eateth of my body and drinketh of my blood [49] hath eternal life; and I will raise him up in the last day. My body truly is meat, and [50] my blood truly is drink. Whosoever eateth my body and drinketh my blood abideth [51] in me, and I in him—
St Hilary of Poitiers † AD 367 De Synodis or On the Councils 1
II. “And if any one hearing the Son say, As the Father hath life in Himself, so also hath He given to the Son to have life in Himself , shall say that He who has received life from the Father, and who also declares, I live by the Father
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 7.27
… He is the living God, the eternal Power of the living Divine nature; and that which is born from Him, according to the mysterious truth which He reveals, could not be other than living. For when He said, As the living Father hath sent Me, and I live through the Father
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 8.16
… For no man shall dwell in Him, save him in whom He dwells Himself, for the only flesh which He has taken to Himself is the flesh of those who have taken His. Now He had already taught before the sacrament of this perfect unity, saying, As the living Father sent Me, and I live through the Father, so he that eateth My flesh shall himself also live through Me
St Basil the Great † AD 379 De Spiritu Sancto 8
… So as Judith says, “Thou hast thought, and what things thou didst determine were ready at hand.” On the other hand, and lest we should ever be drawn away by the greatness of the works wrought to imagine that the Lord is without beginning, what saith the Self-Existent? “I live through [by, A.V.] the Father,”
St Basil the Great † AD 379 The Letters 8.4
4. Now let us examine, and to the best of our ability explain, the meaning of the words of Holy Scripture, which our opponents seize and wrest to their own sense, and urge against us for the destruction of the glory of the Only-begotten. First of all take the words “I live because of the Father,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… For all things that the Father hath are the Son’s; and on the other hand, all that belongs to the Son is the Father’s. Nothing then is peculiar, because all things are in common. For Their Being itself is common and equal, even though the Son receive it from the Father. It is in respect of this that it is said I live by the Father;
St John Chrysostom † AD 407 Instructions to Catechumens 2.2
… “For as many of you as were baptized into Christ, did put on Christ.” See how he has become raiment for thee. Dost thou wish to learn how he becomes a table for thee? “He who eateth me,” says He, “as I live because of the Father, he also shall live because of me;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 47
Ver. 57 . “As the living Father hath sent Me, and I live by the Father”?
St Jerome † AD 420 Against Jovinianus 2.10
… The Word did not cease to be what He had been; nor did the human nature lose that which it was by birth. The glory was increased, the nature was not changed. Do you ask how we are made one body with Christ? Your creator shall be your instructor:
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
And others make known the fact of His origin from the Father as cause, for instance My Father is greater than I . For from Him He derives both His being and all that He has : His being was by generative and not by creative means, as, I came forth from the Father and am come , and I live by the Father
6:58
Tatian † AD 180 The Diatessaron 19
… and I will raise him up in the last day. My body truly is meat, and [50] my blood truly is drink. Whosoever eateth my body and drinketh my blood abideth [51] in me, and I in him— as the living Father sent me, and I am alive because of the [52] Father; and whosoever eateth me, he also shall live because of me.
St Cyprian of Carthage † AD 258 On the Lord's Prayer 18
… If any man eat of my bread, he shall live for ever: and the bread which I will give is my flesh, for the life of the world.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.10
118. There are not a few who raise this further objection, that it is written: “As the living Father hath sent Me, and I live by the Father; so he that eateth Me, liveth also by Me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 46
He calleth Himself, ( ver. 48 ,) “the bread of life,” because He maintaineth our life both which is and which is to be, and saith, “Whosoever
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 47
Ver. 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.”
6:59
Tatian † AD 180 The Diatessaron 19
… and whosoever eateth me, he also shall live because of me. This is the bread which came down from heaven: and not according as your fathers ate the [53] manna, and died: whosoever eateth of this bread shall live for ever.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 47
Ver. 59 . “These things said He in the synagogue, as He taught in Capernaum.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 22
… But there are some of you who believe not. For Jesus knew from the beginning who were the believing ones, and who should betray Him; and He said, Therefore said I unto you, that no man cometh unto me except it were given of my Father. From this time many of His disciples went away back from Him, and no longer walked with Him.”
6:60
Tatian † AD 180 The Diatessaron 19
… and whosoever eateth me, he also shall live because of me. This is the bread which came down from heaven: and not according as your fathers ate the [53] manna, and died: whosoever eateth of this bread shall live for ever. This he said in [54] the synagogue, when he was teaching in Capernaum.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 78
And He Himself drank of it. For lest on hearing this, they should say, What then? do we drink blood, and eat flesh? and then be perplexed (for when He began to discourse concerning these things, even at the very sayings many were offended),
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 55
… v. 11, 12 .) For there is, there is an infirmity of hearing. For as a stomach which is infirm could not take in wholesome food (which it finds) hard of digestion, so a soul which is become tumid and heated, unstrung and relaxed, could not receive the word of the Spirit. Hear the disciples saying, “This is a hard saying: who can hear it” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 46
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?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 47
Ver. 60 . “But many of the disciples, when they had heard this, said, This is a hard saying.”
St Jerome † AD 420 The Letters of St. Jerome 40.1
… Surely in this case as in the others, because he was a spiritual surgeon, who cut away the parts diseased by sin and urged men to repentance. The apostle Paul says: “Am I therefore become your enemy because I tell you the truth?” And so the Saviour Himself found it, from whom many of the disciples went back because His sayings seemed hard.
St Augustine of Hippo † AD 430 City of God 10.24
… virtue of the Word by which it was assumed, when “the Word became flesh and dwelt among us.” For speaking mystically of eating His flesh, when those who did not understand Him were offended and went away, saying, “This is an hard saying, who can hear it?” He answered to the rest who remained, “It is the Spirit that quickeneth; the flesh profiteth nothing.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.15
… For after a little time, when He was speaking of eating his flesh and drinking His blood, and some even of His disciples said, “This is a hard saying, who can hear it? Jesus, knowing in Himself that His disciples murmured at this, said unto them, Doth this offend you?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 81.1
… But that man shall have death, not life, who shall think that the Life is false), His disciples were offended, not all of them indeed, but very many, saying within themselves, “This is an hard saying, who can hear it?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.7
… Long while He cried, “Woe unto you, Scribes and Pharisees:” long while He cried, “Woe unto the world because of offences.” And truly hoarse in a manner He cried, and therefore was not understood, when the Jews said, What is this that He saith? “Hard is this saying, who is able to hear it?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 114.9
… 8 ). For He melted Himself, and what may be called His hardness to water those who believe on Him, that He might in them become “a fountain of water gushing forth unto everlasting life;” because formerly, when He was not known, He seemed hard. Hence they who said, “This is an hard saying, who can bear it?”
6:61
Tatian † AD 180 The Diatessaron 20
… the words that I speak unto you are spirit [4] and life. But there are some of you that do not believe. And Jesus knew beforehand who they were who should not believe, and who it was that should betray [5] him. And he said unto them, Therefore I said unto you, No man can come unto me, if that hath not been given him by the Father.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 47
Ver. 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?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 81.1
… What then did He answer? “Doth this offend you?” “What then if ye shall see the Son of Man ascend up where He was before?”
Ecumenical Councils The XII. Anathematisms of St. Cyril Against Nestorius 11
If any one maintains that the flesh which is united with God the Word is by the power of its own nature life-giving, whereas the Lord himself says, “It is the Spirit that quickeneth; the flesh profiteth nothing” (
6:62
Tatian † AD 180 The Diatessaron 20
[1] And Jesus knew within himself that his disciples were murmuring because of [2] that, and he said unto them, Doth this trouble you?
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 14
… He hath seen God?” Because if Christ is only man, He could not see God, because no man has seen God; but if, being of God, He has seen God, He wishes it to be understood that He is more than man, in that He has seen God. If Christ is only man, why does He say, “What if ye shall see the Son of man ascending thither where He was before?”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.54
… The Infant wails but is in Heaven: the Boy grows but remains ever the immeasurable God. By what perception of human understanding can we comprehend that He ascended where He was before, and He descended Who remained in heaven? The Lord says, What if ye should behold the Son of Man ascending thither where He was before
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 2
… By their appearance also they attracted their regard, and shewed that they were from heaven. But wherefore does not Christ Himself tell them these things, instead of the Angels? He had beforehand told them all things; [“What if ye shall see the Son of Man] going up where He was before?” (
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 41
… “The words that I speak unto you, they are spirit, and they are life; yet 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. And He said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.12
… viz., God, the flesh, and the soul. He is God who speaks: the flesh in which He speaks: the soul of which He speaks. Is He therefore that man of whom the prophet says: “A brother cannot redeem, nor shall a man redeem”? Who, as it was said, “ascended up where He was before,”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Orth. —How, then, does the Lord say “If ye shall see the Son of man ascend up where He was before,”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 84
… Lord Jesus Christ by whom are all things,” and again “one Lord, one faith, one baptism.” They ought to have followed the Master’s teaching, for the Lord Himself says “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in Heaven.” And again “If ye shall see the Son of Man ascend up where He was before.”
6:63
Tatian † AD 180 The Diatessaron 20
[1] And Jesus knew within himself that his disciples were murmuring because of [2] that, and he said unto them, Doth this trouble you? What if ye should see the Son [3] of man then ascend to the place where he was of old?
Tertullian † AD 220 The Five Books Against Marcion 4.18
… But John is offended when he hears of the miracles of Christ, as of an alien god. Well, I on my side will first explain the reason of his offence, that I may the more easily explode the scandal of our heretic. Now, that the very Lord Himself of all might, the Word and Spirit of the Father,
Tertullian † AD 220 On the Resurrection of the Flesh 37
He says, it is true, that “the flesh profiteth nothing;”
Tertullian † AD 220 On the Resurrection of the Flesh 50
… Again, I will say, “Flesh and blood cannot inherit the kingdom of God;” and justly (does the apostle declare this of them, considered) alone and in themselves, in order to show that the Spirit is still needed (to qualify them) for the kingdom. For it is “the Spirit that quickeneth” us for the kingdom of God; “the flesh profiteth nothing.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.4
… for he says not, ‘God Himself is the power,’ but ‘His is the power.’ Very plain is it to all that ‘His’ is not ‘He;’ yet not something alien but rather proper to Him. Study too the context and ‘turn to the Lord;’ now ‘the Lord is that Spirit
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.18
… are precepts and commands, which God has spoken to the saints through His proper and only true Word, concerning which the Psalmist said, ‘I have refrained my feet from every evil way, that I may keep Thy words .’ Such words accordingly the Saviour signifies to be distinct from Himself, when He says in His own person, ‘The words which I have spoken unto you
St Basil the Great † AD 379 De Spiritu Sancto 24
… also quicken your mortal bodies by the spirit that dwelleth in you;” and again “my sheep hear my voice,…and I give unto them eternal life;” but “the Spirit” also, it is said, “giveth life,” and again “the Spirit,” it is said, “is life, because of righteousness.” And the Lord bears witness that “it is the Spirit that quickeneth; the flesh profiteth nothing.”
St Basil the Great † AD 379 The Letters 159
… I need use no argument to prove to those who are even slightly trained in Scripture, that the creature is separated from the Godhead. The creature is a slave; but the Spirit sets free. The creature needs life; the Spirit is the Giver of life.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.13
… And of the wind it saith, Thou shalt break the ships of Tarshish with a violent spirit ; and, As the tree in the wood is shaken by the spirit ; and, Fire, hail, snow, ice, spirit of storm . And of good doctrine the Lord Himself says, The words that I have spoken unto you, they are spirit
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.14
… Now I have spoken these things unto you because of the text, The words which I have spoken unto you, they are spirit ; that thou mayest understand this, not of the utterance of the lips
St Gregory of Nyssa † AD 395 Against Eunomius 7.1
… For Paul declares that he who turns from the letter to the Spirit no longer apprehends the bondage that slays, but the Lord which is the life-giving Spirit; and the sublime Gospel says, “the words that I speak are spirit and are life
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
… xxviii. 19, 20 .) A high encomium this for the Apostles; to have such a charge entrusted to them, I mean, the salvation of the world! words full of the Spirit! And this the writer hints at in the expression, “through the Holy Ghost” (and, “the words which I spake unto you,” saith the Lord, “are Spirit”) (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 17
… And here he puts them in mind of a great marvel, of the things done in the Mount: “Who received living oracles to give unto us.” On all occasions Moses is wonderful, and (so) when need was to legislate. What means the expression, “Living oracles” ( λόγια )? Those, whereof the end was shown by words ( διὰ λόγων ): in other words, he means the prophecies.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 47
Ver. 63 . “It is the Spirit that quickeneth, the flesh profiteth nothing.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.15
… Jesus, knowing in Himself that His disciples murmured at this, said unto them, Doth this offend you?” And a little after He said, “The words that I have spoken unto you are spirit and life; but there are some among you which believe not.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.10
… At that time, some fell away from the sublime teaching of such words, namely, those who walked no more with Him afterwards. But there were also those who did cleave to Him; and these were they who were able to receive the meaning of this saying, “It is the spirit that quickeneth, but the flesh profiteth nothing.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 81.1
… if what is taken in the Sacrament visibly is in the truth itself eaten spiritually, drunk spiritually. For we have heard the Lord Himself saying, “It is the Spirit That quickeneth, but the flesh profiteth nothing. The words that I have spoken unto you, are Spirit and Life. But there are some of you,” saith He, “that believe not.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 99.8
… But He instructed them, and saith unto them, “It is the Spirit that quickeneth, but the flesh profiteth nothing; the words that I have spoken unto you, they are spirit, and they are life.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.6
… Hear, I tell you, what the Word of God, Himself God, has said of Himself. “No man,” he saith, “hath ascended into heaven, save He who came down from heaven, even the Son of man, who is in heaven.” And again He says: “If ye shall see the Son of man ascending where He was before.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 6.22
… and testified that the same Son of man, who, He said, would ascend into heaven, had previously come down from heaven. And this: “What and if ye shall see the Son of man ascend up where He was before,”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.13
… Whether then it is in this sense or that, it is fitting to speak so of the Lord’s body. For the Lord’s flesh is life-giving spirit because it was conceived of the life-giving Spirit. For what is born of the Spirit is spirit. But I do not say this to take away the nature of the body, but I wish to make clear its life-giving and divine power
6:64
Tatian † AD 180 The Diatessaron 20
[1] And Jesus knew within himself that his disciples were murmuring because of [2] that, and he said unto them, Doth this trouble you? What if ye should see the Son [3] of man then ascend to the place where he was of old? It is the spirit that quickeneth, and the body profiteth nothing: the words that I speak unto you are spirit [4] and life.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.59
… 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
St Ambrose of Milan † AD 397 On the Holy Spirit 1.15
172. Learn now that as the Father is the Fount of Life, so, too, many have stated that the Son is signified as the Fount of Life; so that, he says, with Thee, Almighty God, Thy Son is the Fount of Life. That is the Fount of the Holy Spirit, for the Spirit is Life, as the Lord says: “The words which I speak unto you are Spirit and Life,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 47
Ver. 64 . “But there are some of you that believe not.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 65
… In His abundant longsuffering He wished to bring him to a better mind. For because He knew that he was a traitor, He from the beginning often rebuked him, saying, “Not all believe,” and, “One of you is a devil.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 81
“Whom Thou gavest Me out of the world.” As He saith above, “No man cometh unto Me except it be given him” ( c. vi. 65 ); and, “Except My Father draw him” (
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.6
… but there are some of you which believe not.”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 14
… Saul, that once good man, besides other things, is subsequently overthrown by envy, and strives to do everything that is harsh and hostile against David. That Judas, who was chosen among the apostles, who was always of one mind and faithful in the house of God, himself subsequently betrayed God.
6:65
Tatian † AD 180 The Diatessaron 20
… It is the spirit that quickeneth, and the body profiteth nothing: the words that I speak unto you are spirit [4] and life. But there are some of you that do not believe. And Jesus knew beforehand who they were who should not believe, and who it was that should betray [5] him.
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 72.18
… What, moreover, is that, and of what kind is it, that he who denies the Son of God has not the Father, and he who denies the Father should be thought to have the Son, although the Son Himself testifies, and says, “No man can come unto me except it were given unto him of my Father?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 47
Ver. 65 . “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.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 71
… Wherefore we should use every exertion not to be taken at all; since it is easier not to fall in, than having fallen to recover one’s self. Observe, for instance, when Judas had thrown himself into sin, how great assistance he enjoyed, yet not even so was he raised. Christ said to him, “One of you is a devil” ( c. vi. 71 ); He said, “Not all believe” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 81
“Whom Thou gavest Me out of the world.” As He saith above, “No man cometh unto Me except it be given him” (
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.11
… This He Himself set forth most plainly, when He said, “No man can come to me, except the Father, which hath sent me, draw him.” And some verses afterwards, when speaking of such as believe not, He says, “Therefore said I unto you, that no man can come unto me except it were given unto him of my Father.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.14
… They do not hear, “Without me ye can do nothing;” they do not hear, “Love is of God;” they do not hear, “God hath dealt the measure of faith;” they do not hear, “The Spirit breatheth where it will,” and, “They who are led by the Spirit of God, they are the sons of God;” they do not hear, “No one can come unto me, unless it were given him of my Father;”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 10
… For, with respect to our coming unto Christ, what else does it mean than our being turned to Him by believing? And yet He says: “No man can come unto me, except it were given unto him of my Father.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 12
And, consequently, both those who have not heard the gospel, and those who, having heard it and been changed by it for the better, have not received perseverance, and those who, having heard the gospel, have refused to come to Christ, that is, to believe on Him, since He Himself says, “No man cometh unto me, except it were given him of my Father,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 81.2
2. But in order to teach us that this very believing is matter of gift, not of desert, He saith, “As I have said unto you, no man cometh unto Me, except it were given him of My Father.”
6:66
Tatian † AD 180 The Diatessaron 20
… thou [9] hast the words of eternal life. And we have believed and known that thou art the [10] Messiah, the Son of the living God. Jesus said unto them, Did not I choose you, [11] ye company of the twelve, and of you one is a devil? He said that because of Judas the son of Simon Iscariot; for he, being of the twelve, was purposed to betray him.
Tertullian † AD 220 The Prescription Against Heretics 3
… Did not certain of the disciples turn back from the Lord Himself,
Tertullian † AD 220 Against Praxeas 21
… No man indeed was able to come to Him, except the Father attracted him; whereas every one who had heard and learnt of the Father came to Him.” He goes on then expressly to say, “Not that any man hath seen the Father;” thus showing us that it was through the Word of the Father that men were instructed and taught. Then, when many departed from Him,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 47
Ver. 66 . “From that time many of His disciples went back, and walked no more with Him.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 54
… And He promiseth a great thing, that they should become His disciples. For since some had gone away from Him before this, alluding to them He saith, “If ye continue,” because they also had heard and believed, and departed because they could not continue. “For many of His disciples went back, and walked no more openly with Him.” (
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.37
… What shall I say, when he himself cries, “Not by works of righteousness that we have done, but according to His mercy He saved us”? What is that which I have already mentioned as having been said by the Lord, “No one can come to me,”—which is understood as “believe on me,”—unless it were given him of my Father”?
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.40
… evident door is opened unto me, and there are many adversaries.” What else can be understood here, save that, when the gospel had been first of all preached there by him, many had believed, and there had appeared many adversaries of the same faith, in accordance with that saying of the Lord, “No one cometh unto me, unless it were given him of my Father;”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.34
… Doubtless, our Lord Himself commanded men to believe, and said, “Believe in God, believe also in me:” and yet His opinion is not therefore false, nor is His definition idle when He says, “No man cometh unto me”—that is, no man believeth in me—“except it has been given him of my Father.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.37
… But to those who obediently hear the exhortation of truth is given the gift of God itself—that is, to hear obediently; while to those who do not thus hear it is not given. For it was not some one only, but Christ who said, “No man cometh unto me, except it were given him of my Father;”
6:67
Tatian † AD 180 The Diatessaron 20
[6] [Arabic, p. 78] And because of this word many of his disciples turned back and walked [7] not with him.
Tertullian † AD 220 The Prescription Against Heretics 3
… 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.
Tertullian † AD 220 Against Praxeas 21
… whereas every one who had heard and learnt of the Father came to Him.” He goes on then expressly to say, “Not that any man hath seen the Father;” thus showing us that it was through the Word of the Father that men were instructed and taught. Then, when many departed from Him, and He turned to the apostles with the inquiry whether “they also would go away,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.7
… And yet He did not rebuke them when they went away, nor even severely threaten them; but rather, turning to His apostles, He said, “Will ye also go away?”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 68.8
… God forbid; for God is true, but every man a liar.” And the Lord also in the Gospel, when disciples forsook Him as He spoke, turning to the twelve, said, “Will ye also go away?” then Peter answered Him, “Lord, to whom shall we go? Thou hast the word of eternal life; and we believe, and are sure, that Thou art the Son of the living God.”
St Athanasius of Alexandria † AD 373 Persecution in Egypt 1
… For it is the part of true godliness not to compel , but to persuade, as I said before. Thus our Lord Himself, not as employing force, but as offering to their free choice, has said to all, ‘If any man will follow after Me ;’ and to His disciples, ‘Will ye also go away
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… but then is the time to mind it, when we are not forced because of him to offend God. For, say, if, while we are discoursing and putting drunkards to shame ( σκωπτόντων ), any one take offence—am I to give over speaking? Hear Christ say, “Will ye also go away?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 5
… And all this did he show before the grace of the Spirit was given. And he perseveringly pressed the question, “Whither goest thou?” ( John xiii. 36 ) and before this; “To whom shall we go?” (
St John Chrysostom † AD 407 Homilies on Colossians 7
And to the men I give this advice: Art thou come to school to be instructed in spiritual philosophy? Divest thyself of that pride! This is my advice both to men and women; and if any act otherwise, henceforward I will not suffer it. The disciples were but twelve, and hear what Christ saith unto them, “Would ye also go away?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
Wouldest thou see also the accusations, some secret, some open, some from disciples? “Will ye also go away?” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 173.10
10. I hear that you have remarked and often quote the fact recorded in the gospels, that the seventy disciples went back from the Lord, and that they had been left to their own choice in this wicked and impious desertion, and that to the twelve who alone remained the Lord said, “Will ye also go away?”
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 11
… And if, again, the person starts back and declines to be cured, we should comfort ourselves with that example of our Lord, who, when men were offended at His word, and shrank from it as a hard saying, addressed Himself at the same time to those who had remained, in these terms, “Will ye also go away?”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 8
… I should wish you to reply to your own proposition. Read and teach: whom of those who had failed or denied Him, while He was still with them, did our Lord deny? Yet also to the others of the disciples who had remained with Him He saith, “Will ye also go away?”
6:68
Tatian † AD 180 The Diatessaron 20
[6] [Arabic, p. 78] And because of this word many of his disciples turned back and walked [7] not with him. And Jesus said unto the twelve, Do ye haply also wish to [8] go away?
Tertullian † AD 220 Against Praxeas 21
… Then, when many departed from Him, and He turned to the apostles with the inquiry whether “they also would go away,” what was Simon Peter’s answer? “To whom shall we go? Thou hast the words of eternal life, and we believe that Thou art the Christ.”
Origen † AD 254 Origen's Commentary on Matthew 12.17
… For if the Apostles, who were always with Him and had seen all the wonderful things which He did, and who bore testimony to His words that they were words of eternal life,
St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 23
… for the “words” of the Lord have “eternal life
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… believeth on Me shall never thirst .’ We too shall be counted worthy of these things, if at all times we cleave to our Saviour, and if we are pure, not only in these six days of Easter , but consider the whole course of our life as a feast , and continue near and do not go far off, saying to Him, ‘Thou hast the words of eternal life, and whither shall we go
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 62
And he conceals not Peter’s good deeds, but relates both the confession, which he openly made when all were silent,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 47
Ver. 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.”
6:69
Tatian † AD 180 The Diatessaron 20
[6] [Arabic, p. 78] And because of this word many of his disciples turned back and walked [7] not with him. And Jesus said unto the twelve, Do ye haply also wish to [8] go away? Simon Cephas answered and said, My Lord, to whom shall we go? thou [9] hast the words of eternal life.
St Irenaeus of Lyons † AD 202 Against Heresies 3.11.6
… I will put my Spirit upon Him, and He shall show judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear His voice in the streets. A bruised reed shall He not break, and smoking flax shall He not quench, until He send forth judgment into contention; and in His name shall the Gentiles trust.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.15
… if they think that there be any still to be brought forward, I allow that there be well-nigh all; for whereas the unbelievers are in uttermost need of arguments, the faithful have enough and to spare. Indeed, Peter’s single confession was abundant to warrant faith in Christ: “Thou art the Christ, the Son of the living God;”
6:70
St Ignatius of Antioch † AD 108 Epistle to the Antiochians 5
Whosoever, therefore, declares that there is but one God, only so as to take away the divinity of Christ, is a devil,
Tatian † AD 180 The Diatessaron 20
… 78] And because of this word many of his disciples turned back and walked [7] not with him. And Jesus said unto the twelve, Do ye haply also wish to [8] go away? Simon Cephas answered and said, My Lord, to whom shall we go? thou [9] hast the words of eternal life. And we have believed and known that thou art the [10] Messiah, the Son of the living God.
Tertullian † AD 220 An Answer to the Jews 14
… First, He was clad in “sordid attire,” that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him—the instigator, to wit, of Judas the traitor
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 47
Ver. 70 . “Have not I chosen you twelve, and one of you is a devil?”
St Jerome † AD 420 Against the Pelagians 3.6
… If He did not know, in stripping Him of foreknowledge you also take away His divinity. Upon the same showing God will be deserving of blame for choosing Saul, who was to prove one of the worst of kings. And the Saviour must be convicted either of ignorance, or of unrighteousness, inasmuch as He said in the Gospel,
St Augustine of Hippo † AD 430 City of God 17.18
… “He that ate my bread enlarged the heel over me.” But what he says, “In whom I trusted,” does not suit the head but the body. For the Saviour Himself was not ignorant of him concerning whom He had already said before, “One of you is a devil.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.63
63. But, it is said, Judah, who lay with his daughter-in-law, is reckoned as one of the twelve patriarchs. And was not Judas, who betrayed the Lord, reckoned among the twelve apostles? And was not this one of them, who was a devil, sent along with them to preach the gospel?
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 14
… Because he was chosen by Him who well knew how to make use even of wicked men, so that even by his damnable deed that venerable work, for the sake of which He Himself had come, might be accomplished. When, therefore, we hear, “Have not I chosen you twelve, and one of you is a devil?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 59.1
… The traitor Judas, He says, is not one of those that have been chosen. What, then, is meant by what He says in another place, “Have I not chosen you twelve, and one of you is a devil?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.6
… What hath Christ done to you? who with such exceeding patience endured His betrayer, as to give to him, as to the other Apostles, the first Eucharist consecrated with His own hands, and blessed with His own mouth. What hath Christ done to you? who sent this same betrayer, whom He called a devil,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 41.10
… 9 ): hath raised up his foot against Me: would trample upon Me. Who is this man of His peace? Judas. And in him did Christ trust, that He said, “in whom I trusted”? Did He not know him from the beginning? Did He not before he was born know that he would be? Had He not said to all His disciples, “I have chosen you twelve, and one of you is a devil”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 56.9
… knowingly He chose one man, whereby He might give comfort to thee that wouldest not know whom thou shouldest avoid. For He might have not chosen Judas, because He knew Judas: for He saith to His disciples, “Have not I chosen you twelve, and one out of you is a devil?”
6:71
Tatian † AD 180 The Diatessaron 20
… Simon Cephas answered and said, My Lord, to whom shall we go? thou [9] hast the words of eternal life. And we have believed and known that thou art the [10] Messiah, the Son of the living God. Jesus said unto them, Did not I choose you, [11] ye company of the twelve, and of you one is a devil?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 71
… Wherefore we should use every exertion not to be taken at all; since it is easier not to fall in, than having fallen to recover one’s self. Observe, for instance, when Judas had thrown himself into sin, how great assistance he enjoyed, yet not even so was he raised. Christ said to him, “One of you is a devil” (
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 60.1
… And had He not also, previously to that, said, “And ye are clean, but not all”? where the evangelist added, “For He knew who should betray Him:” to whom also on a still earlier occasion He had pointed in the words, “Have not I chosen you twelve, and one of you is a devil?”
6:1
St John Chrysostom † AD 407 Hom. xlii. 1
As missiles rebound with great force from a hard body, and fly off in all directions, whereas a softer material retains and stops them; so violent men are only excited to greater rage by violence on the side of their opponents, whereas gentleness softens them. Christ quieted the irritation of the Jews by retiring from Jerusalem. He went into Galilee, but not to Cana again, but beyond the sea: After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.
Alcuin † AD 804
This sea hath different names, from the different places with which it is connected; the sea of Galilee, from the province; the sea of Tiberias, from the city of that name. It is called a sea, though it is not salt water, that name being applied to all large pieces of water, in Hebrew. This sea our Lord often passes over, in going to preach to the people bordering on it.
Theophylact † 1107
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.
Alcuin † AD 804
viz. His giving sight to the blind, and other like miracles. And it should be understood, that all, whom He healed in body, He renewed likewise in soul.
St John Chrysostom † AD 407 Hom. xlii. 1
Though favoured with such teaching, they were influenced less by it, than by the miracles; a sign of their low state of belief: for Paul says of tongues, that they are for a sign, not to them that believe, but to them that believe not. (1 Cor. 14:22) They were wiser of whom it is said, that they were astonished at His doctrine. (Matt. 7:28) The Evangelist does not say what miracles He wrought, the great object of his book being to give our Lord’s discourses. It follows: And Jesus went up into a mountain, and there sat with His disciples. He went up into the mountain, on account of the miracle which was going to be done. That the disciples alone ascended with Him, implies that the people who stayed behind were in fault for not following. He went up to the mountain too, as a lesson to us to retire from the tumult and confusion of the world, and leave wisdom in solitude. And the passover, a feast of the Jews, was nigh. Observe, in a whole year, the Evangelist has told us of no miracles of Christ, except His healing the impotent man, and the nobleman’s son. His object was to give not a regular history, but only a few of the principal acts of our Lord. But why did not our Lord go up to the feast? He was taking occasion, from the wickedness of the Jews, gradually to abolish the Law.
Theophylact † 1107
The persecutions of the Jews gave Him reason for retiring, and thus setting aside the Law. The truth being now revealed, types were at an end, and He was under no obligation to keep the Jewish feasts. Observe the expression, a feast of the Jews, (Mat. 14:13) not a feast of Christ.
St Bede † AD 735
If we compare the accounts of the different Evangelists, we shall find very clearly, that there was an interval of a year between the beheading of John, and our Lord’s Passion. For, since Matthew says that our Lord, on hearing of the death of John, withdrew into a desert place, where He fed the multitude; and John says that the Passover was nigh, when He fed the multitude; it is evident that John was beheaded shortly before the Passover. And at the same feast, the next year Christ suffered. It follows, When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread, that these may eat? When Jesus lifted up His eyes, this is to shew us, that Jesus was not generally with His eyes lifted up, looking about Him, but sitting calm and attentive, surrounded by His disciples.
St John Chrysostom † AD 407 Hom. xlii. 1
Nor did He only sit with His disciples, but conversed with them familiarly, and gained possession of their minds. Then He looked, and saw a crowd advancing. But why did He ask Philip that question? Because He knew that His disciples, and he especially, needed further teaching. For this Philip it was who said afterwards, Shew us the Father, and it sufficeth us. (c. 14:8) 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.
St Augustine † AD 430 de verb. Dom. Serm. 17
One kind of temptation leads to sin, with which God never tempts any one; (James 1:13.) and there is another kind by which faith is tried. (Deut. 13:3.) In this sense it is said that Christ proved His disciple. This is not meant to imply that He did not know what Philip would say; but is an accommodation to men’s way of speaking. For as the expression, Who searcheth the hearts of men, does not mean the searching of ignorance, but of absolute knowledge; so here, when it is said that our Lord proved Philip, we must understand that He knew him perfectly, but that He tried him, in order to confirm his faith. The Evangelist himself guards against the mistake which this imperfect mode of speaking might occasion, by adding, For He Himself knew what He would do.
Alcuin † AD 804
He asks him this question, not for His own information, but in order to shew His yet unformed disciple his dulness of mind, which he could not perceive of himself.
Theophylact † 1107
Or to shew others it. He was not ignorant of His disciple’s heart Himself.
St Augustine † AD 430 de Con. Evang. l. ii. c. xlvi
But if our Lord, according to John’s account, on seeing the multitude, asked Philip, tempting him, whence they could buy food for them, it is difficult at first to see how it can be true, according to the other account, that the disciples first told our Lord, to send away the multitude; and that our Lord replied, They need not depart; give ye them to eat. (Matt. 25:16) We must understand then it was after saying this, that our Lord saw the multitude, and said to Philip what John had related, which has been omitted by the rest.
St John Chrysostom † AD 407 Hom. xlii. s. 1
Or they are two different occasions altogether.
Theophylact † 1107
Thus tried by our Lord, Philip was found to be possessed with human notions, as appears from what follows, Philip answered Him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.
Alcuin † AD 804
Wherein he shews his dulness: for, had he perfect ideas of his Creator, he would not be thus doubting His power.
St Augustine † AD 430 de Con. Evan. l. ii. c. xlvi
The reply, which is attributed to Philip by John, Mark puts in the mouth of all the disciples, either meaning us to understand that Philip spoke for the rest, or else putting the plural number for the singular, which is often done.
Theophylact † 1107
Andrew is in the same perplexity that Philip is; only he has rather higher notions of our Lord: There is a lad here which hath five burley loares and two small fishes.
St John Chrysostom † AD 407 Hom. xlii. 2.
Probably He had some reason in his mind for this speech. He would know of Elijah’s miracle, by which a hundred men were fed with twenty loaves. This was a great step; but here he stopped. He did not rise any higher. For his next words are, But what are these among so many? He thought that less could produce less in a miracle, and more more; a great mistake; inasmuch as it was as easy for Christ to feed the multitude from a few fishes as from many. He did not really want any material to work from, but only made use of created things for this purpose in order to shew that no part of the creation was severed from His wisdom.
Theophylact † 1107
This passage confounds the Manicheans, who say that bread and all such things were created by an evil Deity. The Son of the good God, Jesus Christ, multiplied the loaves. Therefore they could not have been naturally evil; a good God would never have multiplied what was evil.
St Augustine † AD 430 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.
St John Chrysostom † AD 407 Hom. xlii. 2.
And let those of us, who are given to pleasure, observe the plain and abstemious eating of those great and wonderful menb. 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.
Alcuin † AD 804
Sit down, i. e. lie down, as the ancient custom was, which they could do, as there was much grass in the place.
Theophylact † 1107
i. e. green grass. It was the time of the Passover, which was kept the first month of the spring. So the men sat down in number about five thousand. The Evangelist only counts the men, following the direction in the law. Moses numbered the people from twenty years old and upwards, making no mention of the women; to signify that the manly and juvenile character is especially honourable in God’s eyes. And Jesus took the loaves; and when He had given thanks, He distributedc to them that were sat down: and likewise of the fishes as much as they would.
St John Chrysostom † AD 407 Hom. xlii. 2.
But why when He is going to heal the impotent, to raise the dead, to calm the sea, does He not pray, but here does give thanks? To teach us to give thanks to God, whenever we sit down to eat. And He prays more in lesser matters, in order to shew that He does not pray from any motive of need. For had prayer been really necessary to supply His wants, His praying would have been in proportion to the importance of each particular work. But acting, as He does, on His own authority, it is evident, He only prays out of condescension to us. And, as a great multitude was collected, it was an opportunity of impressing on them, that His coming was in accordance with God’s will. Accordingly, when a miracle was private, He did not pray; when numbers were present, He did.
St Hilary † AD 367 iii. de Trin. c. 18
Five loaves are then set before the multitude, and broken. The broken portions pass through into the hands of those who break, that from which they are broken all the time not at all diminishing. And yet there they are, the bits taken from it, in the hands of the persons breakingd. There is no catching by eye or touch the miraculous operation: that is, which was not, that is seen, which is not understood. It only remains for us to believe that God can do all things.
St Augustine † AD 430 Tr. xxiv. s. 1.
He multiplied in His hands the five loaves, just as He produces harvest out of a few grains. There was a power in the hands of Christ; and those five loaves were, as it were, seeds, not indeed committed to the earth, but multiplied by Him who made the earth.
St John Chrysostom † AD 407 Hom. xlii. 3
Observe the difference between the servant and the lord. The Prophets received grace, as it were, by measure, and according to that measure performed their miracles: whereas Christ, working this by His own absolute power, produces a kind of superabundant result. When they were filled, He said unto His disciples, Gather up the fragments that remain, that nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments. This was not done for needless ostentation, but to prevent men from thinking the whole a delusion; which was the reason why He made use of an existing material to work from. But why did He give the fragments to His disciples to carry away, and not to the multitude? Because the disciples were to be the teachers of the world, and therefore it was most important that the truth should be impressed upon them. Wherefore I admire not only the multitude of the loaves which were made, but the definite quantity of the fragments; neither more nor less than twelve baskets full, and corresponding to the number of the twelve Apostles.
Theophylact † 1107
We learn too from this miracle, not to be pusillanimous in the greatest straits of poverty.
St Bede † AD 735
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.
Alcuin † AD 804
Their faith being as yet weak, they only call our Lord a Prophet, not knowing that He was God. But the miracle had produced considerable effect upon them, as it made them call our Lord that Prophet, singling Him out from the rest. They call Him a Prophet, because some of the Prophets had worked miracles; and properly, inasmuch as our Lord calls Himself a Prophet; It cannot be that a prophet perish out of Jerusalem. (Luke 13:33)
St Augustine † AD 430 Tr. xxiv. s. 7
Christ is a Prophet, and the Lord of Prophets; as He is an Angel, and the Lord of Angels. In that He came to announce something, He was an Angel; in that He foretold the future, He was a Prophet; in that He was the Word made flesh, He was Lord both of Angels and Prophets; for none can be a Prophet without the word of God.
St John Chrysostom † AD 407
Their expression, that should come into the world, shews that they expected the arrival of some great Prophet. And this is why they say, This is of a truth that Prophet: the article being put in the Greek, to shew that He was distinct from other Prophets.
St Augustine † AD 430 Tr. xxiv. s. 1, 2
But let us reflect a little here. Forasmuch as the Divine Substance is not visible to the eye, and the miracles of the divine government of the world, and ordering of the whole creation, are overlooked in consequence of their constancy; God has reserved to Himself acts, beside the established course and order of nature, to do at suitable times; in order that those who overlooked the daily course of nature, might be roused to wonder by the sight of what was different from, though not at all greater, than what they were used to. The government of the world is a greater miracle, than the satisfying the hunger of five thousand with five loaves; and yet no one wonders at this: the former excited wonder; not from any real superiority in it, but because it was uncommon. But it would be wrong to gather no more than this from Christ’s miracles: for, the Lord who is on the mounte, and the Word of God which is on high, the same is no humble person to be lightly passed over, but we must look up to Him reverently.
Alcuin † AD 804
Mystically, the sea signifies this tumultuous world. In the fulness of time, when Christ had entered the sea of our mortality by His birth, trodden it by His death, passed over it by His resurrectionf, then followed Him crowds of believers, both from the Jews and Gentiles.
St Bede † AD 735
Our Lord went up to the mountain, when He ascended to heaven, which is signified by the mountain.
Alcuin † AD 804
His leaving the multitude below, and ascending the heights with His disciples, signifies, that lesser precepts are to be given to beginners, higher to the more matured. His refreshing the people shortly before the Passover signifies our refreshment by the bread of the divine word; and the body and blood, i. e. our spiritual passover, by which we pass over from vice to virtue. And the Lord’s eyes are spiritual gifts, which he mercifully bestows on His Elect. He turns His eyes upon them, i. e. has compassionate respect unto them.
St Augustine † AD 430 lib. lxxxiii. Quæst. q. 61. in princ.
The five barley loaves signify the old law; either because the law was given to men not as yet spiritual, but carnal, i. e. under the dominion of the five senses, (the multitude itself consisted of five thousand:) or because the Law itself was given by Moses in five books. And the loaves being of barley is also an allusion to the Law, which concealed the soul’s vital nourishment, under carnal ceremonies. For in barley the corn itself is buried under the most tenacious husk. Or, it alludes to the people who were not yet freed from the husk of carnal appetite, which cling to their heart.
St Bede † AD 735 Hom. in Luc. c. vi.
Barley is the food of cattle and slaves: and the old law was given to slaves and cattle, i. e. to carnal men.
St Augustine † AD 430 lib. lxxxiv. Quæst. qu. 61
The two fishes again, that gave the pleasant taste to the bread, seem to signify the two authorities by which the people were governed, the Royal, viz. and the Priestly; both of which prefigure our Lord, who sustained both characters.
St Bede † AD 735
Or, by the two fishes are meant the saying or writings of the Prophets, and the Psalmist. And whereas the number five refers to the five senses, a thousand stands for perfection. But those who strive to obtain the perfect government of their five senses, are called men, in consequence of their superior powers: they have no womanly weaknesses; but by a sober and chaste life, earn the sweet refreshment of heavenly wisdom.
St Augustine † AD 430 Tr. xxiv. 5
The boy who had these is perhaps the Jewish people, who, as it were, carried the loaves and fishes after a servile fashion, and did not eat them. That which they carried, while shut up, was only a burden to them; when opened became their food.
St Bede † AD 735 Aug. xxiv. 5
And well is it said, But what are these among so many? The Law was of little avail, till He took it into His hand, i. e. fulfilled it, and gave it a spiritual meaning. The Law made nothing perfect. (Heb. 7:19)
St Augustine † AD 430 Tr. xxiv. s. 5
By the act of breaking He multiplied the five loaves. The five books of Moses, when expounded by breaking, i. e. unfolding them, made many books.
St Augustine † AD 430 lib. lxxxiii. Quæst. qu. 61
Our Lord by breaking, as it were, what was hard in the Law, and opening what was shut, that time when He opened the Scriptures to the disciples after the resurrection, brought the Law out in its full meaning.
St Augustine † AD 430 Tr. xxiv. s. 5
Our Lord’s question proved the ignorance of His disciples, i. e. the people’s ignorance of the Law. They lay on the grass, i. e. were carnally minded, rested in carnal things, for all flesh is grass. (Isa. 40:6) Men are filled with the loaves, when what they hear with the ear, they fulfil in practice.
St Augustine † AD 430 Tr. xxiv. s. 6
And what are the fragments, but the parts which the people could not eat? An intimation, that those deeper truths, which the multitude cannot take in, should be entrusted to those who are capable of receiving them, and afterwards teaching them to others; as were the Apostles. For which reason twelve baskets were filled with them.
Alcuin † AD 804
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 not making new loaves, but multiplying what there were, means that He did not reject the Old Testament, but only developed and explained it.
The Latin text
Chrysostomus in Ioannem
Sicut iacula cum in durum aliquid inciderint, magno impetu huc illuc disperguntur; mollius vero assecuta figuntur et desinunt: ita et si cum audacibus hominibus impetuose incesserimus, saeviunt magis; si autem cesserimus, facile mollimus eorum insaniam. Propterea Christus furorem ex praemissis sermonibus natum, secedendo mitigavit, in Galilaeam vadens; non tamen ad eadem loca unde Ierusalem ascenderat: non enim in Cana Galilaeae, sed ultra mare ivit; unde ait post haec abiit trans mare Galilaeae, quod est Tiberiadis
Alcuinus
Hoc mare pro diversitate locorum diversis nominibus vocatur; sed quantum ad praesentem locum, mare Galilaeae propter provinciam, Tiberiadis autem a civitate dicitur. Mare autem dicitur, non quia sit amara aqua; sed iuxta Hebraicum modum, omnium congregationes aquarum maria vocantur: quod mare dominus etiam frequenter transit, ut populis ibi manentibus verbum praedicationis impendat
Theophylactus
Transit enim de loco ad locum probando populi voluntatem, et avidiores homines uniuscuiusque civitatis et sollicitiores reddens; unde sequitur et sequebatur eum multitudo magna quia videbant signa quae faciebat super his qui infirmabantur
Alcuinus
Scilicet quod caecos illuminabat, et alia huiusmodi. Et sciendum est, quod quoscumque in corpore sanabat, eos pariter reformabat in anima
Chrysostomus in Ioannem
Tanta autem doctrina potientes, a signis magis movebantur, quod grossioris mentis erant. Signa enim, ut ait Paulus, non sunt data fidelibus, sed infidelibus. Sapientiores autem erant illi de quibus dicitur quod stupebant in doctrina eius. Sed quare non dicit quae signa videbant eum facientem? Quoniam hic Evangelista maiorem partem libri in sermonibus domini consumere studuit. Sequitur subiit in montem Iesus, et ibi sedebat cum discipulis suis. In montem quidem ascendit propter signum quod fieri debebat. Sed quod discipulos secum ascendere fecit, accusatio multitudinis erat non sequentis eum. Ascendit etiam in montem erudiens nos a tumultibus et ab ea quae in mundo est turbatione requiescere; apta enim ad philosophiam solitudo est. Sequitur erat autem proximum Pascha dies festus Iudaeorum. Vide qualiter in anno integro nihil plus Evangelista nos docuit de signis Christi quam quod paralyticum sanavit, et filium reguli: non enim studuit universa annuntiare, sed ex multis magna et pauca. Qualiter igitur non ascendit ad diem festum? Paulatim enim solvebat legem, occasionem capiens a Iudaica nequitia
Theophylactus
Quia enim Iudaei eum persequebantur, occasionem recessus accipiens, legem exclusit, innuens observantibus quod, veritate adveniente, omnis cessat figura; et quod legibus non subicitur, ut legalia festa perficeret. Et vide hoc quod non erat festum Christi, sed Iudaeorum
Beda
Si quis verba Evangelistarum diligenter consideraverit, facile cognoscet quia unius anni spatium fuit inter decollationem Ioannis et passionem domini. Cum enim Matthaeus dicat, quia dominus audita nece Ioannis secessit in desertum locum, et ibi turbas pavit; et Ioannes dicit quod proximum erat Pascha Iudaeorum quando turbas pavit, aperte demonstratur quia imminente paschali festivitate decollatus est Ioannes. Evoluto autem unius anni spatio, passus est Christus in eadem festivitate. Sequitur cum sublevasset ergo oculos Iesus, et vidisset quia multitudo maxima venit ad eum, dixit ad Philippum: unde ememus panes ut manducent hi? Dixit cum sublevasset oculos Iesus, ut disceremus quia oculos non erigebat huc atque illuc; sed pudice sedebat attentus cum discipulis suis
Chrysostomus in Ioannem
Neque etiam simpliciter sedebat cum discipulis suis, sed diligenter loquens aliquid eis, et eos ad seipsum convertens. Deinde respiciens vidit turbam ad se venientem. Cuius igitur gratia Philippum interrogat? Sciebat enim quod discipulorum eius congregatio ampliori indigebat doctrina. Talis autem erat Philippus, qui postea dixit: ostende nobis patrem, et sufficit nobis. Propterea igitur prius eum erudiebat. Nam si simpliciter factum esset, miraculum non tantum appareret; nunc autem prius cogit confiteri inopiam, ut certius discat miraculi magnitudinem; unde sequitur hoc autem dicebat tentans eum. Non quidem ignorans id quod debebat ab ipso dici; sed humano more hoc dictum est. Sicut enim quod dicitur: qui scrutatur corda hominum, non ostendit ignorantiae scrutationem, sed certissimae cognitionis: ita cum hic dicit quod tentavit eum, nihil aliud dicit quam quoniam sciebat certissime. Sed aliud est dicere, quoniam probatiorem eum faciebat, per talem interrogationem inducens in certissimam signi cognitionem. Propter hoc et Evangelista, ne infirmitate locutionis minorationem aliquam suspiceris, subiungit ipse enim sciebat quid esset facturus
Alcuinus
Interrogat igitur, non ut ignorata discat, sed ut discipulo adhuc rudi propriam tarditatem ostendat, quam ipse in se perpendere non valebat
Theophylactus
Vel etiam ut aliis ipsum ostenderet, non tamquam cor eius ignorans
Augustinus de Cons. Evang
Sed si dominus, secundum narrationem Ioannis, prospectis turbis quaesivit a Philippo, tentans eum, unde illis escae dari possent; potest movere quomodo sit verum, quod alii narraverunt, prius dixisse domino discipulos, ut dimitteret turbas. Quibus ille respondit, secundum Matthaeum: non habent necesse ire: date eis vos manducare. Intelligitur igitur, post haec verba dominum inspexisse multitudinem, et dixisse Philippo quod Ioannes commemorat, alii autem praetermiserunt
Chrysostomus
Vel aliter. Alia quidem sunt illa, alia autem sunt haec, non eisdem facta temporibus
Theophylactus
Philippum igitur dominus tentans utrum fidem haberet, invenit eum adhuc humanis passionibus subiacentem; quod patet ex hoc quod sequitur respondit ei Philippus: ducentorum denariorum panes non sufficiunt eis, ut unusquisque modicum quid accipiat
Alcuinus
In quo tarditatem suam ostendit: nam si perfecte de creatore intelligeret, de eius potentiae largitate non diffideret
Augustinus
Quod autem Philippus hic apud Ioannem respondet, hoc Marcus a discipulis responsum esse commemorat, volens intelligi, hoc ex ore ceterorum Philippum respondisse; quamquam et pluralem numerum pro singulari usitatissime ponere potuerit
Theophylactus
Sed et Andream dominus similem Philippo invenit, quamvis altius de illo contemplantem; sequitur enim dicit ei unus ex discipulis eius, Andreas frater Simonis Petri: est puer unus hic qui habet quinque panes hordeaceos et duos pisces
Chrysostomus
Aestimo quidem non sine causa id eum dicere; sed quia audiverat signum quod Eliseus de panibus hordeaceis fecerat: pavit enim de viginti panibus centum homines. Ascendit igitur mente in aliquod excelsum; sed ad summum non potuit pervenire; quod patet per hoc quod subdit sed haec quid sunt inter tantos? Aestimabat enim quod de paucioribus pauciora, et de pluribus plura facturus esset qui miracula faciebat; sed hoc non erat verum: similiter enim ei facile erat et de pluribus et de paucioribus pascere turbas: non enim materia subiecta indigebat; sed ne viderentur creaturae alienae esse ab eius sapientia, ipsis creaturis utitur ad materiam miraculorum
Theophylactus
Confundantur Manichaei, qui dicunt, quod panes et omnia huiusmodi creata sunt a malo Deo: quia boni Dei filius Iesus Christus panes multiplicavit: nam si creaturae malae fuissent, nequaquam bonus mala multiplicasset
Augustinus de Cons. Evang
Quod autem Andreas apud Ioannem de quinque panibus et duobus piscibus suggessit, hoc ceteri, pluralem numerum pro singulari ponentes, ex discipulorum persona retulerunt
Chrysostomus in Ioannem
Discamus autem hic qui voluptati attendimus quae comedebant mirabiles viri illi et magni, et quantitatem eorum quae inferebantur, et vilitatem mensae eorum. Nondum autem apparentibus panibus iussit eos discumbere, ut discas quoniam non entia ut entia ei subsistunt, sicut Paulus ait: qui vocat ea quae non sunt, tamquam ea quae sunt. Sequitur enim dicit eis Iesus: facite homines discumbere
Alcuinus
Ad litteram homines discumbere dicimus iacendo comedere more antiquo; unde sequitur erat autem fenum multum in loco
Theophylactus
Idest herba viridis: erat enim Pascha, quod in primo mense veris perficiebatur. Sequitur discubuerunt ergo viri numero quasi quinque millia. Soli viri numerantur ab Evangelista, quia legalem consuetudinem sequebatur. Etenim Moyses a viginti annis et supra, populum connumeravit, nulla mentione de mulieribus facta: innuens quod omne quod virile est et iuvenile, dignum et honorabile est apud Deum. Sequitur accepit ergo Iesus panem, et cum gratias egisset, distribuit discumbentibus similiter et ex piscibus quantum volebant
Chrysostomus
Sed quare paralyticum debens sanare non orat, neque suscitans mortuos, neque mare quietans; hic autem orat gratias agens? Ut scilicet ostendat, eos qui comestionem incipiunt, gratias agere oportere Deo. Sed et aliter in minoribus maxime orat, ut discas quod non propter indigentiam orat. Si enim indigeret orare, multo magis in maioribus hoc fecisset; quia vero illa ex auctoritate facit, manifestum est quod hic condescendendo nobis, orat: et adhuc quoniam turba multa erat praesens, oportebat eis suaderi quod secundum voluntatem Dei advenerat: et ideo cum occulte aliquod miraculum faciebat, non orabat; sed coram multis orabat, ne crederent quod esset Deo contrarius
Hilarius de Trin
Quinque igitur panes offeruntur turbae, et franguntur: subrepunt in frangentium manus quaedam fragmentorum procreationes, non imminuitur unde praefringitur; et tamen praefringentis manum fragmenta occupant: non sensus, non visus profectum tam conspicabilis operationis assequitur; est quod non erat, videtur quod non intelligitur: solum superest ut Deus omnia posse credatur
Augustinus in Ioannem
Unde enim multiplicat de paucis granis segetes, inde in manibus suis multiplicavit quinque panes: potestas enim erat in manibus Christi, panes autem illi quinque quasi semina erant, non quidem terrae mandata, sed ab eo qui terram fecit, multiplicata
Chrysostomus
Vide autem quanta est servi et domini differentia: nam prophetae quasi ex mensura habentes gratiam, ita miracula faciebant; Christus autem absoluta virtute faciens, cum multa superabundantia omnia operabatur. Sequitur ut autem impleti sunt, dixit discipulis suis: colligite quae superaverunt fragmenta, ne pereant. Collegerunt ergo et impleverunt duodecim cophinos fragmentorum. Non quidem haec ostentatio superflua fuit, sed ne phantasiam aestimarent quod factum est; propter quod etiam ex subiecta materia miraculum fecit. Sed quare non turbis dedit fragmenta portanda, sed discipulis? Quoniam hos maxime erudire volebat, qui orbis terrarum debebant esse magistri. Ego autem non solum admiror multitudinem panum quae facta est, sed et certitudinem superfluorum: quia neque plus neque minus fecit superfluum esse, sed tantum quantum volebat; scilicet duodecim cophinos, secundum numerum duodecim apostolorum
Theophylactus
Addiscimus autem ex miraculo perpetrato, non fieri pusillanimes in coarctationibus paupertatis
Beda
Turbae autem cum vidissent signum quod fecit dominus, mirabantur, quia nondum eum Deum esse cognoverant; ideoque Evangelista subdit illi ergo homines, quia carnales erant et carnaliter intelligebant, cum vidissent quod fecerat signum, dicebant quia hic est vere propheta qui venturus est in mundum
Alcuinus
Nondum pleni fide dominum vocant prophetam, qui nondum Deum dicere noverant; sed iam multum profecerant ex virtute miraculi, qui eum secernentes ab aliis, prophetam vocabant, sicut sciebant in populo illo prophetas aliquando miracula fecisse: nec falluntur si dicunt eum prophetam, cum ipse dominus vocaverit se prophetam, dicens: non capit prophetam perire extra Ierusalem
Augustinus in Ioannem
Sic autem propheta est Christus et dominus prophetarum, sicut Angelus et dominus Angelorum: ex eo enim quod praesens annuntiavit, Angelus erat; ex eo quod futura praedixit, propheta erat; ex eo quod verbum caro factum est, et Angelorum et prophetarum dominus erat: nullus enim propheta sine verbo Dei
Chrysostomus in Ioannem
Ex hoc autem quod dicunt qui venturus est in mundum, manifestum est quod prophetam quemdam principalem expectabant; et ideo quod dicitur hic est vere propheta, in Graeco cum adiectione articuli ponitur, ad ostendendum scilicet, eum esse discretum ab aliis prophetis
Augustinus
Considerandum autem quod dicitur: quia enim Deus non est talis substantia quae oculis videri possit, et miracula eius quibus totum mundum regit, universamque creaturam administrat, assiduitate viluerunt; servavit sibi quaedam quae faceret opportuno tempore praeter usitatum cursum ordinemque naturae, ut non maiora, sed insolita videndo stuperent, quibus quotidiana viluerunt. Maius enim miraculum est gubernatio totius mundi quam saturatio quinque millium hominum de quinque panibus: et tamen hoc nemo miratur; illud mirantur homines, non quia maius, sed quia rarum est. Nec tamen sufficit hoc intueri in miraculis Christi: quia enim dominus est in monte, verbum Dei est in alto: proinde non quasi humiliter iacet, nec transeunter praetereundum est
Alcuinus
Mystice enim nomine maris turbidum saeculum designatur. Mox autem ut Christus mare mortalitatis nostrae adiit nascendo, calcavit moriendo, transiit resurgendo, secutae sunt eum credendo et imitando turbae credentium ex utroque populo collectorum
Beda
Tunc autem dominus subiit montem quando caelum ascendit, quod designatur per montem
Alcuinus
Quod enim turbis inferius relictis, ad altiora cum discipulis ascendit, ostendit quod simplicibus minora praecepta sunt committenda, perfectioribus altiora: quod imminente Pascha illos reficit, significat quia quisque pane divini verbi, et corpore et sanguine domini desiderat refici, debet spirituale Pascha facere, idest, de vitiis ad virtutes transire. Oculi vero domini sunt dona spiritualia, quae cum dominus electis suis misericorditer concedit, tunc in eos oculos suos dirigit: idest respectum pietatis impendit
Augustinus Lib. 83 quaest
Quinque autem panes hordeacei significant veterem legem: sive quia nondum spiritualibus, sed adhuc carnalibus data est lex, idest quinque corporis sensibus deditis: nam ipse et turbae quinque millia hominum fuerunt: sive quia per Moysen lex ipsa data est: Moyses enim quinque libros scripsit. Et quod hordeacei erant panes, bene significavit vel ipsam legem, quae ita data erat ut in ea vitale animae alimentum corporalibus sacramentis obtegeretur: hordei enim medulla tenacissima palea tegitur: vel ipsum populum nondum expoliatum carnali desiderio, quod tamquam palea cordi eius inhaerebat
Beda
Hordeum etiam pabulum est iumentorum, et cibus servorum: et lex vetus data est servis et iumentis, idest carnalibus
Augustinus
Duo autem pisces, qui saporem suavem pani dabant, duas illas personas videntur significare quibus populus ille regebatur, regiam scilicet, et sacerdotalem; quae tamen duae personae dominum nostrum praefigurabant, ambas enim ille sustinuit
Alcuinus
Vel duo pisces dicta vel scripta prophetarum et Psalmistarum significant; et cum quinarius ad quinque sensus corporis referatur, mille ad perfectionem refertur. Qui vero quinque sensus corporis perfecte regere student, viri dicuntur a viribus; quos feminea mollities non corrumpit; sed sobrie et caste vivunt, et caelestis sapientiae dulcedine merentur recreari
Augustinus in Ioannem
Puer autem qui ista habebat, forte populus Israel erat, qui sensu puerili ea portabat, nec manducabat. Illa enim quae portabat, clausa onerabant, aperta pascebant
Beda
Pulchre autem dicit haec quid sunt inter tantos? Quia lex vetus parum proficiebat, quousque eam suis manibus suscepit: idest, opere implevit, et eamdem spiritualiter intelligendam esse docuit, quia lex neminem ducebat ad perfectum
Augustinus
Frangendo autem panes multiplicati sunt. Quinque enim libri Moysi multos libros, cum exponuntur tamquam frangendo, idest disserendo, fecerunt
Augustinus Lib. 83 quaest
Dominus etiam tamquam frangendo et aperiendo quod durum erat et clausum in lege, per discipulos implevit, cum eis post resurrectionem aperuit Scripturas
Augustinus in Ioannem
Quia autem ignorantia populi erat in lege, propterea tentatio domini ignorantiam discipuli demonstrabat. Super fenum autem discumbebant, quia carnaliter sapiebant, et in carnalibus quiescebant; omnis enim caro fenum. Illi autem de panibus domini implentur qui quod auribus audiunt, operibus implent
Augustinus
Quae sunt autem fragmenta, nisi quae populus non poterat manducare? Quid ergo restat, nisi ut secretiora intelligentiae, quae non potest capere multitudo, illis credantur qui idonei sunt et alios docere valent, sicut erant apostoli? Unde et duodecim cophini impleti sunt
Alcuinus
Cophinis enim servilia implentur officia. Cophini igitur sunt apostoli et eorum imitatores, qui licet in praesenti sint despectibiles, spiritualium sacramentorum divitiis sunt interius referti. Dicuntur autem apostoli fuisse cophini, quia per apostolos fides sanctae Trinitatis erat praedicanda in quattuor partibus mundi. Quod autem novos panes noluit facere, sed allatos cumulavit, significat quia veterem Scripturam non reprobavit, sed aperiendo patefecit
6:15
St Bede † AD 735
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. Our Lord knowing this, retired to the mountain: 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. From this we gather, that our Lord went down from the mountain before, where He was sitting with His disciples, when He saw the multitude coming, and had fed them on the plain below. For how could He go up to the mountain again, unless He had come down from it.
St Augustine † AD 430 de Con. Ev. ii. c. xlvii
This is not at all inconsistent with what we read, that He went up into a mountain apart to pray: (Mat. 14:23) the object of escape being quite compatible with that of prayer. Indeed our Lord teaches us here, that whenever escape is necessary, there is great necessity for prayer.
St Augustine † AD 430 Tr. xxv. 2
Yet He who feared to be made a king, was a king; not made king by men, (for He ever reigneth with the Father, in that He is the Son of God,) but making men kings: which kingdom of His the Prophets had foretold. Christ by being made man, made the believers in Him Christians, i. e. members of His kingdom, incorporated and purchased by His Word. And this kingdom will be made manifest, after the judgment; when the brightness of His saints shall be revealed. The disciples however, and the multitude who believed on Him, thought that He had come to reign now; and so would have taken Him by force, to make Him a king, wishing to anticipate His time, which He kept secret.
St John Chrysostom † AD 407 Hom. xlii. 3
See what the belly can do. They care no more for the violation of the Sabbath; all their zeal for God is fled, now that their bellies are filled: Christ has become a Prophet, and they wish to enthrone Him as king. But Christ makes His escape; to teach us to despise the dignities of the world. He dismisses His disciples, and goes up into the mountain.— (Hom. xliii. 1). These, when their Master had left them, went down in the evening to the sea; as we read; And when even was now come, His disciples went down unto the sea. They waited till evening, thinking He would come to them; and then, as He did not come, delayed no longer searching for Him, but in the ardour of love, entered into a ship, and went over the sea toward Capernaum. They went to Capernaum thinking they should find Him there.
St Augustine † AD 430 Tr. xxv. s. 5
The Evangelist now returns to explain why they went, and relate what happened to them while they were crossing the lake: And it was dark, he says, and Jesus was not come to them.
St John Chrysostom † AD 407 Hom. xlii. 1
The mention of the time is not accidental, but meant to shew the strength of their love. They did not mate excuses, and say, It is evening now, and night is coming on, but in the warmth of their love went into the ship. And now many things alarm them: the time, And it was now dark; and the weather, as we read next, And the sea arose by reason of a great wind that blew; their distance from land, So when they had rowed about five and twenty or thirty furlongs.
St Bede † AD 735 in v. cap. Joan.
The way of speaking we use, when we are in doubt; about five and twenty, we say, or thirty.
St John Chrysostom † AD 407 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.
St Bede † AD 735 in Matt. c. xiv.
He does not say, I am Jesus, but only I am. He trusts to their easily recognising a voice, which was so familiar to them, or, as is more probable, He shews that He was the same who said to Moses, I am that I am (Exod. 3:14)
St John Chrysostom † AD 407 Hom. xliii. s. 1
He appeared to them in this way, to shew 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 shew his Divinity more clearlyg.
Theophylact † 1107
Observe the three miracles here; the first, His walking on the sea; the second, His stilling the waves; the third, His putting them immediately on shore, which they were some distance off, when our Lord appeared.
St John Chrysostom † AD 407 Hom. xliii. 1
Jesus does not shew Himself to the crowd walking on the sea, such a miracle being too much for them to hear. Nor even to the disciples did He shew Himself long, but disappeared immeditately.
St Augustine † AD 430
Mark’s1 account does not contradict this. He says indeed that our Lord told the disciples first to enter the ship, and go before Him over the sea, while He dismissed the crowds, and that when the crowd was dismissed, He went up alone into the mountain to pray: while John places His going up alone in the mountain first, and then says, And when even was now come, His disciples went down unto the sea. But it is easy to see that John relates that as done afterwards by the disciples, which our Lord had ordered before His departure to the mountain.
St John Chrysostom † AD 407 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.
St Augustine † AD 430 Tr. xxv. s. 3. et seq.
There is a mystical meaning in our Lord’s feeding the multitude, and ascending the mountain: for thus was it prophesied of Him, So shall the congregation of the people come about Thee: for their sake therefore lift up Thyself again: (Ps. 7) i. e. that the congregation of the people may come about Thee, lift up Thyself again. But why is it fled; for they could not have detained Him against His will? This fleeing has a meaning; viz. that His flight is above our comprehension; just as, when you do not understand a thing, you say, It escapes me. He fled alone unto the mountain, because He is ascended from above all heavens. But on His ascension aloft a storm came upon the disciples in the ship, i. e. the Church, and it became dark, the light, i. e. Jesus, having gone. As the end of the world draws nigh, error increases, iniquity abounds. Light again is love, according to John, He that hateth his brother is in darkness. (1 John 2:9) The waves and storms and winds then that agitate the ship, are the clamours of the evil speaking, and love waxing cold. Howbeit the wind, and storm, and waves, and darkness were not able to stop, and sink the vessel; For he that endureth to the end, the same shall be saved. (Matt. 10:22) As the number five has reference to the Law, the books of Moses being five, the number five and twenty, being made up of five pieces, has the same meaning. And this law was imperfect, before the Gospel came. Now the number of perfection is six, so therefore five is multiplied by six, which makes thirty: i. e. the law is fulfilled by the Gospel. To those then who fulfil the law Jesus comes treading on the waves, i. e. trampling under foot all the swellings of the world, all the loftiness of men: and yet such tribulations remain, that even they who believe on Jesus, fear lest they should be lost.
Theophylact † 1107
When either men or devils try to terrify us, let us hear Christ saying, It is I, be not afraid, i. e. I am ever near you, God unchangeable, immoveable; let not any false fears destroy your faith in Me. Observe too our Lord did not come when the danger was beginning, but when it was ending. He suffers us to remain in the midst of dangers and tribulations, that we may be proved thereby, and flee for succour to Him Who is able to give us deliverance when we least expect it. When man’s understanding can no longer help him, then the Divine deliverance comes. If we are willing also to receive Christ into the ship, i. e. to live in our hearts, we shall find ourselves immediately in the place, where we wish to be, i. e. heaven.
St Bede † AD 735
This ship, however, does not carry an idle crew; they are all stout rowers; i. e. in the Church not the idle and effeminate, but the strenuous and persevering in good works, attain to the harbour of everlasting salvation.
The Latin text
Beda
Turbae, viso tanto miraculo, intellexerunt pium atque potentem; et idcirco voluerunt ipsum facere regem: homines namque volunt habere regem pium ad regendum et potentem ad tuendum. Dominus igitur hoc cognoscens fugit in montem; idest, ascendit celeriter; unde dicitur Iesus ergo cum cognovisset quia venturi essent ut raperent eum et facerent eum regem, fugit in montem ipse solus. Datur ergo intelligi quod dominus cum sederet in monte cum discipulis suis et videret turbas ad se venientes, descenderat de monte, et circa inferiora loca turbas paverat. Nam quomodo fieri potest ut rursus ille fugeret in montem, nisi ante de monte descenderet?
Augustinus de Cons. Evang
Non autem repugnat quod Matthaeus dixit: ascendit in montem solus orare; neque enim causae orandi contraria est causa fugiendi: quandoquidem et hinc dominus doceat hanc esse nobis magnam causam orandi, quando est causa fugiendi
Augustinus in Ioannem
Erat autem rex qui timebat fieri rex; nec talis rex qui ab hominibus fieret, sed talis qui hominibus regnum daret: semper quidem ille cum patre regnat secundum quod est filius Dei. Praedixerunt autem prophetae regnum eius et secundum id quod homo factus est Christus, et fecit fideles suos Christianos, qui sunt regnum eius; quod modo colligitur, modo emitur sanguine Christi. Erit autem aliquando manifestum regnum eius, quando erit aperta claritas sanctorum eius, post iudicium ab eo factum. Discipuli autem et turbae credentes in eum, putaverunt illum sic venisse ut iam regnaret. Hoc est velle rapere et facere eum regem
Chrysostomus in Ioannem
Vide autem quanta est gulae virtus. Non ultra eis sabbati transgressionis cura, non ultra zelant pro Deo; sed omnia remota sunt, ventre repleto; et propheta iam erat apud eos, et regem eum inthronizare volebant. Christus autem fugit, erudiens nos mundanas contemnere dignitates. Sic igitur Iesus dimittit discipulos et ascendit in montem. Hi vero a magistro relicti, ut sero factum est, descenderunt ad mare. Et hoc est quod subditur ut autem sero factum est, descenderunt discipuli eius ad mare. Et quidem usque ad vesperam expectaverunt eum, venturum esse putantes ad se; facta vero vespera non ultra sustinent eum non inquirere (tantus eos detinebat amor), sed ab amore igniti ascenderunt in navem; unde sequitur et cum ascendissent navim, venerunt trans mare in Capharnaum. Veniebant quidem ad Capharnaum aestimantes se illic eum inventuros
Augustinus
Sic ergo dixit finem, et redit ut exponat quomodo venerunt: quia per stagnum navigantes transierunt: et dum navigarent recapitulando exponit quid acciderit, dicens et tenebrae iam factae erant, et non venerat ad eos Iesus
Chrysostomus
Non sine causa Evangelista tempus designat, sed ut per hoc validum eorum amorem ostendat. Non enim dixerunt: vespera nunc est, nox advenit; sed ab amore igniti ascenderunt in navim. Multa autem erant ex quibus impediebantur. A tempore, unde dicitur et tenebrae iam factae erant; a tempestate, unde sequitur mare autem, vento magno flante, exurgebat a longe: non enim erat prope terram; unde dicitur cum remigassent ergo quasi stadia viginti quinque aut triginta
Beda in Ioannem
Eo genere locutionis, quo cum dubitando loquimur, solemus dicere, ferme vigintiquinque aut prope triginta
Chrysostomus
Et ultimo ab inopinabili; unde sequitur vident Iesum ambulantem supra mare, et proximum fieri. Apparet quidem eis postquam illos dimiserat; illic quidem docens eos quid est derelictio, et amorem excitans maiorem; hic vero suam virtutem ostendens: propter hoc igitur illi turbabantur; unde sequitur et timuerunt. Quibus turbatis dominus confortationem adhibet; unde sequitur ille autem dicit eis: ego sum: nolite timere
Beda
Non autem dixit: ego sum Iesus, sed tantum ego sum: quia familiares eius erant, ideoque audita voce, facile potuerunt cognoscere magistrum: sive, quod verius est, ut ostenderet se illum esse qui Moysi dixit: ego sum qui sum
Chrysostomus in Ioannem
Ideo autem eis apparuit, ut ostendat quoniam ipse est qui tempestatem solvet. Hoc enim ostendit Evangelista subdens voluerunt ergo accipere eum in navi, et statim fuit navis ad terram ad quam ibant; tranquillam enim praebuit eis navigationem. Non autem navim ascendit, volens maius miraculum operari, et deitatem eius revelare apertius
Theophylactus
Vide namque tria miracula. Primum est quod ambulabat supra mare; secundum est quod fluctus mitigat; tertium est quod statim fecit navim ad terram ire, ad quam ibant: nam multum distabant a terra cum eis dominus apparuit
Chrysostomus
Turbae autem non ostendit se Iesus supra mare ambulantem, quia hoc signum imbecillitatem eorum excedebat; sed neque discipulis diu visus est hoc faciens, sed statim disparuit ab eis
Augustinus de Cons. Evang
Non est autem adversum quod Matthaeus prius eum dixit iussisse discipulos ascendere in naviculam, et praecedere eum trans fretum, donec dimitteret turbas: ac deinde dimissis turbis, ascendisse in montem solus orare; Ioannes vero prius eum fugisse commemorat solum in montem, ac deinde inquit ut autem sero factum est, descenderunt discipuli eius ad mare, et cum ascendissent navim, et cetera. Quis enim non hoc videat recapitulando Ioannem postea dixisse factum a discipulis, quod iam Iesus iusserat antequam fugisset in montem?
Chrysostomus
Vel aliter. Mihi videtur hoc signum aliud ab eo quod apud Matthaeum positum est: tunc enim non statim eum susceperunt, nunc autem persuasi sunt statim suscipere; et tunc quidem adhuc tempestas permanebat concutiens navim, nunc autem cum voce tranquillitas advenit. Multoties enim eadem facit signa, ut facile susceptibilia fiant
Augustinus in Ioannem
Mystice autem pavit dominus turbas et ascendit in montem: sic enim de illo praedictum est: congregatio populorum circumdabit te; et propter hanc in altum regredere; idest, ut circumdet te congregatio populorum, regredere in altum. Quare autem dictum est fugit? Neque enim si nollet teneretur. Aliquid ergo significavit fugiendo: quia scilicet non potuit intelligi altitudo eius; quidquid enim non intellexeris fugit me dicis. Ergo fugit in montem ipse solus, quia ascendit super omnes caelos. Illo autem sursum posito discipuli in navicula tempestatem patiebantur: navicula illa Ecclesiam praesignabat. Tenebrae iam factae erant, et merito, quia lux non erat; non enim venerat ad illos Iesus. Quantum accedit finis mundi, crescunt errores, crescit iniquitas. Lux denique caritas est, secundum illud: qui odit fratrem suum, in tenebris est. Ipsi fluctus navem turbantes, et tempestates, et venti, clamores sunt maledicorum: inde caritas refrigescit, inde fluctus augentur, et turbatur navis. Nec tamen venti illi, et tempestas, et fluctus, et tenebrae id agebant ut vel navis non promoveretur, vel soluta mergeretur: qui enim perseveraverit usque in finem, hic salvus erit. Quinarius autem numerus ad legem pertinet; ipsi sunt quinque libri Moysi: ergo legem signat numerus vigesimus quintus: quoniam quinquies quini fiunt vigintiquinque. Sed huic legi, antequam Evangelium veniret, deerat perfectio, quae in senario numero comprehenditur. Ipsa ergo quinque per sex multiplicentur, ut lex per Evangelium impleatur, ut fiant sexies quini triginta. Ad eos ergo qui legem implent, venit Iesus calcans fluctus; idest, omnes tumores mundi sub pedibus habens, omnes altitudines saeculi premens; et tamen tantae sunt tribulationes ut etiam ipsi qui credunt in Iesum, expavescant ne deficiant
Theophylactus
Cum autem homines vel Daemones nos per timorem nituntur movere, audiamus Christum dicentem ego sum, nolite timere; idest, ego semper assisto, et sicut Deus permaneo, et numquam pertranseo: non perdatis in me fidem pro falsis terroribus. Vide etiam quomodo non in principio periculi dominus astitit, sed in fine. Permittit namque nos esse in medio periculorum, ut certantes in tribulationibus probabiliores fiamus, et ut ad ipsum solum recurramus qui potens est ex insperatis nos liberare. Cum enim intellectus humanus sibi providere non poterit, tunc salus divina advenit. Si voluerimus etiam Christum in naviculam nostram suscipere, idest in cordibus nostris habitare, statim inveniemur in terra ad quam ire volumus, idest in caelum
Beda
Quia vero haec navicula non torpentes vehit, sed fortiter remigantes, significatur quod in Ecclesia non desidiosi et molles, sed fortes et in bonis operibus perseverantes perveniunt ad portum salutis aeternae
6:22
St John Chrysostom † AD 407 Hom. xliii. 2
Our Lord, though He did not actually shew Himself to the multitude walking on the sea, yet gave them the opportunity of inferring what had taken place; The day following, 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 was this but to suspect that He had walked across the sea, on His going away? For He could not have gone over in a ship, as there was only one there, that in which His disciples had entered; and He had not gone in with them.
St Augustine † AD 430 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. When the people therefore saw that Jesus was not there, neither His disciples, they also look shipping, and came to Capernaum, seeking for Jesus.
St John Chrysostom † AD 407 Hom. xliii. 1
Yet after so great a miracle, they did not ask Him how He had passed over, or shew any concern about it: as appears from what follows; And when they had found Him on the other side of the sea, they said unto Him, Rabbi, when earnest Thou hither? Except we say that this when meant how. And observe their lightness of mind. After saying, This is that Prophet, and wishing to take Him by force to make Him king, when they find Him, nothing of the kind is thought of.
St Augustine † AD 430 Tr. xxv. 8
So He Who had fled to the mountain, mixes and converses with the multitude. Only just now they would have kept Him, and made Him king. But after the sacrament of the miracle, He begins to discourse, and fills their souls with His word, whose bodies He had satisfied with bread.
Alcuin † AD 804
i He who set an example of declining praise, and earthly power, sets teachers also an example of deliverance in preaching.
St John Chrysostom † AD 407 Hom. xliv. 1
Kindness and lenity are not always expedient. To the indolent or insensible disciple the spur must be applied; and this the Son of God does. For when the multitude comes with soft speeches, Rabbi, when earnest Thou hither? He shews them that He did not desire the honour that cometh from man, by the severity of His answer, which both exposes the motive on which they acted, and rebukes it. Jesus answered them and said, Verily, verily, I say unto you, Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.
St Augustine † AD 430 Tr. xxv. 10
As if He said, Ye seek Me to satisfy the flesh, not the spirit.
St John Chrysostom † AD 407 Hom. xliv. 1
After the rebuke, however, He proceeds to teach them: Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life; meaning, Ye seek for temporal food, whereas I only fed your bodies, that ye might seek the more diligently for that food, which is not temporary, but contains eternal life.
Alcuin † AD 804
Bodily food only supports the flesh of the outward man, and must be taken not once for all, but daily; whereas spiritual food remaineth for ever, imparting perpetual fulness, and immortality.
St Augustine † AD 430 Tr. xxv. 10
Under the figure of food He alludes to Himself. Ye seek Me, He saith, for the sake of something else; seek Me for My own sake.
St John Chrysostom † AD 407 Hom. xliv. 1.
But, inasmuch as some who wish to live in sloth, pervert this precept, Labour not, &c. it is well to notice what Paul says, Let him that stole steal no more, but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Ephes. 4:28) And he himself too, when he resided with Aquila and Priscilla at Corinth, worked with his hand. By saying, Labour not for the meat which perisheth, our Lord does not mean to tell us to be idle; but to work, and give alms. This is that meat which perisheth not; to labour for the meat which perisheth, is to be devoted to the interests of this life. Our Lord saw that the multitude had no thought of believing, and only wished to fill their bellies, without working; and this He justly called the meat which perisheth.
St Augustine † AD 430 Tr. xxv. 10
As He told the woman of Samaria above, If thou knewest Who it is that saith to thee, Give me to drink, thou wouldest have asked of Him, and He would have given thee living water. (c. 4) So He says here, Which the Son of man shall give unto you.
Alcuin † AD 804
When, through the hand of the priest, thou receivest the Body of Christ, think not of the priest which thou seest, but of the Priest thou dost not see. The priest is the dispenser of this food, not the author. The Son of man gives Himself to us, that we may abide in Him, and He in us. Do not conceive that Son of man to be the same as other sons of men: He stands alone in abundance of grace, separate and distinct from all the rest: for that Son of man is the Son of God, as it follows, For Him hath God the Father sealed. To seal is to put a mark upon; so the meaning is, Do not despise Me because I am the Son of man, for I am the Son of man in such sort, as that the Father hath sealed Me, i. e. given Me something peculiar, to the end that I should not be confounded with the human race, but that the human race should be delivered by Me.
St Hilary † AD 367 viii. de Trin. c. 44
A seal throws out a perfect impression of the stamp, at the same time that it takes in that impression. This is not a perfect illustration of the Divine nativity: for sealing supposes matter, different kinds of matter, the impression of harder upon softer. Yet He who was God Only-Begotten, and the Son of man only by the Sacrament of our salvation, makes use of it to express the Father’s fulness as stamped upon Himself. He wishes to shew the Jews He has the power of giving the eternal meat, because He contained in Himself the fulness of God.
St John Chrysostom † AD 407 Hom. xliv. 1
Or sealed, i. e. sent Him for this purpose, viz. to bring us food; or, sealed, was revealed the Gospel by means of His witness.
Alcuin † AD 804
To take the passage mystically: on the day following, i. e. after the ascension of Christ, the multitude standing in good works, not lying in worldly pleasures, expects Jesus to come to them. The one ship is the one Church: the other ships which come besides, are the conventicles of heretics, who seek their own, not the things of Jesus Christ. Wherefore He well says, Ye seek Me, because ye did eat of the loaves. (Phil. 2:21)
St Augustine † AD 430 Tr. xxv. 10
How many there are who seek Jesus, only to gain some temporary benefit. One man has a matter of business, in which he wants the assistance of the clergy; another is oppressed by a more powerful neighbour, and flies to the Church for refuge: Jesus is scarcely ever sought for Jesus’ sake.
St Gregory the Great † AD 604 xxiii. Moral. [c. xxv.]
In their persons too our Lord condemns all those within the holy Church, who, when brought near to God by sacred Orders, do not seek the recompense of righteousness, but the interests of this present life. To follow our Lord, when filled with bread, is to use Holy Church as a means of livelihood; and to seek our Lord not for the miracle’s sake, but for the loaves, is to aspire to a religious office, not with a view to increase of grace, but to add to our worldly means.
St Bede † AD 735
They too seek Jesus, not for Jesus’ sake, but for something else, who ask in their prayers not for eternal, but temporal blessings. The mystical meaning is, that the conventicles of heretics are without the company of Christ and His disciples. And other ships coming, is the sudden growth of heresies. By the crowd, which saw that Jesus was not there, or His disciples, are designated those who seeing the errors of heretics, leave them and turn to the true faith.
The Latin text
Chrysostomus in Ioannem
Dominus, etsi turbis non manifeste ostenderit quomodo supra mare ambulaverit, dedit tamen eis latenter suspicari quod factum erat; et hoc Evangelista ostendit, dicens altera die turba quae stabat trans mare, vidit quia navicula alia non erat ibi nisi una, et quia non introisset cum discipulis suis Iesus in navim, sed soli discipuli eius abiissent. Quid enim hoc erat aliud quam suspicari quod mare pede transiens, recesserat? Neque enim est dicere quod in alia navicula pertransivit, quia una erat ibi tantum, in quam ascenderunt discipuli eius, cum quibus ipse non intraverat
Augustinus in Ioannem
Insinuatum autem est illis tam magnum miraculum. Venerunt ergo et aliae naves iuxta locum illum ubi manducaverant panem, in quibus turbae eum secutae sunt; et hoc est quod subditur aliae vero naves supervenerunt quaerentes eum
Chrysostomus in Ioannem
Sed tamen post miraculum tam magnum venientes, non interrogaverunt eum qualiter pertransiit, neque curaverunt tantum miraculum addiscere; sequitur enim et cum invenissent eum trans mare, dixerunt ei: Rabbi, quando huc venisti? Nisi quis dicat hic quando pro qualiter dictum esse ab eis. Dignum autem est et hinc conspicere facilem eorum mentem: qui enim dicebant: hic est propheta; qui studebant rapere et facere eum regem, invenientes eum, nihil tale consiliantur
Augustinus
Ecce enim ille qui in montem fugerat, turbatus cum ipsis turbis loquitur. Modo teneant, modo regem faciant. Sed ille post miraculi sacramentum et sermonem infert, et quorum satiavit panibus ventrem, satiat sermonibus mentem
Alcuinus
Qui enim dedit exemplum fugiendae laudis et terreni imperii, dat exemplum doctoribus qualiter debeant insistere praedicationi
Chrysostomus in Ioannem
Mansuetudo autem et lenitas non ubique est utilis; cum enim deses fuerit discipulus et grossus, stimulo uti ad eum oportet; hoc et hic filius Dei facit: venientibus enim turbis et blandientibus ei dicendo Rabbi, quando huc venisti? Ut ostendat quod eum, qui ab hominibus est, honorem non concupiscit, sed solum inspicit eorum salutem, redarguendo eis respondet, non solum corrigere volens, sed et mentem eorum revelare; unde sequitur respondit eis Iesus, et dixit: amen, amen dico vobis: quaeritis me, non quia vidistis signa, sed quia manducastis ex panibus, et saturati estis
Augustinus
Quasi dicat: propter carnem me quaeritis, non propter spiritum
Chrysostomus
Post reprehensionem autem doctrinam eis adiungit, dicens operamini, non cibum qui perit, sed qui permanet in vitam aeternam; quasi dicat: vos escam exquiritis temporalem; ego autem corpora vestra nutrivi, ut per hoc exquireretis illam escam quae non temporaneam, sed aeternam tribuit vitam
Alcuinus
Corporeus cibus carnem tantum reficit exterioris hominis; et semel acceptus non sufficit, nisi quotidie accipiatur; spiritualis autem cibus permanet in aeternum, et satietatem perpetuam immortalitatemque largitur
Augustinus
Seipsum autem insinuat istum cibum, ut in sequentibus illucescit; ac si dicat: quaeritis me propter aliud: quaerite me propter me
Chrysostomus
Sed quia quidam, eo quod volunt pigre nutriri, abutuntur hoc verbo, necessarium est inducere id quod est Pauli: qui furabatur, iam non furetur; magis autem laboret operando manibus suis, ut habeat unde tribuat necessitatem patienti. Sed et ipse Corinthum veniens morabatur apud aquilam et Priscillam, et operabatur. Dicendo autem ne operemini cibum qui perit, non insinuat quod oporteat pigritari, sed quod oporteat operari et dare: hic enim est cibus qui non perit; operari autem cibum qui perit, est affici saecularibus rebus. Hoc igitur dixit, quia illi nullam fidei curam habuerunt, sed solum volebant ventrem implere, nihil laborantes: et hoc decenter cibum qui perit vocavit
Augustinus
Sicut autem Samaritanae dixerat: si scires qui petit a te bibere, postulasses ab eo, et daret tibi aquam vivam, ita et hic subdit quem filius hominis vobis dabit
Alcuinus
Quando autem per manum sacerdotis corpus Christi accipis, non sacerdotem quem vides, sed illum quem non vides attende. Sacerdos est dispensator huius cibi, non actor. Filius hominis seipsum dat nobis, ut nos in ipso et ipse in nobis maneat. Istum filium hominis nolite sic accipere quasi alios filios hominum: sequestratus est enim quadam gratia, et exceptus a numero omnium: iste enim filius hominis et Dei filius est; et hoc est quod subdit hunc enim pater signavit Deus. Signare est signum ponere; quasi dicat: nolite me contemnere, quia filius hominis sum: sic enim sum filius hominis ut Deus pater me signaret, idest proprium aliquid mihi daret, quo non confunderer cum genere humano, sed per me liberaretur genus humanum
Hilarius de Trin
Signaculorum autem natura est ut omnem impressae in se speciei explicent formam, et nihil minus ex eo in se habeant unde signantur; et dum totum accipiunt quod imprimitur, totum ex se praeferunt quidquid impressum est. Verbum igitur hoc ad divinae nativitatis non proficit exemplum: quia in signaculis et materies fit, et diversitas, et impressio, per quam mollioribus naturis, validiorum generum species imprimuntur. Unigenitus vero Deus et per sacramentum salutis nostrae hominis filius, volens proprietatis nobis paternae in se signare speciem, signatum se a Deo ait, ut per hoc potestas in eo dandae ad aeternitatem escae intelligi possit, quia omnem in se paternae formae plenitudinem signantis se Dei contineret
Chrysostomus in Ioannem
Vel signavit, idest in hoc misit hanc nobis afferentem escam; vel signavit, idest revelavit per suum testimonium
Alcuinus
Mystice autem altera die, idest post ascensionem Christi, turba, stans in bonis operibus, non iacens in terrenis voluptatibus, expectat ut veniat ad eos Iesus. Una autem navis est una Ecclesia: sed et aliae naves quae superveniunt, sunt conventicula haereticorum, qui quae sua sunt quaerunt, non quae Iesu Christi; unde convenienter eis dicitur quaeritis me, quia manducastis ex panibus
Augustinus
Quam multi etiam non quaerunt Iesum, nisi ut illis benefaciat secundum tempus. Alius negotium habet, quaerit intercessionem clericorum: alius premitur a potentiore, fugit ad Ecclesiam: vix quaeritur Iesus propter Iesum
Gregorius Moralium
Per eorum etiam personam, dominus illos intra sanctam Ecclesiam detestatur qui per sacros ordines ad dominum propinquantes, non in eisdem ordinibus virtutum merita, sed subsidia praesentis vitae exquirunt. Satiatos quippe de panibus dominum sequi, est de sancta Ecclesia temporalia alimenta sumpsisse; et non pro signis dominum, sed pro panibus quaerere, est ad religionis officium non pro augendis virtutibus, sed pro requirendis subsidiis inhiare
Beda
Illi etiam qui in oratione quaerunt non aeterna, sed temporalia, quaerunt Iesum non propter Iesum, sed propter aliquid aliud. Significatur autem mystice quoniam haereticorum conventicula carent hospitio Christi ac discipulorum eius; et dicuntur aliae supervenisse naves, quia haereses repentinae fuerunt. Per turbam autem, quae cognovit quod Iesus non erat ibi, neque discipuli eius, illi designantur qui cognoscentes errores haereticorum, relinquunt eos, et ad veram fidem veniunt
6:28
Alcuin † AD 804
They understood that the meat, which remaineth unto eternal life, was the work of God: and therefore they ask Him what to do to work the work of God, i. e. obtain the meat: Then said they unto Him, What shall we do that we might work the works of God?
St Bede † AD 735
i. e. By keeping what commandments shall we be able to fulfil the law of God?
St John Chrysostom † AD 407 Hom. xlv. 1
But they said this, not that they might learn, and do them, but to obtain from Him another exhibition of His bounty.
Theophylact † 1107
Christ, though He saw it would not avail, yet for the good of others afterwards, answered their question; and shewed them, or rather the whole world, what was the work of God: Jesus answered and said unto them, This is the work of God, that ye believe on Him whom He hath sent.
St Augustine † AD 430 Tr. xxv. in Joan
He does not say, That ye believe Him, but, that ye believe on Him. For the devils believed Him, and did not believe on Him; and we believe Paul, but do not believe on Paul. To believe on Him is believing to love, believing to honour Him, believing to go unto Him, and be made members incorporate of His Body. The faith, which God requires of us, is that which worketh by love. Faith indeed is distinguished from works by the Apostle, who says, That man is justified by faith without the deeds of the law. (Rom. 3:28) But the works indeed which appear good, without faith in Christ, are not really so, not being referred to that end, which makes them good. For Christ is the end of the law for righteousness to every one that believeth (Rom. 10:4). And therefore our Lord would not separate faith from works, but said that faith itself was the doing the work of God; He saith not, This is your work, but, This is the work of God, that ye believe on Him: in order that he that glorieth might glory in the Lord.
St Augustine † AD 430 xxv. 12
To eat then that meat which endureth unto everlasting life, is to believe on Him. Why dost thou make ready thy tooth and thy belly? Only believe, and thou hast eaten already. As He called on them to believe, they still asked for miracles whereby to believe; They said therefore unto Him, What sign shewest Thou then, that we may see and believe Thee? What dost Thou work?
St John Chrysostom † AD 407 Hom. xlv. 1
Nothing can be more unreasonable than their asking for another miracle, as if none had been given already. And they do not even leave the choice of the miracle to our Lord; but would oblige Him to give them just that sign, which was given to their fathers: Our fathers did eat manna in the desert.
Alcuin † AD 804
And to exalt the miracle of the manna, they quote the Psalm, As it is written, He gave them bread from heaven to eat.
St John Chrysostom † AD 407 Hom. xlv. 1
Whereas many miracles were performed in Egypt, at the Red Sea, and in the desert, they remembered this one the best of any. Such is the force of appetite. They do not mention this miracle as the work either of God, or of Moses, in order to avoid raising Him on the one hand to an equality with God, or lowering Him on the other by a comparison with Moses; but they take a middle ground, only saying, Our fathers did eat manna in the desert.
St Augustine † AD 430 Tr. xxv. s. 12
Or thus; Our Lord sets Himself above Moses, who did not dare to say that He gave the meat which perisheth not. The multitude therefore remembering what Moses had done, and wishing for some greater miracle, say, as it were, Thou promisest the meat which perisheth not, and doest not works equal to those Moses did. He gave us not barley loaves, but manna from heaven.
St John Chrysostom † AD 407 Hom. xxv. 1
Our Lord might have replied, that He had done miracles greater than Moses: but it was not the time for such a declaration. One thing He desired, viz. to bring them to taste the spiritual meat: then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but My Father giveth you the true bread from heaven. Did not the manna come from heaven? True, but in what sense did it? The same in which the birds are called, the birds of heavenk; and just as it is said in the Psalm, The Lord thundered out of heaven. (Ps. 17) He calls it the true bread, not because the miracle of the manna was false, but because it was the figure, not the reality. He does not say too, Moses gave it you not, but I: but He puts God for Moses, Himself for the manna.
St Augustine † AD 430 Tr. xxv. 13.
As if He said, That manna was the type of this food, of which I just now spoke; and which all my miracles refer to. You like my miracles, you despise what is signified by them. This bread which God gives, and which this manna represented, is the Lord Jesus Christ, as we read next, For the bread of God is He which cometh down from heaven, and giveth life unto the world.
St Bede † AD 735
Not to the physical world, but to men, its inhabitants.
Theophylact † 1107
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? How can the Son of God be the Son of man? How can one person consist of two natures?
Alcuin † AD 804
Who by the humanity, which was assumed, came down from heaven, and by the divinity, which assumed it, gives life to the world.
Theophylact † 1107
But this bread, being essentially life, (for He is the Son of the living Father,) in quickening all things, does but what is natural to Him to do. For as natural bread supports our weak flesh, so Christ, by the operations of the Spirit, gives life to the soul; and even incorruption to the body, (for at the resurrection the body will be made incorruptible.) Wherefore He says, that He giveth life unto the world.
St John Chrysostom † AD 407 Hom. xlv. 1
Not only to the Jews, but to the whole world. The multitude, however, still attached a low meaning to His words: Then said they unto Him, Lord, evermore give us this bread. They say, Give us this bread, not, Ask Thy Father to give it us: whereas He had said that His Father gave this bread.
St Augustine † AD 430 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.
The Latin text
Alcuinus
Intellexerant escam istam quae permanet in vitam aeternam, esse opus Dei; et ideo interrogant quid facerent, ut istum cibum, idest opus Dei, operari possint; et hoc est quod dicitur dixerunt ergo ad eum: quid faciemus ut operemur opera Dei?
Beda
Idest, quae praecepta servando, poterimus implere opera Dei?
Chrysostomus in Ioannem
Hoc autem dicebant, non ut discant et faciant; sed ad cibi exhibitionem eum inducere volentes
Theophylactus
Christus vero, quamvis cognosceret quod eis nihil proderat, tamen propter communem utilitatem respondit, et ostendit eis, immo omnibus hominibus, quod sit opus Dei; unde sequitur respondit Iesus, et dixit eis: hoc est opus Dei, ut credatis in eum quem misit ille
Augustinus in Ioannem
Non autem dicit: ut credatis ei, sed ut credatis in eum: non enim continuo qui credit ei, credit in eum, nam et Daemones credebant ei, et non credebant in eum; et nos credimus Paulo, sed non in Paulum. Credere ergo in eum, est credendo amare, credendo diligere, credendo in eum ire, et eius membris incorporari. Ipsa est fides quam de nobis exigit Deus, quae per dilectionem operatur. Discernitur tamen ab operibus fides, sicut dicit apostolus: iustificari hominem per fidem sine operibus legis. Et sunt opera quae videntur bona sine fide Christi, et non sunt bona, quia non referuntur ad eum finem ex quo sunt bona; finis enim legis Christus ad iustitiam omni credenti; et ideo noluit discernere ab opere fidem; sed ipsam fidem dixit esse opus Dei; ipsa est enim fides quae per dilectionem operatur. Nec dixit: hoc est opus vestrum; sed hoc est opus Dei, ut credatis in eum, ut qui gloriatur, in domino glorietur. Credere ergo in eum, est manducare cibum qui permanet in vitam aeternam. Ut quid paras dentem et ventrem? Crede, et manducasti. Quia ergo invitabat eos ad fidem, illi adhuc quaerebant signa quibus crederent; Iudaei enim signa quaerunt; et hoc est quod sequitur dixerunt ergo ei: quod ergo tu facis signum, ut videamus et credamus tibi? Quid operaris?
Chrysostomus
Nihil irrationabilius quam ut, signo prae manibus existente, quasi nullo iam signo facto, hoc dicant. Neque electionem signi fiendi domino permittunt; sed in necessitatem eum aestimant ducere, ut nullum aliud faciat signum quam tale quale factum est in eorum parentibus; unde subditur patres nostri manducaverunt manna in deserto
Alcuinus
Et ne videatur manna aliquo modo contemnendum, auctoritate Psalmi illud extollunt, dicentes sicut scriptum est: panem de caelo dedit eis manducare
Chrysostomus
Multis quidem factis signis et in Aegypto, et in mari rubro, et in deserto, huius maxime meminerunt, quod valde concupiscebant propter ventris tyrannidem. Neque autem dicunt quod Deus hoc fecit, ne videantur eum exaequare Deo; neque Moysen inducunt, ut non videantur Christum deprimere; sed medium ponunt dicentes patres nostri manducaverunt manna. Vel aliter
Augustinus in Ioannem
Dominus Iesus talem se dicebat ut se Moysi praeponeret: non enim est ausus Moyses de se dicere, quod daret cibum qui non perit. Attendebant itaque quanta fecisset Moyses; adhuc aliqua maiora volebant fieri; quasi dicant: tu promittis cibum qui non perit, et non talia operaris qualia Moyses. Panes hordeaceos ille non dedit, sed manna de caelo
Chrysostomus in Ioannem
Licebat autem domino dicere, quoniam Moyse maiora miracula fecit; sed non erat tempus horum verborum nunc; sed unum erat ad quod studebat, scilicet ducere eos ad escam spiritualem; unde sequitur dicit ergo eis Iesus: amen, amen, dico vobis: non Moyses dedit vobis panem de caelo, sed pater meus dat vobis panem de caelo verum. An non ex caelo erat manna? Qualiter igitur ex caelo dicitur? Sicut et volucres caeli dicuntur, et sicut dicitur: intonuit de caelo dominus. Panem autem non verum vocavit illum, non quia falsum erat miraculum de manna; sed quia figura erat, non veritas. Non dixit: non Moyses dedit, sed ego; sed pro Moyse quidem Deum, pro manna vero seipsum posuit
Augustinus
Quasi diceret: illud manna hoc significabat, scilicet cibum de quo paulo ante locutus sum; et omnia signa mea erant. Signa mea dilexistis; quod significatur, contemnitis. Deus enim dat panem quem significavit manna ipsum, scilicet dominum Iesum Christum; unde sequitur panis enim verus est qui de caelo descendit, et dat vitam mundo
Beda
Non quidem elementis, sed hominibus habitatoribus mundi
Theophylactus
Seipsum dicit panem verum, quia principale significatum per manna est unigenitus Dei filius, homo factus. Manna namque interpretatur quid est hoc? Nam Iudaei videntes, stupefacti, unus ad alium dicebant: quid est hoc? Filius autem Dei factus homo ipse est potissimum admirativum manna, ita ut cuilibet contingat quaerere: quid est hoc? Quomodo filius Dei, filius hominis est? Quomodo ex duabus naturis una fit persona?
Alcuinus
Qui per assumptam humanitatem descendit de caelo, et per assumentem divinitatem dat vitam mundo
Theophylactus
Hic autem panis vita secundum naturam existens, tamquam vivi patris filius, proprium opus facit, quia vivificat cuncta. Sicut enim panis ex terra infirmam naturam carnis conservat, sic et Christus per spiritus operationes vivificat animam, et etiam corpus incorruptibile facit, nam per eius resurrectionem corporalis confertur incorruptio; et ideo dicit quod dat vitam mundo
Chrysostomus
Non Iudaeis solum, sed orbi terrarum. Illi vero inferius adhuc inspiciebant; unde sequitur dixerunt ergo ad eum: domine, semper da nobis hunc panem. Dicente autem eo, quoniam pater meus dat vobis panem, non dixerunt: roga ut det, sed da nobis
Augustinus
Sicut enim Samaritana, cui dictum est: qui biberit de hac aqua, non sitiet unquam, secundum corpus accipiens, et carere indigentia volens, da mihi, inquit, domine, de hac aqua, sic et isti dicunt da nobis panem qui reficiat et non deficiat
6:35
St John Chrysostom † AD 407 Hom. xlv. 2
Our Lord now proceeds to set forth mysteries; and first speaks of His Divinity: And Jesus said unto them, I am the bread of life. He does not say this of His body, for He speaks of that at the end; The bread that I will give you is My flesh. Here He is speaking of His Divinity. The flesh is bread, by virtue of the Word; this bread is heavenly bread, on account of the Spirit which dwelleth in it.
Theophylact † 1107
He does not say, I am the bread of nourishment, but of life, for, whereas all things brought death, Christ hath quickened us by Himself. But the life here, is not our common life, but that which is not cut short by death: He that cometh to Me shall never hunger; and He that believeth on Me shall never thirst.
St Augustine † AD 430 Tr. xxv. 14
He that cometh to Me, i. e. that believeth on Me, shall never hunger, has the same meaning as shall never thirst; both signifying that eternal society, where there is no want.
Theophylact † 1107
Or, shall never hunger or thirst, i. e. shall never be wearied1 of hearing the word of God, and shall never thirst as to the understanding: as though He had not the water of baptism, and the sanctification of the Spirit.
St Augustine † AD 430 Tr. xxv. 14
Ye desire bread from heaven: but, though you have it before you, you eat it not. This is what I told you: But I said unto you, that ye also have seen Me, and believe not.
Alcuin † AD 804
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.
St John Chrysostom † AD 407 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.
St Augustine † AD 430 Tr. xxv. 14
But, because ye have seen Me, and believed not, I have not therefore lost the people of God: All that the Father giveth Me, shall come unto Me; and him that cometh to Me, I will in no wise cast out.
St Bede † AD 735
All, He saith, absolutely, to shew the fulness of the number who should believe. These are they which the Father gives the Son, when, by His secret inspiration, He makes them believe in the Son.
Alcuin † AD 804
Whomsoever therefore the Father draweth to belief in Me, he, by faith, shall come to Me, that he may be joined to Me. And those, who in the steps of faith and good works, shall come to Me, I will in no wise cast out; i. e. in the secret habitation of a pure conscience, he shall dwell with Me, and at the last I will receive him to everlasting felicity.
St Augustine † AD 430 Tr. xxv. 14
That inner place, whence there is no casting out, is a great sanctuary, a secret chamber, where is neither weariness, or the bitterness of evil thoughts, or the cross of pain and temptation: of which it is said, Enter thou into the joy of thy Lord. (Mat. 25)
St John Chrysostom † AD 407 Hom. xliv. 2
The expression, that the Father giveth Me, shews that it is no accident whether a man believes or not, and that belief is not the work of human cogitation, but requires a revelation from on high, and a mind devout enough to receive the revelation. Not that they are free from blame, whom the Father does not give, for they are deficient even in that which lies in their own power, the will to believe. This is a virtual rebuke to their unbelief, as it shews that whoever does not believe in Him, transgresses the Father’s will. Paul, however, says, that He gives them up to the Father: When He shall have given up the kingdom to God, even the Father. (1 Cor. 15:24) But as the Father, in giving, does not take from Himself, so neither does the Son when He gives up. The Son is said to give up to the Father, because we are brought to the Father by Him. And of the Father at the same time we read, By Whom ye were called unto the fellowship of His Son. (1 Cor. 1:9) Whoever then, our Lord says, cometh to Me, shall be saved, for to save such I took up flesh: For I came down from heaven not to do Mine own will, but the will of Him that sent Me. But what? Has thou one will, He another? No, certainly. Mark what He says afterwards; And this is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, should have everlasting life. And this is the Son’s will too; For the Son quickeneth whom He will. (c. 5:21) He says then, I came to do nothing but what the Father wills, for I have no will distinct from My Father’s: all things that the Father hath are Mine. But this not now: He reserves these higher truths for the end of His ministry.
St Augustine † AD 430 Tr. xxv. 15
This is the reason why He does not cast out those who come to Him. For I came down from heaven not to do Mine own will, but the will of Him that sent Me. The soul departed from God, because it was proud. Pride casts us out, humility restores us. When a physician in the treatment of a disease, cures certain outward symptoms, but not the cause which produces them, his cure is only temporary. So long as the cause remains, the disease may return. That the cause then of all diseases, i. e. pride, might be eradicated, the Son of God humbled Himself. Why art thou proud, O man? The Son of God humbled Himself for thee. It might shame thee, perhaps, to imitate a humble man; but imitate at least a humble God. And this is the proof of His humility: I came not to do Mine own will, but the will of Him that sent Me. Pride does its own will; humility the will of God.
St Hilary † AD 367 iii. de Trin. c. 9
Not that He does what He does not wish. He fulfils obediently His Father’s will, wishing also Himself to fulfil that will.
St Augustine † AD 430 Tr. xxv in Joan. 16
For this very reason therefore, I will not cast out Him that cometh to Me; because I came not to do Mine own will. I came to teach humility, by being humble Myself. He that cometh to Me, is made a member of Me, and necessarily humble, because He will not do His own will, but the will of God; and therefore is not cast out. He was cast out, as proud; he returns to Me humble, he is not sent away, except for pride again; he who keeps his humility, falleth not from the truth. And further, that He does not cast out such, because He came not to do His will, He shews when He says, And this is the Father’s will which hath sent Me, that of all which He hath given Me, I should lose nothing. (Mat. 18:14) Every one of an humble mind is given to Him: It is not the will of your Father, that one of these little ones should perish. The swelling ones may perish; of the little ones none can; for except ye be as a little child, ye shall not enter into the kingdom of heaven. (Mat. 18:3, 5)
St Augustine † AD 430 de Cor. et Gratia, c. ix
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 sons of God, and cannot possibly perish; these are they who truly come to Christ. By Him there is given also perseverance in good unto the end; which is given only to those who will not perish. Those who do not persevere will perish.
St John Chrysostom † AD 407 Hom. xliv. 3
I should lose nothing; He lets them know, he does not desire his own honour, but their salvation. After these declarations, I will in no wise cast out, and I should lose nothing, He adds, But should raise it up at the last day. In the general resurrection the wicked will be cast out, according to Matthew, Take him, and cast him into outer darkness. (Mat. 22:13) And, Who is able to cast both soul and body into hell. (Mat. 10:28) He often brings in mention of the resurrection for this purpose: viz. to warn men not to judge of God’s providence from present events, but to carry on their ideas to another world.
St Augustine † AD 430 Tr. xxv. 19
See how the twofold resurrection is expressed here. He who cometh to Me, shall forthwith rise again; by becoming humble, and a member of Me. But then He proceeds; But I will raise him up at the last day. To explain the words, All that the Father hath given Me, and, I should lose nothing, He adds; And this is the will of Him that hath sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life: and I will raise him up at the last day. Above He said, Whoso heareth My word, and believeth on Him that sent Me: (c. 5:24) now it is, Every one which seeth the Son, and believeth on Him. He does not say, believe on the Father, because it is the same thing to believe on the Father, and on the Son; for as the Father hath life in Himself, even so hath He given to the Son to have life in Himself; and again, That whoso seeth the Son and believeth on Him, should have everlasting life: i. e. by believing, by passing over to life, as at the first resurrection. But this is only the first resurrection, He alludes to the second when He says, And I will raise him up at the last day.
The Latin text
Chrysostomus in Ioannem
De reliquo dominus in mysteriorum traditionem eos inducturus est; et primo de deitate sua loquitur; unde dicitur dixit autem eis Iesus: ego sum panis vitae. Non enim hoc de corpore eius dictum est; de illo enim in fine dicit: panis quem ego dabo caro mea est. Sed interim de divinitate loquitur: etenim caro propter domini verbum panis est, quod spiritum ipsum suscipienti panis caelestis fit
Theophylactus
Non autem dixit ego sum panis nutrimenti, sed vitae: quia enim cuncta mortifera erant, vivificavit nos Christus per seipsum. Est autem panis non consuetae vitae, sed illius quae morte non resecatur; unde subditur qui venit ad me, non esuriet; et qui credit in me, non sitiet in aeternum
Augustinus in Ioannem
Qui venit ad me, hoc est qui credit in me; et quod dixit non esuriet, hoc intelligendum est: et non sitiet unquam; utroque enim significatur aeterna illa satietas, ubi nulla est egestas
Theophylactus
Vel non sitiet neque esuriet; idest, ad verbum Dei audiendum neque taediosus efficietur, neque sitiet siti intellectuali: quasi non habeat aquam Baptismi et sanctificationem per spiritum factam
Augustinus
Panem igitur de caelo desideratis: ante vos habetis, sed non manducatis; unde sequitur sed dixi vobis quia vidistis me et non credidistis
Alcuinus
Quasi dicat: non ideo hoc dixi quod vos sciam hoc pane satiandos, sed potius ad improperium vestrae incredulitatis dico, quia videtis et non creditis
Chrysostomus
Vel per hoc quod dicit dixi vobis, insinuat testimonium Scripturarum, de quo dixerat: illae sunt quae testimonium perhibent de me. Et iterum dixerat: quoniam veni in nomine patris mei, et non suscepistis me. Hoc autem quod dicit quia vidistis me, signa occulte insinuat
Augustinus
Sed non ideo ego populum Dei perdidi, quia vos vidistis et non credidistis; unde sequitur omne quod dat mihi pater, ad me veniet, et eum qui venit ad me, non eiiciam foras
Beda
Absolute dicit omne, ut ostenderet plenitudinem fidelium. Hi autem sunt quos pater dat filio, quando per occultam inspirationem facit eos credere in filium
Alcuinus
Quemcumque ergo pater traxerit ad hoc ut credat in me, veniet per fidem ad me, ut mihi iungatur; et eum qui passibus fidei et bonae operationis veniet ad me, non eiiciam foras; idest, in secreto purae conscientiae mecum morabitur, et tandem recipiam eum in aeterna beatitudine
Augustinus
Illud enim intus, unde non exitur foras, est magnum penetrale et dulce secretum, sine taedio, sine amaritudine malarum cogitationum, sine interpellatione tentationum et dolorum; de quo dicitur: intra in gaudium domini tui
Chrysostomus
Per hoc autem quod dicit quod dat mihi pater, ostendit quoniam non contingens res est credere in Christum, neque cogitationibus humanis perficitur; sed ea quae desuper revelatione indiget, et anima devota suscipiente revelationem: unde non sunt ab accusatione eruti quibus non dat pater; indigemus enim et ea quae ex nobis est voluntate ad credendum. Per hoc autem tangit incredulitatem eorum, ostendens quoniam qui non credit ei, voluntatem transgreditur patris. Paulus autem ait quod ipse eos tradiderit patri: cum tradiderit regnum Deo et patri. Sicut igitur pater dans non privat seipsum, sic nec filius tradens. Dicitur autem filius tradere, quoniam per eum ad patrem adducimur. Et de patre dictum est: per quem vocati estis in societatem filii eius. Sic igitur qui venit ad me salvabitur, quia pro his veni et carnem assumpsi; unde sequitur quia descendi de caelo, non ut faciam voluntatem meam, sed voluntatem eius qui misit me. Quid dicis? Alia sunt tua, et quae illius? Ne igitur hoc aliquis suspicetur, subiunxit haec est autem voluntas eius qui misit me, ut omnis qui videt filium et credit in eum, habeat vitam aeternam. Per hoc autem et filius vult, quia filius quos vult vivificat. Quid est igitur quod dicit? Non aliud acturus veni quam quod pater vult, quasi non habens divisam voluntatem a patre: omnia enim quae patris sunt, mea sunt. Sed hoc non dixit; sed in fine reservat; excelsa enim interim occultat
Augustinus in Ioannem
Vel aliter. Quare non eiciat foras, subiungit dicens quia descendi de caelo, non ut faciam voluntatem meam, sed voluntatem eius qui misit me. Propterea enim anima a Deo exiit, quia superba erat. Superbia enim eiecti sumus, humilitate regredimur. Medicus enim quando aegritudinem discutit, si curet quod per aliquam causam factum est, et ipsam causam non curet, ad tempus videtur mederi, sed causa manente, morbus repetitur. Ut ergo causa omnium morborum curaretur, idest superbia, descendit, et humilis factus est filius Dei. Quid superbis, homo? Filius Dei propter te humilis factus est. Puderet te fortasse imitari humilem hominem; saltem imitare humilem Deum: haec est enim commendatio humilitatis. Non veni facere voluntatem meam, sed voluntatem eius qui misit me: superbia quippe facit voluntatem suam, humilitas voluntatem Dei
Hilarius de Trin
Non igitur hoc dicit quia faciat quod non velit; sed obedientiam suam sub effectu paternae voluntatis ostendit, volens ipse voluntatem patris explere
Augustinus
Ideo ergo qui ad me venerit, non eiciam eum foras, quia non veni facere voluntatem meam. Humilis veni humilitatem docere: qui ad me venit incorporatur mihi et humilis fit, quia non faciet voluntatem suam, sed Dei; et ideo non eicitur foras, quia cum superbus esset, proiectus est foras, ad me enim venire non potest nisi humilis: non mittitur foras nisi superbia; qui servat humilitatem, non labitur a veritate. Quare autem ideo non eiciat foras qui venit ad illum, quia non venit facere voluntatem suam, ostendit cum subdit haec est enim voluntas eius qui misit me patris, ut omne quod dedit mihi pater non perdam ex eo. Ipse illi datus est qui servat humilitatem. Non est voluntas in conspectu patris, ut pereat unus de pusillis. De tumentibus potest perire, de pusillis nihil perit: quia nisi fueritis sicut pusillus iste, non intrabitis in regnum caelorum
Augustinus de correptione et gratia
Qui ergo in Dei providentissima dispositione praesciti, praedestinati, vocati, iustificati, glorificati sunt, etiam nondum renati, sed et nondum nati, iam filii Dei sunt et omnino perire non possunt: hi enim vere veniunt ad Christum. Ab illo ergo datur etiam perseverantia in bono usque in finem: neque enim datur nisi eis qui non peribunt: quoniam qui non perseverant peribunt
Chrysostomus in Ioannem
Per hoc autem quod dicit non perdam ex eo, non ostendit se indigere eorum cura; sed hoc dicit propter eorum salutem. Postquam autem dixerat: non perdam ex eo et non eiiciam foras, subiungit sed resuscitem eum in novissimo die: quia in resurrectione communi mali eicientur, secundum illud: tollite eum, et eiicite eum in tenebras exteriores. Ipsi etiam perdentur, secundum illud: qui potest animam et corpus perdere in Gehennam. Ideo autem multoties resurrectionem inducit, ut non ex solis rebus praesentibus iudicent Dei providentiam, sed aliam expectent vitam
Augustinus in Ioannem
Videte autem quemadmodum et hic geminam illam resurrectionem designet. Qui venit ad me, modo resurget humilis factus in membris meis. Sequitur autem sed resuscitabo illum in novissimo die. Ad exponendum autem quod dixerat: omne quod dedit mihi pater, et iterum quod dixerat: non perdam ex eo, subiungit haec est enim voluntas patris mei qui misit me, ut omnis qui videt filium et credit in eum, habeat vitam aeternam. Superius dixit: qui audit verbum meum, et credit ei qui misit me; modo autem: qui videt filium et credit in eum. Non dixit: et credit in patrem: hoc est enim credere in filium, quod et in patrem: quia sicut pater habet vitam in semetipso, sic dedit et filio vitam habere in semetipso ut sic omnis qui videt filium et credit in eum, habeat vitam aeternam, credendo et transeundo ad vitam, tamquam prima illa resurrectione; et quia ipsa non est sola, subiungit de secunda et ego resuscitabo eum in novissimo die
6:41
St John Chrysostom † AD 407 Hom. xlvi. 1
The Jews, so long as they thought to get food for their carnal eating, had no misgivings; but when this hope was taken away, then, we read, the Jews murmured at Him because He said, I am the bread which came down from heaven. This was only a pretence. The real cause of their complaint was that they were disappointed in their expectation of a bodily feast. As yet however they reverenced Him, for His miracle; and only expressed their discontent by murmurs. What these were we read next: And they said, Is not this Jesus, the Son of Joseph, whose father and mother we know? how is it then that He saith, I came down from heaven?
St Augustine † AD 430 Tr. xxvi. 1
But they were far from being fit for that heavenly bread, and did not hunger for it. For they had not that hunger of the inner man.
St John Chrysostom † AD 407 Hom. xlvi. 1
It is evident that they did not yet know of His miraculous birth: for they call Him the Son of Joseph. Nor are they blamed for this. Our Lord does not reply, I am not the Son of Joseph: for the miracle of His birth would have overpowered them. And if the birth according to the flesh were above their belief, how much more that higher and ineffable birth.
St Augustine † AD 430 Tr. xxvi
He took man’s flesh upon Him, but not after the manner of men; for, His Father being in heaven, He chose a mother upon earth, and was born of her without a father. The answer to the murmurers next follows: Jesus therefore answered and said unto them, Murmur not among yourselves; as if to say, I know why ye hunger not after this bread, and so cannot understand it, and do not seek it: No man can come to Me except the Father who hath sent Me draw him. This is the doctrine of grace: none cometh, except he be drawn. But whom the Father draws, and whom not, and why He draws one, and not another, presume not to decide, if thou wouldest avoid falling into error. Take the doctrine as it is given thee: and, if thou art not drawn, pray that thou mayest be.
St John Chrysostom † AD 407 Hom. xlvi. 1
But here the Manichees attack us, asserting that nothing is in our own power. Our Lord’s words however do not destroy our free agency, but only shew that we need Divine assistance. For He is speaking not of one who comes without the concurrence of his own will, but one who has many hindrances in the way of his coming.
St Augustine † AD 430 Tr. xxvi. 2. et sq.
Now if we are drawn to Christ without our own will, we believe without our own will; the will is not exercised, but compulsion is applied. But, though a man can enter the Church involuntarily, he cannot believe other than voluntarily; for with the heart man believeth unto righteousness. Therefore if he who is drawn, comes without his will, he does not believe; if he does not believe, he does not come. For we do not come to Christ, by running, or walking, but by believing, not by the motion of the body, but the will of the mind. Thou art drawn by thy will. But what is it to be drawn by the will? Delight thou in the Lord, and He will give thee thy heart’s desire. (Ps. 36) There is a certain craving of the heart, to which that heavenly bread is pleasant. If the Poet could say, “Trahit sua quemque voluptas,” how much more strongly may we speak of a man being drawn to Christ, i. e. being delighted with truth, happiness, justice, eternal life, all which is Christ? Have the bodily senses their pleasures, and has not the soul hers? Give me one who loves, who longs, who burns, who sighs for the source of his being and his eternal home; and he will know what I mean. But why did He say, Except my Father draw him? If we are to be drawn, let us be drawn by Him to whom His love saith, Draw me, we will run after Thee. (Cant. 1:4) But let us see what is meant by it. The Father draws to the Son those who believe on the Son, as thinking that He has God for His Father. For the Father begat the Son equal to Himself; and whoso thinks and believes really and seriously that He on Whom He believes is equal to the Father, him the Father draws to the Son. Arius believed Him to be a creature; the Father drew not him. Thomas says, Christ is only a man. Because he so believes, the Father draws him not. He drew Peter who said, Thou art the Christ, the Son of the living God (Mat. 16); to whom accordingly it was told, For flesh and blood hath not revealed it unto thee, but My Father which is in heaven. That revelation is the drawing. For if earthly objects, when put before us, draw us; how much more shall Christ, when revealed by the Father? For what doth the soul more long after than truth? But here men hunger, there they will be filled. Wherefore He adds, And I will raise him up at the last day: as if He said, He shall be filled with that, for which he now thirsts, at the resurrection of the dead; for I will raise him up.
St Augustine † AD 430 de Qu. Nov. et Vet.
Or the Father draws to the Son, by the works which He did by Him.
St John Chrysostom † AD 407 Hom. xlvi. 1
Great indeed is the Son’s dignity; the Father draws men, and the Son raises them up. This is no division of works, but an equality of power. He then shews the way in which the Father draws. It is written in the Prophets, And they shall all be taught of God. You see the excellence of faith; that it cannot be learnt from men, or by the teaching of man, but only from God Himself. The Master sits, dispensing His truth to all, pouring out His doctrine to all. But if all are to be taught of God, how is it that some believe not? Because all here only means the generality, or, all that have the will.
St Augustine † AD 430 de Prædest. Sanctorum, c. viii
Or thus; When a schoolmaster is the only one in a town, we say loosely, This man teaches all here to read; not that all learn of him, but that he teaches all who do learn. And in the same way we say that God teaches all men to come to Christ: not that all do come, but that no one comes in any other way.
St Augustine † AD 430 super Joan. Tr. xxv. 7
All the men of that kingdom shall be taught of God; they shall hear nothing from men: for, though in this world what they hear with the outward ear is from men, yet what they understand is given them from within; from within is light and revelation. I force certain sounds into your ears, but unless He is within to reveal their meaning, how, O ye Jews, can ye acknowledge Me, ye whom the Father hath not taught?
St Bede † AD 735
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)
The Gloss
These words are not found in Joel, but something like them; Be glad then ye children of Sion, and rejoice in the Lord your God, for He hath given you a Teacher. (Quia dedit nobis lectorem justitiæ. Vulg.) And more expressly in Isaiah, And all thy children shall be taught of the Lord. (Isa. 54:13)
St John Chrysostom † AD 407 Hom. xlvi. 1
An important distinction. All men before learnt the things of God through men; now they learn them through the Only Son of God, and the Holy Spirit.
St Augustine † AD 430 de Prædest. Sanctorum, c. viii. et seq.
All that are taught of God come to the Son, because they have heard and learnt from the Father of the Son: wherefore He proceeds, Every man that hath heard, and hath learned of the Father, cometh to Me. But if every one that hath heard and learnt of the Father cometh, every one that hath not heard of the Father hath not learnt. For beyond the reach of the bodily senses is this school, in which the Father is heard, and men taught to come to the Son. Here we have not to do with the carnal ear, but the ear of the heart; for here is the Son Himself, the Word by which the Father teacheth, and together with Him the Holy Spirit: the operations of the three Persons being inseparable from each other. This is attributed however principally to the Father, because from Him proceeds the Son, and the Holy Spirit. Therefore the grace which the Divine bounty imparts in secret to men’s hearts, is rejected by none from hardness of heart: seeing it is given in the first instance, in order to take away hard-heartedness. Why then does He not teach all to come to Christ? Because those whom He teaches, He teaches in mercy; and those whom He teaches not, He teaches not in judgment. But if we say, that those, whom He teaches not, wish to learn, we shall be answered, Why then is it said, Wilt thou not turn again, and quicken us? (Ps. 84:6) If God does not make willing minds out of unwilling, why prayeth the Church, according to our Lord’s command, for her persecutors? For no one can say, I believed, and therefore He called me: rather the preventing mercy of God called him, that he might believe.
St Augustine † AD 430 Tr. xxvi. 7. et seq.
Behold then how the Father draweth; not by laying a necessity on man, but by teaching the truth. To draw, belongeth to God: Every one that hath heard, and hath learned of the Father, cometh to Me. What then? Hath Christ taught nothing? Not so. What if men saw not the Father teaching, but saw the Son. So then the Father taught, the Son spoke. As I teach you by My word, so the Father teaches by His Word. But He Himself explains the matter, if we read on: Not that any man hath seen the Father, save He which is of God, He hath seen the Father; as if He said, Do not when I tell you, Every man that hath heard and learnt of the Father, say to yourselves, We have never seen the Father, and how then can we have learnt from Him? Hear Him then in Me. I know the Father, and am from Him, just as a word is from him who speaks it; i. e. not the mere passing sound, but that which remaineth with the speaker, and draweth the hearer.
St John Chrysostom † AD 407 Hom. xlvi. s. 1
We are all from God. That which belongs peculiarly and principally to the Son, He omits the mention of, as being unsuitable to the weakness of His hearers.
The Latin text
Chrysostomus in Ioannem
Iudaei existimantes se comestione carnali potiri, non turbabantur, usquequo postea diffisi sunt; unde dicitur murmurabant ergo Iudaei de illo, quia dixisset: ego sum panis vivus, qui de caelo descendi. Videbantur quidem turbari in hoc quod dixerat eum de caelo descendisse; sed non hoc erat quod turbationem faciebat, sed hoc quod non expectabant potiri mensa corporali. Adhuc tamen eum venerabantur, quia recens erat signum; et propterea non manifeste ei contradicebant, sed murmurando suam turbationem ostendebant. Quid autem murmurando dixerint subditur et dicebant: nonne hic est Iesus filius Ioseph, cuius novimus patrem et matrem? Quomodo ergo dicit hic: quia descendi de caelo?
Augustinus in Ioannem
Longe autem isti erant a pane de caelo, nec eum esurire noverant: panis enim iste interioris hominis quaerit esuriem
Chrysostomus
Manifestum est enim quoniam mirabilem eius nondum sciverant generationem; propterea eum adhuc filium Ioseph dicunt. Sed non increpantur: non enim respondit eis: non sum filius Ioseph, quia non poterant illum mirabilem partum audire. Si vero eum qui secundum carnem, non poterant manifeste audire, multo magis nec superiorem ineffabilem
Augustinus
Ab hominibus enim carnem assumpsit, sed non more hominum: nam patrem habens in caelo, matrem elegit in terra, et illic natus sine matre, et hic sine patre. Quid ergo talibus murmurantibus respondit subditur respondit ergo Iesus, et dixit eis: nolite murmurare invicem; quasi dicat: scio quare non esuritis sic, ut istum panem non intelligatis neque quaeratis. Nemo potest venire ad me, nisi pater qui misit me traxerit illum. Magna gratiae commendatio: nemo venit nisi tractus. Quem trahat et quem non trahat, quare illum trahat et illum non trahat, noli velle iudicare, si non vis errare. Semel accipe, et intellige; si non traheris, ora ut traharis
Chrysostomus
Hic autem insiliunt Manichaei dicentes, quoniam nihil in nobis est positum. Sed hoc non quod in nobis est destruit, sed ostendit nos divino auxilio indigentes: ostendit enim hic non eum qui invitus venit, sed eum qui multam patitur oppugnationem
Augustinus
Sed si inviti trahimur ad Christum, inviti credimus; ergo violentia adhibetur, non voluntas excitatur. Sed intrare quisquam Ecclesiam potest nolens; credere non potest nisi volens; corde enim creditur ad iustitiam. Si ergo invitus venit qui trahitur, non credit; si non credit, non venit: non enim ad Christum ambulando currimus, sed credendo; nec motu corporis, sed voluntate cordis accedimus: ergo voluntate traheris. Quid est autem trahi voluntate? Delectare in domino, et dabit tibi petitiones cordis tui. Est quaedam voluptas cordis, cui dulcis est panis ille caelestis. Porro si poetae dicere licuit: trahit sua quemque voluptas, quanto fortius nos dicere debemus trahi hominem ad Christum, qui delectatur veritate, beatitudine, iustitia, sempiterna vita, quod totum Christus est? An vero habent corporis sensus voluptates suas, et animus deseritur a voluptatibus suis? Da amantem, desiderantem, ferventem, fonti aeternae patriae suspirantem; et scit quid dicam. Sed quare voluit dicere quem traxerit pater? Si trahendi sumus, ab illo trahamur cui dicit quaedam quae diligit: trahe me post te. Sed quid intelligi voluit advertamus. Trahit pater ad filium eos qui propterea credunt in filium, quia eum cogitant patrem habere Deum. Deus enim pater aequalem sibi genuit filium: et qui cogitat, atque in fide sua sentit, ac ruminat aequalem esse patri eum in quem credit, ipsum trahit pater ad filium. Arius credidit creaturam: non eum traxit pater. Photinus dicit: homo solum est Christus. Qui sic credit, non eum pater trahit. Traxit Petrum qui dixit: tu es Christus filius Dei vivi; unde ei dictum est: non tibi revelavit caro et sanguis, sed pater meus qui in caelis est. Ista revelatio ipsa attractio est. Si enim qui inter delicias terrenas revelantur amantibus, trahunt, non trahet revelatus Christus a patre? Quid enim fortius desiderat anima quam veritatem? Sed hic homines esuriunt, ibi saturabuntur; ideo subiecit et ego resuscitabo eum in novissimo die: quasi dicat: saturabitur eo quod et hic sitit, in resurrectione mortuorum, quoniam ego resuscitabo eum
Augustinus de quaest. Nov. et Vet. Testam
Vel attrahit pater ad filium per opera quae faciebat per illum
Chrysostomus in Ioannem
Non parva dignitas filii, si pater adducit; et ipse suscitat, non dividens ad patrem opera, sed ostendens parilitatem virtutis. Deinde ostendit modum secundum quem pater trahit, dicens scriptum est in prophetis: et erunt omnes docibiles Dei. Vides fidei dignitatem; quoniam non ab hominibus, neque per homines, sed ab ipso Deo eam debeant addiscere. Magister enim praesidet omnibus paratus existens sua tribuere, ad omnes suam doctrinam effundens. Si autem erunt omnes docibiles Dei, qualiter quidam non credunt? Quia hoc de pluribus dictum est, sive quoniam omnes qui volunt
Augustinus de Praedest. Sanct
Vel aliter. Sicut integre loquimur cum de aliquo litterarum magistro qui in civitate solus est, dicimus: omnes iste hic litteras docet: non quia omnes discunt, sed quia nemo nisi ab illo discit quicumque ibi litteras discit; ita recte dicimus: omnes Deus docet venire ad Christum, non quia omnes veniunt, sed quia nemo aliter venit
Augustinus in Ioannem
Vel aliter. Omnes regni illius homines docibiles erunt Dei, non ab hominibus audient: et si hic ab hominibus audiunt, tamen quod intelligunt, intus datur. Strepitum verborum ingero auribus vestris, nisi revelet ille qui intus est. Quomodo ergo, o Iudaei, me potestis agnoscere, quos pater non docuit?
Beda
Dicit autem pluraliter in prophetis, quia omnes prophetae uno eodemque spiritu repleti, licet diversa prophetarent, tamen ad idem tendebant: quapropter cum quovis eorum omnes alii concordabant, sicut cum Ioele propheta, qui dicit: erunt omnes docibiles Dei
Glossa
Hoc in Ioele non invenitur, sed aliquid simile: dicitur enim ibi: filii Sion, exultate et laetamini in domino Deo nostro: quia dedit nobis doctorem. Expressius tamen est in Isaia, ubi dicitur: ponam universos filios tuos doctos a domino
Chrysostomus
Quod quidem praecipuum est, quia ante per homines discebant quae Dei sunt, nunc autem per unicum filium Dei et spiritum sanctum
Augustinus de Praedest. Sanct
Omnes autem docibiles Dei veniunt ad filium, quoniam audierunt et didicerunt a patre per filium; unde subditur omnis qui audivit a patre, et didicit, venit ad me. Si autem omnis qui audivit a patre et didicit, venit, profecto omnis qui non venit, non audit a patre, nec didicit. Valde remota est a sensibus carnis haec schola, in qua pater auditur et docet, ut veniatur ad filium; nec agit hoc cum carnis aure, sed cordis, ubi est et ipse filius; quia ipse est verbum eius per quod pater sic docet: simul est et spiritus sanctus: inseparabilia enim didicimus esse opera Trinitatis. Sed patri hoc potissimum est attributum, quia de ipso procedit et filius et spiritus sanctus. Itaque gratia quae occulte et humanis cordibus divina largitate tribuitur, a nullo corde duro respuitur: ideo quippe tribuitur, ut cordis duritia primitus auferatur. Cur ergo non omnes docet ut veniant ad Christum, nisi quia eos quos docet, misericordia docet; quos autem non docet, iudicio non docet? Si autem dixerimus, quod volunt discere, quos non docet, respondebitur nobis: et ubi est quod ei dicitur: Deus, tu convertens vivificabis nos? Aut si non faciat volentes ex nolentibus Deus, ut quid orat Ecclesia secundum praeceptum domini pro persecutoribus suis? Non enim quisquam dicere potest: credidi, ut sic vocarer; praevenit quippe eum misericordia Dei, quia sic est vocatus ut crederet
Augustinus in Ioannem
Ecce ergo quomodo trahit pater docendo de veritate, non necessitatem imponendo; trahere enim Dei est. Omnis qui audivit a patre, et didicit, venit ad me. Quid igitur? Christus nihil docuit? Quid quod? Patrem magistrum homines non viderunt, filium viderunt? Filius ergo dicebat, sed pater docebat. Si enim ego homo cum sim, illum doceo qui audivit verbum meum, illum docet et pater qui audivit verbum eius. Exponit autem hoc ipse, et ostendit nobis quid dixerat, continuo subiungens non quia patrem vidit quisquam; nisi qui a Deo est, hic vidit patrem; quasi dicat: ne forte cum dico vobis omnis qui audivit a patre, et didicit, dicatis apud vos: nunquam vidimus patrem: quomodo ab eo discere poterimus? A meipso audite. Ego novi patrem, ab illo sum, quomodo verbum est ab illo cuius est verbum: non quod sonat et transit, sed quod manet cum dicente, et trahit audientem
Chrysostomus
Omnes quidem a Deo sumus. Id vero quod est praecipuum filii et proprium, hic non posuit propter auditorum imbecillitatem
6:47
St Augustine † AD 430 Tr. xxvi. s. 10.
Our Lord wishes to reveal what He is; Verily, verily, I say unto you, He that believeth on Me, hath everlasting life. As if He said; He that believeth on Me hath Me: but what is it to have Me? It is to have eternal life: for the Word which was in the beginning with God is life eternal, and the life was the light of men. Life underwent death, that life might kill death.
St John Chrysostom † AD 407 [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.
St John Chrysostom † AD 407 Hom. xlv. 1
He calls Himself the bread of life, because He constitutes one life, both present, and to come.
St Augustine † AD 430 Tr. xxvi. 11
And because they had taunted Him with the manna, He adds, Your fathers did eat manna in the wilderness, and are dead. Your fathers they are, for ye are like them; murmuring sons of murmuring fathers. For in nothing did that people offend God more, than by their murmurs against Him. And therefore are they dead, because what they saw they believed, what they did not see they believed not, nor understood.
St John Chrysostom † AD 407 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.
St Augustine † AD 430 Tr. xxvi. s. 12
This was the bread the manna typified, this was the bread the altar typified. Both the one and the other were sacraments, differing in symbol, alike in the thing signified. Hear the Apostle, They did all eat the same spiritual meat. (1 Cor. 10)
St John Chrysostom † AD 407 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.
St Augustine † AD 430 Tr. xxvi. 11
But are we, who eat the bread that cometh down from heaven, relieved from death? From visible and carnal death, the death of the body, we are not: we shall die, even as they died. But from spiritual death which their fathers suffered, we are delivered. Moses and many acceptable of God, eat the manna, and died not, because they understood that visible food in a spiritual sense, spiritually tasted it, and were spiritually filled with it. And we too at this day receive the visible food; but the Sacrament is one thing, the virtue of the Sacrament another. Many a one receiveth from the Altar, and perisheth in receiving; eating and drinking his own damnation, (1 Cor. 11:29) as saith the Apostle. To eat then the heavenly bread spiritually, is to bring to the Altar an innocent mind. Sins, though they be daily, are not deadly. Before you go to the Altar, attend to the prayer you repeat: Forgive us our debts, as we forgive our debtors. (Matt. 6:12) If thou forgivest, thou art forgiven: approach confidently; it is bread, not poison. None then that eateth of this bread, shall die. But we speak of the virtue of the Sacrament, not the visible Sacrament itself; of the inward, not of the outward eater.
Alcuin † AD 804
Therefore I say, He that eateth this bread, dieth not: I am the living bread which came down from heaven.
Theophylact † 1107 in v. 83
By becoming incarnate, He was not then first man, and afterwards assumed Divinity, as Nestorius fables.
St Augustine † AD 430 Tr. xxvi. 13
was The manna too came down from heaven; but the manna was shadow, this is substance.
Alcuin † AD 804
But men must be quickened by my life: If any man eat of this bread, he shall live, not only now by faith and righteousness, but for ever.
The Latin text
Augustinus in Ioannem
Revelare voluit se dominus quid esset; unde dicit amen, amen, dico vobis: qui credit in me, habet vitam aeternam; quasi dicat: qui credit in me, habet me. Quid est autem habere me? Habere vitam aeternam: vita enim aeterna est verbum, quod in principio erat apud Deum, et vita erat lux hominum. Assumpsit vita mortem, ut vita occideret mortem
Chrysostomus in Ioannem
Quia vero turbae instabant, cibum corporalem petentes, et eius cibi qui patribus eorum datus erat reminiscentes, ut ostendat quod omnia illa figura erant huius veritatis praesentis, mentionem de cibo spirituali facit, dicens ego sum panis vitae. Panem quidem vitae se ipsum vocat, quoniam vitam nostram continet, et hanc, et futuram
Augustinus
Sed quia illi de manna superbiebant, subiungit patres vestri manducaverunt manna in deserto, et mortui sunt. Ideo patres vestri, quia similes estis illorum: murmuratores patres murmuratorum filiorum: nam de nulla re magis Deum offendisse ille populus dictus est, quam contra Deum murmurando. Ideo autem mortui sunt, quia quod videbant credebant; quod non videbant non credebant, neque intelligebant
Chrysostomus
Non autem sine causa addit in deserto; sed occulte insinuans quoniam non longum tempus fuit, quo scilicet manna datum est; neque simul cum eis venit in terram promissionis. Sed quia videbant panem datum a Christo minus quid esse illo quod patribus datum erat, in eo quod illud desuper descendebat, miraculum vero panum inferius gerebatur; propterea subiungitur hic est panis de caelo descendens
Augustinus
Hunc panem significavit manna; hunc panem significabat altare Dei. Sacramenta haec sunt, et illa fuerunt: in signis diversa sunt; in re quae significatur, paria sunt. Apostolum audi: omnes eamdem escam spiritalem manducaverunt
Chrysostomus
Deinde ostendit quod maxime eos poterat persuadere, quoniam ipsi patribus suis multo digniores effecti sunt, qui manna manducantes sunt mortui; et ideo subdit ut si quis ex ipso manducaverit, non moriatur. A fine utriusque cibi ostendit differentiam. Panem autem hic dogmata salutaria dicit, et fidem quae in ipsum est, aut corpus suum: haec enim conservant animam
Augustinus
Sed numquid nos non morimur, qui manducamus panem descendentem de caelo? Sic illi sunt mortui quemadmodum et nos sumus morituri, quantum attinet ad mortem huius corporis visibilem, atque carnalem; quantum autem pertinet ad mortem spiritalem, qua patres istorum mortui sunt, manducavit manna Moyses et multi qui domino placuerunt, et mortui non sunt; quia visibilem cibum spiritualiter intellexerunt, spiritualiter gustaverunt, ut spiritualiter satiarentur. Nam et nos hodie accipimus visibilem cibum; sed aliud est sacramentum, aliud virtus sacramenti: quoniam multi de altari accipiunt, et accipiendo moriuntur: unde apostolus: iudicium sibi manducat et bibit. Panem ergo caelestem spiritualiter manducare, est innocentiam ad altare apportare; peccata, etsi sint quotidiana, non sint mortifera; antequam ad altare accedatis attendite quid dicatis: dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Si dimittis, dimittentur tibi; securus accede: panis est, non venenum. Si quis ergo ex hoc pane manducaverit, non morietur; sed quod pertinet ad virtutem sacramenti, non quod pertinet ad visibile sacramentum; qui manducat scilicet intus, non foris
Alcuinus
Ideo, inquam, non moritur qui comedit hunc panem: quia ego sum panis vivus, qui de caelo descendi
Theophylactus
Per hoc scilicet quod incarnatus est. Non ergo prius solum fuit homo, et postmodum assumpsit divinitatem, ut Nestorius fabulatur
Augustinus
De caelo descendit et manna; sed manna umbra erat, iste veritas est
Alcuinus
Est autem mea vita vivificans; unde sequitur si quis manducaverit ex hoc pane, vivet, non tantum in praesenti per fidem et iustitiam, sed in aeternum
6:52
St Augustine † AD 430 Gloss. Nic.
Our Lord pronounces Himself to be bread, not only in respect of that Divinity, which feeds all things, but also in respect of that human nature, which was assumed by the Word of God: And the bread, He says, that I will give is My flesh, which I will give for the life of the world.
St Bede † AD 735
This bread our Lord then gave, when He delivered to His disciple the mystery of His Body and Blood, and offered Himself to God the Father on the altar of the cross. For the life of the world, i. e. not for the elements, but for mankind, who are called the world.
Theophylact † 1107
Which I shall give: this shews His power; for it shews that He was not crucified as a servant, in subjection to the Father, but of his own accord; for though He is said to have been given up by the Father, yet He delivered Himself up also. And observe, the bread which is taken by us in the mysteries, is not only the sign of Christ’s flesh, but is itself the very flesh of Christ; for He does not say, The bread which I will give, is the sign of My flesh, but, is My flesh. The bread is by a mystical benediction conveyed in unutterable words, and by the indwelling of the Holy Ghost, transmuted into the flesh of Christ. But why see we not the flesh? Because, if the flesh were seen, it would revolt us to such a degree, that we should be unable to partake of it. And therefore in condescension to our infirmity, the mystical food is given to us under an appearance suitable to our minds. He gave His flesh for the life of the world, in that, by dying, He destroyed death. By the life of the world too, I understand the resurrection; our Lord’s death having brought about the resurrection of the whole human race. It may mean too the sanctified, beatified, spiritual life; for though all have not attained to this life, yet our Lord gave Himself for the world, and, as far as lies in Him, the whole world is sanctified.
St Augustine † AD 430 Tr. xxvi. 13
But when does flesh receive the bread which He calls His flesh? The faithful know and receive the Body of Christ, if they labour to be the body of Christ. And they become the body of Christ, if they study to live by the Spirit of Christ: for that which lives by the Spirit of Christ, is the body of Christ. This bread the Apostle sets forth, where he says, We being many are one body. (1 Cor. 12:12) O sacrament of mercy, O sign of unity, O bond of love! Whoso wishes to live, let him draw nigh, believe, be incorporated, that he may be quickened.
The Latin text
Augustinus
Determinat consequenter dominus quomodo se panem dicat, non tantum secundum divinitatem quae pascit omnia, sed etiam secundum humanam naturam quae est assumpta a verbo Dei, cum subdit et panis quem ego dabo, caro mea est pro mundi vita
Beda
Hunc panem tunc dominus dedit, quando mysterium corporis et sanguinis sui discipulis tradidit, et quando semetipsum Deo patri obtulit in ara crucis. Quod vero dicit pro mundi vita, non debemus intelligere pro elementis, sed pro hominibus, qui mundi nomine designantur
Theophylactus
In hoc quod dicit quem ego dabo, potestatem suam demonstrat, quod non sicut servus minor patre crucifixus est, sed voluntarie: nam etsi a patre dari dicatur, tamen seipsum tradidit ipse. Attende autem, quod panis qui in mysteriis a nobis assumitur, non solum figuram gerit carnis Christi, sed ipse est vera caro Christi; non enim dixit panis quem ego dabo, figuram carnis meae gerit, sed caro mea est. Transmutatur inenarrabilibus verbis iste panis per mysticam benedictionem et habitationem spiritus sancti in carnem Christi. Sed quare non videmus carnem? Quia si caro videretur, horror nos in eius assumptione invaderet; unde ut nostrae infirmitati condescendatur, talis nobis videtur mysticus cibus secundum quod nostrae consuetudini competebat. Pro mundi autem vita carnem suam tradidit, quia moriendo, mortem solvit. Ego etiam intelligo pro mundi vita resurrectionem: nam domini mors universalem resurrectionem toti generi humano ministravit. Forte autem et vitam quae in sanctificatione et beatificatione consistit, et spiritu, mundi vitam dixit: quamvis enim non omnes susceperint vitam quae est in sanctificatione et spiritu; tamen dominus seipsum pro mundo tradidit; et quantum in eo est, totus mundus sanctificatur
Augustinus in Ioannem
Quando autem caperet caro quod dixit panem carnem? Norunt autem fideles corpus Christi, si corpus Christi esse non negligant: fiant corpus Christi, si volunt vivere de spiritu Christi: de spiritu enim Christi non vivit nisi corpus Christi. Numquid enim corpus meum vivit de spiritu tuo? Hunc panem exponit apostolus dicens: unum corpus multi sumus. O sacramentum pietatis, o signum unitatis, o vinculum caritatis. Qui vult vivere, accedat, credat, incorporetur ut vivificetur
6:53
St Augustine † AD 430 Tr. xxvi. s. 14
The Jews not understanding what was the bread of peace, strove among themselves, saying, How can this man give us His flesh to eat? Whereas they who eat the bread strive not among themselves, for God makes them to dwell together in unity.
St Bede † AD 735
The Jews thought that our Lord would divide His flesh into pieces, and give it them to eat: and so mistaking Him, strove.
St John Chrysostom † AD 407 Hom. xlvii. 1
As they thought it impossible that He should do as He said, i. e. give them His flesh to eat, He shews them that it was not only possible, but necessary: Then said Jesus unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.
St Augustine † AD 430 Tr. xxvi. 15
As if He said, The sense in which that bread is eaten, and the mode of eating it, ye know not; but, Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.
St Bede † AD 735
And that this might not seem addressed to them alone, He declares universally, Whoso eateth My flesh, and drinketh My blood, hath eternal life.
St Augustine † AD 430 Tr. xxvi. 15
And that they might not understand him to speak of this life, and make that an occasion of striving, He adds, Hath eternal life. This then he hath not who eateth not that flesh, nor drinketh that blood. The temporal life men may have without Him, the eternal they cannot. This is not true of material food. If we do not take that indeed, we shall not live, neither do we live, if we take it: for either disease, or old age, or some accident kills us after all. Whereas this meat and drink, i. e. the Body and Blood of Christ, is such that he that taketh it not hath not life, and he that taketh it hath life, even life eternal.
Theophylact † 1107 in v. 52
For it is not the flesh of man simply, but of God: and it makes man divine, by inebriating him, as it were, with divinity.
St Augustine † AD 430 de Civ. Dei, l. xxi. c. 25.
There are some who promise men deliverance from eternal punishment, if they are washed in Baptism and partake of Christ’s Body, whatever lives they live. The Apostle however contradicts them, where he says, The works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. (Gal. 5:19. et seq.) Let us examine what is meant here. He who is in the unity of His body, (i. e. one of the Christian members,) the Sacrament of which body the faithful receive when they communicate at the Altar; he is truly said to eat the body, and drink the blood of Christ. And heretics and schismatics, who are cut off from the unity of the body, may receive the same Sacrament; but it does not profit them, nay, rather is hurtful, as tending to make their judgment heavier, or their forgiveness later. Nor ought they to feel secure in their abandoned and damnable ways, who, by the iniquity of their lives, desert righteousness, i. e. Christ; either by fornication, or other sins of the like kind. Such are not to be said to eat the body of Christ; forasmuch as they are not to be counted among the members of Christ. For, not to mention other things, men cannot be members of Christ, and at the same time members of an harlot.
St Augustine † AD 430 super Joan. c. xxvi. 15
By this meat and drink then, He would have us understand the society of His body, and His members, which is the Church, in the predestined, and called, and justified, and glorified saints and believers. The Sacrament whereof, i. e. of the unity of the body and blood of Christ, is administered, in some places daily, in others on such and such days from the Lord’s Table: and from the Lord’s Table it is received by some to their salvation, by others to their condemnation. But the thing itself of which this is the Sacrament, is for our salvation to every one who partakes of it, for condemnation to none. To prevent us supposing that those who, by virtue of that meat and drink, were promised eternal life, would not die in the body, He adds, And I will, raise him up at the last day; i. e. to that eternal life, a spiritual rest, which the spirits of the Saints enter into. But neither shall the body be defrauded of eternal life, but shall be endowed with it at the resurrection of the dead in the last day.
The Latin text
Augustinus in Ioannem
Quia Iudaei panem concordiae non intelligebant, ad invicem litigabant; unde dicitur litigabant ergo Iudaei ad invicem, dicentes: quomodo potest hic nobis dare carnem suam ad manducandum? Qui autem manducant talem panem, non litigant ad invicem, quoniam per hunc Deus habitare facit unanimes in domo
Beda
Putabant ergo Iudaei quod dominus particulatim carnem suam divideret et eis ad manducandum daret; et ideo litigabant, quia non intelligebant
Chrysostomus in Ioannem
Quia igitur dicebant hoc esse impossibile, ut scilicet carnem suam ad manducandum daret, ostendit quoniam non solum non est impossibile, sed valde necessarium; unde sequitur dicit ergo eis Iesus: amen, amen, dico vobis: nisi manducaveritis carnem filii hominis, et biberitis eius sanguinem, non habebitis vitam in vobis
Augustinus
Quasi dicat: quomodo quidem edatur, et quisnam sit modus manducandi illum panem ignoratis; verumtamen nisi manducaveritis carnem filii hominis, et biberitis eius sanguinem, non habebitis vitam in vobis
Beda
Et ne crederetur illis solis haec dixisse, mox generalem sententiam intulit, dicens qui manducat meam carnem et bibit meum sanguinem
Augustinus
Et ne istam vitam intelligentes, de hac re litigarent, secutus adiunxit habet vitam aeternam. Hanc ergo non habet qui istam carnem non manducat, nec istum sanguinem bibit. Nam temporalem vitam sine illo habere homines possunt; aeternam vero omnino non possunt. Non ita est haec esca, quam sustentandae huius temporalis vitae causa sumimus: nam qui eam non sumpserit, non vivet; nec tamen qui eam sumpserit, vivet. Fieri enim potest ut morbo, vel senio, vel aliquo casu plurimi qui eam sumpserint, moriantur. In hoc vero cibo et potu, idest corporis et sanguinis domini, non ita est; nam et qui eum non sumit, non habet vitam; et qui eum sumit, habet vitam, et hanc utique aeternam
Theophylactus
Non enim puri hominis caro est, sed Dei, et hominem divinum facere valens, tamquam divinitate inebrians
Augustinus de Civ. Dei
Sunt autem quidam liberationem ab aeterno supplicio hominibus promittentes Christi Baptismate ablutis, qui participes sunt corporis eius, quomodolibet vixerint, propter illud quod dicitur hic. Sed contradicit eis apostolus dicens: manifesta sunt opera carnis, quae sunt fornicatio, immunditia, impudicitia, luxuria, idolorum servitus, veneficia, inimicitiae, contentiones, aemulationes, irae, rixae, dissensiones, sectae, invidiae, homicidia, ebrietates, comessationes, et his similia; quae praedico, sicut praedixi, quoniam qui talia agunt, regnum Dei non possidebunt. Quamobrem quomodo sit accipiendum quod hic dicitur, merito quaeritur. Qui enim in eius est corporis unitate, idest in Christianorum compage membrorum, cuius corporis sacramentum fideles communicantes de altari sumere consueverunt, ipse vere dicendus est manducare corpus et bibere sanguinem Christi; ac per hoc haeretici et schismatici ab unitate corporis separati, possunt idem percipere sacramentum, sed non sibi utile, immo vero etiam noxium, quo iudicentur gravius quam vel tardius liberentur. Nec illi etiam in perditis et damnabilibus moribus debent esse securi, qui per vitae iniquitatem, ipsam vitae iustitiam, quae est Christus, deserunt, sive fornicando, sive aliquid huiusmodi faciendo: non enim isti dicendi sunt manducare corpus Christi, quoniam nec in membris computandi sunt Christi. Ut enim alia taceam, non possunt simul esse membra Christi et membra meretricis
Augustinus in Ioannem
Hunc itaque cibum et potum societatem vult intelligi corporis et membrorum suorum, quod est Ecclesia in praedestinatis et vocatis et iustificatis et glorificatis sanctis et fidelibus eius. Huius rei sacramentum, idest unitas corporis et sanguinis Christi, alicubi quotidie, alicubi certis intervallis dierum in dominica mensa praeparatur, et de dominica mensa sumitur: quibusdam ad vitam, quibusdam ad exitium. Res vero ipsa, cuius sacramentum est, omni homini est ad vitam, nulli ad exitium, quicumque eius particeps fuerit. Ne autem putarent sic in isto cibo et potu promitti vitam aeternam, ut qui eum sumerent, iam nec corpore morerentur, huic cogitationi occurrens subiungit dicens et ego resuscitabo eum in novissimo die: ut scilicet habeant interim vitam aeternam secundum spiritum in requie, quae sanctorum spiritus suscipit; quod autem ad corpus attinet, nec corpus etiam vita aeterna fraudetur, sed in resurrectione mortuorum in novissimo die eam habeat
6:56
St Bede † AD 735
He had said above, Whoso eateth My flesh and drinketh My blood, hath eternal life: and now to shew the great difference between bodily meat and drink, and the spiritual mystery of His body and blood, He adds, For My flesh is meat indeed, and My blood is drink indeed.
St John Chrysostom † AD 407 Hom. xlvii. 1
i. e. this is no enigma, or parable, but ye must really eat the body of Christ; or He means to say that the true meat was He who saved the soul.
St Augustine † AD 430 Tr. xxvi. 17
Or thus: Whereas men desire meat and drink to satisfy hunger and thirst, this effect is only really produced by that meat and drink, which makes the receivers of it immortal and incorruptible; i. e. the society of Saints, where is peace and unity, full and perfect. On which account our Lord has chosen for the types of His body and blood, things which become one out of many. Bread is a quantity of grains united into one mass, wine a quantity of grapes squeezed together. Then He explains what it is to eat His body and drink His blood: He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him. So then to partake of that meat and that drink, is to dwell in Christ and Christ in thee. He that dwelleth not in Christ, and in whom Christ dwelleth not, neither eateth His flesh, nor drinketh His blood: but rather eateth and drinketh the sacrament of it to his own damnation.
St John Chrysostom † AD 407 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.
St Augustine † AD 430 de Verb. Dom.
As for those, as indeed there are many, who either eat that flesh and drink that blood hypocritically, or, who having eaten, become apostates, do they dwell in Christ, and Christ in them? Nay, but there is a certain mode of eating that flesh, and drinking that blood, in the which he that eateth and drinketh, dwelleth in Christ, and Christ in him.
St Augustine † AD 430 de Civ. Dei, l. xxi. c. 25
That is to say, such an one eateth the body and drinketh the blood of Christ not in the sacramental sense, but in reality.
St John Chrysostom † AD 407 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.
St Augustine † AD 430 Tr. xxvi. s. 19
He saith not, As I eat the Father, and live by the Father, so he that eateth Me, even he shall live by Me. For the Son does not grow better by partaking of the Father, as we do by partaking of the Son, i. e. of His one body and blood, which this eating and drinking signifies. So that His saying, I live by the Father, because He is from Him, must not be understood as detracting from His equality. Nor do the words, Even he that eateth Me, the same shall live by Me, give us the equality that He has. He does not equalize, but only mediates between God and man. If, however, we understand the words, I live by the Father, in the sense of those below, My Father is greater than I, (c. 14:28) then it is as if He said, That I live by the Father, i. e. refer my life to Him, as my superior, my1 humiliation in my incarnation is the cause; but He who lives by Me, lives by Me by virtue of partaking of My flesh.
St Hilary † AD 367 vii. de Trin. c. 14
Of the truth then of the body and blood of Christ, no room for doubting remains: for, by the declaration of our Lord Himself, and by the teaching of our own faith, the flesh is really flesh, and the blood really blood. This then is our principle of life. While we are in the flesh, Christ dwelleth in us by His flesh. (c.14:19) And we shall live by Him, according as He liveth. If then we live naturally by partaking of Him according to the flesh, He also liveth naturally by the indwelling of the Father according to the Spirit. His birth did not give Him an alien or different nature from the Father.
St Augustine † AD 430 Tr. xxvi. c. 20
That we who cannot obtain eternal life of ourselves, might live by the eating that bread, He descended from heaven: This is the bread which cometh down from heaven.
St Hilary † AD 367 de Trin. x. c. 18.
He calls Himself the bread, because He is the origin of His own body. And lest it should be thought that the virtue and nature of the Word had given way to the flesh, He calls the bread His flesh, that, inasmuch as the bread came down from heaven, it might be seen that His body was not of human conception, but a heavenly body. To say that the bread is His own, is to declare that the Word assumed His body Himself.
Theophylact † 1107
For we do not eat God simply, God being impalpable and incorporeal; nor again, the flesh of man simply, which would not profit us. But God having taken flesh into union with Himself, that flesh is quickening. Not that it has changed its own for the Divine nature; but, just as heated iron remains iron, with the action of the heat in it; so our Lord’s flesh is quickening, as being the flesh of the Word of God.
St Bede † AD 735
And to shew the wide interval between the shadow and the light, the type and the reality, He adds, Not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.
St Augustine † AD 430 Tr. xxvi. 20
The death here meant is death eternal. For even those who eat Christ are subject to natural death; but they live for ever, because Christ is everlasting life.
St John Chrysostom † AD 407 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.
St Bede † AD 735
Mystically, Capernaum, which means beautiful town, stands for the world: the synagogue, for the Jewish people. The meaning is, that our Lord hath, by the mystery of the incarnation, manifested Himself to the world, and also taught the Jewish people His doctrines.
The Latin text
Beda
Dixerat superius: qui manducat meam carnem et bibit meum sanguinem, habet vitam aeternam; et ut ostenderet quanta distantia sit inter corporalem cibum et potum, et spirituale mysterium corporis et sanguinis sui, adiecit caro enim mea vere est cibus, et sanguis meus vere est potus
Chrysostomus in Ioannem
Hoc autem dicit, aut ut credant his quae dicta sunt, ut non aestiment aenigma et parabolam esse, sed sciant quoniam omnino oportet manducare corpus Christi; aut vult dicere, quod verus cibus est hic qui animam salvat
Augustinus in Ioannem
Vel aliter. Cum cibo et potu id appetant homines ut non esuriant neque sitiant; hoc veraciter non praestat nisi iste cibus et potus, qui eos a quibus sumitur immortales et incorruptibiles facit; idest societas ipsa sanctorum, ubi pax erit, et unitas plena atque perfecta. Propterea dominus noster corpus et sanguinem suum in eis rebus commendavit quae ad unum aliquid rediguntur ex multis: namque aliud, scilicet panis, ex multis granis in unum constat; aliud, scilicet vinum, ex multis acinis confluit. Deinde iam exponit quid sit manducare corpus eius et sanguinem bibere, dicens qui manducat meam carnem et bibit meum sanguinem, in me manet et ego in illo. Hoc est ergo manducare illam escam et illum bibere potum, in Christo manere, et Christum in se habere. At per hoc qui non manet in Christo, et in quo non manet Christus, proculdubio nec manducat eius carnem, nec bibit eius sanguinem; sed magis tantae rei sacramentum ad iudicium sibi manducat et bibit
Chrysostomus
Vel aliter continuatur. Quia promiserat se manducantibus vitam aeternam, ut hoc confirmet, induxit qui manducat meam carnem et bibit meum sanguinem, in me manet et ego in illo
Augustinus de Verb. Dom
Multi quidem, qui vel corde ficto carnem illam manducant et sanguinem bibunt, vel cum manducaverint apostatae fiunt, numquid manent in Christo, et Christus in eis? Sed est profecto quidam modus manducandi illam carnem et bibendi illum sanguinem, quo modo qui manducaverit et biberit, in Christo manet, et Christus in eo
Augustinus de Civ. Dei
Hoc est, illi qui non sacramento tenus tantum, sed revera corpus Christi manducant, et sanguinem bibunt
Chrysostomus
Et quia ego vivo, manifestum est quod ipse vivet: et ad hoc ostendendum subiungit sicut misit me vivens pater, et ego vivo propter patrem, et qui manducat me, et ipse vivet propter me; ac si dicat: vivo ego sicut pater; et ne ingenitum aestimes, adiecit propter patrem, patrem sibi esse principium occulte insinuans. Quod autem dicit qui manducat me, et ipse vivet propter me, non de vita simpliciter hoc dicit, sed de approbata: etenim etiam infideles vivunt non manducantes de carne illa. Sed neque de resurrectione communi hoc dicit (etenim omnes suscitabuntur), sed de gloriosa et mercedem habente
Augustinus in Ioannem
Non autem ait: sicut manduco patrem, et ego vivo propter patrem, et qui manducat me, et ipse vivet propter me: non enim filius participatione patris fit melior, sicut participatione filii per unitatem corporis eius et sanguinis, quod illa manducatio et potatio significat, nos efficimur meliores. Si ergo ita dictum est vivo propter patrem, quia ipse de illo est, sine detrimento aequalitatis dictum est. Nec tamen eamdem nostram et suam aequalitatem significavit, sed gratiam mediatoris ostendit. Si autem secundum id accipimus vivo propter patrem, quod alibi ait: pater maior me est; haec verba ita dixit, sicut misit me pater, ac si diceret: ut ego vivam propter patrem, idest ad illum tamquam ad maiorem referam vitam meam, exinanitio mea fecit, in qua me misit; ut autem quisque vivat propter me, participatio facit qua manducat me
Hilarius de Trin
De veritate igitur carnis et sanguinis Christi non relictus est ambigendi locus; nunc enim ex ipsius domini professione, et fide nostra, vere caro est et vere sanguis est. Hoc ergo vitae nostrae causa est, quod in nobis carnalibus manentem per carnem Christum habemus, victuris nobis per eum ea conditione qua vivit ille per patrem. Si ergo nos naturaliter secundum carnem per eum vivimus, idest naturam carnis suae adepti; quomodo non naturaliter secundum spiritum in se patrem habeat, cum vivat ipse per patrem? Per patrem autem vivit, dum nativitas non alienam ei intulit diversamque naturam
Augustinus in Ioannem
Ut autem illum panem manducando vivamus, qui aeternam vitam ex nobis habere non possumus, de caelo descendit; unde sequitur hic est panis qui de caelo descendit
Hilarius de Trin
Se panem hic dicit; ipse enim origo sui corporis est. Ac ne verbi virtus atque natura defecisse a se existimaretur in carne, panem carnem suam esse dixit; ut per hoc quod descendens de caelis panis est, non ex humana conceptione origo esse corporis eius existimaretur, dum caeleste esse corpus ostenditur. At vero cum panis est, assumpti per verbum corporis est professio
Theophylactus
Non enim purum Deum comedimus, nam et impalpabilis et incorporeus est; neque etiam hominis puri carnem comedimus, quae nil posset proficere. Sed quia Deus carnem sibi univit, caro eius vivificativa existit; non quod in Dei naturam transierit; sed secundum quamdam igniti ferri consuetudinem, quod et ferrum manet, et ignis actum ostendit; sic et caro domini vivificativa est tamquam caro verbi Dei
Beda
Et ut ostenderet distantiam umbrae et lucis, typi et veritatis, subiunxit non sicut manducaverunt patres vestri manna, et mortui sunt. Qui manducat hunc panem, vivet in aeternum
Augustinus
Quod autem illi mortui sunt, ita vult intelligi, ut non vivant in aeternum. Nam temporaliter et hi profecto morientur qui Christum manducant; sed vivunt in aeternum, quia Christus est vita aeterna
Chrysostomus
Si enim possibile fuit sine messe et frumento et aliis huiusmodi, quadraginta annis illorum vitam conservare; multo magis nunc cibo spirituali hoc facere poterit, cuius illa erant figurae. Frequenter autem vitam repromittit, quia nihil est ita delectabile hominibus: unde et in veteri testamento longitudo vitae promittebatur; hic autem vita finem non habens. Simul etiam per hoc ostendere vult quoniam sententiam morti tradentem pro peccato nunc solvit, vitam aeternam e contrario promittens. Sequitur haec dixit in synagoga, docens in Capharnaum: ubi scilicet primae virtutes eius sunt factae. Docebat autem in synagoga et in templo, multitudinem attrahere volens, et ostendens quoniam non est contrarius patri
Beda
Mystice autem Capharnaum, quae interpretatur villa pulcherrima, significat mundum; synagoga vero Iudaicum populum. Per hoc ergo ostenditur quod dominus per mysterium incarnationis mundo apparens, Iudaicum populum multa docuit, quae ipse intellexit
6:61
St Augustine † AD 430 Tr. xxvii. 2
Such is our Lord’s discourse. The people did not perceive that it had a deep meaning, or, that grace went along with it: but receiving the matter in their own way, and taking His words in a human sense, understood Him as if He spoke of cutting of the flesh of the Word into pieces, for distribution to those who believed on Him: Many therefore, not of His enemies, but even of His disciples, when they heard this, said, This is an hard saying, who can hear it?
St John Chrysostom † AD 407 Hom. xlvii. 2
i. e. difficult to receive, too much for their weakness. They thought He spoke above Himself, and more loftily than He had a right to do; and so said they, Who can bear it? which was answering in fact for themselves, that they could not.
St Augustine † AD 430 Tr. xxvii. 2
And if His disciples thought that saying hard, what would His enemies think? Yet it was necessary to declare a thing, which would be unintelligible to men. God’s mysteries should draw men’s attention, not enmity.
Theophylact † 1107
When you hear, however, of His disciples murmuring, understand not those really such, but rather some who, as far as their air and behaviour went, seemed to be receiving instruction from Him. For among His disciples were some of the people, who were called such, because they stayed some time with His disciples.
St Augustine † AD 430 Tr. xxvii. 3
They spoke, however, so as not to be heard by Him. But He, who knew what was in them, heard within Himself: When Jesus knew within Himself that His disciples murmured at it, He said unto them, Doth this offend you?
Alcuin † AD 804
i. e. that I said, you should eat My flesh, and drink My blood.
St John Chrysostom † AD 407 Hom. xlvii. 2
The revelation however of these hidden things was a mark of His Divinity: hence the meaning of what follows; And if ye shall see the Son of man ascend up where He was before; supply, What will ye say? He said the same to Nathanael, Because I said to thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. He does not add difficulty to difficulty, but to convince them by the number and greatness of His doctrines. For if He had merely said that He came down from heaven, without adding any thing further, he would have offended His hearers more; but by saying that His flesh is the life of the world, and that as He was sent by the living Father, so He liveth by the Father; and at last by adding that He came down from heaven, He removed all doubt. Nor does He mean to scandalize His disciples, but rather to remove their scandal. For so long as they thought Him the Son of Joseph, they could not receive His doctrines; but if they once believed that He had come down from heaven, and would ascend thither, they would be much more willing and able to admit them.
St Augustine † AD 430
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. Again; Christ became the Son of man, of the Virgin Mary here upon earth, and took flesh upon Him: He says then, What and if ye shall see the Son of man ascend up where He was before? to let us know that Christ, God and man, is one person, not two; and the object of one faith, not a quaternity, but a Trinity. He was the Son of man in heaven, as He was Son of God upon earth; the Son of God upon earth by assumption of the flesh, the Son of man in heaven, by the unity of the person.
Theophylact † 1107
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.
St John Chrysostom † AD 407 Hom. xlvii. 3
He tries to remove their difficulties in another way, as follows, It is the spirit that quickeneth, the flesh profiteth nothing: that is to say, You ought to understand My words in a spiritual sense: he who understands them carnally is profited nothing. To interpret carnally is to take a proposition in its bare literal meaning, and allow no other. But we should not judge of mysteries in this way; but examine them with the inward eye; i. e. understand them spiritually. It was carnal to doubt how our Lord could give His flesh to eat. What then? Is it not real flesh? Yea, verily. In saying then that the flesh profiteth nothing, He does not speak of His own flesh, but that of the carnal hearer of His word.
St Augustine † AD 430 Tract. xxvii. s. 5
Or thus, the flesh profiteth nothing. They had understood by His flesh, as it were, of a carcase, that was to be cut up, and sold in the shambles, not of a body animated by the spirit. Join the spirit to the flesh, and it profiteth much: for if the flesh profited not, the Word would not have become flesh, and dwelt among us. The Spirit hath done much for our salvation, by means of the flesh.
St Augustine † AD 430
For the flesh does not cleanse of itself, but by the Word who assumed it: which Word, being the principle of life in all things, having taken up soul and body, cleanseth the souls and bodies of those that believe. It is the spirit, then, that quickeneth: the flesh profiteth nothing; i. e. the flesh as they understood it. I do not, He seems to say, give My body to be eaten in this sense. He ought not to think of the flesh carnally: The words that I speak unto you, they are spirit, and they are life.
St John Chrysostom † AD 407 Hom. xlvii. 2
i. e. are spiritual, have nothing carnal in them, produce no effects of the natural sort; not being under the dominion of that law of necessity, and order of nature established on earth.
St Augustine † AD 430 Tr. xxvii
If then thou understandest them spiritually, they are life and spirit to thee: if carnally, even then they are life and spirit, but not to thee. Our Lord declares that in eating His body, and drinking His blood, we dwell in Him, and He in us. But what has the power to affect this, except love? The love of God is shed abroad in our hearts by the Holy Spirit, which is given to us. (Rom. 5:5)
St John Chrysostom † AD 407 Hom. xlvii. 2
Having spoken of His words being taken carnally, He adds, But there are some of you that believe not. Some, He says, not including His disciples in the number. This insight shews His high nature.
St Augustine † AD 430 Tr. xxvii. s. 7
He says not, There are some among you who understand not; but gives the reason why they do not understand. The Prophet said, Except ye believe, ye shall not understanda. (Is. 7:9) For how can he who opposes be quickened? An adversary, though he avert not his face, yet closes his mind to the ray of light which should penetrate him. But let men believe, and open their eyes, and they will be enlightened.
St John Chrysostom † AD 407 Hom. xlvii. 2
To let you know that it was before these words, and not after, that the people murmured and were offended, the Evangelist adds, For Jesus knew from the beginning, who they were that believed not, and who should betray Him.
Theophylact † 1107
The Evangelist wishes to shew us, that He knew all things before the foundation of the world: which was a proof of His divinity.
St Augustine † AD 430 Tr. xxvii. 7
And after distinguishing those who believed from those who did not believe, our Lord gives the reason of the unbelief of the latter, And He said, Therefore said I unto you, that no man can come unto Me, except it were given him of My Father.
St John Chrysostom † AD 407 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 shew first that He had no eye to His own glory; secondly, that God was His Father, and not Joseph.
St Augustine † AD 430 Tr. xxvii. 7
So then (our) faith is given to us: and no small gift it is. Wherefore rejoice if thou believest; but be not lifted up, for what hast thou which thou didst not receive? (1 Cor. 4:7.) And that this grace is given to some, and not to others, no one can doubt, without going against the plainest declarations of Scripture. As for the question, why it is not given to all, this cannot disquiet the believer, who knows that in consequence of the sin of one man, all are justly liable to condemnation; and that no blame could attach to God, even if none were pardoned; it being of His great mercy only that so many are. And why He pardons one rather than another, rests with Him, whose judgments are unsearchable, and His ways past finding out. And from that time many of the disciples went back, and walked no more with Him.
St John Chrysostom † AD 407 Hom. xlvii. 3
He does not say, withdrewb, but went back, i. e. from being good hearers, from the belief which they once had.
St Augustine † AD 430 Tr. xxvii. 8
Being cut off from the body, their life was gone. They were no longer in the body; they were created among the unbelieving. There went back not a few, but many alter Satan, not alter Christ; as the Apostle says of some women, For some had already turned aside after Satan. (1 Tim. 5:15). Our Lord says to Peter, Get thee behind Me. He does not tell Peter to go after Satan.
St John Chrysostom † AD 407 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 shew 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.
St Augustine † AD 430 Tr. xxvii. 8
And perhaps this took place for our consolation; since it sometimes happens that a man says what is true, and what He says is not understood, and they which hear are offended and go. Then the man is sorry he spoke what was true; for he says to himself, I ought not to have spoken it; and yet our Lord was in the same case. He spoke the truth, and destroyed many. But He is not disturbed at it, because He knew from the beginning which would believe. We, if this happens to us, are disturbed. Let us desire consolation then from our Lord’s example; and withal use caution in our speech.
St Bede † AD 735
Our Lord knew well the intentions of the other disciples which stayed, as to staying or going; but yet He put the question to them, in order to prove their faith, and hold it up to imitation: Then said Jesus unto the twelve, Will ye also go away?
St John Chrysostom † AD 407 Hom. xlvii. 3
This was the right way to retain them. Had He praised them, they would naturally, as men do, have thought that they were conferring a favour upon Christ, by not leaving Him: by shewing, as He did, that He did not need their company, He made them hold the more closely by Him. He does not say, however, Go away, as this would have been to cast them off, but asks whether they wished to go away; thus preventing their staying with Him from any feeling of shame or necessity: for to stay from necessity would be the same as going away. Peter, who loved his brethren, replies for the whole number, Lord, to whom shall we go?
St Augustine † AD 430 Tr. xxvii. s. 9
As if he said, Thou castest us from Thee: give us another to whom we shall go, if we leave Thee.
St John Chrysostom † AD 407 Hom. xlvii. 3
A speech of the greatest love: proving that Christ was more precious to them than father or mother. And that it might not seem to be said, from thinking that there was no one whose guidance they could look to, he adds, Thou hast the words of eternal life: which shewed that he remembered his Master’s words, I will raise Him up, and, hath eternal life. The Jews said, Is not this the Son of Joseph? how differently Peter: We believe and are sure, that Thou art that Christ, the Son of the living God.
St Augustine † AD 430 Tr. xxvii. s. 9
For we believed, in order to know. Had we wished first to know, and then to believe, we could never have been able to believe. This we believe, and know, that Thou art the Christ the Son of God; i. e. that Thou art eternal life, and that in Thy flesh and blood Thou givest what Thou art Thyself.
St John Chrysostom † AD 407 Hom. xlvii. 3
Peter however having said, We believe, our Lord excepts Judas from the number of those who believed: Jesus answered them, Have not I chosen you twelve, and one of you is a devil? i. e. Do not suppose that, because you have followed Me, I shall not reprove the wicked among you. It is worth enquiring, why the disciples say nothing here, whereas afterwards they ask in fear, Lord, is it I? (Matt. 26:22) But Peter had not yet been told, Get thee behind Me, Satan; (Mat. 16:23) and therefore had as yet no fear of this sort. Our Lord however does not say here, One of you shall betray Me, but, is a devil: so that they did not know what the speech meant, and thought that it was only a case of wickedness in general, that He was reproving. The Gentiles on the subject of election blame Christ foolishly. His election does not impose any necessity upon the person with respect to the future, but leaves it in the power of His will to be saved or perish.
St Bede † AD 735
Or we must say, that He elected the eleven for one purpose, the twelfth for another: the eleven to fill the place of Apostles, and persevere in it unto the end; the twelfth to the service of betraying Him, which was the means of saving the human race.
St Augustine † AD 430 Tr. xxvii. s. 10
He was elected to be an involuntary and unconscious instrument of producing the greatest good. For as the wicked turn the good works of God to an evil use, so reversely God turns the evil works of man to good. What can be worse than what Judas did? Yet our Lord made a good use of his wickedness; allowing Himself to be betrayed, that He might redeem us. In, Have I not chosen you twelve, twelve seems to be a sacred number used in the case of those, who were to spread the doctrine of the Trinity through the four quarters of the world. Nor was the virtue of that number impaired, by one perishing; inasmuch as another was substituted in his room.
St Gregory the Great † AD 604 Moral. 1. xiii. c. xxxiv.
One of you is a devil: the bodyb is here named after its head.
St John Chrysostom † AD 407 Hom. xlvii. 4
Mark the wisdom of Christ: He neither, by exposing him, makes him shameless and contentious; nor again emboldens him, by allowing him to think himself concealed.
The Latin text
Augustinus in Ioannem
Talia loquente Iesu, non crediderunt aliquid magnum dicentem, et verbis illis aliquam gratiam cooperientem; sed prout voluerunt intellexerunt, et more hominum, quia poterat aut disponebat Iesus carnem, qua indutum erat verbum, veluti conscissam distribuere credentibus in se; unde dicitur multi ergo audientes, non ex inimicis, sed ex discipulis eius dixerunt: durus est hic sermo
Chrysostomus in Ioannem
Idest, difficile susceptibilis, superexcedens eorum imbecillitatem: putabant enim eum supra seipsum loqui maiora propria dignitate, et dixerunt quis potest eum audire? Quasi pro seipsis respondentes, quia non debebant
Augustinus
Si autem discipuli durum habuerunt istum sermonem, quid inimici? Et tamen sic oportebat ut diceretur quod non ab hominibus intelligeretur; secretum Dei intentos debet facere, non adversos
Theophylactus
Cum autem audis quod discipuli eius murmurabant, non intelligas hos qui actu sunt discipuli, sed hos qui in habitu et figura videbantur ab eo instrui. Nam inter discipulos erant quidam ex plebe, qui dicebantur eius discipuli, quia multo cum discipulis manebant tempore
Augustinus
Sic autem apud se ista dixerunt ut ab illo non audirentur; sed ille, qui noverat in seipsis, apud seipsum audiebat; unde sequitur sciens autem Iesus apud seipsum, quia murmurarent de hoc discipuli eius, dixit eis: hoc vos scandalizat?
Alcuinus
Quod scilicet dixi vobis, manducare carnem meam, et bibere sanguinem meum
Chrysostomus in Ioannem
Erat autem hoc suae deitatis signum, occulta in medium ferre; unde sequitur si ergo videritis filium hominis ascendentem ubi erat prius: supple: quid dicetis? Hoc et in Nathanaele fecit dicens: quoniam dixi tibi: vidi te sub ficu, credis; maiora his videbis. Non igitur quaestiones quaestionibus copulat; sed magnitudine dogmatum et multitudine eos inducere vult. Non igitur discipulos in scandalum mittere volens hoc dicit, sed eorum scandalum solvere volens: nam dum aestimant eum de Ioseph natum, non suscipiunt ea quae dicebantur. Qui vero credituri erant quoniam de caelo descendit et illuc ascendit, facilius attendunt his quae dicebantur
Augustinus
Vel aliter. Hinc solvit quod illos commoverat: illum enim putabant erogaturum corpus suum; ille autem dixit se ascensurum in caelum, utique integrum. Cum videritis, inquiens, filium hominis ascendentem ubi erat prius. Certe vel tunc videbitis quia non eo modo quo putatis erogat corpus suum, et quia gratia eius non consumitur morsibus. Filius autem hominis Christus ex virgine Maria hic esse coepit in terra, ubi carnem assumpsit ex terra: quid ergo vult quod ait cum videritis filium hominis ascendentem ubi erat prius, nisi ut intelligamus unam personam esse Christum Deum et hominem, non duas? Ne fides nostra sit quaternitas, sed Trinitas. Sic ergo erat filius hominis in caelo, quemadmodum filius Dei erat in terra: filius Dei in terra in suscepta carne; filius hominis in caelo in unitate personae
Theophylactus
Non ergo propter hoc putes quod de caelo corpus Christi descenderit: hoc enim Marciani haeretici et Apollinaris est dictum, sed quia unus et idem erat filius Dei et hominis
Chrysostomus
Propter hoc autem et aliam solutionem inducit, dicens spiritus est qui vivificat; caro non prodest quidquam. Quod autem dicit, tale est. Spiritualiter oportet ea quae de me sunt audire; qui autem carnaliter audit, nihil proficit. Est autem carnaliter intelligere, simpliciter ea quae proposita sunt videre, et nihil plus imaginari. Oportet autem non ita iudicare; sed omnia mysteria interioribus oculis inspicere, quod semper est spiritualiter audire. Carnale vero erat dubitare qualiter potest nobis carnem dare manducare. Quid igitur? Non est vera caro? Immo utique; quod igitur ait caro non prodest quidquam, non de sua carne dicit, sed de eius carne qui carnaliter accipiebat quae dicebantur
Augustinus in Ioannem
Vel aliter. Caro non prodest quidquam. Sed quomodo illi intellexerunt? Carnem quippe sic intellexerunt quomodo in cadavere dilaniatur, aut in macello venditur, non quomodo spiritu vegetatur. Accedat spiritus ad carnem, et prodest plurimum: nam si caro nihil prodesset, verbum caro non fieret, ut habitaret in nobis; sed spiritus per carnem aliquid operatus est in nobis pro salute nostra
Augustinus de Civ. Dei
Non enim caro per seipsam mundat, sed per verbum a quo suscepta est; quod cum sit principium omnium, suscepta anima et carne, et animam credentium mundat et carnem. Spiritus ergo est qui vivificat; caro non prodest quidquam; sicut illi intellexerunt carnem. Non sic ego do ad manducandum carnem meam. Nec carnem debemus sapere secundum carnem; proinde dicit verba quae ego locutus sum vobis, spiritus et vita sunt
Chrysostomus
Idest, spiritualia sunt, nihil habentia carnale, neque consequentiam naturalem; sed eruta sunt ab omni tali necessitate quae in terra, et a legibus quae hic positae sunt
Augustinus in Ioannem
Si ergo intellexisti spiritualiter, spiritus et vita tibi sunt; si intellexisti carnaliter, etiam sic spiritus et vita sunt, sed tibi non sunt. Diximus enim hic dominum commendasse in manducatione carnis suae et potatione sanguinis sui, ut in illo maneamus, et ipse in nobis. Hoc autem quid facit nisi caritas? Caritas autem Dei diffusa est in cordibus nostris per spiritum sanctum qui datus est nobis; ergo spiritus est qui vivificat
Chrysostomus
Et quia de carnali audientia supra locutus est, subiungit sed sunt quidam ex vobis qui non credunt. Dicens quidam, discipulos excepit; suam autem dignitatem ostendit, occulta revelans
Augustinus
Non dixit: sunt quidam in vobis qui non intelligunt; sed causam dixit quare non intelligant. Propheta enim dixit: nisi credideritis, non intelligetis; nam qui resistit, quomodo vivificatur? Adversarius enim radio lucis quo penetrandus est, non avertit faciem, sed claudit mentem. Credant et aperiant, et illuminabuntur
Chrysostomus
Et ut discas quoniam ante haec verba, et non postquam murmuraverunt et scandalizati sunt, haec Christus cognoverat, subiungit Evangelista dicens sciebat enim ab initio Iesus qui essent credituri, et qui traditurus eum esset
Theophylactus
Volens per hoc nobis Evangelista ostendere quod ante constitutionem mundi omnia cognoscebat; quod divinitatis erat indicium
Augustinus
Sed postquam distinxit credentes dominus a non credentibus, expressit causam quare non credunt; unde sequitur et dicebat: propterea dixi vobis, quia nemo potest venire ad me, nisi fuerit ei datum a patre meo
Chrysostomus
Quasi dicat: non turbant me neque stuporem inferunt qui non credunt. Novi quibus dedit pater. Dixit autem hoc, ut ostendat quoniam non illorum gloriam concupiscens hoc dicebat; et ut suadeat eis quod patrem eius existiment Deum, et non Ioseph
Augustinus in Ioannem
Ergo et credere datur nobis: non enim nihil est credere. Si autem magnum quid est, gaude quia credidisti, sed noli extolli: quid enim habes quod non accepisti? Hoc autem donum quibusdam dari et quibusdam non dari, omnino non dubitat qui non vult manifestissimis sacris litteris repugnare. Cur autem non omnibus detur, fidelem movere non debet, qui credit ex uno omnes esse in condemnationem iustissimam; ita ut nulla Dei esset iusta reprehensio, etsi nullus inde liberaretur; unde constat magnam esse gratiam quod plurimi liberantur. Cur autem istum potius quam illum liberet, inscrutabilia sunt iudicia eius, et investigabiles viae eius. Sequitur ex hoc multi discipuli eius abierunt retro, et iam cum illo non ambulabant
Chrysostomus
Non dixit: recesserunt, sed abierunt retro, ab ea quae secundum virtutem est auditione, et quam habebant olim fidem, perdiderunt
Augustinus
Ecce praecisi a corpore vitam perdiderunt: quia in corpore nec fuerunt: inter non credentes et ipsi reputati sunt. Abierunt retro non pauci, sed multi post Satanam, non post Christum, quomodo de quibusdam feminis dicit apostolus: quaedam conversae sunt retro post Satanam. Petrum autem non repulit dominus retro ire post Satanam, sed fecit post se ire
Chrysostomus
Quaeret autem aliquis: quod tempus erat verba dispensandi his quae constructa erant nocentia? Multa quidem utilitas et necessitas. Quia enim instabant cibum corporalem petentes, et eius qui sub patribus datus est reminiscentes, ostendens quoniam omnia illa typus erant, meminit cibi spiritualis. Non igitur scandalizari oportebat, sed interrogare congruum erat: quare illorum amentiae scandalum fuit, non indissolubilitatis eorum quae dicebantur
Augustinus
Et hoc etiam forte factum est ad consolationem nostram: quoniam aliquando contingit ut homo dicat verum, et quod dicit non capiatur, atque illi qui audiunt scandalizentur et discedant. Poenitet autem hominem dixisse quod verum est: dicit enim apud se homo: non debui sic dicere; et sic domino contingit. Dixit, et perdidit multos: sed non turbatur ipse, quia ab initio noverat qui non essent credentes. Nos, si nobis contingat, conturbamur: solatium in domino inveniamus, et tamen caute verba dicamus
Beda
Sciebat autem dominus de aliis discipulis qui remanserunt an vellent abire; sed tamen eos interrogavit, ut fides eorum monstraretur, et aliis imitanda proponeretur; unde sequitur dixit ergo Iesus ad duodecim: numquid et vos vultis abire?
Chrysostomus in Ioannem
Per hunc autem modum oportebat eos trahi: nam si eos laudasset, passi essent aliquid humanum, existimantes se gratiam Christo facere, eum non relinquendo: ostendens vero se non indigere eorum sequela, magis eos detinuit. Non autem eis dixit: abite; hoc enim esset eos expellere; sed interrogavit eos an vellent abire, auferens eis vim et necessitatem, et nolens eos verecundia coarctari: ex necessitate enim detineri par esset ac si abirent. Petrus autem fratrum amator, amicitiae conservator, pro toto respondet collegio; unde sequitur respondit ergo ei Simon Petrus: domine, ad quem ibimus?
Augustinus in Ioannem
Quasi dicat: repellis nos a te: da nobis alterum ad quem ibimus, si te relinquimus
Chrysostomus
Hoc autem verbum multae est amicitiae ostensivum: quia scilicet Christus eis honorabilior erat quam patres et matres. Deinde ut non videatur hoc propterea dicere, quia non essent qui eos reciperent, subiungit verba vitae aeternae habes. Audiens enim magistrum dicentem quoniam resuscitabo eum et habebit vitam aeternam, ostendit se recordari eorum quae dicta sunt verborum. Et Iudaei quidem dicebant: hic est filius Ioseph; hic vero dicit et nos credimus, et cognovimus, quia tu es Christus filius Dei
Augustinus
Credidimus enim, ut cognosceremus: nam si prius cognoscere, deinde credere vellemus, nec cognosceremus, nec credere valeremus. Hoc credimus et cognovimus, quia tu es Christus filius Dei; idest quia ipsa vita aeterna tu es, et non das in carne et sanguine tuo nisi quod es
Chrysostomus
Quia vero Petrus dixerat et nos credimus, dominus de collegio credentium excipit Iudam; unde sequitur respondit eis Iesus: nonne ego vos duodecim elegi, et unus ex vobis Diabolus est? Quod autem dicit, tale est. Ne aestimetis quod quia secuti estis me, non redarguam malos. Dignum autem est hic quaerere, quare nunc nihil dicunt discipuli; sed postea formidantes dicunt: numquid ego sum, domine? Sed nondum Petrus audierat: vade retro me, Satana, et propter hoc timorem non habuit. Nunc etiam non dicit unus ex vobis me tradet, sed Diabolus est: ideo nesciebant quod dicebatur; sed malitiam aestimabant vituperari solum. Accusant autem hic Christum gentiles insipienter: non enim electio eius vim infert his quae futura sunt; sed in voluntate situm est salvari et perire
Beda
Vel dicendum, quod ad aliud elegit undecim, et ad aliud unum; undecim elegit, ut in apostolica dignitate perseverarent; unum elegit, ut per proditionis eius officium salutem operaretur humani generis
Augustinus
Electus enim est iste, de quo nolente et nesciente magnum aliquid boni fieret. Sicut enim iniqui male utuntur bonis operibus Dei, sic e contra Deus bene utitur malis operibus hominum. Quid Iuda peius? Sed malo eius bene usus est dominus: tradi se pertulit, ut nos redimeret. Potest etiam sic intelligi quod ait duodecim elegi: quia consecratus est duodenarius numerus eorum, qui per quatuor cardines mundi Trinitatem fuerant denuntiaturi. Non autem quia periit inde unus, ideo illius numeri honor ademptus est: nam in locum pereuntis alius subrogatus est
Gregorius Moralium
Capitis autem nomine censetur corpus, cum de perverso homine dicitur unus ex vobis Diabolus est; unde Evangelista exponens subdit dicebat autem de Iuda Simonis Iscariotis: hic enim erat traditurus eum, cum esset unus de duodecim
Chrysostomus
Considera Christi sapientiam: neque enim Christus eum manifestum fecit, ne inverecundum faciat, et sic litigiosior fiat; neque eum latere permisit, ne aestimans se latere, sine timore operaretur
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Ver. 1. After this, &c. Tiberias is here named, because the desert in which Christ fed the five thousand was near to Tiberias.
After this, not immediately, but almost a year afterwards. For the healing of the paralytic, and the dispute of Jesus with the Jews consequent upon it, which John had related in the foregoing chapter, took place in the beginning of the second year of Christ's ministry. But the things which he relates in this sixth chapter took place at the close of the same year. This is plain because Christ healed the paralytic at the Passover (v. 1). But He did the things now to be related shortly before the Passover of the year following, as appears from the 4th verse. John therefore omits all that Christ did in the second year of His ministry, viz., His creation of Twelve Apostles, His Sermon on the mount, His sending His Apostles forth, as well as many other things. John omits them because they had been fully narrated by the other Evangelists. But he here inserts the narrative of the multiplication of the loaves, because, though related by the other Evangelists, it was the occasion of Christ's discourse concerning spiritual food, and the food of the Eucharist, which John here gives at length, and which was wholly passed over by them.
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Ver. 3. He saith unto Philip, &c. Observe, this was the order of what was done. Christ beholding from the mountain the crowd which followed Him, came down to them and received them kindly, taught them, and healed their sick until the eventide. The evening being at hand, His disciples asked Christ to dismiss the multitude, and refresh Himself with food. But Christ bade them first feed the hungry throngs. This, they said, was impossible, because 200 denarii worth of bread would not suffice for so many. By and by Christ proposed the same thing to Philip, probably because he had been most anxious in asking Christ to dismiss the multitude. Philip gave the same answer as the others with regard to the quantity of bread that would be required.
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Ver. 11. When He had given thanks to God the Father, looking up to heaven, He implored the help of God to multiply the loaves. Then He blessed them (as the other Evangelists relate), and the Syriac has here, He distributed to those who had sat down, miraculously multiplying the loaves during their distribution. S. Dominic and S. Francis imitated Christ in this matter. When in the General Chapter of the Friars Minor there was nothing to eat, they being full of faith, said, "Let us go and pray to Almighty God, who satisfied five thousand men besides women and children in the desert. His power and His mercy are no less now than they were then, that we should despair of His goodness." They continued in prayer until they were assured concerning the Divine will. Then at the hour of dinner S. Francis bade the brethren sit down in the refectory. This done, they see enter twenty young men of noble appearance, girded, and prepared for service. These supplied bread, wine, and every kind of needful refreshment to the company, in number five hundred. When dinner was ended they bowed and saluted the brethren, and went out of the refectory two by two, to the admiration of the brethren, who praised God for His marvellous care and providence. (See Luke Wadding's Annals of the Friars Minor, A.C. 1219, Num 11.) S. Dominic did the same thing at Rome at S. Sixtus'. When there was no food in the house he commanded the brethren to sit down to the table, and blessed it. Then lo, there came in two angels, having the appearance of beautiful youths, who placed before each one of the hundred brethren a very white loaf. Then they bowed their heads, and departed. (See the Life of Dominic, 3, c. 4.) I have visited and venerated the place at Rome where this was done, and seen a painting of it.
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Ver. 15. That they might take Him, &c., i.e., the king Messiah, who, the Jews thought, would give them abundance of corn, wine and oil, gold and silver. This was why they wished to make Him a king, not for His advantage, but their own. Such is the Messiah, whom the foolish Jews expect even now, one like Solomon, to give them riches and plenty.
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Ver. 21. They wished therefore, &c. They wished Him, now that they recognised Him, whom they had before taken for a spectre, and been affrighted at. And immediately, i.e., by the power and virtue of Christ's presence, the ship was at the land. As Nonnus says, "By the Divine impulse the ship of her own accord touched at the distant port, as it were a soul with wings." This land was Genesar, as S. Matthew calls it (Mat 14:34), or Genesareth, as S. Mark (Mat 6:53). The ancient name was Cenereth, from the city so called, which was near Capharnaum. From this place the whole sea of Galilee was called the Lake of Cenereth, or Genesareth. Moreover the city of Capharnaum was situated in this land of Genesareth, to which, John says expressly, Jesus sailed with His disciples (vi. 17, 24, 25). Here was uttered His prolonged discourse concerning heavenly bread and the Eucharist. For the 6oth verse says expressly, These things He spake, teaching in the synagogue in Capharnaum. Observe the expression, and immediately. From this it follows that Christ caused this ship to fly in a moment to the harbour of the city of Capharnaum. Thus it sped eight or nine miles in one moment. For this was the distance between Bethsaida and Capharnaum. For the disciples in sailing from the place where Christ fed the five thousand which was midway between Bethsaida and Tiberias, had gone twenty-five or thirty furlongs, or four or five miles (see Joh 6:19), and were about, or a little past Bethsaida, when Jesus, walking upon the sea came to them, and entering into the ship, caused it to fly from that spot, as it were, in a moment, and land at Capharnaum. Thus He caused the ship to traverse eight or nine miles, as it were, in a moment. Learn from this to accomplish all thine actions with Christ, having Christ for thy leader and guide. With Him thou wilt do great things, without Him nothing. Thus S. Peter, though he toiled all night, without Christ, caught no fish: but as soon as He came and bade him let down the nets, he caught an immense multitude of fishes. Therefore as Nazianzen says in his Poems, "Happy is the man who buys Christ with all that he has."
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Ver. 22. The next day, &c., across the sea, understand, in respect of the disciples, who had sailed to the other side of the lake. The meaning is, The day after that on which Christ had fed the five thousand, the multitude who had been thus fed continuing in that place across the sea, when they knew that there was only one boat there, in which the disciples had embarked alone, Jesus being left on the land they sought Jesus, must be understood. For they did not know that He had walked on the sea by night, and joined the ship.
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Ver. 23. But there came, &c. We can see from this verse that the place where Christ multiplied the loaves was near Tiberias, and therefore that those who sailed from thence to Bethsaida and Capharnaum must have sailed past Tiberias. The meaning is, the report of the miracle being spread abroad, many both from other places as well as Tiberias, came to the place where the miracle was wrought, that they might see and hear Jesus who had done such great things.
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Ver. 25. And when they had found Him... across the sea, that is to say in the synagogue of Capharnaum, as is plain from verse 59. When, and how camest Thou hither ? "For we know that yesterday Thy disciples went into the ship by themselves at the desert of Bethsaida, and that Thou remainedst there on the land." They did not know that Jesus had walked upon the sea in the middle of the night.
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Ver. 26. Jesus answered, &c. Through modesty He did not answer their question directly, lest He should be forced to say that He had come walking upon the sea. He gave a reply therefore, which had more direct concern for His questioners, namely, that they were seeking food for their bodies rather than for their souls. "Ye ask Me, not because ye saw the miracles by means of which I labour to teach you faith and repentance, and the other evangelical virtues, by which ye may arrive at everlasting life. Ye seek Me, not that ye may receive of Me the food of the soul, but because ye did eat of the loaves, which I miraculously multiplied, and which I made pleasant to your taste, in order that ye may again have a like experience." For many are the lovers of the loaves and fishes rather than of Christ and eternal salvation. For the carnal have a taste only for carnal things, because they do not receive spiritual things.
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Ver. 27. Labour not, &c. Labour: Greek, ε̉ζγάςεσθε, i.e., strive with zeal and labour and sedulous care to get food, not that of the body which perisheth, but of the soul which perisheth not. Wherefore the Arabic translates, labour not on account of the food which perisheth, but on account of the food which endureth unto eternal life. As Euthymius says, "Labour with the whole mind, with all your care continually. He does not command to labour for the food of the soul only, but He admonished them to care for the food of the body by the way, but for that of the soul with their whole heart." Christ rises and draws the multitude from that corporeal bread with which a little while before He had fed them in the desert, to the far better, and far more needful spiritual bread. As though He had said, "I have given you barley bread without any labour of yours, but work ye, and labour with all your might, that Ye may obtain spiritual bread, to nourish you, and bring you to everlasting life." In like manner, from the water of the well He led the Samaritan woman to spiritual water, that He might teach His faithful followers, and especially Priests and Religious, to do the same, so that in their colloquies they may lead the people from corporeal to spiritual things. Wherefore from this saying of Christ Cyril rightly says, "We must have no care for the flesh, but we must watch for things that are needful for eternity. For he who follows after bodily pleasures differs in no respect from the beasts, but he who cleaves to nature, and leads his life according to the spiritual law, and is wholly given up to those things which are given us by God, and prepare our way for the things above, such a one seems to me to know himself, nor to be ignorant that he is a reasonable being, made in the image of his Creator." You will ask, what is that food enduring unto eternal life, which Christ bids us work for that we may gain it? The heretics called Massalians, or Euchites, i.e., Prayers, thought that it was prayer. As though Christ said, "Do not work with your hands, because work of the hands perisheth, but alway pray to God in your hearts because prayer is the food of the spirit, and remaineth for ever. These heretics said that we should not labour with our hands, but should pray always. See S. Chrysostom on this passage. But this is a heresy which S. Paul condemns (2Th 3:10), saying, "If any one will not work, neither let him eat." I say then that this food which abideth is faith, charity, grace, good works, even all things which lead us to life everlasting, and especially the Eucharist, as we shall see in verse 54. So Maldonatus, Bellarmine, and others. For gradually does Christ ascend from minor and common things to those which are greater and of the highest importance, such as the Eucharist. As S. Augustine saith, "To believe in Him is to eat the food which endureth unto life eternal. Why do you make ready your teeth and organs of digestion? Believe, and thou hast eaten." Secondly, more appositely, properly and precisely, this spiritual food is the Eucharist, as Christ fully explains (Joh 5:4). For He first generally (in genere), in the way of a proposition, speaks of this food as heavenly, and enduring unto eternal life. By and by in verse 35, He particularizes, determining what this food is, and asserts that It is He Himself. I am the Bread of Life. At length, in the 54th and following verses, He clearly unfolds the whole matter, and says that His Flesh and Blood in the Eucharist is this Bread and this Food. Except ye eat the Flesh of the Son of man, and drink His Blood, ye have no life in you. And, My Flesh is meat indeed, and My Blood is drink indeed. For in the space of a year and a half, just before His death, He was about to constitute the Sacrament of the Eucharist, and in It to give us His own Flesh and Blood, as the spiritual meat and drink of the soul. But here in those intermediate verses He frequently exhorts to faith, because faith is a prime requisite in the Eucharist. The meaning then is, Do the works of faith, believe in Me, give credit to My words, so shall ye seek, and shall indeed obtain the food of the Eucharist, which shall not only nourish your souls, but bring them to eternal life. For Christ distinguishes the work of faith from the food of the Eucharist, which was to be obtained by the work of faith; as the means is distinguished from the end to which it leads. Wherefore by and by, when the Jews ask about the work, that is, the way and the means by which they might gain this Bread, Christ answers (verse 29), This it the work of God, that ye should believe in Him whom He hath sent. So Theophylact says, "He calls the food which abideth the mystical reception of the Flesh of the Lord." And Rupertus, "He that endureth unto life eternal, that is, He who is eaten in this mortal life, is profitable to this end, that He should give everlasting life to the world"
For Him hath God the Father sealed. God, Greek, ό Θεὸς, the Heavenly Father, who is the Most High God. Signed, (Vulg.), Greek, ε̉σφζάγισε, sealed. This signing, or sealing of Christ, is threefold, the first of which is the cause of the second, the second of the third. The first is of Christ's Divinity, the second and third of His Humanity. In the first place then, Cyril thus expounds (lib. 3, c. 29), "To be signed is put for to be anointed (for He who was anointed was signed), and denoted by the word signing, that He was formed as to His nature after the form of the Father, so to speak, that He might appear to say, 'It is not difficult for Me to bestow upon you the enduring Food, by which ye may be brought to the unspeakable delights of eternal life.' For the Son is the character of the Hypostasis of God the Father: and the character by which He has been signed by the Father is nothing else but the very form and substance of the Godhead." Thus Cyril: so too, S. Paul (Heb. i. 3), "Who being the splendour of His glory, and the character of His substance." Whence S. Gregory Nazianzen speaks thus of the glory of the Son (Orat. 42), "He is the Fountain of life and immortality; He is the expression," that is, the similitude, the seal, "of the Archetype: He is the immovable Seal," that which is not altered, or changed to any other form: "He is the Image in all respects like: He is the Term and Reason (Greek, όζος κάὶ λόγος) of the Father." These two last expressions Nicetas takes as similar in meaning, that the Son is the Word of God the Father, i.e., the definition, the demonstration. For as a definition demonstrates that which it defines, so does the Son demonstrate, and as it were define the Father. Thus Nicetas. 2. S. Hilary (lib. 8, de Trin.) more correctly and appositely; The Father, he saith, hath sealed the Son, not in the Divinity, by communicating to Him His own Godhead, but in the Humanity, since He hath united it to the Word, and hath communicated to it the Divinity of the Word. For a seal, he says, is wont to be impressed upon a different substance, which is called the impression. So the Humanity is sealed by the Divinity of the Son. So also Augustine: and from him Toletus saith, "Because the Son, who is the image and character of the Father is united to the Humanity, therefore the Humanity is said to have the seal and character of the Father." 3. S. Chrysostom and many others say, The Father hath sealed the Son, i.e., by the voice from heaven at His baptism, This is My Beloved Son. He showed and demonstrated by His miracles, as seals, that He was His very Son. And He confirmed Him as the promised Messiah, who was able to impart convenient Food to all who desired eternal life. It comes to the same meaning if you interpret sealed to mean gave authority, because we are wont by impressing a seal to give credit and authenticity to letters. This sense is easy and plain, but the second meaning is more solid and sublime. This third meaning flows from the second, and completes and perfects it. For the Father by His own voice and miracles, which are as it were His seals, has testified to man that He has sealed the Humanity of Jesus with the Divinity of the Word, and has impressed upon it the form of His own Divinity, that is, has testified that this Man Jesus is true God, and the Son of God, so that He may give and gain for Him among men, authority to teach, to enact laws, and to found a new Church. Wherefore the Gloss says, He hath sealed, i.e., He hath set Him apart from others by His own sign."
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Ver. 28. They said, &c. Cyril thinks that the Jews asked this from arrogance, as being angry with Christ because He would have reproved them as being careless about their souls. As though they said, "Thou reprovest us for seeking after earthly bread and despising the Food of the soul. Tell us then what new work of God Thou affordest, by which we may please God and feed our souls, in addition to those works which Moses gave us to do, and wrote in the Pentateuch." But S. Chrysostom thinks they said these words out of gluttony, because they were again hungering after the loaves of Christ, with which they had been fed. That they asked what were the works of God, with which Christ wished them to feed their souls, not because they intended to do them, but because they would gain His good-will, and so invite Him to renew the multiplication of the loaves. More correctly, S. Augustine and others think that the Jews spoke with a serious desire of doing these works. For many among them being stirred up by the doctrine of Christ, and stimulated by this miracle of the loaves, were desirous of salvation. Therefore they ask Christ what works they ought to work, by which they may obtain of God that enduring Food, which would nourish their souls, and bring them to eternal life. And Jesus answers sincerely their sincere question, and teaches them what were the works of God. This He would not have done, if they had not been in earnest. They called then the works of God, not only those which were pleasing to God, nor those which are the food of the soul, nourishing it to eternal life, as Leontius thinks. For they knew by the Law of Moses what works were pleasing to God. But by the works of God they mean those which He especially appointed and sanctioned by Jesus, whom He sealed, that by them they might obtain that spiritual Food of which Jesus preached, which nourishes us, and brings us to eternal life. For when they had heard that this was the Food of life ete nal, and that God had sealed Christ that He might give this Food, they rightly call the works of God those which it was necessary to work in order to obtain this Food. And what they were they ask of Jesus, not doubting that He who had been so powerful and liberal in nourishing their bodies, could be equally, or rather, more powerful and liberal, in teaching them what it was, and supplying the Food of the Soul.
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Ver. 29. Jesus answered, &c. Believe, i.e., in Myself, Who by so many arguments and miracles have proved that I am the Messiah sent by God. For the sake of modesty He speaks in the third person. As though He said, "That work by which ye will obtain Food from God to nourish the soul unto everlasting life, is to believe in Me. For I bestow this Food upon those who believe in Me. For I Myself am this Food." This He says (verse 35).
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That ye may believe, and believing, may obey Me, and observe My law and doctrine, and fulfil it indeed. Under the term faith, as a root, Christ and Paul understand all the works of charity, penance, temperance, and all other virtues which faith-stirs up and generates. Wherefore Theophylact says, "Faith assuredly is a holy and perfect work, and satisfies those who possess it. For diligent faith leads to every good work, and good works preserve faith. For works are dead without faith, and faith is dead without works."
Ver. 30. They said, &c., i.e., those of the crowd who were bolder than the rest, who knew and thought less of Jesus. For they had seen the miracle of the multiplication of the loaves the day before, whereby Christ had fed five thousand men, but upon this they set small value, and ask for one still greater and more wonderful. As though they had said, "Thou, O Jesus, askest of us a great, nay a stupendous thing, namely that we should believe in Thee as the Messiah and the Son of God. But for this the miracle of the loaves which Thou wroughtest yesterday, does not suffice. For Moses did a similar, yea, a greater work. Show us therefore a heavenly and Divine and worthy sign, by which God may attest that Thou art His Son, and our Messiah." Therefore they add by way of explanation,
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Ver. 31. Our fathers... as it is written (Psa 78:24). As though they said, "Moses fed our fathers in the desert, even more than six hundred thousand men, with heavenly and most sweet food, ever the manna, and that daily for forty years, which was a greater thing than Thy multiplication of the loaves yesterday: and yet Moses did no wish to be accounted, or believed to be Messiah, and the Son of God, Since then you, Jesus, desire to be so accounted of, it is necessary that you should work greater miracles than Moses." So SS. Augustine and Cyril. The latter adds, "Such was the sign they asked of Christ, and thinking it a small matter that they had been miraculously fed for one day, they ask for food for a long period without labour. On such terms they seem to promise that they will assent to His doctrine." As though they said, "Feed us all our lives, as Thou didst feed us yesterday, and as Moses fed our fathers for forty years. Then we will believe Thee when Thou declarest that Thou art Messiah, the Son of God." So reasoned the Jews, as being animal and carnal, when they ought rather to have reasoned according to the spirit, thus, "This Jesus has multiplied bread, He heals whatsoever sick persons He pleases, He casts out devils, He raises the dead, and does many other miracles which Moses did not do. And He does them with this very end and object, that He may by them prove that He is the Messiah sent by God: therefore He must be truly the Messiah." When Moses gave the manna, and showed other signs, he did not do them in order that he might prove that he was the Messiah, but only a leader of the people, and a lawgiver sent by God. Wherefore the people believed in him, and so accounted of him. "Do you therefore in like manner," saith Jesus; "believe in Me, and account Me to be such a one as I prove by My miracles that I am, even the Messiah."
Bread from heaven, i.e., heavenly, in heaven, or in the air, formed by angels, and raining down, or rather snowing and hailing from thence into the camp of the Hebrews. For the manna came down like small hailstones from the sky. The Hebrew of Psa 78:24 is דנן שכױם, degan scamaim, corn or wheat of heaven.
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Ver. 32. Jesus said therefore, &c. Christ here refutes the cavilling of the Jews, and shows that He is greater than Moses, and gives better bread than Moses gave in giving manna. He opposes therefore, and prefers His own bread, i.e., Himself in His Body in the Eucharist, as He Himself unfolds (Vers. 35, 51, 54, &c.) to the Mosaic manna, and this in three ways. (1.) The first is, because Moses, who was a mere man, gave the manna, and that only to Israel, i.e., to the Jews in the desert: but it is God the Father who gives this bread, and that to the whole world. (2.) Because the manna was not really bread from heaven, but only from the atmosphere, coming down like dew, or hail. For it is only the bread of heaven by a figure of speech, as we say the birds of heaven, because they fly in the heaven, that is, in the air. But His bread, He said, really came down from the highest heaven, even from the Bosom of God the Father. Therefore It alone was truly heavenly and Divine, of which, in truth, the manna was only a type and shadow. So S. Chrysostom, &c. (3.) The third way is consequent upon this that the manna only fed the body for a time: but the Bread of Christ feeds and quickens both body and soul for ever. So SS. Chrysostom and Cyril. For though it be that Christ and the Eucharist do not remove temporal death from Christians who communicate devoutly, yet it is the cause that they will rise again from death, and after that die no more for ever. For the Resurrection is an effect of the Eucharist, as will appear from verse 50 (Joh 6:50). (4.) Cyril (lib. 3, c. 33) adds a fourth way: that Moses neither formed, nor gave the manna, but God gave it by angels at Moses' prayer: but Christ Himself forms, and verily gives this bread of the Eucharist. For He Himself by His own omnipotence, which, together with the Divine Essence, He has received from the Father, transubstantiates, transelements, and transforms bread and wine into His Body and Blood.
The true Bread from heaven: that is, truly heavenly and Divine, not only as regards locality, in that It descends from heaven, but also as regards Its nature and substance. For this Bread is Christ Himself, Who, because He is God, has a heavenly and Divine essence, yea, the same Deity as the Father. 2. The word "true" is said because of the manna, say Cyril, Chrysostom, and Augustine; for the manna was only a type of the Eucharist. In the Eucharist is reality (veritas), in the manna, the shadow of the reality. 3. True, in the sense of life-giving, because It gives life to the soul as well as the body, as Christ saith in the following verse. 4. True, i.e., perfect, excellent, in which there is all fulness, both of existence and nourishment. For all created existences, such as the manna, if they be compared with the uncreated Essence, or the Deity, such as Christ in the Eucharist, cannot be accounted of as realities, but only shadows. In God and Christ alone is there reality (veritas), i.e., solidity and plenitude of Being, and of feeding perfectly, like (true) Bread. This is what God spake to Moses, "I Am I who Am: thus shalt thou say to the sons of Israel, He who is hath sent me" (Exo 3:14).
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Ver. 33. For the Bread of God, &c. Christ proves that not the manna, but His own Bread, i.e., He Himself, is true Bread, i.e., truly heavenly and Divine, by two arguments. 1. Because He alone really came down from heaven. 2. Because He alone gives true life to the world, i.e., the blessed and eternal life, which only is true life. Observe: this Bread is called the Bread of God, because formed by God alone, and the property of God alone. Because God lives by Himself and His own Divinity: and because this Bread is truly the Son of God, and God Himself
Cometh down: not in the past, but the present tense. The Greek is καταβαίνων, the present participle. The expression therefore signifies the perpetual descent of Christ upon the Eucharistic altar even to the end of the world. For whensoever the priest consecrates the Eucharist, Christ, who after His death ascended into heaven, comes down from thence to the consecrated species of bread, and in them declares His presence (Se presentem sistit et exhibet). Gives: verily Christ is the infinite gift, who is Life Itself, who quickens all the faithful who communicate rightly throughout the whole world, and who gives them the heavenly and Divine life of grace here, and hereafter the life of glory to all eternity.
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Ver. 34. They said therefore, &c. "Without labour, in pleasant ease let us eat joyfully this Bread, that It may prolong our life, like the tree of life in Paradise, that we may reach the years of Methuselah." For the carnal Jews did not yet understand that the Bread of Christ was spiritual, and thought only of earthly things. "As yet," says S. Chrysostom, "they were looking for something material, as yet they were expecting the satisfying of their appetite." As S. Augustine says, "Give us bread which may refresh, and never fail." For as Cyril says, "Although by many words the Saviour drew them away from the carnal sense, they profited nothing, nor at all drew back from carnality, for when they heard of the Bread which is given for the life of the world, they understood it of earthly bread. They were like that Samaritan woman, who, when she had heard a long discourse of Christ concerning the spiritual water, sank down to the remembrance of earthly streams, saying, Lord, give me this water, that I thirst not, neither come hither to draw."
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Ver. 35. Jesus saith... not thirst for ever. Syrian and Arabic, for eternity. Here Christ to the Jews who asked for bread to feed them unto life eternal, opens It out, and offers It, and declares that It is Himself. For He by His grace and Spirit, which He breathes into the faithful, so nourishes them that they may live always. But peculiarly He feeds them with the Eucharistic Bread, with which this whole discourse of Christ has to do. Hear Cyril: "In these words He sets forth the life and grace of His most Holy Body, whereby the essence (proprietas), i.e., the life of the Only-Begotten, enters and abides in us." For Christ in the Eucharist is rightly called Bread: (1.) Because by consecrating bread, He transforms it into His Body, which under the species of bread, the substance being annihilated, alone remains. (2.) Because like bread, It takes away hunger, it feeds and sustains life, satisfies and cheers. Hear Cyril: "For that was not the true manna, nor that the true heavenly bread: but He Himself, the Only-Begotten Son, is the true Bread: for since He is of the Substance of the Father, He is by nature all-quickening Life. For as this earthly bread has the quality of sustaining and preserving our weak flesh, so does He by the Holy Spirit quicken our spirits, and deliver our bodies themselves from corruption."
The Bread of life, i.e., living, vital, quickening, yea, life itself. There is allusion to the tree of life (Gen 3:9). For that wood, or tree of life, by its own fruit, would have given life to Adam in Paradise. And this life would have been (1.) a prolonged life, extending over some thousands of years, until God translated him without dying from Paradise to heaven. (2.) A healthy and strong life. (3.) One without disease, or old age. (4.) Joyful and glad, for it would have driven away all sadness and melancholy. So in all these respects does the Eucharist far excel. For It bestows upon communicants not only a prolonged, but an eternal life. Wherefore the tree of life was a type of the Eucharist, as S. Irenæus teaches (lib. 3, c. 2). Moreover the Eucharist not only feeds and sustains the soul, but the body also, as theologians teach. Indeed, S. John the abbot, S. Catharine of Sienna, S. Maria Digniacensis, S. Elrulphus, Abbot, and many others, lived for a long time upon the Eucharist alone, without any other food. Moreover the emperor, Louis the Pious, during his last sickness fasted forty whole days, in which he partook of no food but the daily Eucharist, as is testified by a writer who was present.
He that cometh unto Me, &c. Because I will give him such bread as will take away all hunger, and such drink as will quench all thirst. Christ having said that He was the Bread of Life, here tells us the way to obtain this Bread. This way is that a man should come to Him, which means to believe in Him, as He by and by explains. For we come to Christ not by bodily footsteps (for so the unbelieving Jews, and His crucifiers came to Him), but by the steps of the soul, such as faith, obedience, and charity. Shall not hunger, "for ever;" for this "for ever" must be understood from the "for ever" after thirst. The meaning is, when the manna was eaten it appeased hunger, but only for a time, but I, who am the Bread of life, bestow upon him who eateth only once in the Eucharist such satisfying fulness that he will require no other food, yea, that he will never feel hunger more, because I bestow upon him the blessed and immortal life of grace and glory, which fulfils and satisfies every desire of man.
He that believeth... never thirst, because I will give him in the Eucharist the drink of My Blood, by which refreshed and satisfied, he shall never thirst. Hear Cyril: "What then does Christ promise? Surely nothing corruptible, but a blessing which we obtain by the communication of the Body and Blood of Christ. By this we shall be brought back to such a perfect state of incorruption as not to need corporeal food and drink. For the Body of Christ quickens us and by Its participation brings us to incorruption." For though it be that the faithful laity do not take or drink the Eucharist under the species of wine, as priests do, but eat of It under the species of bread only, still under that species of bread they not only eat the Body of Christ, but also drink His Blood, because the Blood cannot be separated from the Body of Christ, forasmuch as It is immortal and glorious. For in things spiritual to hunger and to thirst have the same meaning. And food and drink mean the same thing. " He that cometh to Me," saith Augustine, "is the same thing as, he that believeth in Me. He shall not hunger means also he shall never thirst. By both expressions is signified that eternal satisfying where there is no want." In fine, he shall never thirst is that which is said in Psa 35:9, "They shall be intoxicated from the fulness of Thy house, and from the torrent of Thy pleasure Thou shalt give them drink" (Vulg.).
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Ver. 36. But I said, &c. Said, elsewhere, even if it had been nowhere recorded by S. John. So S. Chrysostom and others. Again said, i.e., sufficiently, and more than sufficiently, I have shown and proved to you, because ye have seen, i.e., have known, i.e., by the many signs and miracles which I have wrought, ye could and ought to have known Me. A d yet through the obstinacy of your minds ye do not believe in Me. For (c. v. v. 3, &c.) He at length confutes the Jews, because though they had seen so many signs they did not believe in Him. As Euthymius says, "Ye have seen Me, or ye have known who I am, both from the witness of John, and the miracles which I have wrought, and the witness of the Scriptures which I have unfolded to you; but voluntarily doing evil ye believe not."
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Ver. 37. Every thing, &c. There is an anticipation, thus, "Ye will object against Me, 'If Thou knewest that we would not believe Thy preaching, why dost thou preach to us?' I reply, 'Because there are some of you who will believe in Me, namely those whom the Father hath chosen, and hath given Me to be My disciples and children.'" By this He tacitly intimates that most of the Jews on account of their incredulity had not been given to Him, nor elected to the Faith by God, but that in their stead God had elected many others, especially of the Gentiles. Wherefore He saith, every thing, in the neuter gender, which the Father giveth Me, not the masculine, the rather to express the universality of all nations. Every thing (omne), i.e., all of every nation, every race, every age and sex, on whom the Father breathes the spirit of faith, that they may of their own free will believe in Me, these by faith shall come to Me, and become Christians and my disciples. Wherefore I will not repel them from Me, nor banish them from My house, i.e., my Church: but you, O ye unbelieving and rebellious Jews, I do repel from Me and My Church, and will banish you to hell: but those I will lovingly embrace, and take with Me to the Church triumphant in heaven. Observe: when Christ here smites backward and terrifies the unbelieving and captious Jews, He rises to the secret will and predestination of God. For He means to teach that the faith which they lacked was God's gift. The Father therefore gives unto Christ the faithful from eternity by predestinating, and in time by calling them to the faith, after this manner and plan, that being called freely by God, they obey the call, and believe, and so come unto Christ. For this is the actual cause of faith, or why any one here and now in act believes in Christ. This cause, I say, is the grace of God stirring a man up to believe, when man of his own free will consents to the grace of God, and believes. Therefore the Father giveth us to Christ when by His prevenient and co-operating grace He causes us to be converted in act, and freely to believe in Christ. For as He here says Himself, every one who by the Father is given to Christ does in reality come to Christ. So SS. Augustine, Cyril and others. Observe: Christ here speaks properly concerning predestination to faith and grace, not to glory, just as Paul does. There is an allusion to Psa 2:8. "Ask of Me, and I will give thee the nations for thine inheritance, and the ends of the earth for thy possession." Wherefore Christ speaks in the future tense shall come to Me, to intimate that the Gentiles by the preaching of the apostles would come to Him. Hear Cyril: "He signifies that the Gentiles were already about to come; and He threatens the loss of grace which the Jews were about to experience." Moreover God the Father gives believers to Christ, because He merited this by His obedience and Passion. For the merits of Christ are the cause not only of the calling in time, but even of the eternal predestination of the faithful. For God on account of the foreseen merits of Christ predestined and chose the faithful, as Paul teaches (Eph. i. 4), saying, "He hath chosen us in Him (Christ), before the constitution of the world, that we should be holy." And presently, "He hath predestinated us to the adoption of sons, through Jesus Christ, unto Himself"
I will not cast out of My house: I will not drive him from Me, from My Church, My heaven, but with great care I will cherish him. There is an allusion to a host, who receives to His hospitality well-disposed travellers and friends. As Euthymius says, "Here I will not cast him away from My friendship, nor there from the heavenly kingdom." And Cyril says, "He shall not be disappointed, nor with shame cast out, neither shall he be deprived of my kindness, but he shall be stored in My garner, and shall rest in the heavenly mansions, and shall come whither the mind of man hath not even conceived." Observe: SS. Chrysostom and Cyril (lib. 3, c. 39) say that they who are given by the Father to the Son, are those who by a good use of their free-will have rendered themselves worthy of the vocation and grace of God. Pelagius afterwards crudely taking up this teaching, denied the necessity of grace, saying that free-will was sufficient for him to do good works. But this is an error which S. Augustine confutes. " To believe," he says, "is of the grace of God; to be able to believe, of nature." Wherefore Christ Himself here and elsewhere teaches that all indeed are able to believe, do good works, and be saved, because free-will in all is capable of receiving the grace of God, and often does receive from God grace sufficient for salvation: and yet that only those in act believe and are saved, to whom God gives efficacious or congruous grace, such indeed as He foresees will persuade free-will so that it will co-operate with Himself. On this more is said (ver. 44).
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Ver. 38. For I came down, &c.Christ gives the reason why He will not cast out him whom the Father hath given Him, viz., because He Himself came in flesh, and into the world, for this end alone, that He might do the Father's will, which is, that those whom the Father wills to give to Him, and to save, Christ should accept and save. This is why He adds in explanation, This is His will, &c. Listen to S. Cyril in the Council of Ephesus, profoundly handling these things. "When He adds that He was accomplishing not His own, but His Father's will, He quells indirectly the madness of the Jews, who were always labouring to bring about their own will, and holding cheap the Divine laws, and making of no value what was pleasing to their Lord - whilst, I say, He here openly commends their prompt profession of obedience, He nevertheless darkly rebukes their rebellion."
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Ver. 39. But this is His will, &c. Everything, i.e., all altogether, of every nation, rank, age, or sex, as 1 have said, verse 37. I will not lose (perdam), i.e., I will not suffer to perish. He explains what He had said, I will not cast out. This He expounds and completes by adding, but will raise it up at the last day, i.e., at the day of judgment, that I may admit (my servant) into heaven, and there bless him with immortality and glory both of body and soul for ever. Then indeed shall come to an end the motion of the heavens, and by consequence time, which is the measuring of their motion, shall cease. Wherefore then shall be the stay and the end of all days and months and years.
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Ver. 40. And this is the will, &c. He that seeth, Greek, θεωζω̃ν, i.e., who considers and contemplates the Son, seeing Him with the eyes not of the body, but of the mind, i.e., believing in Him, and obeying Him. Lactantius (lib. 7, c. 9) observes out of Trismegistus that the word θεωζω̃ν, especially applied to Divine things.
And I will raise him up: the Greek α̉ναστήσω, may be translated either by the future indicative, I will raise; or by the aorist conjunctive, that I may raise (as the Vulgate has it in ver. 39). Christ teaches the Resurrection because "the hope of Christians is the resurrection of the dead," as Tertullian says. Hear S. Chrysostom (Hom. 46): "Everywhere He makes mention of life: for we are drawn by the desire of it, and there is nothing sweeter than not to die. In the Old Testament, indeed, long life and many days were promised: but now is promised not merely a long life, but endless life. At the same time also He wishes to show that He now revokes the punishment produced by sin, by remitting the sentence of death, and bringing in eternal life, contrary to the decree of the former times." Ver. 41, 42. The Jews therefore murmured, &c. Murmuring at benefits, says Cyril, is a sort of ancestral inheritance with the Jews, coming down from their fathers under Moses to Christ. Theophylact gives the cause of the murmuring, "Up to this point they thought He was speaking of material bread, and listened to Him cheerfully, but now when He revealed to them that He was speaking to them of spiritual bread, they despised Him, and murmured." They did not understand how Christ was Living Bread, and how He had descended from heaven, and how they might eat Him, for they craved for something for their throats.
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Ver. 43. Jesus therefore answered, &c... among themselves (Vulg. in invicem). It is intimated that some were for Him, and others against Him: and through some attacking Him, and others defending Him, they murmured among themselves.
Murmur not: for I give you no occasion of murmuring; I tell you the simple truth, and if on account of its sublimity you do not receive it, it is ye who are in fault, both because ye carp at and rebel against Me, and do not ask Me for an explanation of My words; and also because ye do not ask God for light to understand My words: wherefore He subjoins,
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Ver. 44. No man can come to Me, &c. Observe, (1.) Christ might, as S. Chrysostom observes, have answered and said, "It is not wonderful that you, O ye Jews, neither understand nor believe the things which I say, namely, that I am the Bread of Life who came down from heaven: it is because ye are hard and carnal. But He prefers to answer more sweetly and divinely, thus, that no one could believe in Him unless it were given them of His Father; that so, those who believed might not contend against the others who did not believe; and that the unbelievers might acknowledge that they were in want of Divine light, as needful plainly to believe; and that they should ask for this by humble prayer to God in Christ and not murmur, or certainly they would be without the light of God which was offered to them. The meaning therefore is, "Do not, O ye who believe in Me, murmur against the unbelieving, because they do not believe My doctrine, which is confirmed by so many miracles; for faith is the supernatural gift of God; neither can any one believe in Me except the Father draw him to believe. But those are not yet drawn of the Father. Do not therefore be indignant with them, but ask the Father to draw them as He has drawn you. For so will they equally with you believe in Me. You too, O ye unbelieving, do not murmur against Me, and My words, and those who do believe in Me. For the Father has drawn them to believe in Me. Rather, therefore, ask the Father that He may draw you also. For so will ye, equally with them, believe in Me, and will be of one mind with them in My faith, and doctrine, and Church. Say ye therefore with the Spouse, "Draw me after Thee," for those who are so drawn "will run in the odour of Thine ointment" (Song i. 3). Observe, (2.) The word draw does not signify coercion, or necessity; nor is it opposed to free-will, as if it took it away from man, as the Lutherans and Calvinists suppose. Stones and wood are drawn in this way. But with men, it is a man's own pleasure, i.e., his liberty, not necessity, by which he is drawn. You show sugar to a child, you draw him towards you: you show a green branch to a sheep, you draw her towards you. Both are drawn by the enticement of food. In like manner the will of man is drawn, as iron by a magnet. Thus was S. Agnes drawn to Christ by the secret power of His love. "We are drawn," says Cyril, "by monition, doctrine, revelation, ineffably produced." Listen to S. Augustine in this passage (Tract. 26). "Do not think that thou art drawn unwillingly: the mind is drawn also by love." And by and by, "How do I believe of my own will, if I am drawn? I say, it is too small a thing to be drawn by the will, thou art drawn by pleasure also. What is it to be drawn by pleasure? 'Delight thyself in the Lord, and He will give thee thy heart's desire!' There is a certain delight of the heart, to which that Bread of heaven is sweet. Now if the poet might say 'his own pleasure draws everyone,' it is not necessity, but pleasure which draws. It is not obligation, but delight. With how much greater force ought we to say that man is drawn to Christ who delights in the truth, who delights in blessedness, in justice, who delights in life everlasting, which is altogether Christ." And shortly afterwards, "Show me a lover; he feels what I say. Show me one who desires, who is hungry, one who wanders in the wilderness, and is thirsty, who sighs for the fountains of the eternal country; show me such a one, he knows what I say. But if I speak to one whose heart is cold, he knows not what I say." The same writes (Serm. de Verb. Apost.), "He said not, He will lead, but He will draw. That violence is done not to the flesh, but to the heart. Wherefore then dost thou marvel? Believe, and thou comest; love, and thou art drawn. Do not suppose that violence is rough and troublesome: it is sweet and pleasant, the very sweetness draws thee. Is not a hungry sheep drawn to the green grass? And I think it is not impelled by the body, but drawn by desire. So also do thou come to Christ; do not contemplate a long journey. Where thou believest, thither thou comest. For to Him who is everywhere, we come by loving, not by journeying." The drawing then of God signifies the force and efficacy of grace. This drawing is sweet and mild, not compelling the free-will, but alluring, soothing, leading it to believe. It also signifies man's weakness, and vicious desires, which are repugnant to Christian faith and holiness, so that a man needs not so much to be led as dragged by the vehement impulse of God's grace to Christian faith and virtue This is what Christ saith (Mat 11:12), "The kingdom of Heaven suffereth violence, and the violent seize it." For the drunkard ought to do violence to his gullet, the unclean to his lust, the avaricious to his avarice, the ambitious man to his ambition. Therefore the drawing of grace lifts to celestial things the will that is drawn down to the flesh. It allures the resisting, and strengthens the weak will. It makes cheerful the sorrowful, and animates the shrinking will to good. Wherefore the Latin Fathers with S. Augustine constantly use these words of Christ against the Pelagians to prove the necessity of grace. I do not say the same of the Greeks, as SS. Chrysostom and Cyril, and those who followed them, who wrote before Pelagius, and therefore speak sparingly concerning grace, that they may make much of man's free-will against the Manichees. Whence Theophylact from S. Chrysostom says upon this passage, "As the magnet attracts only iron, so God draws only those who are fit, those who by using their free-will aright render themselves worthy the grace of God." This is why S. Chrysostom upon this passage must be read with caution, when he says, that those who are drawn by God merit this by some foreseen good wish of free-will. For if you were to understand this of the first drawing of grace, and of simple free-will, it is Pelagianism. But if you understand it of a further drawing to greater faith and virtue, and concerning free-will already influenced and stirred up by previous grace, it is Catholic doctrine. Observe, (3.) Some are draw by God inchoately, or so far as God is concerned, and as far as is sufficient, that they may be converted. And yet these do not come to Christ, nor are they converted, because they are unwilling to follow God when He draws them. And without this drawing it is simply impossible to come to Christ, just as impossible as it is for a man to fly without wings. Concerning this drawing, says Maldonatus, if you ask why one man is drawn to Christ, another not, I answer, because the one was willing to follow Christ when He drew, the other was unwilling. Indeed some who were already believers in Christ taking offence at this eating of His Flesh drew back from Him, as John testifies, verse 67. And express mention is made of Judas the traitor, verse 71 (Joh 6:71). Have I not chosen you twelve, and one of you is a devil? But others are fully drawn by God, i.e., they are drawn wholly to Christ. These follow God when He draws them: and of such Christ here also speaks, as appears in the 37th verse. Every thing which the Father giveth Me shall come to Me. Every one that hath heard and learned of the Father cometh unto Me. For to be drawn of the Father means here the same thing as to hear, be taught, to learn of the Father. "What is to be drawn of the Father but to learn of Him?" says S. Augustine. So those are wholly drawn to whom God gives grace, not only prevenient, effectual, and congruous (for those of whom we have before spoken, who are drawn inchoately, have sufficient grace only), but also co-operating grace. Congruous grace is so called, because it is conformable to the disposition, affections, and character of those who are drawn. Wherefore God foresees that such persons will in fact freely consent and co-operate, and so be converted, believe, and do good works. Concerning those S. Augustine says, "If thou art not drawn, pray that thou mayest be drawn." And "why one man is drawn, another not, do not scrutinize, if thou wouldst not err." Moreover, this effectual and congruous grace is necessary to conversion, faith, and salvation, not simpliciter, but upon the hypothesis of the foreknowledge of God, by which He foresees that this grace will persuade free-will, so that it shall turn itself to God: but that that other grace which is merely sufficient will not persuade it. Wherefore God equally foresees that we will freely consent to effectual and congruous grace, but that to sufficient and incongruous we shall not consent, and this of simple liberty of will. This is what Christ saith, No one can come to Me, except the Father draw him. Wherefore the great gift of perseverance even unto the end of life is congruous grace, and this is the cause of our eternal salvation, and therefore has not to do with merit, but is the peculiar and chief blessing of God, which He confers upon His predestinated and elect, and divides and distinguishes them from the non-elect and reprobate, as S. Augustine teaches at large (de Predest. Sanct. c. 16), and S. Thomas and the Scholastics from him, and the Council of Trent (Sess. 6, c. 13). Wherefore this grace of congruity ought to be constantly and most humbly asked of God, for on it our eternal salvation hinges, and God has promised that He will give us whatsoever we ask in Christ's name (Joh 15:16).
And I will raise, &c. Christ shows in this the fruit of this drawing of God the Father: "I will indeed give him who, drawn of the Father, shall come to Me, and believe in and obey Me, this reward, that I will raise him up to eternal life and glory, that is to say, if he persevere in faith and obedience until death."
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Ver. 45. It is written, &c. He quotes Isa 54:13, "All thy children shall be taught of the Lord." Jeremiah (Jer 31:33) has a similar prophecy, and Joel (Joe 2:28). Because what Christ said seemed strange to the Jews, No one can come to Me, except My Father draw him, Christ confirms it out of Isaiah and the Prophets, who assert that all the children or disciples of Christ would be taught of God. But to be taught by God is to be drawn by God, for this is the force of the Hebrew limmude. Now, they will be taught by God in that He will at the external voice of Christ and His disciples teach their minds inwardly, illuminate and inspire them, to believe in and obey Him. Whereas previously in the ancient Law, God taught the people exteriorly rather than interiorly, by prophets, priests, and by the Holy Scriptures. Wherefore "where God is the Teacher," says S. Leo, "there are the lessons quickly learned." Hear S. Augustine (in Epist 1 S. Jo. Tract. 3) "The sound of our words strikes the ear, the Master is within. I have spoken to all, but to whomsoever that unction speaketh not inwardly, whom the Holy Ghost teacheth not within, such depart untaught. The outward instructions and admonitions are some sort of aid; but it is He who sitteth in heaven who teaches the heart. Wherefore He saith Himself in the Gospel, 'Call no one your master upon earth, for one is your Master, Christ.' He indeed speaks to you inwardly when no mortal man is by. Where His inspiration, His unction is not, outward words are an empty breath."
Every one who hath heard... and learned, the Arabic adds, and knoweth. See how He explains the drawing of the Father. He is drawn by the Father who is inwardly taught by Him, i.e., whose understanding is illuminated by the Father, and his will inflamed, that he may believe in and follow Me. And he hath learned, or he does learn, that is, he receives My illumination in his intellect, and My impulse in his will: and he acquiesces, and freely consents. This man comes to Me, i.e., he believes in Me as the Messiah, and obeys Me. For the two feet, not of the body, but of the soul, by which she comes to Christ, are the understanding enlightened by God, and the will impelled and inflamed by Him. Hence S. Augustine (de Predest. Sanc. c. 8) says, "If every one who hath heard and learned of the Father cometh, assuredly every one who cometh not, hath not heard, nor learned of the Father. For if he had heard and learned, he would come." He subjoins, "This school is far remote from fleshly sense, in which the Father is heard, and teaches us to come to the Son. There, too, is the Son Himself, because He is His Word, by whom He thus teaches us: and this He does not through the ears of the flesh, but of the heart. There also at the same time, is the Spirit of the Father and the Son. And He neither refrains from teaching, nor does He teach differently. For we have learned that the works of the Trinity are inseparable." And after an interval, "Why therefore does He not teach all to come to Christ, unless because all whom He teaches, He teaches in mercy? But whom He teacheth not, in judgment He teacheth them not. For He hath mercy upon whom He will, and whom He wills He hardeneth. But He is merciful, and doeth good, and when He hardeneth He requiteth justly. This grace therefore which is secretly given to human hearts by the Divine bounty, is rejected by no hard heart. For this reason is it given that the hardness of the heart may be first taken away. When therefore the Father is heard and teaches inwardly that we should come to the Son, He takes away the heart of stone, and gives a heart of flesh, as He promised by His prophet. For so He makes the sons of promise vessels of mercy which He has prepared for glory."
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Ver. 46. Not that any one, &c. "Lest the dense and ignorant Jews should imagine," says Euthymius, "that any one could hear or see the Father in a sensible manner, He saith not that any one, &c." We must understand, "But let a man hear God unseen, speaking in the soul, illuminating it, and persuading to the truth in Christ." God is the invisible Master. God is the Teacher, not of eyes and ears, but of hearts and minds.
Save Him who is of God, viz. Myself, who am the Son of God, born of Him, and most intimate with Him, who continually see and behold Him as He is in His essence. And as man I was indeed formed by Him without man's agency, and always enjoy the beatific vision of Himself. As Cyril says, "Being consubstantial with the Father, He will assuredly see Him from whom He is." And as Euthymius says, "Being of the same nature, substance and knowledge, He is in the bosom of the Father." Ver. 47. Verily, verily, &c. Hath, by right and merit, or in certain hope, but not yet in fact. Christ goes back to verse 29, and again and again inculcates faith in Himself, because that is the beginning of all good: the root of salvation, and the necessary means for obtaining from Christ the Bread of Life, i.e., the Eucharist. Eternal life: thus He impels those unwilling to faith by a firm hope of the reward. For what is better or sweeter than eternal life to those who fear death and corruption?
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Ver. 49, 50. Your fathers, &c. in the desert, "signifying," says S. Chrysostom, "that the manna did not long continue, nor come to the land of promise; for as soon as they reached it the manna ceased." But this Bread of Christ endureth for ever. Listen to the words of Josue (v. 12): "And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year." For as God fails us not in things needful, so He gives not an abounding of superfluities. And died: i.e., manna fed your fathers after the way of other food, and neither did, nor was able to protect them from death; but My Bread will save from death.
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That whosoever shall eat of it, by true faith and living charity, shall never die. That is, the manna had not the virtue of preserving life from corporeal death, much less the souls of your fathers from death, but this My Bread has the power of freeing from death not only the body, but the soul, and that for ever. For although it will not prevent the temporal death of the body, it will cause nevertheless the faithful man to rise up from that death, and to die no more for ever.
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I am the living Bread (bread is used by a hebraism for food), quickening those who eat Me in Myself who am Life, and communicating My life to them. Whilst the manna was in itself inanimate and dead, and therefore could not bestow life upon those who ate it. Who came down from heaven (by reason of a Divine supposition, says Suarez); "Since they sought food from heaven," says Chrysostom, "therefore He frequently testifies that He came down from heaven." Ver. 52. If any one shall eat, &c. For this Bread gives to the soul the life of grace, which endures even to the life of glory for all eternity. And It shall make the body to rise from death to live together with the soul gloriously for ever. Calvin and the heretics contend that this Bread is not the Body of Christ in the Eucharist, but mystical food; for that we mystically eat the Body of Christ by faith when we believe in Him. Of Catholics the same opinion was held by Jansen on this passage, Cajetan, Gabriel, Ruardus Tapper, Nicolas Casanus and Hesselius, who are cited by Baronius (lib. 1, de Eucharist, c. 5). Against these authors Didacus Castillus has written a whole book, Nicholas Sanders another, and Toletus, Maldonatus and Bellarmine refute them at length. I say then that Christ from this place onward speaks expressly of the Eucharist. This is so certain that Maldonatus says, to deny it is rash, and almost heretical (erroneum). It is proved (1.) because Christ here most clearly asserts it, constantly bidding us eat His Flesh and drink His Blood, in such sort that the doctrine of the Eucharist could not be more clearly expressed. For this is what He reiterates over and over again, you hear nothing else but My Flesh is meat indeed, and My Blood is drink indeed. He that eateth My Flesh, and drinketh My Blood. Unless ye eat the Flesh of the Son of Man, and drink His Blood. Surely it is incredible that Christ should wish to obscure a thing in itself so clear, and by Him so often repeated; I mean that we must believe in Him, by so many words and metaphors about eating His Flesh and Blood, especially when He foresaw that many, even of His disciples, would for this cause depart from Him. (2.) Because He distinguishes both kinds in the Eucharist. For His Flesh He calls the food which we may eat: but His Blood that which we may drink. Unless ye eat the Flesh of the Son of Man and drink His Blood, ye shall not have life in you (ver. 54). Therefore He speaks concerning the Eucharist, in which we truly and properly eat the Flesh of Christ and drink His Blood. Now in that spiritual eating of Christ which takes place by faith, drink cannot be distinguished from food, nor blood from flesh. Nor indeed ought we especially and severally to believe in the Flesh, and then again in the Blood of Christ, but it suffices to believe generally and fully in the whole Humanity of Christ. (3.) Because nowhere in Scripture are the efficacy and fruit of the Eucharist, as well as the universal obligation of receiving It, clearly expressed and inculcated except here. And this precept, since it is so important, and so binding upon all the faithful, ought clearly to be expressed. (4.) If S. John does not here treat of the Eucharist, then he nowhere does so. But who could believe such a thing of Christ's Benjamin, who at the Last Supper, when Christ instituted the Eucharist, lay upon His breast, who, I say, could believe that he should have passed over, and involved in silence this most august monument and mystery of the love of Christ? (5.) Because in a similar way (cap. 3), he narrates the institution of Baptism, and Christ's conversation about it with Nicodemus. So here he relates the mystery of the Eucharist, and Christ's disputation with the Jews concerning It. And these two Sacraments are necessary to the faithful, and are, as it were, the two bases and pillars of the Christian Church. Lastly, this is the common opinion of the Fathers, both Greek and Latin, also of the commentators and Scholastic Doctors, viz. S. Cyril, Chrysostom, Theophylact, Euthymius, S. Thomas, Rupert, Lyra, Maldonatus, Toletus, on this passage, and others in various places, who are quoted at large by Toletus, Ribera, Maldonatus, Sanders and Castillus, commenting upon this chapter, and by Bellarmine (lib. 1, de Euch. c. 5). In like manner the Council of Ephesus understand this passage (Epist. ad Nestor.), so do the Second Council of Nice (Act 6), the Council of Cabillon (II c. 46), and the Council of Sens (cap. 10), and the Council of Trent (Sess. 13, c. 2). Nor does S. Augustine dissent, as is plain to those who read him carefully, although many think the contrary. For from this very passage he, in common with several others of the ancients, maintained that the Eucharist ought to be given even to infants. And this was actually the practice in various places for 600 years, until the Church laid down the contrary, namely that the Eucharist is not necessary for infants, and that it is not expedient to give it to them through fear of irreverence. Here observe, that S. Augustine, besides the literal and genuine explanation of this passage, which is concerning the Eucharist, adds another which is symbolical and mystical. And he understands by this bread and food the society of the members and the body of Christ which is the Church: that to eat the flesh of Christ is the same thing as to be incorporated into the Church, to be aggregated and associated to it, and so to be brought in to Christ, and to drink and participate in His Spirit. S. Austin does this on account of the Donatists of his time in Africa, with whom he had a perpetual controversy. For they by schism rent the society and unity of the Church. It may be added the Eucharist is not only a symbol, but a cause of this union (societas) of the faithful in the Church. For as out of many grains of wheat ground together one loaf is made, and out of many clusters of grapes pressed together wine floweth, so of many faithful communicants is one society and Church. (2.) Because this union and society of the faithful is the end and fruit of the Eucharist, which without it profits not unto salvation. (3.) Because S. Augustine often just glances at and passes over the literal sense, as a thing easy and plain, and dwells upon the spiritual and mystical sense, as more obscure, subtle and sublime. Origen, SS. Gregory and Jerome, and other Fathers do the same. So S. Augustine is explained after his manner by his disciple S. Bernard (Serm. 3 in Ps. xc.) "What is it to eat His Flesh and drink His Blood but to participate in His sufferings, and to imitate His conversation in the flesh? Wherefore also that spotless Sacrament of the Altar sets this forth, when we receive the Lord's Body. As that form of bread appears to enter into us, so we know by that conversation which He had upon earth He enters into us to dwell in our hearts by faith." You will say that S. Augustine asserts (lib. 3, de Doct. Christ. c. 16), that there is in these words of Christ a trope or figure, by which we are commanded to have communion in His sufferings. I answer, S. Augustine calls this a figure because the flesh of Christ is not here commanded to be cut, cooked and eaten (as is done with the flesh of bulls and sheep), as the Capharnaites imagined, and therefore were offended; but figuratively, i.e., sacramentally. For he thinks that it is here commanded that in the Eucharist, by means of the species of bread and wine, separated one from another, and as it were dead, we should represent the Passion and Death of Christ, which took place through the separation of the soul and blood of Christ from His body, and that we should both imitate this by mortification and shew it forth by holy living. You will say secondly: Christ.(Joh 6:27,Joh 6:29, Joh 6:63) treats concerning the spiritual eating of Him by faith, therefore also He here proceeds to speak of the same, and not of sacramental and corporal eating, otherwise He would not speak consistently and logically (cohærenter). I answer (1.) by denying the consequence. For Christ wished by degrees to raise the ignorant Jews, and first to set before them easy things, and afterwards things more difficult and mysterious. Wherefore from the multiplication of the loaves with which He had fed the multitude He rises to the manna, and from that to the spiritual food of faith: (Joh 6:27, Joh 6:29, Joh 6:35, Joh 6:36, Joh 6:40, Joh 6:47). Then in this verse and afterwards (He proceeds) to the real eating of Himself in the Eucharist, which is the end, the goal and aim of that miracle of the multiplication of the loaves. In a similar manner He led on the Samaritan woman from the drinking of material water to spiritual water. And Christ Himself sufficiently hints at, and indeed explains this leading onward, when (Joh 6:29, Joh 6:35) He said that bread was already possessed by those who believed, but here He says that His Eucharistic bread was not yet possessed, and that He was not then giving it, but that He would give it in the future. The bread, He says, which I will give is My flesh for the life of the world. But the reason of this change is that Christ (Joh 6:27, &c.) wished to forewarn and prepare His hearers for the most august mystery of the Eucharist. For in It faith and spiritual manducation are required in the highest degree, for without them the real and corporeal profits nothing, as S. Augustine says. I reply (2.) by denying the antecedent. For Christ did not say that we were to eat Him by (per) faith, but He required faith as a means for obtaining from Him the heavenly bread and food, which is nothing else than His flesh and blood in the Eucharist, as I have observed in verse 27, &c. They object (3.) that Christ says (Joh 6:64), It is the Spirit which quickeneth, the flesh profiteth nothing. This I will explain in the proper place. From what has been said it is clear that in the Eucharist the very flesh of Christ is truly and properly eaten, and His blood drank, and not bread, as the Calvinists suppose, which is only a type and figure of the flesh of Christ. For the figure of the Eucharist was rather the manna of the Jews, as being something celestial and sweet to the taste, than the common arid bread of Christians. And if the Eucharist is mere bread, and not the body of Christ, then Christ would have no ground for preferring the Eucharist to the manna, since the manna was sweeter and better than bread. And so the Capharnaites and His disciples understood Christ, namely, that He wished His Flesh to be truly and properly eaten, although they were ignorant of the manner of eating It sacramentally, under the species of bread and wine. And this they could not at this time have received, even though Christ had expounded it. And although they were so grievously offended, yet did not Christ correct them, when this their offence, and apostasy He could and should (debuisset) have done by a single word, saying that He was speaking figuratively (mysticè), namely, that to eat His Flesh was nothing else but to believe in Him as incarnate and suffering for the salvation of men. Since, therefore, it is certain that He did not do this, it is certain that He was speaking concerning the real and sacramental eating of His Flesh in the Eucharist. "Consider," says Theophylact, "that the bread which is eaten by us in the Mysteries is not merely a certain figure of the Lord's body, but is the very Flesh of the Lord. He said not, The Bread which I will give is a figure of My Flesh. For by the words secretly spoken (arcanis verbis) that bread is transformed through the mystic benediction and the accession of the Holy Spirit, into the Flesh of the Lord. And how is it that flesh does not appear to us, but bread? It is that we may not shrink from eating it. For if indeed It had appeared to be flesh, we should have been disaffected towards communion. But now through the Lord's condescension to an infirmity, the mystic Food appears to us such as that to which we are accustomed at other times."
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Ver. 52. And the bread which I will give is My Flesh for the life of the world (Vulg.) The Greek has, But the bread which I will give is My Flesh, which I will give for the life of the world. And so read the Syriac, S. Cyril, Theophylact and Theodoret. The Arabic reads Body instead of Flesh. The meaning is, "The bread, i.e., the food of the Eucharist, which I will give at the Last Supper, is My Flesh which I will give, i.e., will offer to God upon the cross, a price and a ransom, to redeem the world from death, so that I may indeed raise the world dead in sin to the life of grace and glory." Or better, "The bread of the Eucharist, which I will give in the way of food for the life of the world, will be My Flesh which I will deliver to the death of the cross for the life of the world, but in such manner that upon the cross I will give It to restore to the world its lost life, but in the Eucharist I will give It for food, that the world being raised by My death to the life of grace, may be nourished, may grow, and be perfected by It." He means, "I will give My true Flesh upon the cross, as it were corn in a mill, to be broken and ground, that from It might be produced the bread of the Eucharist, fruit-bearing and life-giving, feeding the faithful for the life of grace, and leading them to the life of glory." S. Ignatius, when he was condemned to the lions, had regard to this when he heard them roaring, and said, "I am the corn of Christ; by the teeth of the beasts I shall be ground, that I may be found the pure bread of Christ." From the expression, I will give, in the future tense, all the ancients, and the moderns generally, understand this passage of the Eucharist, and some add that Christ not only on the cross, but in the Eucharist also gives, i.e., offers His flesh to God for the life of the world. For Christ not only offers Himself to God upon the cross, as it were a bloody victim for the life of the world, but also daily offers Himself for the same in the Eucharist, as it were an unbloody victim. For the Eucharist, or the Mass, is the perpetual, but unbloody sacrifice. As Euthymius says, "He said not, the bread which I give, but, which I will give; for He was about to give It in the Last Supper, when He gave thanks, and brake the bread which He had taken, and gave it to His disciples, and said, Take ye, and eat, This is My body." After an interval, "I will give unto death. For He presignifies His crucifixion and voluntary passion." Hear also Theophylact, "Although also He is said to be delivered up by the Father, yet He is also said to have given up Himself. And the one indeed was said that we might learn His accordance with the Father, the other that we might not be ignorant of the free volition of the Son."
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Ver. 53. The Jews therefore... strove, Greek, ε̉μαχόντο, i.e., fought, contended in words, quarrelled among themselves, some accusing Christ, others defending Him.
How: when the question enters in, how a thing is done, unbelief enters in at the same time, says S. Chrysostom. "For when it behoved them," says Cyril, "who by a miracle had perceived the Divine virtue of the Saviour, and the power of His miracles, readily to receive His words, and if any seemed too hard to seek for their solution, they did altogether the opposite. How can this man, &c. S. Chrysostom says, "if thou inquirest this, why didst thou not say the same in the miracle of the loaves, as to how He so greatly increased them? For from that it ought to have caused this more easily to be believed. The expression how, therefore, is a Judaic word, and the question of unbelievers." Let the heretics hear this, who say, "How can so great a Christ be whole in so small a host?" Rather let them say, "How can an angel be wholly in a point?" "How is God everywhere?" "How is the soul whole in the whole body, and whole in all its parts?" And if they can neither understand, nor express these things, how can they understand the mystery of the Eucharist? Let them believe Almighty God giving assurance of the fact, although they do not understand the mode. God can do more than man can understand," says S. Augustine. "It behoves us therefore," says Theophylact, "when we hear, Unless ye eat the Flesh of the Son, ye shall not have life, to maintain undoubting faith in the reception of the Divine Mysteries, and not to ask, By what means?" In like manner Cyril, "But let us depart far away from the sins of others, having firm faith in the Mysteries. In such sublime things let us never either think, or say, ' how ?' For this is a Judaic word, and a cause of extreme punishment." Therefore he wisely concludes, "When God works, let us not ask 'how?' but let us ascribe to Him alone both the way and the knowledge of His own work." Ver. 54. Jesus therefore said, &c. Hear S. Chrysostom, "They indeed judged this to be impossible, but He showed it to be altogether possible; and not only so, but necessary." "The manner indeed in which it was possible," says Cyril, "He did not unfold, but exhorted them to ask in faith: but they before they believed asked querulously." Similarly Augustine, "How indeed It is given, and the manner of eating that Bread ye know not, but unless ye shall eat, &c." Unless ye shall eat: this is Christ's precept concerning taking the Eucharist. Therefore from the very form of the words it is clear that it pertains only to adults: although indeed some of the ancients have extended it to little ones and infants, to whom they actually gave the Eucharist. This appears from S. Augustine (Epist. 23 ad Bonifac.) and S. Cyprian (Tract. de Laps). Indeed at Constantinople and elsewhere it was the custom to give the remains of the Eucharist to pure and innocent boys whom they called out of school into the church for the purpose. This appears from the case of the Jewish boy which I will speak of presently. But the Church subsequently defined that young children not yet come to the use of reason, are not the subject of the precept, and but little capable of fulfilling it reverently. Wherefore the Council of Trent says (Sess. 21, Can. 4), "If any one shall say that the communion of the Eucharist is necessary for young children before they come to years of discretion, anathema sit. " It is otherwise concerning the precept of baptism: Unless any one be born again of water and the Holy Ghost, he cannot enter into the kingdom of God. For there it is plain from the form of words that Baptism is not only commanded, but also that it is ordained as a necessity for salvation, and therefore that infants cannot be saved without baptism as a means, although they are not bound by the precept of it, indeed cannot be bound. Others have extended this command of eating the Eucharist to little children in a non-literal but figurative sense, namely, that the little ones ought to eat the flesh of Christ, i.e., ought to be partakers of the mystical body of Christ which is the Church, that is, they ought to be baptized, that by the faith, hope and charity infused into them at their baptism, they may be incorporated with Christ and the Church. So think and explain S. Cyprian (lib. 3, ad Quirin. c. 53.), Pope Innocent 1. (Epist. 93, ad Patres Concil. Milev.), &c. But this meaning is far fetched and symbolical, not literal and natural. You will say, infants ought to be united to Christ and the Church: and this union is the effect and fruit of the Eucharist, as the Council of Florence teaches: therefore they ought to receive It, that they may obtain this union. I reply, that infants are united and incorporated into Christ and the Church by baptism, but that the perfecting of the union takes place in the Eucharist, and is Its proper and peculiar effect. But this perfection is not required of infants, nor is it necessary for their salvation. So Suarez.
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And drink His Blood. From hence the Hussites, Luther, Calvin and others contend that the Eucharistic chalice ought to be given to the laity also, that they may communicate in both kinds. But the practice and definition of the Church is otherwise, and this is the best interpreter of Holy Scripture. I reply therefore (1.) that as regards the thing (rem) contained in the Sacrament, the laity do also drink the Blood of Christ when they receive His Body under the species of bread. Because under that species (sub ea) by virtue of consecration, there is there (ponitur) the Body of Christ, but by concomitance there is under the same the Blood of Christ, for the Body of Christ is not bloodless, nor can the Blood of Christ be separated from His glorified Body. As therefore he who takes the Eucharist under the species of wine by virtue of the words of consecration, takes directly and primarily the Blood of Christ, and yet by concomitance takes the Body of Christ, because the Blood of Christ cannot be without His Flesh; so in turn, he who takes the Flesh of Christ, under the species of bread, takes directly the Flesh of Christ, but by concomitance takes also his Blood. For in spiritual and sacramental and divine things food and drink are the same: consequently to eat and to drink means the same thing. Wherefore he who receives in one kind only receives as much profit and grace as he who takes in both kinds. Indeed as in material things, the same milk is both food and drink, the same bread dipped in wine both feeds and affords drink. It is at once eaten and drunk. It satisfies at once hunger and thirst. Still, as regards the sacramental species, he is properly said to eat the Flesh of Christ who eats It under the species of bread, and he is said to drink His Blood who drinks It under the species of wine. You will say, then the laity ought to do both, for Christ Jesus commands it. I reply that the expression, and drink, both here and elsewhere is frequently put by a hebraism for or drink. For it suffices to receive one species, because under either is contained whole and perfect Christ. Thus it is said (Exo 21:13), "Whoso striketh father and (i.e., or) mother, let him die the death." For he who strikes either one or the other is guilty of death. The conjunction and here, although it disjoins the members of the subject, viz. father and mother, nevertheless conjoins them in the predicate, that is to say, the penalty of death. Thus also, "silver and (i.e., or) gold have I none" (Act 3:6). Similar constructions are found in Exo 22:10; Eze 44:22, and elsewhere. So here too it may be taken thus, from what Christ says (Joh 6:51, Joh 6:58), concerning bread alone. And thus Paul explains Christ's saying, "Whosoever shall eat this bread or drink the cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord" (1Co 11:27). See the Council of Trent (Sess. 21, Can. 1), Bellarmine, Suarez, Maldonatus and others. We may add that also by a hebraism, the word unless ought to be repeated, thus, Unless ye eat, &c., and unless ye drink, &c. That means, If ye neither eat nor drink, &c. This clearly appears from the Greek, which for unless has ε̉ὰν μὴ, i.e., if ye do not eat, and if ye do not drink, that is, if ye do neither the one nor the other. The reason à priori is because Christ is here answering the Jews striving among themselves, and saying concerning the Flesh alone of Christ, How can this man give us His Flesh to eat ? To whom He replies, Amen, Amen, i.e., most truly and certainly, except ye shall eat the Flesh of the Son of man, &c. But He adds, and drink His Blood, that He may strengthen the expression, unless ye shall eat His Flesh. For that is not true and living flesh which has no blood. He would also show His liberality, charity, and the greatness of the benefit, by which He affords to the faithful in the Eucharist, the complete sustenance which consists of food and drink. These words have respect therefore rather to the blessing than to the precept. Lastly, there is a canon for the interpretation of Holy Scripture delivered by S. Augustine (de Doct. Christ. lib. 3, c. 17). There are many precepts in Scripture which are given to the whole Church, which yet are to be fulfilled by some, not by all. Such is, "Increase and multiply" (Gen. i.) This bids some to take wives, and propagate the human race, but not that all and each should do so. So here, Unless ye shall eat, &c., i.e., unless there are some, viz. priests, who take the Sacrament of the Eucharist under both species, ye shall not have life in you. For if there be none such, then there will be none to consecrate the Eucharist, none to administer it, and so the whole fruit of the most Blessed Sacrament would be lost, as Bellarmine observes. For it is the office of priests to consecrate and receive in both kinds, that there may be not only a perfect Sacrament, but also that they may offer the sacrifice. This requires both kinds, both to signify perfect nourishment (for the sacrifice is, as it were, the food of God): and this nourishment consists of food and drink: as also that there may be a perfect representation of the passion and death of Christ. In them the Blood was separated from the Body of Christ, as by the force of the words of consecration, the Body is consecrated separately under the species of bread, and the Blood under the species of wine. Formerly indeed the laity at times, not always, communicated in both kinds in the primitive Church. This is plain from S. Paul (1 Cor. xi. 28), and S. Dionysius (Celest. Hierarch. cap. 3, part 3), and S. Cyprian (Serm. de Laps). But as the number of believers increased, the Church rightly abrogated this custom, because of the peril of irreverence, and various abuses which had been often experienced.
Ye shall not have, &c. That it is possible to have spiritual life, by which the believing soul lives in the faith and love of God without the Eucharist is plain from the case of the newly baptised. Here however it is said that there cannot be life without It, because life cannot be long retained, nourished and fed without this food, especially since the precept of communicating, both by the natural and Divine law, as well as human law (for the Church has ordained that every one shall communicate once a year, at Easter), urges and obliges us to take It. Whence Ruperti says, A man is not considered to have not eaten, unless he be unwilling to eat, or has been careless and neglectful. And we commonly say that a man cannot live without food, meaning for long. Hence S, Basil says (lib. 1, de. Bapt), "He who has been regenerated by Baptism, ought afterwards to be nourished by the participation of the Divine Mysteries." Similarly Dionysius Carthusianus, "As the body cannot be sustained without corporeal food, nor continue in natural life, so without this life-giving food the soul cannot persist in the spiritual life of grace." So too Lyra, "As in bodily life food is necessary to preserve life, so is this Sacrament necessary to the spiritual life, because it is preservative of the spiritual life: for as Baptism is a certain spiritual generation, so is the Eucharist spiritual nutriment." From what has been said it is clear that the fruit and effect of the Eucharist may be gathered from the analogy of the benefits of bread and food. What bread and food do for the body the Eucharist does for the soul, and occasionally even for the body, in that it nourishes and quickens the body, yea, sometimes heals diseases, and drives away peril of death. Wherefore formerly some persons when going on board ship were wont to carry the Eucharist with them, that they might take It in case of danger; yea, to ward off peril. Thus, Gregory, the father of S. Gregory Nazianzen, being worn out by a protracted burning fever, and being nigh unto death was delivered from it, and restored to life and health by means of the Eucharist, received on Easter Day. Nazianzen relates this in his discourse on the death of his father. The same saint relates that his mother was restored to health from a severe and dangerous sickness through receiving spiritual nourishment from bread which he himself had consecrated for the holy sacrifice. He also testifies in a sermon on the death of his sister Gorgonia that she was healed of paralysis of all her limbs, and excruciating pains, by partaking of the Eucharist. S. Ambrose in a discourse on the death of his brother Satyrus, relates that he being shipwrecked escaped certain peril of death and swam to shore, in consequence of the Eucharist being appended to his neck. S. Gregory relates a similar escape by means of the Eucharist of Maximianus, Bishop of Syracuse (lib. 3, Dial c. 36). In the time of the Emperor Justinian at Constantinople, the son of a certain Jew received after the custom of that age, together with several Christian children, the remains of the Eucharist. For this he was thrown by his father, a glass-blower, into a burning furnace of glass. There by the virtue of the Eucharist he was preserved alive and unhurt. This happened A.D. 552. (See Evargrias, lib. 4, c. 24, Gregory of Tours, lib. 1, Mirac. c. 10.) Finally listen to Cyril summing up the fruits and effects of the Eucharist: "It drives away not only death, but all diseases. For it calms down, while Christ abides in us, the raging law of our members: It strengthens godliness: It extinguishes the perturbations of the mind: nor does It make question of our sins: but It heals the sick, It restores the bruised, and like the good Shepherd, who laid down His life for the sheep, It raises us from every fall."
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Ver. 55. He that cometh &c. Eateth, i.e., says Ruperti, worthily, with due preparation and purification, with a previous act of contrition and sacramental confession, if a man have any mortal sin upon his conscience. For if, after examination, a man be not conscious of any mortal sin, even though he may really be in some mortal sin unknown to himself, the communion of the Eucharist will blot out that sin, and restore the communicant to the grace and love of God. This is the teaching of Suarez, and Theologians, passim. Moreover, the sixth General Council (Act 8) understands this verse of the Eucharist, and asserts that in it the Flesh of Christ is called life-giving, because It is the proper Flesh of the Word, and hypostatically united to the Word.
Hath eternal life: because by the Eucharist he receives grace to preserve him, and bring him unto life eternal. As Dion Carthusianus says, "He hath eternal life, because he hath Me: and he hath the life of grace which is continued by this Sacrament, until he arrive at the life of everlasting glory." S. Cyril gives the reason "Because the Flesh of Christ is the Flesh of God, which is united to the Word of God, who is, by His nature, Life, and thus is made life-giving. The Eucharist therefore quickens the soul, because It preserves, feeds, augments grace. Also It blots out venial sins, and even mortal sins, if a man has forgotten them. And It will raise up the body from death. Wherefore it follows, And I will raise him up. Moreover, S. Bernard thus explains these words of Christ tropologically (Tract. de Diligend Deo). He that eateth, &c., "That is, he who recalls to mind My death, and after My example mortifies his members which are upon the earth, hath eternal life."
And I will raise him up at the last day, in which the passion of Christ and the Sacraments, especially the Eucharist, will gain their ultimate and perfect fruit and reward in the saints. I, who am really contained and eaten in the Eucharist, will raise up him that eateth Me, that as I give its own glory to the soul, so I may bestow upon the body its glory. For the glorified soul requires a glorious body that the whole man may be beatified. Hearken to S. Cyril, " I, He said, that is, My Body which shall be eaten, will raise him up. For Christ is no other than His Flesh. I do not say so because It is not different by nature, but because since the Incarnation He can by no means be divided into two Sons. I, therefore, He says, who am made man, will raise up those who eat Me by means of My Flesh at the last day. Assuredly it is altogether impossible that death and destruction should not be overcome by Him who by nature is Life."
I will raise up, to immortal glory. "Lest they should suppose," says S. Augustine, "that by that food and drink life eternal was promised in such a manner, that those who receive it should not die in the body, He condescended to meet such a thought by immediately adding, and I will raise him up at the last day, that meanwhile he should live according to the spirit, in the rest which the spirits of the saints enjoy: and as concerns the body, not even his flesh should be defrauded of life eternal, but should possess it at the resurrection of the dead at the last day." Wherefore the Council of Nice calls the Eucharist "the symbol of the resurrection." And S. Ignatius (Epist. ad Ephes.) calls It the "medicine of immortality." S. Cyril in this verse calls It "food nourishing for immortality and eternal life." Hence S. Chrysostom (lib. 6, de Sacerdot.) asserts that the souls of those who receive this Sacrament at the end of life are by reason of having received It carried direct by the angels into heaven; and that their bodies, the angels like attendants surrounding them, are guarded for eternal life. Nyssen indeed adds (Orat. Catechet. c. 37), "that our bodies cannot win immortality, unless they have been united to this immortal Body of Christ." S. Cyprian has a similar remark (Serm. de Cæna Dom.), also Tertullian (de Resurrer. Carn.) Yea, S. Irenæus (lib. 4, c. 34), from the truth that we communicate of the Flesh and Blood of an immortal Christ proves the resurrection, that is to say, that we shall rise to life immortal. Understand all these sayings, not that by the Eucharist there is confined in the body any physical quality, as a cause of its resurrection, nor any supernatural gift, which in the way of grace and glory is not due to the holy soul, but because the resurrection due to grace is given also to the saints by another title, which peculiarly and specially belongs to the Eucharist, that is to say, on account of that special union with the glorified Body which takes place in the Eucharist because of the institution and promise of Christ. So Suarez. Let me add that the Eucharist preserves, nourishes, and augments grace, which is the seed of glory. The Eucharist therefore is the instrumental cause of the resurrection (a moral, that is, not a physical cause), because of which Christ will cause us to rise again. Wherefore He saith not, "the Eucharist shall raise him again," but, "I will raise him again."
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Ver. 56. For My Flesh, &c., truly, i.e., not parabolically nor figuratively, as Euthymius says from S. Chrysostom, but really and properly, according to the plain meaning of the words. Hence S. Chrysostom (Hom. 61. ad. Pop.) teaches that we in the Eucharist are united and commingled with the Flesh of Christ, not only by love and consent of will, but also really and substantially. "Wherefore," saith he, "He hath commingled Himself with us, and united His Body to ours, that we should be made one whole, even as a body is connected with its head. This is the desire of ardent lovers. It is this which Job hinted at, saying to his servants, to whom he was beyond measure desirable, because they showed their desire, saying, 'Who will give us to be filled with his flesh?'" (Job xxxi.) "Not only does Christ afford Himself to be seen by those who desire Him, but even to be handled and eaten, to have our teeth fastened in His Flesh, and to fulfil every desire. As lions therefore breathe out fire, so let us depart from that Table, made terrible to the devil, and contemplating our Head in our minds, and the charity which He has manifested towards us." Ver. 57. He that eateth, &c. Observe (1.) S. John delights in the word abide. By it he sometimes signifies delay, and duration of time (as i. 33), upon whom thou shalt see the Spirit descending and abiding. Sometimes, however, by the expression abides he expresses, moreover, indwelling and intimate union, as here and in his 1st Epistle (iii. 9), "His seed," i.e., of the grace of God, "abides in him." And iv. 16, "He that abideth in love abideth in God, and God in him." Observe (2.) the abiding and union of the soul with Christ in the Eucharist not only takes place by the Eucharist Itself, but by the Eucharist in such manner that Christ being therein hidden, really and corporeally enters into our body, and so Christ with us, and we with the flesh of Christ, and by consequence with His Person, Divinity and omnipotence are really united and commingled, even as food is really united and commingled with our flesh. So S. Chrysostom observes, "He saith, abideth in Me, that He may show we are commingled with Himself." And Euthymius, " He abideth in Me; he is united to Me by the reception and communication of My Flesh and My Blood, and is made one body with Me." Theophylact, "In this place we are taught the Sacrament of communion. For he who eats and drinks the Flesh and Blood of the Lord, abides in the Lord Himself, and the Lord in Him. For there is a new sort of commingling, and one beyond understanding, that God is in us, and we in God." S. Cyril in this verse brings forward the apt similitude of wax. "It is as if when any one should pour wax into liquefied wax; it must be that the one should commingle with the other throughout. So if any one receive the Flesh and Blood of the Lord, he is so conjoined with Him, that Christ is found in him, and he in Christ." And shortly afterwards, "As a little leaven, as Paul says, leaveneth the whole lump, so a little benediction draws the whole man into Himself (Christ), and fills him with His grace: and thus Christ abides in us, and we in Him. For truly the whole leaven passes into the whole lump. And this is the meaning of the passage." The same Cyril also declares (lib. 10, c. 13) that Christ is in us, "not only through the indwelling, which is meant by love, but also by a participation of nature." S. Hilary teaches the same (lib. 8, de Trin.), and S. Irenæus (lib. 4, c. 34). Hence S. Cyril of Jerusalem (Son 4. Mystag.) declares, that in Holy Communion we become Christ-bearers, yea concorporate and united by consanguinity with Christ. Moreover Christ really abides with us so long as the sacramental species of bread and wine remain in us. But when they are digested and consumed by the stomach, Christ ceases indeed to live in us as Man substantially; but still through that previous union which He has contracted with us, the spiritual life of our souls is by His grace fed, strengthened and preserved for eternity. For (His Flesh) is grafted into our body as it were a seed of immortality. Which seed, as I have said, is not physical, but moral, like the merit of good works. For as a good work leaves after it merit, as it were a seed of glory, as it were a sort of title to eternal life, so does the communion of the Holy Eucharist leave a similar new title (jus), one peculiar to Itself, after It, unto the same life, as it were a seed of glory in us. For Christ grants this title to communicants through contact with, and partaking of His life-giving Body. For it is fitting and becoming that Christ should impart His own glorious life to those to whom He imparts Himself. "For it surely behoved," says Cyril, "that not only the soul should rise to the blessed life by the Holy Ghost, but also that this worthless and earthly body should, by the taste of that which is akin to it, by contact and by food, be brought back to immortality." The Flesh of Christ, therefore, in the Eucharist is the moral instrument of the Resurrection. Would you learn the physical cause of the same? It is this. The Deity of Christ in the Eucharist is the physical cause of the resurrection. To understand this from the foundation, observe that Christ as God, by the grace given and infused into a man by the reception of the Eucharist, even after the Eucharistic species have been consumed in the stomach, really dwells in the man, not only as in His temple by charity, but also as food in his stomach by way of nutriment. For as digested food nourishes and feeds the stomach, and through it all the limbs and members to which the stomach transmits the food, so in like manner the Divinity of Christ with His Flesh taken in the Eucharist, as it were the Food of soul and body, because it cannot be digested and consumed by man, abides continually in, as it were, the stomach of the soul, and nourishes and feeds it, and by it all the faculties and powers of the soul. And this is what Christ here saith, He that eateth My Flesh abideth in Me, and I in him. For the Deity of Christ as it were food abides always in the soul, feeding it; and the soul in her turn abides in the Deity of Christ, as an immortal and life-giving Food. For she abides as it were in Life itself, which feeds us continually with the influx of habitual grace, and at stated periods by the infusion of fresh actual grace, as by fresh holy illuminations, fresh inspirations, new pious affections and impulses sent into the soul, that we may become the same that Christ is, says S. Gregory Nyssen. And thus we are made spiritual, holy and divine, and that daily more and more, and have always in the stomach both of our body and our soul the very Divinity of Christ, as it were the tree of life, so that It in Its own time, in the day of judgment and the general resurrection, will communicate to us Its own immortal, blessed and Divine life. Thus sometimes medicine, a long time after it has been taken and digested, through the virtue which it leaves after it, works and heals, even though it at first makes those who take it more sick, because it attacks the depraved humours (of the body), and fights with them until it purges and expels them; and when they are expelled, it restores the body to its pristine purity and health. The following is the order of things in the communion of the Eucharist. (1.) Through the receiving of the Eucharist, the Flesh and Blood of Christ, yea whole Christ, i.e., His Humanity and Divinity, as it were food, enters into us, and abides in us. (2.) The species of the Eucharist being digested by the stomach, and converted into our flesh (for the matter of the bread and wine which had been annihilated in consecration, comes back by the power of God), the Flesh and Humanity of Christ cease to be in us: but the Divinity of Christ, as it were immortal Food, remains in us. And This (3.) communicates Its own eternal life to the soul, nourishes and augments it by continually feeding in the way of which I have spoken. (4.) The Same will raise our bodies from death at the resurrection, and unite them to our souls, and so bestow the life of eternal glory upon the whole man, inasmuch as we have the Eucharist, at least as regards the Divinity of Christ which it contains, as it were the food and medicine of immortality always in our body and our soul. And by means of It Christ abides in us, as He Himself here asserts, inasmuch as He is very God. But God will be the physical cause of our resurrection as the Flesh of Christ will be the moral cause of the same. And although our flesh must first die, even as the Flesh of Christ died, yet this food of the Eucharist, that is, Christ as God always abiding in a man, will raise him up from death unto life eternal. This is what Christ saith, And I will raise him up at the last day. I am the living Bread who came down from heaven. If any man shall eat this Bread he shall live for ever. For Christ as God, not as man, came down from heaven. He that eateth, &c. because as food It always sustains and nourishes him into eternal life. Nor indeed can these words be otherwise explained. As therefore food, after it has been digested, leaves its power to nourish in the chile which remains, so the species of the Eucharist after they have been digested, leave in a manner their power of nourishing unto eternal life in the Divinity of Christ which with grace remains, For His Humanity by His own ordinances has been tied to the species of bread and wine, that so long as they remain, It also should remain, and when they are consumed that It should cease to be present, as S. Thomas and the rest of the Theologians teach. In like manner after a good work there remains in us not only habitual grace, but also the Divinity Itself, and the Whole Most Holy Trinity, which makes us to be partakers of the Divine nature, and sons of God. Here observe by the way a threefold distinction between the Eucharist and common food. (1.) The first is that common food does not remain in us, but is converted into chile, and then into blood, and then into the flesh and substance of our several members. But in the Eucharist the Flesh of Christ is not converted into the substance of him who eateth, but remains uncorrupt and unchanged in Itself, forasmuch as It is immortal and glorious. This is what Christ said to a certain Saint, "Thou shalt not change Me into thyself, but thou shalt be changed into Me." (2.) The second is, that common food is of itself without life, but is animated, and receives life from him that eateth it. But the Flesh of Christ in the Eucharist is both living and life-giving, giving life to him that eateth It. (3.) Bread and food leave behind no part of themselves, because they are wholly converted into chile, and transfuse into it their power of nourishing. But the Flesh of Christ in the Eucharist, after the species being consumed, the bread has vanished, leaves after It, Its own hypostasis, that is to say, the Person of the Word, and His Divinity, on account of which Christ is here said to remain in him that eateth, and to raise him up, and he that eateth to remain in Christ. So Cyril and the Fathers cited above. Also S. Ambrose (lib. 6, de Sacrament, c. 1), whom hear. "How then did the Bread, even the Living Bread come down from heaven? Because the same our Lord Jesus Christ is a partaker both of Deity and of a body; and thou who receivest His Flesh, art partaker through that Food of His Divine Substance." So too, S. Hilary (lib. 8, de Trin.) "He Himself is in us through His Flesh, whilst we are with Him in This which is in God."
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Ver. 58. As the living Father, &c.... hath sent Me, in the Flesh into the world, through the Incarnation, for the salvation of men. The living Father, who is Himself Divine Life, uncreated Substance, and therefore in begetting Me hath communicated to Me the same Substance, that I might communicate the same to the Humanity, which He sent Me to assume, that I might communicate similar spiritual, holy, blessed and eternal life to the faithful who eat of Me.
And I live because of (propter) the Father, i.e., through the Father, of the Father. For the Father in begetting Me communicates to Me His own Divinity, which is the essence of life. For God hath begotten God, the Living One hath begotten the Living One. "The Son therefore," saith Cyril, "is as Light of Light, and as Life of Life. And as the Father gives light through the Son to the things which need light, and through Him does wisely, so through the Son as through His life which proceeds from Him, He quickens those things which have need of life." And again, "I live by (propter) the Father: for since My Father is Life by nature, and because I am by nature His Son, I naturally possess this property of His nature, that is life." Here Christ gives the reason by which He is living and quickening Bread in the Eucharist, who will raise us from death at the judgment-day. And He opens out the very origin and fountain of life and resurrection. For God the Father is that Fount of life, according to the words, "With Thee is the Fountain of life" (Psa 35:10). And He communicates together with His Essence this life to His Son, whereby it comes to pass that the Son Himself is a Fountain of Life. Wherefore as the Father always abides in the Son, always imparts this source of life to the Son, so also the Son, being sent by the Father in the flesh, and abiding in it, continually infuses this Divine life into the flesh and the Humanity which He has assumed, and continually abiding in us, inspires the like life into us who receive His Flesh in the Eucharist. He therefore shall live by Me, that as the Father communicates His own life to the Son, so Christ communicates His life to the Christian who rightly receives Him. Wherefore S. Dionysius the Areopagite (de Eccles. Hierarch. c. 1) teaches that the Priest passes into fellowship with the Godhead, and (c. 2) that communion deifies, and (c. 3) that those who worthily communicate are by the similitude of a pure and divine life grafted into Christ. Moreover, the Eucharist does the same thing for the pure and the penitent. Whence S. Augustine (Serm. 1, de Temp.) says, "Let him change his life, who wishes to receive Life. For if he change not his life, he will receive Life unto condemnation, and will rather be destroyed than healed by It: rather slain than quickened." For the impure and the impenitent receive not life, but death of body and soul, both now and eternally, from the Eucharist. Thus S. Cyprian (Serm. 5, de Laps.), speaking of a woman who communicated unworthily, says, "She received not bread, but a sword, and as it were taking some deadly poison she was shaken, trembled, and fell. She who had deceived man, felt the vengeance of God." He relates several cases of a similar kind. Durandus also (Ration. Divin. Off. lib. 6, c. 10) relates that the pestilence which ravaged Rome, from the time of Pope Pelagius until Gregory the Great, and caused many thousand deaths, was sent by God in punishment of those, who, after the Lenten fast and the Easter communion, returned to their former wickedness. For they were to be visited with death who profaned the Eucharist, which is true life. The meaning then is, "As the Father, who liveth by Himself, and is the Essence itself of life, hath sent Me into this world, and I have life from Him who begat Me, life, I say, both human, from a human soul, and of greater importance, Divine life, through partaking of the Godhead, with which My humanity is hypostatically united, and will be united for ever, so in like manner he who eateth the living Me, also from Me, ever abiding in Him as regards My Godhead, shall receive a perpetual life of grace and glory; and as regards his body, I will in due time raise it up into a blessed and eternal life." Christ here signifies that the life which is originally in the Father is communicated to us through the Son and the Eucharist, as by an organic means. So Leontius, Jansen, and others. But above the rest, S. Cyril, whom hear, "As I am made man by the will of the Father, who came forth from essential life, and as being man I live, and have filled My body with Life, no otherwise shall he who eateth My flesh live by Me. For I assumed mortal flesh; but because I exist as life essentially, dwelling in the flesh, I have made it wholly like unto My own life. For I indeed am not conquered by the death of the flesh, but as God I have overcome all death and destruction." And shortly afterwards, "As the Father hath sent Me, so that I am become man, yet I live by the Father, that is, I perfectly preserve the Father's nature: so he who shall receive Me by eating My flesh shall surely live, being made wholly like unto Me, who am able to give him life, because I am of the living Father." He adds a simile taken from red-hot iron. For as the fire communicates its heat to the red-hot iron, so does the living Christ impart His life unto us in the Eucharist. In admiration of this S. Augustine exclaims (lib. 7, Confess. c. 10), "O eternal Truth, and true Charity, and sweet Eternity, I tremble with love and dread, as though I heard Thy voice from on high saying, 'I am the Bread of the strong: grow as thou shalt eat Me.'" Observe here the gradation, by which life gradually descends to us from God as it were by stairs. The first step is, the Father communicating His own Divine Essence to the Son. The second, when the Son communicates the same life to the Humanity which He assumed by the participation of attributes. Third, when He inspires the life of grace and glory which He shares with It. The fourth, when He infuses not equal but like life into us in the Eucharist. Lastly, Christ here signifies what I have spoken of in the preceding verse, that His Godhead which always abides in us, after the reception of the Eucharist, even after the species have been consumed, continually causes the life of grace to flow into us, and will after death raise us up again unto immortal life. This is what He means when He saith, I live by the Father, &c. He means, Because I receive Godhead, which is pure life from the Father, therefore he that eateth Me, even he shall live by Me. For My Godhead abiding in him, will continually breathe into his soul the breath of life. And his body shall after death be raised up by It to the beatific life. It is as the seminal virtue which lies hid in the heart of a grain of wheat, that seems dead through the winter, but in spring by the heat of the sun opening out its force, it, as it were, raises the grain of wheat itself from death, and causes it to germinate, and produce thirty and sixty fold.
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Ver. 59. This is the bread, &c. He intimates the same thing which I have said at the end of the foregoing verse. For Christ came down from heaven not as man, but as God. Wherefore he who eateth Him in the Eucharist shall live for ever, because in truth he eateth God and the Godhead, which being ever present with him who eateth, continually breathes into him His own life. Hear S. Ambrose (Serm. 18 in Ps. cxviii.), "How shall he die whose food is Life?" And presently, describing its wonderful effects, "Draw nigh unto Him, and be filled, for He is Bread. Draw nigh unto Him, and drink, for He is a Fountain. Draw nigh unto Him, and be enlightened, for He is Light. Draw nigh unto Him, and be free, for where the Spirit of the Lord is, there is liberty. Draw nigh unto Him, and be absolved; for He is remission of sins." And S. Bernard (Serm. de Cæna. Dom.) says, "Two things that Sacrament worketh in you: it diminishes the sense (of sin) in the least matters, and in graver sins it wholly takes away consent." And again he says, "If any of you feel neither so frequently nor so severely the motions of anger, envy, lust, and such like passions, give thanks to the Body and Blood of the Lord, forasmuch as the virtue of the Sacrament worketh in you." And S. Chrysostom on Psa 22:5 (Vulg.), saith upon the words, "Thou hast prepared a table before me, against them that trouble me," "Let those who have trouble of the flesh come to the table of the Mighty One, and tribulation shall be turned into consolation." Lastly, S. Cyril says, "The body of Christ quickens, and by our participation of it restores us to incorruption. For it is the body of none other than of the Life itself. It retains the virtue of the Word Incarnate, and is full of the power of Him by whom all things live and have their being."
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Ver. 60. This spake He, &c.. Christ taught these things, not in secret, not in a corner, but publicly in the synagogue in the presence of the Scribes, the Priests, and the whole people who had flocked together. For the synagogue was a sort of church.
In Capharnaum, "where," says S. Chrysostom, "He had done so many miracles, and where He had the best right to be heard. Because the things which Christ spake concerning eating His flesh, and His being about to raise us up from death unto life eternal, seemed paradoxical and incredible to the Jews, He wished to proclaim them from that place, where by His many miracles He had gained faith and authority for Himself and His doctrine."
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Ver. 61. Many therefore went back. Hard, i.e., austere, rigid, oppressive, unmerciful. The Arabic has difficult. Euthymius, can scarcely be admitted. And who can hear it. "Who can," we do not say, 'do such a thing, but even bear to bear it?" What Jesus said concerning His Flesh, and especially the command to eat It (Joh 6:54), except ye eat, &c., seems too difficult to be believed, and too horrible to be done. For what butcher will slay Christ? Who can bear to eat human flesh, or drink human blood? These are the feasts of cannibals, such as the heathen who did not understand the mystery of the Flesh of Christ in the Eucharist in after times reproached Christians with, and so were imitators of those Capharnaites, as Tertullian and other Fathers testify. This saying was not hard in itself, but hard to the stupid Jews, who imagined that the Flesh of Christ was to be cut by a butcher, and mangled by the teeth like the flesh of an ox. But they greatly erred, for Christ neither said this, nor meant it. But He wished us to eat His Flesh sacramentally, i.e., hidden in the Sacrament under the species of bread and wine, a thing which is not dreadful, but which we who daily offer and communicate find by experience to be most easy and sweet. The Jews ought therefore humbly to have asked Christ to unfold to them the manner of doing this. If they would have done this, they would have heard it, and might have received it, and not thought the saying hard. As Cyril says, "They thought that they were called to the savage manners of wild beasts, and were urged to eat raw human flesh, and drink blood, things too horrible to hear of. Such were their thoughts as to how the flesh of this man would bestow eternal life, and bring them to immortality."
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Ver. 62. Jesus knowing in Himself, Greek, ε̉ν έαυτω̃, Syriac, in His soul, i.e., through His omniscience, without any one to tell, or reveal it. "For this was a proof of His Divinity, that He revealed secrets," says Chrysostom. That His disciples murmured at this, He saith unto them, Doth this scandalize you? As though he said, "I do so many and wonderful things because I am sent by the Father for this purpose, as I have proved to you by My miracles; ye ought not therefore to be scandalized and offended at My words and deeds, but ye ought rather to ask God who sent Me for light and grace, that ye may be able to receive them."
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Ver. 63. If therefore ye shall see, &c. "He is speaking," says Euthymius, "concerning His future assumption into heaven." For some of them, such as the Apostles, beheld this. And others, who did not believe, although they saw it not, might have heard, and certainly learnt from those who did see.
Where He was before, as regards His Divinity, says Euthymius. For He ascended into heaven, as regards His humanity. What will ye say, must be understood, as Euthymius observes. "Will ye be still scandalized? I trust not. Certainly I know ye will not rightly be so. For by My ascension into heaven by My own power ye will be able to know that I came down from heaven, and that I return whither I was before, and therefore that I am not only true and a prophet, but that I am also God, and the Son of God, to whom all things are possible, yea easy, and therefore that I am able to give My Flesh for food, and by It to raise the dead. From the miracle of His ascension into heaven Christ rightly proves His Divinity and omnipotence, and from them the mystery of the Eucharist. For to the Deity nothing is impossible, nothing strange, nothing paradoxical. Yea, it is becoming to Deity to do things strange (nova) and paradoxical, which are above nature and human reason. As S. Cyril says, "By another wonderful thing He urges them to faith," and that appositely. For the ascension of Christ into heaven signified that He came down from heaven (for He went back from whence He came), and therefore that He was the Living Bread which came down from heaven, which was what He here wished to persuade the Capharnaites. Maldonatus explains otherwise, thus, "When ye shall hear that I have ascended into heaven, what will ye say? Surely ye will be still more scandalized; ye will still less believe Me; ye will say that I am a sorcerer, who by the aid of the devils have pretended to fly into heaven."
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Ver. 64. It is the spirit which quickeneth: the flesh, Arabic, the body, &c. The Calvinists bring forward against us these words of Christ to show that in the Eucharist there is not the Flesh of Christ really and corporeally, but only spiritually and figuratively by representation and faith, because, say they, the flesh profiteth nothing. But if this be true, then in vain was the Word made Flesh, then in vain did the Flesh of Christ suffer and was crucified, and died. God forbid. And who does not see that the Flesh of Christ is more profitable than the mere bread of Calvin, even though it were seasoned with sugar and honey out of Calvin's throat? For in his bread there is no spirit, except the spirit of error and satanic madness. First then SS. Cyril and Austin learnedly expound these words, thus: they are as if Christ said, "My Flesh alone profits not to preserve him who eats It unto life eternal, because it is not My mere Flesh which confers life and resurrection, but it is the Spirit, i.e., My Divinity united to the Flesh which quickens first the soul, and then the body at the Resurrection. And thus My Flesh profiteth very exceedingly, forasmuch as being united to the Spirit of the Word, it derives from It its quickening power." By a similar form of speech we are wont to say, The eye doth not see, the ear doth not hear, nor the body feel, but it is the spirit i.e., the soul, which sees through the eye, and hears through the ear. Consequently, the words, i.e., the reality and the mystery of My Flesh to be eaten in the Eucharist, which I speak unto you are spirit and life. That is, My Deity, which is a pure Spirit, is a living and quickening Spirit. For It will give you life in the- Eucharist, not My bare Flesh. So S. Augustine says, "This Flesh alone profiteth not, but let the Spirit be joined to the Flesh, and It profiteth greatly. For if the Flesh profiteth nothing, the Word would not have become Flesh." The same (lib. 10, de. Civit. Dei) says, "The Flesh of itself cleanseth not, but through the Word by which it hath been assumed." And S. Cyril, "If the Flesh be understood alone, it is by no means able to quicken, forasmuch as it needs a Quickener, but because it is conjoined with the life-giving Word, the whole is made life-giving. For the Word of God being joined to the corruptible nature does not lose Its virtue, but the Flesh itself is lifted up to the power of the higher nature. Therefore, although the nature of flesh as flesh cannot quicken; still it doth this because it hath received the whole operation of the Word." For Christ is here making answer to the Capharnaites murmuring as to how Christ's Flesh being eaten could give eternal life. But He gave this answer because they had murmured still more concerning the eating the flesh of Christ, and the method of doing so, which they thought of as something carnal and barbarous, as is seen by verses 52 and 60, and 61. For it seems something savage and inhuman to tear like wolves, and devour the human flesh of Christ. Hence secondly, More aptly and naturally, the flesh, i.e., the carnal understanding, by which in sooth ye suppose that My Flesh is to be visibly cut and eaten like the flesh of sheep, profits nothing for the bestowal of everlasting life: but the spirit and the spiritual intelligence, by which we believe that the Flesh of Christ united to His spiritual Divinity, i.e., in a sacramental manner, veiled and hidden in the Eucharist under the species of bread and wine, is to be eaten - this gives life to soul and body. So S. Chrysostom, &c. No otherwise is S. Augustine's meaning on the 98th Ps. (Vulg.), if he be carefully read: He says, "It is not this body which ye see nor the blood which those who crucify Me will shed, that ye are about to eat and drink. I commend unto you a sacrament which spiritually understood will quicken you. And although it be necessary that it be visibly celebrated, yet it ought to be understood in an invisible sense." These words the Calvinists understood thus, that in the Eucharist we eat the Flesh of Christ not really, but figuratively and mystically by faith. But they are in error. For the meaning of S. Augustine is, In the Eucharist we do not eat the Flesh of Christ by visibly cutting and masticating it as the Capharnaites supposed, but under a sacrament, i.e., sacramentally and invisibly, lying hid under the species of bread and wine. For if understood otherwise, S. Augustine would conflict with himself (Serm. 1. in Ps. xxxiii. and Lib. 22, Civit. c. 8, and elsewhere), where he manifestly upholds the truth of Christ's Body in the Eucharist. Wherefore Christ subjoins, the words which I speak, &c.: Spirit, i.e., are spiritual, and must be understood spiritually, i.e., Sacramentally, in the manner in which I have now explained, and not carnally, as ye Capharnaites, like butchers, understand them. So they are life, i.e., vital, and bestow life on him who heareth and eateth Me. There is a hebraism, by which the abstract is put for the concrete. Thus frequently elsewhere the flesh and spirit are put for the carnal and spiritual understanding and sense. Thus 2 Cor. iii. 6, "The letter killeth, but the spirit giveth life." Mat 16:17, "Flesh and blood hath not revealed it unto thee." Moreover it is common in Scripture to play upon the meanings of words. Wherefore it is not surprising that flesh is to be understood differently from what it is in verse 56, &c. My Flesh is truly Food. For there real, but here figurative flesh is meant. So Christ plays upon the meaning of water (c. iv.), rising from the corporeal to the spiritual sense. So the Apostle plays upon the word sin (2Co 5:21), "He who knew no sin, was made sin," i.e., a Victim for sin, "for us." Thirdly, the fullest sense will be if we join both meanings previously given, and with Bede unite them into one, thus - The virtue of giving life which My Flesh eaten in the Eucharist possesses, is not derived so much from the flesh as from the Spirit of the Word which is living and life-giving. And consequently this eating of My Flesh is not to be taken in the carnal manner of butchers, but in a spiritual manner, and accommodated to the spirit, that is to say in a hidden and sacramental manner. For from the words of Christ ignorantly understood the Capharnaites alleged the contrary of both, and turned away, as is plain from the words. And so this spiritual, i.e., sacramental, manner of eating the Flesh of Christ by taking the species of bread and wine, under which in reality lie hid the Body and Blood of Christ and His Divinity Itself, occasions no horror to the eater, and causes no wounding or harm to the Flesh of Christ which is eaten. For here Christ lies hid, and is invisible and indivisible like an angel. So Euthymius says, "They are things spiritual and life-giving. For we ought not simply to look at them (for that is carnally to understand them), but we ought to suppose something else, and to look upon them as mysteries with our inward eyes."
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Ver. 65. But there are some, &c. The reason why some of you do not receive, but oppose, My words concerning the Eucharist, is not because My saying is hard, as ye say, but because ye are faithless, and will not believe My many miracles and signs. For here there is need of humble faith, which ought by lowly prayer to be asked and waited for from God the Father. But ye lack humility both of prayer and faith, and therefore ye neither pray to God, nor believe in Me. So S. Augustine, Bede and Rupert.
For Jesus knew, &c. It means that Christ as God knew from eternity what would happen, and this foreknowledge He communicated to His Humanity from the beginning of His conception. And who should betray Him. By this John intimates that Judas the traitor was one of those who did not believe; indeed, that he was offended at Christ's sayings concerning the eating His flesh: that he conceived and cherished a dislike to Christ which at last broke out into treachery against Him. The connection makes this conclusion necessary. Otherwise this mention of the traitor would be inopportune, unless from this discourse of Christ Judas had taken the first initiative of his unbelief and subsequent treachery. So S. Augustine, Bede, &c. Christ added this that the Jews might not think that He had, unaware of his future treachery, admitted Judas to the Apostolate. He had done it consciously and advisedly, that so His Passion and man's redemption might be fulfilled as God had decreed.
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Ver. 66. And said, &c., except it be given him, &c. i.e., except My Father draw him, as He said in verse 44. Graciously does Christ not attribute the unbelief of the Jews to their fault, but excuses them on the ground that it was not given them of the-Father: at the same time He consoles Himself, as it were, thus "I do not distress Myself because many do not believe in Me, but I console Myself because the Father will cause to believe in Me those whom He hath chosen, and will cause them to come to Me. With these I am content. I am not ambitious of others. For whom the Father willeth (to come), those I also will; and those whom He willeth not (to come), those likewise I do not will." Yet those who would not come, i.e., would not believe in Christ, sinned, both because they had sufficient grace, by which they might have believed if they had wished (although they had not efficacious grace, by which they would really and actually believe), as also because they did not humbly ask of God efficacious grace, also because by their pride, and other sins, they had rendered themselves unworthy of that grace. Yea, by their obstinacy they repelled the grace and faith of God, as S. Cyprian learnedly explains (lib. 1, epist. 3, ad. Cornel.)
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Ver. 67. From this time, say Euthymius and others: otherwise the Syriac, on account of this discourse: Arabic, because of this, left Jesus, &c. These disciples were not the Apostles, for Christ excepts them in the following verse. Neither were they the seventy-two disciples. For those had not yet been designated and chosen by Christ. But they were His more constant hearers and followers, "who," as Theophylact says, "followed Him in the rank of His disciples, and remained with Him longer than the multitudes, and so, compared with the rest of the crowd, were called His disciples. These persons therefore up to this time being allured by the sweet doctrine of Christ, fed by the loaves miraculously multiplied, and hoping to be fed in future by similar food, when they heard Christ substituting His own Flesh in the place of bread, and willing that they should eat It, thought either that He was mad, or else was contriving some horrible and savage scheme, or perchance a conspiracy against the Romans, and would inaugurate it by their tasting His flesh and blood, as Cataline had done before at Rome. Thus, to provide for their own safety, they fell away from Christ. S. Epiphanius declares expressly that one of these was S. Mark, who was afterwards brought back by S. Peter, and became an Evangelist (Hæres. 51): but others deny this, and assert that S. Mark neither saw nor heard Christ (in the flesh), but was converted by S. Peter after His death. So S. Jerome on Ecclesiastical Writers, and others.
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Ver. 68. Jesus said therefore, &c. For when the others were scandalized and went away from Christ "the Twelve remained," says S. Augustine, "for not even did Judas go away:" partly for shame's sake, not to be the only Apostle to go away, and be called an apostate; partly that he might be fed by Christ without labour on his part, as he had been hitherto; and that as he bore the bag and was a sort of purveyor for Christ's family, he might steal and enrich himself. For he was a thief. Christ asks the question of the Apostles for five reasons. The first was that He might leave them their liberty. As though He said, "I give you your choice: if ye wish to go away, depart: if ye wish to remain with Me, remain. I will not retain you either by force, or shame." Listen to S. Chrysostom. "Jesus neither flattered, nor drove away: but He asked the question, not because He despised them, but that they might not seem to be retained by compulsion." For if they had remained unwillingly, He would have been in exactly the same condition as if they had gone away. (2.) To show His greatness of soul; and that He did not need the work of Apostles, forasmuch as He by Himself could do all things: and when they were sent away, He could substitute others who were better in their place. (3.) That the Apostles might understand that by remaining, they did not commend, or show favour to Jesus, but to themselves. "That they received rather than conferred a benefit," says Theophylact. (4.) That by this freedom of choice He might the more bind them to Himself, and invite them to remain. For it often occurs, as a natural consequence, that when we are asked, we decline; when we are not asked, we desire; when we are invited, we flee; when we are not invited, we draw near. (5.) That by this interrogation He might prove their affection, and try their constancy, and draw a confession of their true faith concerning Himself. So S. Cyril. And that such a confession was drawn forth is plain from the next verse.
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Ver. 69. Simon Peter therefore answered, &c. Peter, as greater in rank (ordine major), says S. Cyril, firmer in faith, more loving to Jesus, more fervent in spirit, answered in the name of the rest of the Apostles, thinking that this was the mind and feeling of all. For that which he himself thought of Jesus he believed his colleagues thought likewise.
To whom shall we go? Meaning, says S. Augustine, "Do you send us from thee? Give us another such as Thou art. To whom shall we go, if we leave Thee?" Wherefore S. Chrysostom says, "This is an answer of great affection. For Christ was preferable to both father and mother."
Thou hast the words of eternal life. First, as it were said, "Thy words, O Jesus, are sweet and life-giving, because they promise the very eternal life. Who therefore, save a fool, would leave them, and go elsewhere?" S. Cyril saith, "Not hard are the words, as those Capharnaites say, but Thou hast the words of eternal life, which are able to lead those who believe to the incorruptible life." Wherefore what Thou hast said concerning Thy flesh to be eaten, that by It we may obtain eternal life, although I do not as yet well understand it, yet am I not scandalized, nor offended by Thy words, but I firmly believe them to be true, not doubting that in due time I shall understand them better, and silently asking and beseeching Thee to cause me to do this. (2.) By Thy words, O Jesus, Thou dost promise us eternal life, if we eat Thy Flesh. These words draw us and unite us to Thee, rather than drive us away. For who would not wish for eternal life, and such a means of obtaining it? Wherefore the Arabic renders, To whom shall we go, since the words of eternal life are with Thee? "Hence we learn," says Cyril, "that one only Christ who is able to bring us to everlasting life, must be followed as our Master." (3.) Thou hast the words, &c. Because Thou art Life eternal. Therefore in Thy Flesh and Blood Thou only givest what Thou art, says S. Augustine. Thou art the Word of the Father: and therefore Thou hast in Thee eternal life, because Thou art Life eternal Itself. What wonder then if Thou bestowest on those who eat Thee, life eternal? For Thou dost bestow that very self-same thing which Thou art.
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Ver. 70. And we believe, &c. The Greek has the article to both Christ and Son: ό Χζιστὸς, the Christ promised by God, and expected for so many ages: ό υίὸς, i.e., the Son of God by nature and substance, not adopted by grace. "Diligently consider this," says Cyril, "that everywhere, especially with the prefix of the article, they say, Thou art the very Christ, the very Son of the Living God, truly and naturally separating (this) Son from other sons of God, who being called, are adopted by grace. And we being conjoined by likeness to Him, are called sons." We know, from the testimony of John the Baptist, our prophet and master, from the many and great miracles which Thou hast wrought, from Thy heavenly doctrine, and the holiness of Thy life, which we who are in constant intercourse with Thee, know to be heavenly and Divine.
Son of God: the Greek adds, του̃ ξωντος, the living, so also the Syriac and Arabic read. The meaning is, We believe that Thou art the Son of God. Wherefore, we also believe that all Thy sayings are Divine and most true, even when we do not understand them, and therefore that they are life-giving, and confer salvation and eternal life. For Thou art the Son of the Living God, who in His Essence is Life, which He communicates to Thee: therefore nothing can proceed from Thee but what is vital and life-giving: neither do we expect anything else from Thee.
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Ver. 71. Jesus answered, Thou, O Peter, answerest in the name of all the Apostles, as if all believed in Me, and were My faithful friends. But know that thou art deceived, for one of them is a devil, unbelieving, and faithless to Me, who also will betray Me.
Have chosen Twelve, as to the Apostleship according to their present state apt and meet Whence it seems that Judas the traitor, even when he was first chosen by Christ, was good and honest. For prudence and charity forbid the choice of one who is dishonest. So S. Cyril, Maldonatus and others. Also S. Jerome (lib. 3, cont. Polag.), Tertullian (lib. de præscrip. hæret. c. 3). Some, however, think that Judas, when he was bad, as Christ knew, was yet chosen by Him to be an Apostle, with this object, that it might be one of His own who should betray Him, and so afford the occasion and the way for His passion and death, and from them the redemption of men. This opinion is attributed to SS. Bede and Augustine, yet neither says so expressly. Indeed, both rather intimate that Judas was chosen by Christ when he was good, even though he was known to be about to become bad by his own fault. Hear S. Augustine: "Their number of Twelve was consecrated, who through the four quarters of the world were to proclaim the Trinity. And because one of them perished, not on that account was the honour of that number taken away from them. For in the room of him who perished another was chosen." And after a while he says, "He was chosen, from whom, albeit unwilling, and knowing it not, a great good was to proceed. For as wicked men wickedly use the good works of God, so, on the contrary, God for good uses the wicked works of men. The Lord used for good the wicked Judas, and delivered Himself to be betrayed that He might redeem us." Hear also Bede: "To one end He chose eleven, to another end one. These He chose that they should persevere in the dignity of the apostolate, him, that by the office of his treachery He might work out the salvation of the human race."
A devil: Syriac, Satan: Nonnus, he who is called by posterity another new devil. Christ would not name Judas that He might spare his reputation. "He neither openly pointed him out," says S. Chrysostom, "nor wished him to lie concealed. The former was that he might not contend too impudently; the latter, lest supposing he was concealed, he should act too unguardedly." He did it also that he might impress the Apostles with fear, that they like Judas might not apostatize, nor presume proudly upon their own constancy. Listen to Cyril: "He confirms them by sharper words, and makes them diligent by the peril before their eyes. For it is thus He seems to speak, Ye have need, O ye disciples, of great watchfulness, and great care for your safety: for the way of perdition is very slippery." After a while, "He makes all more watchful, because He does not say openly who would betray Him, but affirming that the charge of such heinous impiety hung over one, He makes them all anxious, and by the dread of such a thing He arouses them to greater vigilance." You will ask why Judas is called a devil. I answer (1.) because he was διάβολος (diabolus), i.e., a false accuser. For he spoke evil of the works and miracles of Christ to the Scribes and chief priests. (2.) He was a diabolus, Hebrew and Syriac, a Satan, i.e., an adversary, because he opposed himself to Christ. (3.) He was a diabolus because he did not believe in Christ because he was a thief and a liar. For the devil is "a liar and the father of a lie" (cap. viii.) Wherefore Christ saith, he is a devil, in the present tense, not will be in the future. (4.) He was a devil, that is a minister of the devil, an instrument and organ of the devil. For at the instigation of the devil he betrayed Christ his Lord and his God, as though he had been possessed of a devil. Whence John says (xiii. 2), that "Satan entered into him." So S. Chrysostom and others. So in common speech a very wicked man is called a devil. (5.) He was a diabolus, i.e., betrayer of Christ. For in this sense diabolus is used for a traitor in Ecclus. xxvi. 6, in the Greek, though the Vulgate has betrayal. So the devil is the traitor angel, because by his malice he betrayed and ruined the angelic state. For from the angelic choirs and from, heaven Lucifer, the traitor, by his perfidy dragged down with himself to hell the third part of the stars (Apoc. xii. 4). He betrayed therefore heaven and its inhabitants to hell and destruction. Christ is alluding to the fall of Lucifer, who being chosen by God prince of the angels, by his pride made himself a devil and the prince of the demons. In like manner Judas chosen by Christ to the angelic office of the Apostolate, by his own fault fell from it, and made himself a companion of the devil, and a diabolus, that we may learn to work out our salvation with fear and trembling, and to fear a fall, although we stand in the most holy places. For the higher the place the greater is the fall, and the ruin the more profound.
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Ver. 72. But he spake, &c. Christ forewarns the Apostles, so that when they should afterwards behold the treachery of Judas, they might know that He had foreseen and foretold it, and therefore that it was not against His will, but by the permission of His certain counsel that this was done to bring about His death, by which he might redeem the human race. Here John finishes the acts of the second year of Christ's preaching, up to the third year, or from the second Passover to the third. He proceeds with the acts of the third year in the following chapter. He passes over therefore many acts of Christ's second year, because they had been given at length by the other three Evangelists. He concludes Christ's second year with the multiplication of the loaves, which He wrought about the time of the Passover, and which furnished the occasion of Christ's long argument with the Jews concerning the spiritual bread and His Flesh to be partaken in the Eucharist.
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Posita doctrina de vita spirituali qua Christus regeneratos vivificat, consequenter Evangelista agit de spirituali nutrimento quo Christus vivificatos sustentat, et primo ponit visibile miraculum, quod fecit Christus exhibendo nutrimentum corporale; secundo agit de nutrimento spirituali, ibi respondit eis Iesus, et dixit: amen, amen dico vobis, quaeritis me, non quia et cetera. Circa primum duo facit. Primo ponit miraculum visibile de nutrimento corporali; secundo ostendit effectum miraculi, ibi illi ergo homines cum vidissent et cetera. Circa miraculum duo ponit: scilicet eius circumstantias, et eius patrationem, ibi et cum sublevasset oculos Iesus. Circa primum tria facit. Primo describit multitudinem quam pavit; secundo determinat locum ubi pavit, ibi subiit ergo in montem Iesus; tertio tempus quando pavit, ibi erat autem proximum Pascha et cetera. Circa primum tria facit. Primo determinat locum quo multitudo eum sequitur; secundo turbam sequentem; tertio causam sequelae assignat. Quo autem turba dominum sequeretur, insinuat Evangelista cum dicit post haec abiit Iesus trans mare Galilaeae; idest, post mystica verba quae dominus de sua potestate dixerat. Mare autem istud Galilaeae frequenter in Scriptura et in diversis locis nominatur. Quia autem istud mare non est salsum, sed est quaedam congregatio aquarum ex influxu Iordanis, ideo a Luca dicitur stagnum, ut habetur Lc. V, 1; quia vero secundum proprietatem Hebraici idiomatis, omnes congregationes aquarum vocantur maria, secundum illud Gen. I, 10: congregationesque aquarum appellavit maria, ideo dicitur mare. Sed Genesareth cognominatur a natura loci: nam multum fluctuat ex reverberatione ventorum, qui ex ipsis aquae resolutionibus generantur: unde Genesareth in Graeco, idem est quod auram generans. Denominatur etiam Galilaeae a Galilaea provincia, in qua est. Tiberiadis vero a civitate sic dicta, quae erat ex una parte ipsius maris, ex opposito habens civitatem Capharnaum ex alia parte, quae prius vocabatur Zenereth, sed postea ab Herode tetrarcha instaurata in honorem Tiberii Caesaris, Tiberias appellata fuit. Ratio autem litteralis quare Iesus abiit trans mare, assignatur a Chrysostomo, ut Christus cederet furori et turbationi Iudaeorum, quam conceperant contra Christum propter ea quae de se supra dixerat. Unde, ut ipse dicit, sicut iacula cum in durum aliquod incidunt gravius feriunt, quae autem non habuerint aliquod obvians, dissolvuntur cito immissa, et quiescunt; ita et cum audacibus hominibus impetuose et resistendo incesserimus, saeviunt magis; si autem eis cesserimus, facile mollimus eorum insaniam. Propterea Christus furorem Iudaeorum ex praemissis sermonibus natum, secedendo trans mare, mitigavit; dans nobis in hoc exemplum simile faciendi. Eccli. VIII, 14: ne stes contra faciem contumeliosi. Mystice autem per mare, praesens saeculum turbidum designatur; Ps. CIII, v. 25: hoc mare magnum et spatiosum manibus. Hoc mare transiit dominus quando mare mortalitatis et poenalitatis assumpsit nascendo, calcavit moriendo et transiens resurgendo, in gloriam resurrectionis pervenit. De isto transitu dicitur infra XIII, 1: sciens Iesus quia venit hora eius ut transeat ex hoc mundo ad patrem. Eum transeuntem secutae sunt, credendo et imitando, turbae multae, ex utroque populo collectae; Is. LX, 5: tunc mirabitur et dilatabitur cor tuum, quando conversa fuerit ad te multitudo maris; Ps. VII, 7: exsurge, domine in praecepto quod mandasti, et synagoga populorum circumdabit te. Describitur ergo turba sequens copiosa, quia sequebatur eum multitudo magna.
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Causa autem propter quam sequebatur, est operatio miraculorum; unde dicit quia videbant signa quae faciebat super his qui infirmabantur. Sciendum est, quod quidam sequebantur eum propter doctrinam eius, qui scilicet melius erant dispositi; alii vero imperfectiores sequebantur eum propter admirationem signorum visibilium, grossioris mentis existentes. Signa enim, ut dicitur I Cor. XIV, 22, non sunt data fidelibus, sed infidelibus. Aliqui etiam propter devotionem et fidem eum sequebantur, scilicet illi quos corpore sanaverat: sic enim a domino sanabantur in corpore ut etiam perfecte sanarentur in anima; Deut. XXXII, 4: Dei perfecta sunt opera. Et hoc patet, quia paralytico (supra VIII, 11), signanter dixit: vade, et amplius noli peccare; et Matth. IX, 2: fili, remittuntur tibi peccata; quae magis ad sanitatem animae pertinent quam corporis. Notandum autem quod cum Evangelista non fecerit mentionem, nisi de tribus miraculis, scilicet de nuptiis, de filio reguli, et paralytico, hic tamen indeterminate dicit signa quae faciebat, ut det intelligere, quia Christus multa alia signa fecit, ut dicitur infra ult., 25, de quibus in hoc libro mentionem non facit. Intendebat enim specialiter ad manifestandum Christi doctrinam.
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Consequenter determinat locum miraculi, qui est mons; unde dicit subiit ergo in montem, idest latenter ascendit Iesus, et ibi sedebat cum discipulis suis. Et quidem mons satis est congruus locus refectioni: per montem enim signatur perfectio iustitiae, secundum illud Ps. XXXV, 7: iustitia tua sicut montes Dei. Quia ergo haec terrena non satiant, immo qui biberit ex aqua hac sitiet iterum, ut dicitur supra II, 13, spiritualia vero satiat; ideo dominus ad altiora cum discipulis ascendit, ut ostendat in spiritualibus satietatem et perfectionem iustitiae inveniri: de quo monte dicitur in Ps. LXVII, 16: mons Dei, mons pinguis. Unde et ibi doctoris exercebat officium, sedens cum discipulis suis: ipse enim est qui docet omnem hominem scientiam.
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Consequenter describitur tempus, cum dicit erat autem proximum Pascha, quod quidem tempus congruit refectioni. Pascha enim interpretatur transitus: Ex. XII, 11: est enim phase, idest transitus domini, ut det intelligere quod quisquis pane divini verbi et corpore et sanguine domini desiderat refici, debet transire de vitiis ad virtutes. I Cor. V, v. 7: Pascha nostrum immolatus est Christus, itaque epulemur in azymis sinceritatis et veritatis. Eccli. XXIV, 26, dicit divina sapientia: transite ad me, omnes, qui concupiscitis me. Hoc autem est secundum Pascha, de quo Evangelista mentionem facit: ad quod quidem, iuxta legis praeceptum, quod habetur Ex. XXIII, 17, dominus non ascendit in Ierusalem. Cuius ratio est, quia Christus Deus erat et homo: et inquantum homo suberat quidem legi; inquantum Deus supra legem erat. Ut ergo se hominem ostenderet, servabat aliquando legem; ut vero Deum, legem solvebat. Unde et per hoc quod non ivit, dedit intelligere quod paulatim et in brevi legalia cessarent.
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Consequenter agit de patratione miraculi, cum dicit cum sublevasset ergo oculos Iesus, et vidisset etc., et primo ostenditur necessitas patrandi miraculi; secundo subditur ipsa patratio, ibi dicit ergo Iesus: facite homines discumbere et cetera. Necessitas autem miraculi fiendi sumitur ex interrogatione domini, et responsione discipulorum, et ideo primo ponitur domini interrogatio; secundo discipulorum responsio, ibi respondit ei Philippus et cetera. Circa primum tria facit. Primo ponitur interrogandi occasio; secundo subditur Christi interrogatio; et tertio aperitur interrogantis intentio. Occasio autem interrogandi fuit visio multitudinis ad Christum venientis. Et ideo dicit cum sublevasset oculos Iesus, existens in monte cum discipulis quasi perfectioribus, et vidisset et cetera. In quo duo circa dominum sunt consideranda. Unum, ut discamus Christi maturitatem oculos non erigentis huc atque illuc, sed pudice sedentis et attente cum discipulis suis: contra quod dicitur Prov. XXX, 13: generatio cuius sublimes sunt oculi, et palpebrae eius in alta surrectae; et Eccli. XIX, 26: ex visu cognoscitur vir. Secundum, ut discamus, quod neque otiose sedebat cum discipulis suis; sed attente eos docens, et ad seipsum corda eorum convertens, discipulos quos docebat intuebatur; Lc. c. VI, 20: et ipse elevatis oculis in discipulos suos, dicebat et cetera. Et ideo dicitur cum sublevasset oculos Iesus et cetera. Mystice autem oculi domini sunt dona spiritualia, quae cum electis suis misericorditer concedit, tunc in eos oculos suos sublevat, idest respectum pietatis impendit. Hoc petebat Ps. LXXXV, 16, dicens: respice in me, domine, et miserere mei. Interrogatio vero est de refectione multitudinis; unde dixit ad Philippum: unde ememus panes, ut manducent hi? Unum supponit, et aliud quaerit. Supponit quidem penuriam, quia non habebant unde tantae multitudini cibum praeberent; quaerit autem modum inveniendi, cum dicit unde ememus panes, ut manducent hi? Ubi notandum, quod omnis doctor necesse habet spiritualiter pascere turbam ad se venientem. Et quia nullus homo habet ex se unde pascat eam, ideo oportet quod aliunde emat labore, studio, assiduitate orationum; Is. LV, 1: qui non habetis argentum, properate, et emite absque ulla commutatione vinum et lac. Et iterum: quare appenditis argentum vestrum, idest eloquentiam, et non in panibus, idest, non in vera sapientia, quae reficit (Eccli. XV, 5: cibavit illum pane vitae et intellectus, et laborem vestrum non in saturitate) addiscendo ea quae non satiant, sed magis evacuant? Intentio autem interrogantis aperitur cum dicit hoc autem dicebat tentans eum et cetera. Ubi Evangelista unam dubitationem excludens, ducit in aliam.
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Potuisset enim dubitari quod dominus Philippum quasi ignorans interrogasset; sed hoc excludit dicens ipse enim sciebat quid esset facturus. Sed cum tentare videatur etiam ignorantis esse, cum idem sit quod experimentum sumere, videtur quod Evangelista in aliam dubitationem inducat cum dicit tentans eum. Sed dicendum, quod diversimode aliquis tentat aliquem, ut experimentum de eo sumat: aliter enim tentat homo, quia ut addiscat; aliter Diabolus, quia ut decipiat; I Petr. V, v. 8: adversarius vester Diabolus tamquam leo rugiens, circuit quaerens quem devoret. Deus vero et Christus tentat quidem non ut addiscat, quia ipse est qui scrutatur corda et renes; non ut decipiat, quia ipse neminem tentat, ut dicitur Iac. I, 13; sed tentat ut aliis experimentum de tentato tribuat. Sic tentavit Deus Abraham; Gen. XXII, 1: tentavit Deus Abraham etc., et sequitur: nunc cognovi quod timeas dominum: idest, cognoscere feci quod timeas dominum. Ita ex hoc Philippum tentat ut insinuaret aliis suam responsionem, inducens per hoc eos in certissimam futuri signi cognitionem. Consequenter ponitur responsio discipulorum, cum dicit respondit ei Philippus, et primo responsio Philippi; secundo responsio Andreae, ibi dicit ei unus ex discipulis eius et cetera. Sciendum est autem circa primum, quod Philippus inter alios magis tardus et rudis erat, et ideo inter alios frequentius dominum interrogabat; infra XIV, 8: domine, ostende nobis patrem, et sufficit nobis. Sed in interrogatione istorum duorum, quantum ad litteram pertinet, Andreas melius dispositus erat quam Philippus, quia nullam intentionem et dispositionem habere videtur ad miraculum fiendum.
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Et ideo illum modum inducit quo omnes homines illos pascere possent, scilicet per pecuniam, dicens ducentorum denariorum panes non sufficiunt eis: quos nos non habemus, et ideo non possumus eis dare ad manducandum. In quo Christi paupertas insinuatur, qui nec ducentos denarios habebat. Andreas vero videtur habere respectum ad miraculum fiendum. Fortassis enim in memoria habebat signum quod Eliseus de panibus hordeaceis fecerat, quando pavit de viginti panibus centum viros, ut legitur IV Reg.
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IV, 42 ss., et ideo dicit est puer unus hic qui habet quinque panes hordeaceos. Sed tamen opinatus est quod Christus non esset facturus maius miraculum quam Eliseus. Aestimabat enim quod de paucioribus panibus pauciora, et de pluribus plura miraculose fierent (quamvis ei qui subiecta materia non indiget, similiter facile sit de pluribus et de paucioribus pascere turbas), et ideo subdit sed haec quid sunt inter tantos? Quasi dicat: si etiam multiplicentur sicut Eliseus multiplicavit, non sufficit. Mystice refectio spiritualis per sapientiam significatur. Una autem sapientia est quam docuit Christus, qui est vera sapientia; I Cor. I, 24: Christum Dei virtutem et Dei sapientiam. Sed ante adventum Christi duplex doctrina erat. Una humana quam habebant philosophi, alia legis scriptae. De prima ergo mentionem facit Philippus et ideo utitur nomine emptionis, dicens ducentorum denariorum panes non sufficiunt eis. Nam sapientia humana per acquisitionem habetur. Centenarius numerus perfectionem importat. Unde ducenti duplicem perfectionem insinuant necessarium huic sapientiae; nam ad eius perfectionem duplici via pervenitur: scilicet per experimentum et per contemplationem. Dicit ergo ducentorum denariorum panes non sufficiunt eis, quia quidquid humana ratio potest experiri et cogitare de veritate, non sufficit ad perfectam satietatem sapientiae; Ier. IX, 23: non glorietur sapiens in sapientia sua, et non glorietur fortis in fortitudine sua, et non glorietur dives in divitiis suis; sed in hoc glorietur qui gloriatur, scire et nosse me. Nam nullius philosophi tanta fuit sapientia ut per eam homines ab errore revocari possent, quin potius multos ad errorem inducunt. De secunda vero mentionem facit Andreas; et ideo noluit quod alii panes emerentur, sed de habitis turba reficeretur, scilicet de his quae lex continebat; unde melius dispositus erat quam Philippus; et ideo dicit est puer unus hic qui habet quinque panes hordeaceos. Puer iste potest dici Moyses propter imperfectionem status legis: Hebr. VII, 19: neminem ad perfectum adduxit lex: vel populus Iudaeorum, qui sub elementis mundi serviebat, ut dicitur Gal. IV, 3. Puer ergo iste quinque panes habet, idest doctrinam legis: vel quia in quinque libris Moysi contenta est, supra I, 17: lex per Moysen data est: vel quia data est hominibus vacantibus sensibilibus, quae per quinque sensus exprimuntur: qui sunt hordeacei: quia lex ipsa data erat ut in ea vitale alimentum corporalibus sacramentis obtegeretur: hordei enim medulla, tenacissima palea tegitur: vel quia populus Iudaeorum nondum expoliatus erat carnali desiderio, sed tamquam palea cordi eius inhaerebat: nam in veteri testamento exterius duritiam experiebantur, propter caeremoniales observantias; Actor. XV, 10: hoc est onus quod nec nos, nec patres nostri portare potuerunt. Et ipsi Iudaei corporalibus dediti, spiritualem sensum legis non capiebant; II ad Cor. III, 15: velamen positum est supra corda ipsorum. Per pisces autem duos qui saporem suavem pani dabant, intelligitur doctrina Psalmorum et prophetarum: et sic vetus lex non solum habebat panes, scilicet libros quinque Moysi; sed etiam duos pisces, scilicet prophetas et Psalmos. Unde Scriptura veteris testamenti per haec tria dividitur, Lc. ult., 44: quae scripta sunt in lege et prophetis et Psalmis de me. Vel per duos pisces, secundum Augustinum, duae personae significantur: scilicet regia et sacerdotalis, quibus populus ille regebatur; quae tamen duae personae Christum praefigurabant, qui fuit verus rex et sacerdos. Sed haec quid sunt inter tantos? Quia per ea non potuit humanum genus ad cognitionem veritatis perfecte duci: licet enim Deus in Iudaea notus esset, gentes tamen eum ignorabant. Consequenter cum dicitur dixit ergo Iesus, agitur de patratione miraculi, et primo ponitur hominum dispositio; secundo eorum refectio, ibi accepit ergo Iesus panes etc.; tertio fragmentorum collectio, ibi ut autem impleti sunt et cetera. Circa primum duo facit. Primo ponitur mandatum de dispositione turbarum; secundo opportunitas dispositionis; et tertio numerus dispositorum. Mandatum autem fuit domini ad discipulos, ut disponerent turbam ad comedendum; unde dicit Iesus facite homines discumbere, idest sedere ad comedendum. Nam, sicut dictum est supra II, antiquitus homines lectis accumbentes prandebant, unde inolevit consuetudo, ut qui sedent ad manducandum, dicantur discumbere. Per quod mystice significatur quies, quae necessaria est ad perfectionem sapientiae; Eccli. XXXVIII, 25: qui minoratur actu, perficiet sapientiam. Quae dispositio fit per discipulos, quia per eos ad nos cognitio veritatis derivata est; Ps. LXXI, 3: suscipiant montes pacem populo. Opportunitas autem dispositionis captatur ex loco erat autem foenum multum in loco, quod, ad litteram, commodum est discumbentibus. Mystice autem per foenum caro significatur, Is. XL, 6: omnis caro foenum, et secundum hoc potest ad duo referri. Competit doctrinae veteris testamenti, quae dabatur quiescenti in carnalibus, et populo carnaliter sapienti; Is. I, 19: si volueritis et audieritis me, bona terrae comedetis; Deut. XXXIII, 28: oculus Iacob in terra frumenti, vini et olei. Vel competit percipienti veram sapientiam, ad quam veniri non potest nisi calcatis carnalibus; Rom. XII, 2: nolite conformari huic saeculo.
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Numerus autem erat magnus; unde dicit discubuerunt ergo viri, numero quasi quinque millia. Viros tantum Evangelista enumerat, legalem consuetudinem sequens, in qua Moyses a viginti annis et supra, populum numeravit, nulla mentione de mulieribus facta, ut dicitur Num. I. Quod ideo Evangelista fecit, quia isti soli sunt capaces doctrinae perfectae; I Cor. II, 6: sapientiam loquimur inter perfectos; Hebr. V, 14: perfectorum est solidus cibus.
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Consequenter cum dicit accepit ergo Iesus panes, agit de refectione, et primo insinuatur reficientis affectus; secundo materia refectionis; et tertio perfecta satietas. In affectu autem Iesu reficientis primo quidem attenditur humilitas; secundo vero gratiarum actio. Humilitas quidem, quia accepit panes, et distribuit. Et quidem Christus facturus miraculum poterat panibus ex nihilo creatis pascere turbas. Sed dispensatione panes praeexistentes multiplicavit ad refectionem turbarum. Primo quidem ut ostenderet sensibilia a Diabolo non esse, sicut Manichaei errantes dicunt. Nam si hoc verum esset, dominus non uteretur rebus sensibilibus ad opus divinae laudis, et praecipue cum ipse venerit, ut dissolvat opera Diaboli, ut dicitur I Io. III, 8. Secundo ut ostendat falsum esse quod ipsi dicunt, scilicet doctrinam veteris testamenti non esse a Deo, sed a Diabolo. Ut ergo ostenderet non esse doctrinam aliam novi testamenti quam quae praefigurabatur et continebatur in doctrina veteris testamenti, praeexistentes panes multiplicavit, innuens quod ipse est qui legem perfecit et implevit; Matth. V, 17: non veni solvere legem. Gratiarum autem actio, quia gratias egit, ut ostendat se ab alio habere, scilicet a patre, quidquid habet: in quo ostendit nobis exemplum simile faciendi. Specialiter tamen gratias egit, ut det nobis exemplum, cum comestionem incipimus, gratias debere agere Deo; I Tim. IV, 4: nihil reiiciendum quod cum gratiarum actione percipitur; Ps. XXI, 27: edent pauperes, et saturabuntur, et laudabunt dominum. Item ut ostendat quod non propter se orabat, sed propter turbam, quae praesens erat, et oportebat ei suadere quod a Deo venerat. Et ideo cum coram multis miraculum facit, orat, ut ostendat se Deo non esse contrarium, sed secundum voluntatem eius operari. Dicitur tamen in Marco, quod Christus per apostolos distribuit panes turbis. Sed hic dicitur quod ipse distribuit, quia ipse videtur fecisse quod per alios fecit. Sed utrumque, secundum mysterium, verum est, quia ipse solus interius reficit, et alii exterius et ut ministri reficiunt. Materia autem refectionis fuit panis et piscis, de quibus satis dictum est supra. Satietas vero refectionis perfecta fuit, quia quantum volebant. Solus enim Christus est qui pascit animam inanem, et animam esurientem replet bonis; Ps. XVI, 15: satiabor cum apparuerit gloria tua. Alii vero, quasi ex mensura habentes gratiam, miracula faciunt; Christus vero absoluta virtute, cum multa superabundantia omnia operabatur: unde dicitur quod impleti sunt. Consequenter cum dicit ut autem impleti sunt, dixit discipulis suis etc., agitur de fragmentorum collectione, et primo ponitur mandatum domini; secundo executio discipulorum, ibi collegerunt et cetera.
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Dicit ergo ut autem impleti sunt, dixit discipulis suis: colligite quae superaverunt fragmenta. Quod quidem dominus non ad superfluam ostentationem fecit; sed ut ostenderet factum miraculum non esse phantasticum, per hoc quod collectae reliquiae diu servatae sunt, et aliis in cibum fuerunt. Voluit etiam per hoc, miraculum illud firmius discipulorum cordibus inhaerere, quibus et fragmenta portanda praecepit; quoniam eos maxime erudire volebat qui orbis terrarum debebant esse magistri. Sed discipuli fideliter exequuntur; unde sequitur collegerunt ergo et cetera. Ubi notandum est, quod non quantaecumque reliquiae supersunt, neque ad casum, sed secundum certitudinem: quia neque plus neque minus, sed quantum voluit fecit superfluum esse. Cuius signum est quod cophinus cuiuslibet apostoli plenus fuit. Cophinus autem vas est rusticano officio deputatum. Duodecim ergo cophini significant duodecim apostolos et eorum imitatores, qui licet in praesenti sint contemptibiles, spiritualium tamen sacramentorum divitiis sunt interius referti: qui duodecim esse dicuntur, quia fides sanctae Trinitatis per eos praedicanda erat in quatuor partibus mundi.
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Posito signo visibili de nutrimento corporali, hic ponitur effectus signi in turbis triplex. Primo quantum ad fidei confessionem; secundo quantum ad intentatam honoris exhibitionem, ibi Iesus ergo cum cognovisset etc.; tertio quantum ad diligentem inquisitionem, ibi ut autem sero factum est et cetera. Sciendum est circa primum, quod quasi ex ore Iudaeorum dictum est in Ps. LXXIII, 9: signa nostra non vidimus, iam non est propheta. Erat autem olim consuetudo ut prophetae multa signa facerent, unde, deficientibus signis, videbatur prophetia cessasse. Cum vero signa vident, redditam sibi prophetiam confitentur. Unde iam tantum de viso miraculo profecerant, quod dominum prophetam dicebant. Dicitur ergo illi homines, qui satiati fuerant ex quinque panibus, cum vidissent quod Iesus fecerat signum, dicebant, quia hic est vere propheta. Sed tamen nondum ad perfectam fidem pervenerant, quia eum prophetam credebant qui etiam est dominus prophetarum. Nec tamen ex toto falluntur, quia etiam ipse dominus se prophetam nominat. Sciendum est autem, quod propheta dicitur videns. I Reg. IX, 9: qui nunc dicitur propheta, olim vocabatur videns. Visio autem ad vim cognoscitivam pertinet. In Christo autem fuit triplex cognitio. Scilicet sensitiva: et secundum hanc habuit aliquam similitudinem cum prophetis, inquantum in imaginatione Christi formari poterant aliquae species sensibiles, quibus futura vel occulta praesentarentur, praecipue propter passibilitatem, quae sibi conveniebat propter statum viatoris. Item cognitio intellectiva: et quantum ad hanc non habet similitudinem cum prophetis; sed etiam est supra Angelos, quia erat comprehensor excellentius quam aliqua creatura. Item cognitio divina: et quantum ad hanc fuit prophetarum et Angelorum inspirator, cum omnis cognitio causetur per participationem verbi divini. Videntur tamen in Christo excellentiam prophetiae cognoscere in hoc quod dicunt vere propheta. Licet enim multi prophetae inter Iudaeos fuerint, unus tamen expectabatur, in eis praecipuus, secundum illud Deut.
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XVIII, v. 15: prophetam suscitabit vobis dominus: et de hoc loquuntur; unde signanter dicit qui venturus est in mundum. Deinde cum dicit Iesus ergo cum cognovisset, etc., ponitur secundus effectus quantum ad intentatam honoris exhibitionem, quam tamen Christus refugit. Et ideo primo ponitur conatus plebis; secundo fuga Christi.
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Conatus quidem, cum dicitur ut raperent eum, et facerent eum regem. Illud enim rapi dicitur quod praeter voluntatem et opportunitatem accipitur. Verum autem erat quod dispositio Dei patris ab aeterno fuerat de regno Christi manifestando, sed manifestatio haec nondum opportuna erat secundum tempus; nam venerat tunc, sed non regnare, quomodo regnans est in eo quod dicimus Matth. VI, 10: adveniat regnum tuum, ubi regnabit etiam secundum illud quod homo factus est. Et ideo huic manifestationi aliud tempus est ordinatum, quando scilicet erit aperta claritas sanctorum eius, post iudicium ab eo factum. De ista manifestatione quaerebant discipuli, Act. I, 6: domine, si in tempore hoc restitues regnum Israel? Credentes ergo turbae eum regnaturum venisse, volebant eum facere regem. Cuius ratio est, quia homines frequenter talem in dominum volunt qui eos in temporalibus pascat. Unde quia Christus paverat eos, eum regem facere voluerunt; Is. III, 6: vestimentum tibi est: esto princeps noster. Unde Chrysostomus dicit: vide quanta est gulae virtus. Non eis ultra cura est sabbati transgressionis, nec ultra zelant pro Deo, sed omnia remota sunt, ventre repleto: sed et propheta iam erat apud eos, et regem eum inthronizare volebant. Fuga autem Christi ponitur, cum dicit fugit iterum in montem ipse solus. Ubi datur intelligi, quod dominus videns turbas, de monte descenderat, et circa inferiora loca paverat turbas: nisi enim de monte descendisset, non diceretur iterum fugere in montem. Sed cum ipse sit vere rex, quare fugit? Ad quod triplex ratio assignatur. Una, quia derogasset dignitati eius, si regnum ab homine recepisset, qui sic rex erat ut eius participatione reges omnes essent; Prov. VIII, 15: per me reges regnant. Alia ratio, quia praeiudicasset suae doctrinae, si claritatem aut robur ab hominibus accepisset. Sic enim operabatur et docebat ut totum virtuti divinae ascriberetur, et non favori humano; supra V, 41: claritatem ab hominibus non accipio. Tertia ratio est, ut erudiret nos mundanas dignitates contemnere; infra XIII, 15: exemplum enim dedi vobis, ut quemadmodum ego feci vobis, ita et vos faciatis; Eccli. VII, 4: noli quaerere ab homine ducatum. Sic ergo gloriam mundi recusavit, ut tamen poenam sponte subiret, secundum illud Hebr. XII, 2: proposito sibi gaudio sustinuit crucem, confusione contempta. Sed huic videtur contrarium quod dicitur Mt. XIV, 23, scilicet quod ascendit solus in montem orare. Sed, secundum Augustinum, haec non sunt contraria, quia causa fugiendi coniuncta est causae orandi. Tunc enim docet nos dominus magnam causam esse orandi, cum imminet causa fugiendi. Mystice autem tunc ascendit in montem quando turbae refectae paratae erant ei subiici, quia tunc ascendit in caelum quando populi parati erant se veritati fidei subiicere, secundum illud Ps. VII, 8: synagoga populorum circumdabit te; et propter hanc in altum regredere; idest, ut circumdet te synagoga populorum, regredere in altum. Sed dictum est fugit, ut signaret quod non potuit intelligi altitudo eius: quod enim non intelligimus, dicimus a nobis fugere. Hic agitur de tertio effectu, scilicet de diligenti inquisitione, et primo quantum ad discipulos; secundo vero quantum ad turbas, ibi altera autem die et cetera. Circa primum duo facit. Primo ponit studium discipulorum; secundo explicat, ibi et tenebrae iam factae erant et cetera. Circa primum duo facit. Primo describit descensum discipulorum ad mare; secundo transitum maris, ibi et cum ascendissent navim, et cetera. Sciendum ergo circa primum, quod Christus ascendit montem nescientibus discipulis, unde expectaverunt usque ad vesperam, eum venturum esse putantes ad se. Facta autem vespera, non ultra sustinent eum non inquirere: tantus eos detinebat amor.
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Et ideo dicit ut autem sero factum est, descenderunt discipuli eius ad mare, requirentes eum. Mystice autem per sero, dominica passio, seu ascensio designatur: quamdiu enim Christus praesentia corporali cum discipulis fuit, nulla eos deprimebat turbatio, amaritudo nulla vexabat; Mt. IX, 15: non possunt filii sponsi lugere quamdiu sponsus est cum illis. Sed Christo recedente ab eis, descendunt ad mare, idest ad turbationes saeculi; Ps. CIII, 25: hoc mare magnum. Sed quia amor quo igniti erant, non sinebat eos diutius domini praesentia carere, ideo subdit eorum transitum, cum dicit et cum ascendissent navim, venerunt trans mare in Capharnaum. Consequenter cum dicit et tenebrae iam factae erant etc., explicat quod summatim posuerat, et primo de perventione ad mare; secundo de transitu, ibi mare autem, vento magno flante, exurgebat.
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Quantum ad primum dicit tenebrae iam factae erant, et non venerat ad eos Iesus: quod non sine causa Evangelista exprimit, ut per hoc ferventem eorum ostendat amorem. Non enim vespera nec nox eos detinuit. Mystice autem tenebrae, caritatis defectum designant; lux enim caritas est, secundum illud I Io. II, 10: qui diligit fratrem suum, in lumine est. Tenebrae ergo in nobis sunt quando non venit ad nos Iesus lux vera, ut dicitur supra I, in cuius praesentia omnes tenebrae propulsantur. Subtraxit autem Christus se tamdiu discipulis, primo quidem ut sentirent quid esset eius absentia; quod quidem experti sunt in tempestate maris. Ier. II, 19: scito, et vide quia malum et amarum est dereliquisse te dominum. Secundo ut diligentius quaererent; Cant. V, 17: quo abiit dilectus tuus, o pulcherrima mulierum? (...). Et quaeremus eum tecum.
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Quantum ad transitum dicit mare autem, vento magno flante, exurgebat. Et primo ponitur maris tempestas; secundo Christi apparitio et tempus apparitionis, ibi et cum remigassent etc.; tertio apparitionis effectus, ibi et timuerunt et cetera. Tempestas autem in mari causabatur a flatu exorti venti; et ideo dicit mare autem, vento magno flante, exurgebat, in altum. Per ventum illum figuratur tentatio et persecutio quae futura est Ecclesiae propter defectum caritatis. Nam, sicut Augustinus dicit, unde caritas refrigescit, inde fluctus augentur, et turbatur navis. Nec tamen venti illi et tempestas et fluctus et tenebrae id agebant ut vel navis non promoveretur, vel soluta frangeretur, quia qui perseveraverit usque in finem, hic salvus erit, Mt. XXIV, 13; et ibid. c. VII, 27: flaverunt venti, et irruerunt flumina et non cecidit domus.
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Apparitio autem Christi non fuit statim a principio tempestatis, sed post aliquod spatium; et ideo dicit cum remigassent ergo quasi stadia vigintiquinque aut triginta, vident Iesum. Et hoc ideo ut daretur intelligi, quia dominus patitur nos ad tempus tribulari, ut virtus nostra probetur; finaliter tamen in necessitate non deserit, sed nobis proximus fit; I Cor. X, 13: fidelis Deus, qui non patietur vos tentari supra id quod potestis; sed faciet etiam cum tentatione proventum, ut possitis sustinere. Secundum Augustinum vigintiquinque stadia, quae remigant, sunt quinque libri Moysi. Nam huiusmodi numerus est quadratus, de hoc numero quinque consurgens in multiplicatione sui in seipsum: quinquies enim quinque sunt vigintiquinque; numerus autem multiplicatus retinet significationem suae radicis: unde sicut per quinque signatur vetus lex, ita per vigintiquinque signatur perfectio novi testamenti. Per triginta autem signatur perfectio novi testamenti, quae deerat legi: nam si ipsa quinque multiplicentur per sex, qui est numerus perfectus, consurgit numerus terdenarius. Ad eos ergo qui remigant vigintiquinque aut triginta stadia, idest qui implent legem, vel perfectionem evangelicam, venit Iesus, calcans omnes tumores mundi, altitudines saeculi praesentis. Ps. LXXXVIII, 10: tu dominaris potestati maris, motum autem fluctuum eius tu mitigas. Et tunc videbimus Christum proximum navi, quia divinum auxilium approximat. Ps. CXLIV, 18: prope est dominus omnibus timentibus eum. Apparet ergo quod qui recte Christum quaerunt, eum habent praesentem. Isti autem ferventissime Christum desiderabant: quod patet ex temporis tenebrositate, ex maris tempestate et ex distantia portus, quibus non obstantibus ad eum ire conabantur. Et ideo Christus adfuit eis. Effectus autem apparitionis ponitur cum dicit et timuerunt. Ille autem dixit eis: ego sum, nolite timere, et primo ponitur effectus interior; secundo exterior, ibi et statim navis fuit ad terram. Effectus autem interior fuit timor; et ideo ponitur discipulorum timor conceptus ex subita Christi apparitione, cum dicit et timuerunt, bono timore, quia causatum ex humilitate; Rom. XI, 20: noli altum sapere, sed time. Vel malo timore, quia, ut dicitur Mt. c. XIV, 26, aestimabant eum phantasma esse. Ps. XIII, 5: trepidaverunt timore ubi non erat timor. Quoniam timor praecipue carnalibus competit, qui spiritualia expavescunt. Secundo ponitur Christi confortatio contra duplex periculum. Scilicet contra periculum fidei in intellectu, et quantum ad hoc dicit ego sum, quasi dubitationem omnem repellens; Lc. ult., 39: videte manus meas et pedes meos, quia ego ipse sum.
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Secundo contra periculum timoris in affectu; et quantum ad hoc dicit nolite timere; Ier. I, 8: ne timeas a facie eorum; Ps. XXVI, 1: dominus illuminatio mea et salus mea, quem timebo? Tertio ponitur discipulorum assecutio, quia voluerunt eum accipere in navim: quo significatur quod quando timor servilis excluditur a cordibus nostris, tunc recipimus Christum, amando et contemplando. Apoc. III, 20: ego sto ad ostium et pulso: si quis aperuerit mihi, intrabo. Effectus autem exterior fuit quantum ad duo.
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Primo, quia sedata est tempestas; secundo, quia statim navis fuit ad terram, cum multum ab ea distaret: non enim fallacem, sed tranquillam praebuit eis navigationem; et volens maius miraculum operari, navem non ascendit. Sic ergo triplex hic concurrit miraculum: scilicet ambulatio supra mare, subita tempestatis cessatio, et distantis navis ad portum deductio: ut discamus, quod fideles in quibus est Christus, tumorem mundi premunt, fluctus tribulationum calcant, et velociter ad terram viventium transeunt, secundum illud Ps. c. CXLII, 10: spiritus tuus bonus deducet me in terram. Sed hic est multiplex quaestio. Una est circa litteram, in qua videtur Matthaei contrarium dicere: nam, Mt. XIV, 22, dicitur quod discipuli venerunt ad mare de mandato domini; hic autem, quod descenderunt quaerentes eum. Alia quaestio est, quod Matthaeus ibidem dicit, quod discipuli mare transfretantes venerunt in terram Genesareth; hic autem dicitur, quod venerunt Capharnaum. Tertia quaestio est, quod Matthaeus dicit quod Christus intravit navem; hic autem, quod non. Sed de his tribus breviter expediens se Chrysostomus dicit, istud non fuisse idem miraculum cum illo Matthaei. Nam, ut ipse dicit, Christus frequenter huiusmodi miraculum fecit ambulans supra mare, non tamen coram turbis, sed coram discipulis suis, ne turbae crederent eum non verum corpus habere. Secundum Augustinum autem dicitur, et verius, idem miraculum fuisse quod hic Ioannes narrat, et ibi Matthaeus. Et ideo ad primam quaestionem respondens dicit, quod non refert quod dicit Matthaeus eos praecepto Christi ad mare descendisse. Potuit enim esse quod dominus hoc eis mandasset, et ipsi descenderint credentes Christum cum eis navigaturum: unde expectarent eum usque ad noctem. Et quia Christus non venit, tunc ipsi transierunt mare. Ad secundam quaestionem est duplex responsio. Una est, quia Capharnaum et Genesareth ex eodem littore sunt, et vicinae. Et forte discipuli pervenerunt trans mare in confinio utriusque, ideo Matthaeus nominat unam, et Ioannes aliam. Vel potest dici, quod Matthaeus non dicit quod statim venerunt in Genesareth, et ideo forte primo venerunt Capharnaum, et postea in Genesareth et cetera.
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Postquam Evangelista posuit quomodo discipuli inquisierunt Christum hic consequenter agit de turbis eum quaerentibus, et primo ponitur motivum ad inquirendum; secundo inquirendi opportunitas, ibi aliae vero supervenerunt naves etc.; tertio ponitur ipsa inquisitio, ibi cum ergo vidisset turba et cetera. Movit autem ad inquirendum Christum turbas miraculum praecedens, scilicet quod absque vehiculo mare transierit. Quod quidem innotuit eis, eo quod de sero non erat in littore, quod erat iuxta locum ubi fecerat miraculum de panibus, ubi una navis tantum erat, quae quidem navis cum discipulis ad aliam partem transfretavit absque Christo. Unde cum de mane non invenissent Christum ex eadem parte ex qua fuerat praecedenti die, sed iam erat ex alia parte, nec habuisset aliquam aliam navem in qua transiret, suspicati sunt quod supra mare ambulans transivisset. Et hoc est quod dicit altera die, ab ea qua fecerat miraculum de panibus, turba quae stabat trans mare, ubi miraculum fecerat vidit quod navicula alia non erat ibi nisi una, quia in praecedenti die non fuerat nisi illa tantum, et vidit quia non introisset cum discipulis suis Iesus in navim et cetera. Per hanc unam navem significatur Ecclesia, quae est una, unitate fidei et sacramentorum; Ephes. IV, 5: una fides, unum Baptisma. Per hoc autem quod Iesus non est cum discipulis, significatur corporalis separatio Christi ab eis in ascensione; Mc. ult., 19: dominus quidem Iesus postquam locutus est eis, assumptus est in caelum.
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Opportunitas autem inquirendi datur ex adventu aliarum navium ab alia parte maris, cum quibus poterant transire ad quaerendum Christum; et ideo dicit aliae vero naves supervenerunt, ex alia parte, scilicet a Tiberiade, iuxta locum ubi manducaverunt panes et cetera. Per istas alias naves quae supervenerunt, significantur conventicula haereticorum et eorum qui quae sua sunt, quaerunt, et non quae Iesu Christi; infra: quaeritis me, quia manducastis ex panibus meis; et quae sunt separatae vel fide quantum ad haereticos, vel caritate carentes quantum ad carnales, qui non sunt proprie in Ecclesia, sed tamen sunt iuxta eam, inquantum simulatam fidem praetendunt, et speciem sanctitatis habent; secundum illud II Tim. III, 5: habentes quidem speciem pietatis, virtutem autem eius abnegantes. Et II Cor. XI, 14: non est mirum si ministri Satanae transformant se.
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Sed inquisitio fuit studiosa; unde dicit cum ergo vidisset turba etc., et primo ostendit quomodo inquirit turba Christum; secundo quomodo inventum interrogat. Dicit ergo primo, quod cum vidisset turba quod Iesus non erat ibi, nec discipuli eius, ascenderunt in naviculas, quae venerant a Tiberiade, quaerentes eum: quod est laudabile; Is. LV, 6: quaerite dominum dum inveniri potest; et Ps. LXVIII, 33: quaerite dominum, et vivet anima vestra.
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Sed inventum interrogant, unde dixit et cum turbae invenissent eum, scilicet Christum, trans mare, dixerunt ei: Rabbi, quando huc venisti? Sed haec quaestio dupliciter potest intelligi. Uno modo ut quaerant tantum de tempore; et tunc, secundum Chrysostomum exprobranda est eorum ruditas, quia post tantum miraculum non quaerunt de modo transeundi, qualiter scilicet sine navi transisset; sed tantum de tempore transitus. Vel potest dici, quod per hoc quod dicunt quando, non solum quaerunt de tempore, sed etiam de aliis circumstantiis quae concurrerunt ad transitum miraculosum. Sed attende, quod supra post refectionem volebant eum facere regem; nunc vero eum praesentem habent, nec eum regem facere volunt. Cuius ratio est, quia ipsi volebant eum facere regem concitati a passione laetitiae causatae a refectione. Passiones autem huiusmodi cito transeunt, et ideo ea quae secundum ipsas passiones disponuntur, transitoria sunt: quae vero ratione disponuntur, magis permanent; Eccli. XXVII, 12: homo sapiens in sapientia sua permanet sicut sol; stultus autem ut luna mutatur; Prov. XI, 18: impius facit opus instabile. Consequenter cum dicit respondit eis Iesus etc., agit dominus de cibo spirituali; et primo proponit veritatem de spirituali; secundo contradictionem excludit, ibi murmurabant ergo Iudaei de illo. Circa primum tria facit. Primo proponit veritatem spiritualis cibi; secundo insinuat eius originem, ibi dixerunt ergo ei: quod ergo tu facis signum? etc.; tertio docet modum capiendi ipsum cibum, ibi dixerunt ergo ad eum: domine, semper da nobis panem hunc. Circa primum duo facit. Primo ostendit cibum spiritualem, et eius virtutem; secundo manifestat eum quis sit, ibi dixerunt ergo ad eum: quid faciemus ut operemur opera Dei? Circa primum duo facit. Primo arguit perversam eorum cupiditatem; secundo hortatur ad veritatem, ibi operamini et cetera.
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Dicit ergo amen, amen dico vobis, licet ostendatis vos quasi devotos, tamen quaeritis me, non quia vidistis signa, sed quia manducastis ex panibus, et saturati estis; quasi dicat: propter carnem me quaeritis, non propter spiritum, quia scilicet ut iterum pascamini. Et, sicut Augustinus dicit, locum istorum tenent qui quaerunt Iesum, non propter seipsum, sed ut aliqua commoda saecularia consequantur; sicut sunt illi qui negotia habentes, ad praelatos et clericos accedunt, non propter Christum, sed ut eorum intercessione promoveantur apud magnates; sicut sunt illi qui ad Ecclesias confugiunt, non propter Iesum, sed quia a potentioribus premuntur; sicut etiam sunt illi qui ad sacros ordines ad dominum appropinquantes, non eisdem merita virtutum, sed subsidia vitae praesentis inquirunt, scilicet divitias et honores, ut Gregorius dicit XXIII Moral. Et hoc patet: nam facere signa, virtutis divinae est; sed manducare panem multiplicatum, est temporale. Quia ergo non veniunt ad Christum propter virtutem quam in eo vident, sed propter hoc quod ex panibus manducant, non Christo serviunt, sed suo ventri, ut dicitur Phil. III et Ps. XLVIII, v. 19: confitebitur tibi cum benefeceris ei.
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Ad veritatem eos reducit proponendo eis spiritualem cibum, dicens operamini non cibum qui perit, sed qui manet in vitam aeternam, et primo proponit eius virtutem; secundo eius auctoritatem, ibi quem filius hominis dedit vobis. Virtus illius cibi consideratur in hoc quod non perit. Unde sciendum est circa hoc, quod corporalia sunt quaedam similitudines spiritualium, utpote ab eis causata et derivata, et ideo imitantur ipsa spiritualia aliquo modo. Unde sicut corpus sustentatur cibo, ita illud quo sustentatur spiritus, dicitur eius cibus, quidquid sit illud. Illud autem quo sustentatur corpus, cum transeat in corporis naturam, corruptibile est; sed cibus quo sustentatur spiritus, est incorruptibilis, quia non mutatur in ipsum spiritum, sed potius e converso spiritus in cibum. Unde dictum est, Augustini: cibus sum grandium: cresce, et manducabis me. Nec tu me mutabis in te, ut cibum carnis tuae, sed mutaberis in me: ut dicitur Lib. confessionum. Et ideo dicit dominus operamini; idest, operando quaerite, seu operibus mereamini non cibum qui perit, scilicet corporalem; I Cor. c. VI, 13: esca ventri, et venter escis, Deus autem et hunc et hanc destruet quia non semper erit usus ciborum; sed illum cibum operamini, scilicet spiritualem, qui manet in vitam aeternam; qui quidem cibus est ipse Deus, inquantum est veritas contemplanda, et bonitas amanda, quibus reficitur spiritus; Prov. c. IX, 5: comedite panem meum; Eccli. XV, v. 3: cibavit illum pane vitae et intellectus. Item ipsa obedientia divinorum mandatorum; supra IV, 34: meus cibus est ut faciam voluntatem eius qui misit me. Item ipse etiam Christus. Infra eodem: ego sum panis vitae; item: caro mea vere est cibus, et sanguis meus vere est potus. Et hoc inquantum est coniuncta verbo Dei, quod est cibus quo Angeli vivunt. Similem autem differentiam assignavit supra c. IV, 13, de potu corporali et potu spirituali, cum dixit: qui biberit ex aqua hac, sitiet iterum: qui autem biberit ex aqua quam ego dabo ei, non sitiet in aeternum, quam hic assignat inter cibum corporalem et spiritualem. Cuius ratio est, quia corporalia sunt corruptibilia, spiritualia vero, et maxime Deus, sunt aeterna. Sed sciendum est, secundum Augustinum in libro de operibus monachorum, quod ex hoc verbo, scilicet operamini non cibum qui perit, quidam monachi erroris causam sumpserunt, dicentes, spirituales viros non debere aliquid corporaliter operari. Sed hic intellectus est falsus, quia Paulus, qui maxime spiritualis fuit, propriis manibus laboravit, ut habetur Ephes. IV, 28, ubi ipse dicit: qui furabatur, iam non furetur; magis autem laboret manibus suis. Ergo est verus intellectus, ut opus nostrum, idest principale studium et intentionem nostram dirigamus ad quaerendum cibum qui ducit ad vitam aeternam, scilicet bona spiritualia. Ad temporalia autem non debemus principaliter attendere, sed accessorie, idest solum ea procurare ratione corporis corruptibilis, quod sustentari oportet quamdiu in hac vita vivimus. Unde contra hoc signanter dicit apostolus, II Thess. III, 10: qui non laborat non manducet; quasi diceret: qui dicunt quod nihil corporale est operandum, quia comestio est quid corporale, tales non debent comedere. Consequenter cum dicit quem filius hominis dabit vobis, ponit spiritualis cibi datorem: et primo ponit auctorem huius cibi; secundo manifestat unde habeat auctoritatem cibandi. Auctor autem et dator cibi spiritualis est Christus; et ideo dicit quem, scilicet cibum qui non perit, filius hominis dabit vobis. Si dixisset filius Dei, non fuisset visum mirum; sed hoc quod filius hominis dat eum, magis elevat ad attentionem. Spiritualiter tamen ideo filius hominis dat, quia natura humana infirma per peccatum fastidiebat spiritualem cibum, nec poterat ipsum in sua spiritualitate sumere: unde oportuit quod filius Dei carnem sumeret, et per eam nos reficeret; Ps. XXII, 5: parasti in conspectu meo mensam. Unde autem habeat auctoritatem dandi, subdit cum dicit hunc enim pater signavit Deus; quasi dicat: quod filius hominis dabit, hoc non habet nisi inquantum singularitate et eminentia plenitudinis gratiae praecellit omnes filios hominum; unde dicit hunc, scilicet filium hominis, pater signavit: idest, signanter distinxit a ceteris; Ps. XLIV, 8: unxit te Deus Deus tuus oleo laetitiae prae consortibus tuis. Vel, secundum Hilarium signavit, idest sigillavit. Quando autem sigillum in cera imprimitur, cera retinet totam figuram sigilli, sicut et filius totam figuram patris accepit. Est autem duplex receptio quam filius recepit a patre. Una aeterna; et de hac non intelligitur quod hic dicitur signavit, quia in sigillatione aliud est natura recipiens, et aliud imprimens. Sed hoc intelligitur de mysterio incarnationis, quia in natura humana Deus pater impressit verbum, qui est splendor et figura substantiae eius: ut dicitur Hebr. I, 3. Vel secundum Chrysostomum signavit, idest, ad hoc specialiter eum Deus pater instruit ut daret vitam aeternam mundo; infra X, 10: ego veni ut vitam habeant et cetera. Sic enim quando aliquis eligitur ad aliquod magnum officium peragendum, dicitur signari ad illud officium; Lc. X, 1: post haec designavit dominus et alios septuaginta discipulos et cetera. Vel signavit, idest manifestavit per vocem in Baptismo, et per opera, ut dictum est supra, V.
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Consequenter cum dicit dixerunt ergo ad eum: quid faciemus ut operemur opera Dei? Manifestat quid sit cibus spiritualis, et primo ponitur quaestio Iudaeorum; secundo subditur responsio Iesu Christi, ibi respondit Iesus et cetera. Circa primum sciendum est, quod Iudaei instructi ex lege, credebant nihil aeternum esse nisi Deum. Unde, cum dixisset quod cibus spiritualis permaneat in vitam aeternam, intellexerunt cibum illum esse aliquid divinum. Et ideo quaerentes, non de cibo, sed de opere Dei mentionem faciunt, cum dicunt quid faciemus ut operemur opera Dei? In quo non longe erant a veritate, cum nihil aliud sit cibus spiritualis quam operari opera Dei; Lc. c. XVIII, 18: quid faciendo vitam aeternam possidebo?
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Responsio domini ponitur, cum dicit hoc est opus Dei ut credatis in illum et cetera. Ubi considerandum est, quod apostolus, Rom. IV, distinguit fidem ab operibus, dicens, quod Abraham non est iustificatus ex operibus, sed ex fide. Quid est ergo quod hic dominus dicit, ipsam fidem, seu credere, esse opus Dei? Sed ad hoc est duplex responsio. Una, quod apostolus non distinguit fidem ab operibus simpliciter, sed ab exterioribus. Sunt enim quaedam opera exteriora, quae exercentur corporalibus membris, quae quia magis nota sunt, secundum communem usum opera dicuntur; alia vero sunt interiora, quae exercentur in ipsa anima, quae non sunt nota nisi sapientibus, et quae convertuntur ad cor. Alio modo dicitur, quod ipsum credere potest computari inter opera exteriora, non quod fides sit ipsa opera, sed eorum principium; unde et signanter dicit ut credatis in illum. Differt enim dicere credere Deum, sic enim designo obiectum; et credere Deo, quia sic designo testem; et credere in Deum, quia sic designo finem: ut sic Deus possit haberi ut obiectum fidei, ut testis, et ut finis; sed aliter et aliter. Quia obiectum fidei potest esse creatura, credo enim caelum esse creatum; similiter et creatura potest esse testis fidei, credo enim Paulo, seu cuicumque sanctorum; sed fidei finis non potest esse nisi Deus: nam mens nostra solum in Deum fertur sicut in finem. Finis autem cum habeat rationem boni, est obiectum amoris; et ideo credere in Deum ut in finem, est proprium fidei formatae per caritatem: quae quidem fides sic formata, est principium omnium bonorum operum; et intantum ipsum credere dicitur opus Dei. Sed si fides est opus Dei, quomodo homines faciunt opera Dei? Sed hoc solvitur per Is. XXVI, 12, cum dicit: omnia opera nostra operatus est in nobis. Nam hoc idem quod credimus, et quidquid operamur boni, est in nobis a Deo; Phil. II, v. 13: ipse est qui operatur in nobis et velle, et perficere. Et ideo signanter dicit, credere esse opus Dei, ut ostendat fidem esse donum Dei, ut dicitur Eph. II, 8.
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Consequenter cum dicit dixerunt ergo ei: quod ergo tu facis signum? Agitur de origine cibi, et primo ponitur quaestio Iudaeorum; secundo responsio Christi, ibi amen, amen dico vobis, non Moyses dedit vobis panem de caelo. Circa primum tria faciunt. Primo petunt signum; secundo determinant ipsum; tertio inducunt Scripturae testimonium. Signum autem petunt proponendo quaestionem; unde dixerunt illi: quod tu facis signum, ut videamus, et credamus tibi? Haec autem quaestio aliter inducitur ab Augustino, et aliter a Chrysostomo. Chrysostomus enim dicit, quod dominus invitaverat eos ad fidem. Argumenta autem ad fidem inducentia sunt miracula; I Cor. XIV, 22: signa data sunt infidelibus. Et ideo ad hoc quaerunt signum quo credant: mos enim est Iudaeis signa petere; I Cor. I, 22: quoniam Iudaei signa quaerunt. Unde dicit quod ergo signum tu facis? Sed hoc ridiculosum videtur, quod propter hoc quaerant aliqua miracula, quia statim fecerat aliqua multiplicando panes, et ambulando supra mare, quae in praesentia extiterant, quibus credere possent. Sed hoc ideo dicunt, ut provocent dominum, et inducant ut semper eos pasceret. Quod patet, quia nullam mentionem faciunt de alio signo, nisi de eo quod factum est in eorum parentibus per Moysen quadraginta annis, ut quasi per hoc petant quod semper eos pascat; unde dicunt patres nostri manducaverunt manna in deserto. Nec dicunt: Deus pavit patres nostros manna, ne videantur velle aequare eum Deo. Similiter non dicunt, Moyses pavit eos, ne videantur Moysen praeferre Christo, quasi in hoc eum allicere volentes, ut continue eos pascat. De cibo illo dicitur Ex. XVI, et in Ps. c. LXXVII, 25: panem Angelorum manducavit homo. Augustinus autem dicit, quod dominus dixit se daturum eis cibum qui permanet in vitam aeternam; unde quasi videtur se Moysi praeferre. Iudaei autem Moysen reputabant maiorem Christo; unde dicebant, infra c. IX, 29: nos scimus quia Moysi locutus est Deus; hunc autem nescimus unde sit. Unde requirebant quod Christus faceret aliqua maiora quam Moyses fecerit; et ideo reducunt in memoriam ea quae Moyses fecit, dicentes: patres nostri manducaverunt manna in deserto; quasi diceret: hoc quod dicis de te, maius est quam illud quod fecit Moyses: quia promittis cibum qui non perit; sed manna quod dabat Moyses si servabatur in alium diem, vermibus scaturiebat. Si ergo vis ut credamus tibi, facias aliquid maius Moyse: nam quod fecisti non est maius, quia satiasti quinque millia hominum, sed quinque panibus hordeaceis, et semel tantum; ille vero totum populum satiavit manna de caelo annis quadraginta, et hoc in deserto, sicut scriptum est in Ps.
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LXXVII, 24: panem de caelo dedit eis manducare.
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Posita Iudaeorum interrogatione, hic ponitur responsio Christi. Et primo ostendit originem cibi spiritualis; secundo probat eam, ibi panis enim verus est qui de caelo descendit. Circa primum sciendum est, quod Iudaei duo proposuerant Christo circa originem cibi corporalis, quem patres eorum habuerunt; scilicet datorem, qui fuit Moyses, et locum, quia de caelo; et ideo dominus circa originem cibi spiritualis haec duo removens, ponit alium esse datorem cibi spiritualis, et alium locum. Unde dicit, removendo praedicta, amen, amen dico vobis, non Moyses dedit vobis panem de caelo. Alius est qui dat, quia pater meus, non panem corporalem, sed panem verum de caelo. Sed contra. Numquid non vere panis fuit quem habuerunt patres in deserto? Respondeo. Si accipiatur verum secundum quod dividitur contra falsum, sic panis ille verus fuit, non enim falsum erat miraculum de manna; si autem accipiatur verum, prout veritas dividitur contra figuram, sic panis ille non fuit verus, sed figura panis spiritualis, scilicet domini nostri Iesu Christi, quem ipsum manna significabat, ut dicit apostolus, I Cor. c. X, 3: omnes eamdem escam spiritualem manducaverunt. Item contra hoc quod dicit non dedit vobis panem de caelo, est quod dicitur in Ps. LXXVII, 24: panem caeli dedit eis. Respondeo. Caelum accipitur tripliciter. Quandoque pro aere; Mt. XIII, 4: volucres caeli comederunt illud; et in Ps. XVII, 14: intonuit de caelo dominus. Quandoque pro caelo sidereo, secundum illud Ps. CXIII, 16: caelum caeli domino; et Mt. XXIV, 29: stellae cadent de caelo. Quandoque vero pro ipsis spiritualibus bonis; Mt. V, 12: gaudete et exultate, quia merces vestra multa est in caelo. Manna ergo de caelo fuit non sidereo seu spirituali, sed aereo. Vel dicitur de caelo inquantum erat figura veri panis caelestis domini nostri Iesu Christi.
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Consequenter cum dicit panis enim verus est qui de caelo descendit, et dat vitam mundo, probat quod sit de caelo et per effectum eius. Verum enim caelum est spiritualis naturae, cui per se convenit vita, et ideo per se vivificat; infra: spiritus est qui vivificat. Ipse autem Deus est auctor vitae. Ex hoc ergo cognoscitur quod panis iste spiritualis est de caelo, cum faciat proprium effectum, si dat vitam. Nam panis ille corporalis vitam non dabat, quia omnes qui manna manducaverunt, mortui sunt; iste autem dat vitam, et ideo dicit panis verus est, et non figuralis, qui de caelo descendit. Et hoc patet, quia dat vitam mundo. Nam Christus, qui est verus panis, quos vult vivificat; infra X, 10: ego veni ut vitam habeant et cetera. Ipse etiam de caelo descendit; supra III, 13: nemo ascendit in caelum nisi qui descendit de caelo, filius hominis qui est in caelo. Sic ergo Christus verus panis, vitam dat mundo ratione suae divinitatis, et descendit de caelo ratione humanae naturae. Nam, ut supra III dictum est, descendisse de caelo dicitur assumendo humanam naturam; Phil. II, 7: exinanivit semetipsum, formam servi accipiens. Dixerunt ergo, et cetera. Hic agitur de adeptione cibi spiritualis, et primo ponitur petitio ipsius cibi; secundo ponitur expositio, ibi dixit autem eis Iesus: ego sum panis vitae, ubi ostendit modum adeptionis.
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Sciendum est autem circa primum, quod Iudaei verba domini carnaliter intelligebant; et ideo quia in desiderio carnalium erant, cibum carnalem petunt a Christo; unde dixerunt ad eum domine, semper da nobis hunc panem, qui reficiat hoc modo. Et Samaritana verbum de aqua spirituali carnaliter intelligebat, et indigentia carere volens dixit: domine, da mihi hanc aquam. Et licet isti verba domini carnaliter de cibo intelligant, et carnaliter petant; tamen eorum petitio spiritualiter intellecta, nobis competit; Mt. VI, 11: panem nostrum quotidianum da nobis hodie: quia non possumus sine hoc pane vivere. Consequenter cum dicit dixit autem eis Iesus: ego sum panis vitae, ostendit modum adeptionis, ostendens primo quid sit iste panis; secundo quomodo acquiratur, ibi omne quod dat mihi pater, ad me veniet. Circa primum tria facit. Primo ponit expositionem panis praedicti; secundo expositionis rationem assignat, ibi qui venit ad me, non esuriet; tertio exponendi necessitatem manifestat, ibi sed dixi vobis et cetera. Dixit ergo eis Iesus ego sum panis vitae: nam, sicut supra dictum est, verbum sapientiae est specialis cibus mentis, quia eo mens sustentatur; Eccli. XV, 3: cibavit illum pane vitae et intellectus. Dicitur autem panis sapientiae esse panis vitae, ad differentiam panis corporalis, qui est panis mortis, qui non competit nisi ad restaurandum defectum mortalitatis, unde et solum in hac vita mortali necessarius est. Sed panis sapientiae divinae est per se vivificativus, nec habet mortem contrariam. Item panis corporalis non dat vitam, sed tantum praeexistentem sustentat ad tempus; sed panis spiritualis ita vivificat quod dat vitam, nam anima incipit vivere per hoc quod adhaeret verbo Dei; Ps. XXXV, 10: apud te est fons vitae. Quia ergo omne verbum sapientiae derivatur a verbo Dei unigenito, Eccli. I, 5: fons sapientiae unigenitus Dei, residens in excelso, ideo ipsum Dei verbum principaliter dicitur panis vitae; et ideo Christus dicit ego sum panis vitae. Et quia caro Christi ipsi verbo Dei unita est, habet etiam quod sit vivificativa, unde et corpus, sacramentaliter sumptum, vivificativum est: nam per mysteria quae Christus in carne sua complevit, dat vitam mundo; et sic caro Christi, propter domini verbum, panis est, non consuetae vitae, sed illius quae morte non reseratur. Et ideo caro Christi dicitur panis; Gen. penult., 20: Aser, pinguis panis eius. Significatur etiam per manna, I Cor. X, 1 ss. Manna interpretatur quid est hoc? Quia Iudaei illud videntes admirabantur, dicentes unus ad alium quid est hoc? Sed nihil est admirabilius quam filius Dei homo factus, ita ut cuilibet contingat quaerere quid est hoc? Idest, quomodo filius Dei, filius hominis est; quomodo ex duabus naturis fit una persona Christi? Is. IX, 6: vocabitur nomen eius admirabilis. Est etiam mirabile quomodo Christus sit sub sacramento. Consequenter cum dicit qui venit ad me, non esuriet, assignat rationem expositionis, et hoc ex effectu istius panis. Panis enim corporalis comestus non in perpetuum famem aufert, cum corrumpatur et deficiat; et ideo exigitur ad nutrimentum; panis autem spiritualis dans per se vitam, numquam corrumpitur; et ideo homo semel comedens, numquam esurit.
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Et ideo dicit qui venit ad me, non esuriet; et qui credit in me, non sitiet in aeternum. Hoc autem quod dicit, scilicet qui venit et qui credit, non esuriet nec sitiet, non differunt, secundum Augustinum, quia idem est venire ad eum, et credere in eum: quia ad Deum venimus non passibus corporis, sed mentis, quorum primus est fides. Idem est etiam comedere et bibere: utroque enim significatur aeterna satietas, ubi nulla est egestas. Mt. V, 6: beati qui esuriunt et sitiunt iustitiam, quoniam ipsi saturabuntur: ut sit idem cibus sustentans, et potus refrigerans. Causa autem quare temporalia non auferunt sitim in perpetuum, una quidem est, quia non simul sumuntur, sed paulatim, et quasi cum motu, et ideo semper restat aliquid sumendum; et propter hoc, sicut consurgit delectatio et satietas ex iam sumpto, ita et desiderium restat ex sumendo. Alia vero est, quia corrumpuntur, unde remanet memoria ex corrupto, et generatur iterato desiderium eorum. Spiritualia vero et simul sumuntur, et non corrumpuntur nec deficiunt; et ideo eorum satietas manet in perpetuum. Apoc. VII, 16: non esurient neque sitient. Ps. XV, 10: adimplebis me laetitia cum vultu tuo, delectationes in dextera tua, idest in spiritualibus bonis, usque in finem. Consequenter cum dicit sed dixi vobis etc., ponitur exponendi necessitas. Posset enim aliquis dicere: nos quaesivimus panem; sed tu non respondes: dabo vobis illum vel non dabo; sed potius dicis: ego sum panis vitae; et ideo non videtur bona responsio tua.
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Sed quod bona sit, ostendit dominus dicens dixi vobis quia et vidistis me, et non credidistis: quod idem est ac si aliquis haberet panem coram se, ignorans illum et dicatur ei: ecce panis coram te est. Et ideo dicit dixi vobis (ego sum panis vivus) et vidistis me, et non credidistis; idest, desideratis panem, et habetis illum coram vobis; et tamen non sumitis, quia non creditis. In quo eorum incredulitatem improperat eis; infra XV, 24: sed viderunt, et oderunt me et patrem meum. Consequenter cum dicit omne quod dat mihi pater, ad me veniet, ostendit quomodo acquiratur, et primo ponit modum acquirendi; secundo fidem perventionis, ibi et eum qui venit ad me, non eiiciam foras; tertio manifestat quod dicit, ibi quia descendi de caelo et cetera. Sciendum est circa primum, quod ipsum credere nostrum est nobis ex dono Dei. Eph. II, 8: gratia salvati estis, et non ex vobis, Dei enim donum est; Phil. I, 29: vobis datum est ut non solum in illum credatis, sed ut etiam pro illo patiamini. Dicitur autem quandoque Deus pater dare filio homines credentes, sicut hic omne quod dat mihi pater, ad me veniet. Quandoque filius dat patri, sicut illud I Cor. XV, 24: cum tradiderit regnum Deo et patri. Ex quo intelligimus quod sicut pater dans non adimit sibi regnum, ita nec filius. Pater autem filio dat, inquantum facit hominem verbo suo adhaerere. I Cor. I, v. 9: per quem, scilicet patrem, vocati estis in societatem filii eius. Filius vero tradit patri, inquantum verbum est manifestativum ipsius patris. Infra XVII, 6: pater, manifestavi nomen tuum hominibus. Sic ergo dicit omne quod dat mihi pater, ad me veniet; idest, qui in me credunt, quos pater mihi facit adhaerere ex dono suo. Sed diceret forte aliquis, quod non necessarium est quod aliquis dono Dei utatur: multi enim recipiunt donum Dei, qui non utuntur eo. Quomodo ergo dicit omne quod dat mihi pater, ad me veniet? Ad quod dicendum est, quod in datione ista non solum intelligitur habitus, qui est fides et huiusmodi, sed etiam interior instinctus ad credendum. Quidquid autem facit ad salutem, totum est ex dono Dei. Sed restat quaestio: quia si omne quod dat pater Christo, ad eum vadit, ut ipse dicit, illi soli ad Deum vadunt quos pater dat ei; non ergo debet imputari illis qui non vadunt, cum non dentur ei. Ad quod dicendum, quod non imputatur eis, si absque auxilio Dei ad fidem venire non possunt, sed hoc ei imputatur qui non venit, quia impedimentum praestat quod non veniat, avertens se a salute, cuius via quantum in se est, omnibus est aperta.
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Finis autem perventionis ponitur cum dicit et eum qui venit ad me non eiiciam foras. Posset enim aliquis dicere: veniemus ad te; sed tu non recipies nos. Et ideo dicit, hoc excludens, eum qui venit ad me, passibus fidei et bonis operationibus, non eiiciam foras, in quo dat intelligere, esse se intus: illud est enim intus unde exitur foras. Attendamus ergo quid sit istud intrinsecum, et quomodo inde eiiciantur. Sciendum quidem igitur est, quod omnia visibilia cum dicantur esse quasi quaedam exteriora respectu spiritualium, quanto aliquid est magis spirituale, tanto magis est intrinsecum. Ergo duplex est intrinsecum. Unum est profundissimum, scilicet gaudium vitae aeternae, quod, secundum Augustinum, est magis penetrale et dulce secretum sine taedio, sine amaritudine malarum cogitationum, sine interpellatione tentationum et dolorum; de quo dicitur Matth. XXV, 21: intra in gaudium domini tui. Et Ps. XXX, 21: abscondes eos in abscondito faciei tuae; idest, in plena visione tuae essentiae. Et ab hoc intrinseco nullus eiicietur. Apoc. III, 12: qui vicerit faciam illum columnam in templo Dei vivi, et foras non egredietur amplius, quia ut dicitur Matth. c. XXV, 46, ibunt iusti in vitam aeternam. Aliud intrinsecum est rectitudo conscientiae, quae est spirituale gaudium; et de hoc dicitur Sap. VIII, 16: intrans in domum meam, conquiescam. Et Cant. I, 3: introduxit me rex in cellaria sua. Et de isto aliqui eiiciuntur. Et ideo quod dominus dicit non eiiciam foras, potest dupliciter intelligi. Uno modo, ut illi dicantur ad ipsum venire qui sunt dati ei a patre per aeternam praedestinationem; et de illis dicit eum qui venit ad me, praedestinatus a patre, non eiiciam foras; Rom. XI, v. 2: non repulit Deus plebem suam quam elegit. Alio modo, quia illi qui egrediuntur, non tamquam a Christo eiecti egrediantur, sed causa eiectionis sit ex parte ipsorum, qui per infidelitatem et peccata, a secreto rectae conscientiae recedunt. Et sic dicitur non eiiciam ego foras, sed ipsi se eiiciunt; Ier. XXIII, 33: vos estis onus, proiiciam vos, dicit dominus. Et hoc modo eiectus est foras qui ad nuptias intraverat non habens vestem nuptialem, ut dicitur Matth. XXII, 11 ss. Rationem autem praemissorum assignat, cum dicit quia descendi de caelo etc., et primo ponit propositum de implenda voluntate patris; secundo manifestat quae sit voluntas patris, ibi haec est voluntas eius qui misit me patris; tertio ostendit finalem voluntatis impletionem, ibi et ego resuscitabo eum in novissimo die. Circa primum sciendum est, quod littera ista potest legi dupliciter. Uno modo secundum Augustinum, alio modo secundum Chrysostomum. Secundum Augustinum quidem sic: eum qui venit ad me, non eiiciam foras, et hoc ideo, quia ille venit ad me qui meam humilitatem imitatur. Matth. XI, 28, cum diceret dominus: venite ad me, omnes, qui laboratis, consequenter subdit: discite a me, quia mitis sum et humilis corde. Vera autem filii Dei mititas in hoc est, quia voluntatem suam supposuit voluntati patris.
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Et ideo dicit non eiiciam, quia descendi de caelo non ut faciam voluntatem meam, sed voluntatem eius qui misit me. Propterea anima a Deo exiit, quia superba erat; et ideo necesse est humilitate regredi veniendo ad Christum per imitationem suae humilitatis, quae in hoc est quod non facit voluntatem suam solum, sed Dei patris. Sciendum est autem, quod in Christo fuit duplex voluntas. Una secundum humanam naturam, quae est sibi propria, et natura, et voluntate patris; alia secundum naturam divinam, quae est eadem cum voluntate patris. Voluntatem ergo suam, scilicet humanam, ordinavit sub voluntate divina, quia obedientiam suam sub effectu paternae voluntatis ostendit ipse, volens voluntatem patris explere. Ps. XXXIX, 9: ut faciam voluntatem tuam, Deus meus, volui. Hanc voluntatem fieri in nobis petimus cum dicimus, Matth. VI, 10: fiat voluntas tua. Illi ergo non eiiciuntur foras, qui non faciunt voluntatem suam, sed voluntatem Dei. Nam Diabolus volens facere voluntatem suam, quod est superbiae, eiectus est de caelo, et primus homo de Paradiso. Secundum Chrysostomum vero sic. Ideo non eiicio foras eum qui venit ad me, quia ad hoc veni, ut impleam voluntatem patris de salute hominum. Si ergo pro salute hominum incarnatus sum, quomodo debeo eos eiicere? Et hoc est quod dicit: ideo non eiicio, quia descendi de caelo non ut faciam voluntatem meam, scilicet humanam, ut proprium mihi acquiram; sed voluntatem eius qui misit me, patris, qui vult omnes homines salvos fieri, ut dicitur I Tim. II, 4. Et ideo, quantum est ex me, nullum eiicio. Rom. V, 10: si enim, cum inimici essemus, reconciliati sumus Deo per mortem filii eius, multo magis, reconciliati, salvi erimus in vita ipsius.
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Quae autem sit voluntas patris, exponit primo, cum dicit haec est enim voluntas eius qui misit me patris etc.; secundo rationem assignat, ibi haec est enim voluntas patris mei et cetera. Dixit ergo: non eiiciam foras eos qui ad me veniunt, quia carnem assumpsi ut faciam voluntatem patris. Voluntas autem eius qui misit me patris, haec est, scilicet ut non eiiciam foras; et ideo non eiiciam. I Thess. c. IV, 3: haec est voluntas Dei, sanctificatio vestra. Et ideo dicit ut omne quod dedit mihi, pater non perdam ex eo; idest, ut nihil perdam, quousque perveniat ad resurrectionem futuram, in qua aliqui perdentur, non tamen de illis qui dati sunt ei per aeternam praedestinationem, sed impii; Ps. I, 6: iter impiorum peribit. Illi vero qui usque tunc conservantur, non perdentur. Per hoc autem quod dicit non perdam, non est intelligendum quod indigeat eorum, aut quod detrimentum sit ei, si pereunt. Sed dicit hoc propter affectum suum ad salutem illorum, et bonum illorum, quod reputat suum. Sed contra est quod dicitur infra c. XVII, 12: nemo ex eis, scilicet quos dedisti mihi, periit, nisi filius perditionis. Ergo aliqui eorum qui dati sunt ei per aeternam praedestinationem, perduntur. Non est ergo verum hoc quod dicit non perdam ex eo. Sed dicendum est, quod ex illis qui dati sunt ei per praesentem iustitiam perduntur; non autem de illis qui dati sunt per aeternam praedestinationem. Rationem autem divinae voluntatis ponit cum dicit haec est autem voluntas patris mei et cetera. Ratio quare pater vult quod non perdam ex eo quod dedit mihi, est quia voluntas patris est vivificare spiritualiter homines, quia ipse est fons vitae. Et quia aeternus est, quantum est de se, voluntatis eius est, ut omnis qui venit ad me habeat vitam aeternam. Et hoc est quod dicit haec est voluntas patris qui misit me, ut omnis qui videt filium, et credit in eum, habeat vitam aeternam. Sed attendendum est quod supra V, 24, dixit: qui videt filium, et credit ei qui misit me, habet vitam aeternam, hic vero dicit qui credit in eum: ut det intelligere eamdem divinitatem patris et filii, cuius visio per essentiam est ultimus finis noster, et obiectum fidei. Quod vero dicit videt, non intelligitur de visione per essentiam, quam praecedit fides, sed de visione corporali Christi, quae inducit ad fidem.
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Et ideo signanter dicit qui videt filium, et credit in eum; supra V, 24: qui credit in eum (...) non iudicatur, sed transiet a morte in vitam; infra XX, 31: haec autem scripta sunt, ut credatis quoniam Iesus Christus est filius Dei, ut credentes vitam habeatis in nomine eius. Haec autem patris voluntas similiter implebitur, et ideo subdit, et ego resuscitabo eum in novissimo die: quia ita vult ut non solum in anima, sed etiam in corpore habeat vitam aeternam (Dan. XII, 2: de his qui in pulvere dormiunt evigilabunt alii in vitam aeternam, alii vero in opprobrium sempiternum) sicut et Christus resurrexit; Rom. c. VI, 9: Christus resurgens ex mortuis, iam non moritur et cetera.
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Posita doctrina Christi, hic excluditur contradictio praedictae doctrinae, et primo quantum ad turbas murmurantes; secundo quantum ad discipulos dubitantes, ibi multi ergo audientes ex discipulis eius dixerunt et cetera. Circa primum duo facit. Primo exprimit murmur turbarum de origine spiritualis cibi; secundo mitigat eorum litigium de cibi spiritualis manducatione, ibi litigabant ergo Iudaei. Circa primum duo facit. Primo ponitur murmur turbarum; secundo repressio murmuris, ibi respondit ergo Iesus, et dixit eis. Circa primum duo facit. Primo ponitur occasio murmuris; secundo ponuntur murmurantium verba, ibi nonne iste est filius Ioseph? Concludit ergo ex praemissis verbis Christi, quod quidam de quodam dictorum verborum murmurabant, quia scilicet dixerat: ego sum panis vivus, qui de caelo descendi; quem quidem spiritualem panem non capiebant nec desiderabant. Et ideo murmurabant, quia in spiritualibus mentem fundatam non habebant, et huius rei antiquam consuetudinem habebant, secundum illud Ps. CV, 25: murmuraverunt in tabernaculis; et I Cor. X, 10: neque murmuraveritis, sicut quidam eorum murmuraverunt. Ideo autem, ut Chrysostomus dicit, usque huc non murmurabant, quia semper sperabant se consecuturos corporalem escam: qua spe subtracta, statim murmurare incipiunt, licet aliam causam praetendant. Non autem manifeste contradicunt propter reverentiam quam adhuc habebant ad ipsum, ex memoria praecedentis miraculi. Verba autem murmurantium ponit cum dicit nonne hic est filius Ioseph? Quia enim carnales erant, carnalem Christi generationem solam considerabant, ex qua impediebantur ne cognoscerent spiritualem et aeternam; et ideo de sola carnali loquuntur, secundum illud supra III, 31: qui de terra est, de terra loquitur, et spiritualem non capiunt; unde subdunt quomodo ergo dicit hic, quia de caelo descendi? Vocant autem eum filium Ioseph propter reputationem: quia nutritius eius erat, secundum illud Lc.
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III, 23: ut putabatur filius Ioseph.
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Murmurationis autem repressio ponitur cum dicit respondit ergo Iesus, et dixit eis, et primo reprimit ipsorum murmur; secundo satisfacit dubitationi, ibi amen, amen dico vobis: qui credit in me, habet vitam aeternam. Circa primum duo facit. Primo cohibet eorum murmur; secundo assignat causam murmuris eorum, ibi nemo potest venire ad me et cetera. Cognoscens ergo Iesus eorum murmur, respondit; et comprimens ipsum murmur eorum, dixit eis nolite murmurare et cetera. Hoc namque est salubre documentum: qui enim murmurat, ostendit mentem suam in Deo non esse firmatam, et ideo dicitur Sap. c. I, 11: custodite vos a murmuratione, quia nihil prodest. Causa autem murmuris est infidelitas eorum; et ideo hanc ostendit dicens nemo potest venire ad me etc., ubi primo ostendit necessariam esse patris attractionem ad hoc ut veniatur ad Christum; secundo ostendit modum attrahendi, ibi est scriptum in prophetis et cetera. Circa primum tria facit. Primo ponit humanae facultatis defectum; secundo divini auxilii subsidium; tertio auxilii finem, seu fructum. Est ergo humana facultas deficiens ad veniendum ad Christum per fidem; et ideo dicit nemo potest venire ad me.
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Secundo divinum auxilium est efficax ad subveniendum, unde subdit nisi pater, qui misit me, traxerit eum. Sed finis, seu fructus est optimus; unde sequitur et ego resuscitabo eum in novissimo die. Dicit ergo primo: non est mirum si murmuratis, quia nondum estis tracti a patre ad me. Nam nemo potest ad me venire, in me credendo, nisi pater, qui misit me, traxerit eum. Sed hic est triplex quaestio. Prima est de hoc quod dicit nisi pater traxerit eum. Cum enim ad Christum veniamus credendo, sicut supra eodem dictum est, venire ad Christum est credere in eum; credere autem nullus potest nisi volens. Cum ergo tractio importet violentiam quamdam, ergo qui tractus venit ad Christum, cogitur. Respondeo dicendum, quod hoc quod hic dicitur de hac tractione patris, non importat coactionem, cum non omne trahens faciat violentiam. Sic ergo multipliciter pater trahit ad filium, secundum multiplicem modum trahendi absque violentia in hominibus. Nam aliquis homo trahit aliquem persuadendo ratione; et hoc modo pater trahit homines ad filium, demonstrando eum esse filium suum; et hoc dupliciter: vel per internam revelationem; Matth. XVI, 17: beatus es, Simon Bariona, quia caro et sanguis non revelavit tibi, scilicet Christum esse filium Dei vivi, sed pater meus; vel per miraculorum operationem, quam habet a patre; supra V, 36: opera quae dedit mihi pater, ipsa testimonium perhibent de me. Item aliquis trahit alium alliciendo; Prov. VII, 21: blanditiis labiorum suorum protraxit eum. Et hoc modo illi qui attendunt ad Iesum propter auctoritatem paternae maiestatis, trahuntur a patre. Quicumque enim credit in Christum propter hoc quod credit eum filium Dei, hunc pater trahit ad filium, idest paterna maiestas. Hoc modo non trahitur Arius qui Christum non verum Dei filium, nec de substantia patris genitum credebat. Non sic tractus est Photinus, Christum purum hominem dogmatizans. Sic ergo trahuntur a patre, sua maiestate allecti; sed trahuntur etiam a filio, admirabili delectatione et amore veritatis, quae est ipse filius Dei. Si enim, ut dicit Augustinus, trahit sua quemque voluptas, quanto fortius debet homo trahi ad Christum, si delectatur veritate, beatitudine, iustitia, sempiterna vita, quod totum est Christus? Ab isto ergo si trahendi sumus, trahamur per dilectionem veritatis; secundum illud Ps. XXXVI, 4: delectare in domino, et dabit tibi petitiones cordis tui. Hinc sponsa dicebat, Cant. I, 3: trahe me post te; curremus in odorem unguentorum tuorum. Sed quia non solum revelatio exterior, vel obiectum, virtutem attrahendi habet, sed etiam interior instinctus impellens et movens ad credendum, ideo trahit multos pater ad filium per instinctum divinae operationis moventis interius cor hominis ad credendum; Phil. II, 13: Deus est qui operatur in nobis velle et perficere; Oseae XI, 4: in funiculis Adam traham eos in vinculis caritatis; Prov. c. XXI, 1: cor regis in manu domini: quocumque voluerit inclinabit illud. Secunda quaestio est: quia cum dicatur quod filius trahit ad patrem, Matth. c. XI, 27: nemo novit patrem nisi filius, et cui voluerit filius revelare; et infra XVII, 6: pater, manifestavi nomen tuum hominibus quos dedisti mihi: quomodo hic dicitur, quod pater trahit ad filium? Sed dicendum, quod ad hoc potest dupliciter responderi: nam de Christo possumus loqui aut secundum quod est homo aut secundum quod est Deus. Secundum autem quod homo, Christus est via; infra XIV, 6: ego sum via: et secundum quod est Christus, ducit ad patrem, sicut via ad terminum seu finem. Pater vero trahit ad Christum hominem inquantum dat nobis suam virtutem, ut credamus in Christum; Eph. II, 8: gratia salvati estis, et hoc non ex vobis, Dei enim donum est. Inquantum est Christus, est verbum Dei, et manifestativum patris. Sic filius trahit ad patrem. Pater autem trahit ad filium inquantum manifestat ipsum. Tertia quaestio est de hoc quod dicit, quod nemo venire potest nisi tractus a patre: quia secundum hoc, si nullus veniat ad Christum, non imputatur ei, sed ei qui non trahit eos. Respondeo dicendum, quod vere nullus venire potest nisi tractus a patre: nam sicut grave per naturam non potest per se sursum ferri nisi trahatur ab alio, ita cor humanum ex se ad inferiora tendens, non potest sursum elevari nisi tractus. Si vero non elevatur, non est defectus ex parte trahentis, qui quantum in se est, nulli deficit; sed est propter impedimentum eius qui non trahitur. Aliter autem, quantum ad hoc pertinet, possumus loqui de hominibus in statu naturae integrae, et aliter in statu naturae corruptae; nam in natura integra non erat aliquod impedimentum prohibens ab hac tractione, unde tunc omnes homines huius tractionis poterant esse participes. Sed in natura corrupta omnes per impedimentum peccati aequaliter prohibentur ab hac tractione; et ideo omnes indigent trahi. Deus autem omnibus ad trahendum manum porrigit quantum in se est, et, quod plus est, non solum attrahit manum recipientis, sed etiam aversos a se convertit, secundum illud Thren. ult., 21: converte nos, domine, et convertemur: et in Ps. LXXXIV, 7, secundum aliam litteram: Deus, tu convertens vivificabis nos. Ex quo ergo Deus paratus est dare omnibus gratiam, et ad se trahere, non imputatur ei, si aliquis non accipiat, sed ei qui non accipit. Quare autem non omnes aversos trahit, sed aliquos, licet sint omnes aequaliter aversi: ratio quidem in generali potest assignari, ut scilicet in illis qui non trahuntur, appareat et refulgeat ordo divinae iustitiae; in illis autem qui trahuntur, immensitas divinae misericordiae. Quare autem in speciali trahat hunc, et illum non trahat, non est ratio aliqua, nisi beneplacitum voluntatis divinae. Unde dicit Augustinus: quem trahat et quem non trahat, quare illum trahat et illum non trahat, noli velle iudicare, si non vis errare. Sed accipe, et intellige: nondum traheris, ora ut traharis. Hoc etiam ostendi potest per exemplum. Nam assignari potest ratio quare artifex ponit aliquos lapides inferius, et aliquos superius, et aliquos ex lateribus, ex dispositione domus, cuius complementum hoc exigit. Sed quare hos lapides hic ponat et hos ibi, dependet a sua simplici voluntate. Et inde est quod prima ratio dispositionis refertur ad voluntatem artificis. Sic ergo Deus ad complementum universi quosdam quidem trahit, ut in eis appareat sua misericordia; quosdam vero non trahit, ut ostendatur in eis sua iustitia. Sed hos trahit, illos non trahit secundum suum beneplacitum voluntatis. Similiter etiam quare in Ecclesia aliquos fecit apostolos, alios confessores, alios martyres, ratio est propter Ecclesiae decorem et complementum. Sed quare Petrum fecit apostolum, Stephanum martyrem et Nicolaum confessorem, non est alia ratio nisi voluntas sua. Sic ergo patet humanae facultatis defectus, et auxilii divini subsidium. Sequitur auxilii finis et fructus, cum dicit et ego resuscitabo eum in novissimo die, etiam inquantum homo: nam per ea quae Christus in carne sua gessit, consequimur resurrectionis fructum; I Cor. XV, 21: sicut per hominem mors, ita et per hominem resurrectio mortuorum. Ego, ergo, secundum quod homo, resuscitabo eum, non solum ad vitam naturae, sed etiam ad vitam gloriae, et hoc in novissimo die. Tenet enim fides Catholica, quod status mundi innovabitur; Apoc. XXI, 1: vidi caelum novum et terram novam. Et inter alia quae ad hanc innovationem concurrent, credimus caeli motum cessare, et per consequens tempus; Apoc. X, 5: et Angelus quem vidi stantem super mare et super terram, levavit manum suam ad caelum. Et infra: quia tempus non erit amplius. Quia ergo cessante tempore in resurrectione, cessabit etiam nox et dies, secundum illud Zac. XIV, 7: erit dies una, quae nota est domino, non dies neque nox; ideo dicit resuscitabo eum in novissimo die. Quare autem usque tunc caeli motus duret, et tempus, non minus vel amplius, sciendum est, quia illud quod est propter aliud, diversimode disponitur secundum diversam dispositionem eius propter quod est. Omnia autem corporalia propter hominem facta sunt; et ideo secundum diversam dispositionem hominis diversimode ea disponi oportet. Quia ergo in hominibus quando resurgent, inchoabitur status incorruptionis, secundum illud I Cor. XV, 54: mortale hoc induet incorruptionem, ideo cessabit tunc etiam corruptio in rebus; unde cessabit motus caeli, qui est causa generationis et corruptionis in rebus corporalibus; Rom. VIII, 21: ipsa creatura liberabitur a servitute corruptionis in libertatem filiorum Dei. Sic ergo patet quod ad fidem necessaria est nobis attractio patris. Consequenter cum dicit est scriptum in prophetis etc., determinat modum attrahendi, et primo ponit attrahendi modum; secundo attractionis efficaciam, ibi omnis qui audivit a patre, et didicit, venit ad me; tertio excludit opinatum modum attractionis, ibi non quia patrem vidit quisquam. Modus autem attrahendi est congruus, quia trahit revelando et docendo; et hoc est quod dicit scriptum est in prophetis: erunt omnes docibiles Dei et cetera. Beda dicit hoc esse scriptum in Ioel; sed non videtur expresse ibi esse, licet aliquid consonum dicitur; et Ioel. II, 22: filii Sion, exultate in domino Deo vestro, quia dabit vobis doctorem iustitiae. Ideo autem, secundum Bedam, dicit in prophetis, ut det intelligere quod sensus iste potest colligi ex diversis dictis prophetarum. Sed expressius videtur hoc dici Is. LIV, 13: ponam filios tuos universos doctos a domino. Dicitur etiam Ier. III, 15: dabo vobis pastores iuxta cor meum, qui pascent vos scientia et doctrina. Hoc autem quod dicit erunt omnes, potest tripliciter intelligi. Uno modo ut ly omnes supponat pro omnibus hominibus mundi; alio modo ut supponat pro omnibus qui sunt in Ecclesia Christi; tertio modo pro omnibus qui erunt in regno caelorum.
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Si autem dicatur primo modo, videtur non esse verum; nam statim subdit omnis qui audivit a patre et didicit, venit ad me. Si ergo omnes de mundo erunt docibiles, ergo omnes venient ad Christum. Sed hoc est falsum, quia non omnium est fides. Sed ad hoc tripliciter respondetur. Nam, secundum Chrysostomum, primo modo dicendum, hoc dictum esse de pluribus erunt, inquit, omnes, idest plurimi; secundum quem modum dicitur Matth. VIII, 11: multi venient ab oriente et occidente, et cetera. Secundo, quod omnes, quantum est ex Deo, erunt docibiles; sed quod aliqui non doceantur, est ex parte eorum. Sol enim quantum est de se, omnes illuminat; potest autem ab aliquibus non videri, si claudant oculos, vel si sint caeci. Et hoc modo dicit apostolus, I Tim. II, 4: vult omnes homines salvos fieri, et ad agnitionem veritatis venire. Tertio modo, secundum Augustinum, quod haec est accommoda distributio, ut dicatur omnes erunt docibiles Dei; idest omnes qui docentur, a Deo docentur, sicut loquimur de aliquo litterarum magistro. Dicimus enim, si est in civitate: solus iste docet omnes pueros de civitate, quia nullus docetur in ea nisi ab illo. Et hoc modo dicitur supra I, 9: erat lux vera, quae illuminat omnem hominem venientem in hunc mundum. Si autem exponatur de illis qui sunt in Ecclesia congregati, dicitur erunt omnes, scilicet qui sunt in Ecclesia, docibiles Deo; nam Is. LIV, 13, dicitur: ponam universos filios doctos a domino in quo quidem ostenditur sublimitas fidei Christianae, quae non inhaeret doctrinae humanae, sed doctrinae Dei. Doctrina enim veteris testamenti data fuit per prophetas; sed doctrina novi testamenti est per ipsum filium Dei; Hebr. I, 1: multifarie multisque modis, idest in veteri testamento, Deus loquens patribus in prophetis, novissime diebus istis locutus est nobis in filio; et ibid. II, 3: quae cum initium accepisset enarrari per dominum, ab eis qui audierunt, in nos confirmata est. Sic ergo omnes qui sunt in Ecclesia, sunt docti non ab apostolis, non a prophetis, sed ab ipso Deo. Et, secundum Augustinum, hoc ipsum quod ab homine docemur, est ex Deo, qui docet interius; Matth. c. XXIII, 10: unus est magister vester Christus. Nam intelligentia, quae necessaria est praecipue ad doctrinam, est nobis a Deo. Si autem exponatur de his qui sunt in regno caelorum etc., tunc omnes erunt docibiles Deo, quia eius essentiam immediate videbunt; I Io. III, 2: videbimus eum sicuti est. Attractio autem patris efficacissima est: quia omnis qui audivit a patre, et didicit, venit ad me. Ubi duo ponit: unum scilicet quod pertinet ad donum Dei, cum dicit audivit, scilicet Deo revelante; aliud quod pertinet ad liberum arbitrium, cum dicit et didicit, scilicet per assensum; et ista duo necessaria sunt in omni doctrina fidei. Omnis qui audivit a patre, docente et manifestante, et didicit, praebendo assensum, venit ad me; venit, inquam, tripliciter: per cognitionem veritatis, per amoris affectum et per operis imitationem. Et in quolibet oportet quod audiat et discat. Nam qui venit per cognitionem veritatis, oportet eum audire, Deo inspirante, secundum illud Ps. LXXXIV, 9: audiam quid loquatur in me dominus Deus, et addiscere per affectum, ut dictum est. Qui vero venit per amorem et desiderium, ut dicitur infra VII, 37: si quis sitit, veniat ad me, et bibat, et hunc oportet audire verbum patris, et capere illud, ad hoc ut addiscat, et afficiatur. Ille enim discit verbum qui capit illud secundum rationem dicentis; verbum autem Dei patris est spirans amorem: qui ergo capit illud cum fervore amoris, discit; Sap. VII, 27: in animas sanctas se transfert, prophetas et amicos Dei constituit. Per operis autem imitationem itur ad Christum, secundum illud Matth. XI, 28: venite ad me, omnes qui laboratis et onerati estis, et ego reficiam vos. Et hoc etiam modo quicumque discit, venit ad Christum: nam sicut conclusio se habet in scibilibus, ita et operatio in operabilibus. In scientiis autem quicumque perfecte discit, venit ad conclusionem: ergo in operabilibus qui perfecte verba discit, venit ad rectam operationem; Is. l, 5: dominus aperuit mihi aurem; ego autem non contradico.
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Sed quia aliqui possent opinari quod omnes homines visibiliter a patre audirent et addiscerent, ideo ut hoc dominus excludat, subdit non quia patrem vidit quisquam, idest, aliquis homo vivens in hac vita non vidit patrem in sua essentia, secundum illud Ex. XXXIII, 20: non videbit me homo, et vivet, nisi is, scilicet filius, qui est a Deo, hic vidit patrem, suum per essentiam. Vel quisquam non vidit patrem, visione comprehensionis, qua visione nec homo nec Angelus eum vidit unquam, nec videre potest, nisi is qui est ex Deo, idest filius; Matth. XI, v. 27: nemo novit patrem nisi filius. Cuius quidem ratio est, quia cum omnis visio sive cognitio fiat per aliquam similitudinem, secundum modum similitudinis, quem habent creaturae ad Deum, secundum hoc habent cognitionem ipsius. Unde et philosophi dicunt, quod intelligentiae cognoscunt primam causam, secundum hanc quam habent similitudinem eius. Omnis autem creatura participat quidem aliquam similitudinem Dei, sed in infinitum distantem a similitudine suae naturae et ideo nulla creatura potest ipsum cognoscere perfecte et totaliter, prout est in sua natura. Filius autem, quia perfecte totam naturam patris accepit per aeternam generationem, ideo totaliter videt et comprehendit. Sed attendendum ad congruum ordinem loquendi. Nam supra cum loqueretur de cognitione aliorum, usus est verbo auditus; hic vero cum loquitur de cognitione filii, utitur verbo visionis: nam cognitio quae est per visum, est immediata et aperta; ea vero quae est per auditum, fit mediante eo qui vidit. Sic et nos cognitionem quam habemus de patre, accepimus a filio, qui vidit: ut sic nullus patrem cognoscat nisi per Christum, qui eum manifestat, et nullus ad filium veniat, nisi a patre manifestante audierit.
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Represso Iudaeorum murmure, consequenter dominus satisfacit dubitationi quae orta erat in cordibus Iudaeorum de verbo quod dixerat, scilicet ego sum panis, qui de caelo descendi, ubi intendit probare hoc verum esse de se: et argumentatur sic. Ille panis descendit de caelo qui dat vitam mundo; sed ego sum panis dans vitam mundo: ergo ego sum panis qui de caelo descendi et cetera. Circa hoc tria facit. Primo ponit quasi minorem suae rationis, scilicet ego sum panis vitae; secundo ponit maiorem, scilicet quod panis qui de caelo descendit, debet dare vitam, ibi patres vestri manducaverunt manna in deserto, et mortui sunt; tertio ponit conclusionem, ibi ego sum panis vivus. Circa primum duo facit. Primo manifestat suum propositum; secundo intentum quasi probatum inducit, ibi ego sum panis vitae. Propositum suum est ostendere quod sit panis vitae. Panis autem vivificat inquantum sumitur. Constat autem quod qui credit in Christum, sumit eum intra seipsum, secundum illud Eph. III, 17: habitare Christum per fidem in cordibus nostris. Si ergo ille qui credit in Christum habet vitam, manifestum est quod manducando hunc panem vivificatur: ergo iste panis est panis vitae. Et hoc est quod dicit amen, amen dico vobis, qui credit in me, fide scilicet formata, quae non solum perficit intellectum, sed etiam affectum (non enim tenditur in rem creditam nisi ametur) habet vitam aeternam. Christus autem est in nobis dupliciter: scilicet in intellectu per fidem, inquantum fides est; et in affectu per caritatem, quae informat fidem: I Io. IV, 16: qui manet in caritate, in Deo manet, et Deus in eo. Qui ergo credit sic in Christum ut in eum tendat, habet ipsum in affectu et in intellectu: et si addamus, quod Christus est vita aeterna, ut dicitur I Io. ult., c. 20: ut simus in vero filio eius Iesu Christo: hic est verus Deus et vita aeterna; et supra I, 4: in ipso vita erat, possumus inferre, quod quicumque credit in Christum, habet vitam aeternam. Habet, inquam, in causa et in spe, quandoque habiturus in re.
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Manifestato proposito, inducit intentum, cum dicit ego sum panis vitae idest dans vitam, ut evidenter sequitur ex praemissis. De isto pane Gen. penult., v. 20: Aser, pinguis panis eius, praebebit delicias, scilicet vitae aeternae, regibus.
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Consequenter cum dicit patres vestri manducaverunt manna in deserto, et mortui sunt, ponit maiorem: scilicet quod dare vitam sit effectus panis de caelo descendentis. Et primo praemittit manifestationem propositi; secundo ponit intentum, ibi hic est panis de caelo descendens. Propositum autem suum manifestat per contrarium. Dictum est enim supra, quod Moyses non dedit Iudaeis panem de caelo nisi aereo; omnis autem panis qui non est de vero caelo, non potest vitam sufficientem dare: ergo hoc est proprium panis caelestis quod det vitam. Et ideo panis Moysi, unde vos superbitis, non dat vitam: et hoc probat cum dicit patres vestri manducaverunt manna in deserto, et mortui sunt. Ubi primo exprobrat eorum vitium, cum dicit patres vestri etc., quorum scilicet estis filii non solum secundum carnis originem, sed etiam secundum operum imitationem, quia estis murmuratores, sicut et ipsi murmuraverunt in tabernaculis suis, ut dicitur in Ps. CV, v. 25: et ideo dicebat eis, Matth. XXIII, 32: implete mensuram patrum vestrorum. Unde sicut Augustinus dicit, de nulla re magis Deum offendisse populus dictus est, quam contra Deum murmurando. Secundo insinuat breve temporis spatium, cum dicit in deserto: non enim longum tempus fuit quo manna eis datum fuit, neque simul cum eis venit in terram promissionis, sed tantum in deserto, ut dicitur Iosue V, 12. Iste autem panis in perpetuum conservat et reficit. Tertio manifestat cibi defectum, quia non conservabat vitam indeficientem; unde dicit et mortui sunt. Nam, sicut habetur Iosue V, omnes qui murmuraverunt, praeter Iosue et Caleb, mortui sunt in deserto. Unde, et haec fuit causa secundae circumcisionis, scilicet quod omnis populus qui egressus est ex Aegypto mortui sunt in deserto, ut ibidem dicitur. Sed quaeritur de qua morte Deus hic loquitur. Nam si loquitur de morte corporali, nulla differentia erit inter panem illum qui fuit in deserto, et panem nostrum qui de caelo descendit: quia, etiam Christiani qui sumunt istum, corporaliter moriuntur. Si vero loquitur de morte spirituali, manifestum est quod hic et ibi quidam spiritualiter moriuntur, et quidam non. Nam Moyses, et multi qui Deo placuerunt, mortui non sunt, licet alii mortui sint. Similiter et qui istum panem indigne sumunt, moriuntur spiritualiter; I Cor. c. XI, 29: qui enim manducat et bibit indigne, iudicium sibi manducat et bibit. Ad quod dicendum est, quod cibus ille cum cibo nostro spirituali convenit. Conveniunt quidem quantum ad hoc quod uterque idem significat: nam et ille et iste Christum signat, propter quod dicitur idem cibus; I Cor. X, 3: omnes eamdem escam manducaverunt. Eamdem dicit, quia utraque est figura spiritualis escae. Sed differunt, quia ille figurabat tantum, sed panis iste continet quod figurat, scilicet ipsum Christum. Dicendum ergo, quod uterque ciborum istorum potest dupliciter sumi: vel quantum ad signum tantum, idest quod sumatur ut cibus tantum, non intellecto significato; et per hoc non tollitur mors spiritualis, seu corporalis. Vel quod sumatur quantum ad utrumque, idest quod ita sumatur cibus visibilis ut intelligatur cibus spiritualis, et spiritualiter gustetur, ut spiritualiter satiet: et hoc modo illi qui spiritualiter manducaverunt manna, mortui non sunt spiritualiter. Sed et qui Eucharistiam spiritualiter manducant, et absque peccato spiritualiter vivunt nunc, et corporaliter vivent in aeternum. Habet ergo plus cibus noster cibo illorum, quia in se continet quod figurat.
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Manifestato ergo proposito, inducit intentum; unde dicit hic est panis de caelo descendens. Et secundum Glossam hic dicit demonstrando seipsum. Sed hic non est intellectus domini, quia cum statim subdat ego sum panis vivus qui de caelo descendi, esset verborum inculcatio. Dicendum est ergo, quod dominus hoc intendit, ut scilicet dicat illum panem de caelo descendere qui hoc potest facere, scilicet dare vitam; sed ego sum talis: ergo ego sum panis de caelo descendens. Ideo autem de caelo descendens dat vitam indeficientem, quia omnis cibus nutrit secundum proprietatem suae naturae; caelestia autem incorruptibilia sunt: et ideo quia cibus ille caelestis est, non corrumpitur, quod quamdiu manet vivificat. Qui ergo manducaverit ex ipso, non morietur. Sicut si aliquis cibus corporalis numquam corrumperetur, dans nutrimentum, semper vivificaret. Et ideo panis iste significatus est per lignum vitae quod erat in medio Paradisi, quodammodo dans vitam in perpetuum, secundum illud Gen. III, 22: nunc ergo ne forte mittat manum suam, et sumat de ligno vitae, et comedat, et vivat in aeternum. Si ergo iste sit effectus huius panis, ut scilicet qui manducat ex eo non moriatur; et ego sum talis: ergo et cetera.
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Ego sum panis vivus et cetera. Circa hoc ergo duo facit. Primo loquitur de seipso communiter; secundo specialiter, ibi et panis quem ego dabo, caro mea est. Circa primum duo facit. Primo concludit originem sui ipsius. Secundo ostendit eius virtutem, ibi si quis manducaverit ex hoc pane, vivet in aeternum. Dixit ergo ego sum panis vivus, et ideo possum vitam dare. Panis enim corporalis non in perpetuum vivificat, quia non habet in se vitam; sed vivificat alteratus et conversus in nutrimentum virtute viventis. Qui de caelo descendi: hoc expositum est supra c. III, quomodo scilicet descenderit. Et per hoc excluduntur haereses dicentium Christum purum hominem, quia secundum hoc non descendisset de caelo. Virtus autem eius est dare vitam aeternam; et ideo dicit si quis manducaverit ex hoc pane, spiritualiter scilicet, vivet, non tantum in praesenti per fidem et iustitiam, sed in aeternum; infra LI, 26: omnis qui vivit et credit in me, non morietur in aeternum.
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Consequenter loquitur de corpore, cum dicit et panis quem ego dabo, caro mea est. Dixerat enim, quod erat panis vivus, et ne intelligatur quod hoc ei esset inquantum est verbum, vel secundum animam tantum; ideo ostendit quod etiam caro sua vivificativa est: est enim organum divinitatis suae; unde, cum instrumentum agat virtute agentis, sicut divinitas Christi vivificativa est, ita ut Damascenus dicit et caro virtute verbi adiuncti vivificat: unde Christus tactu suo sanabat infirmos. Sic ergo quod dixit supra, ego sum panis vivus, pertinet ad virtutem verbi; hic vero quod subdit pertinet ad communionem sui corporis, scilicet ad Eucharistiae sacramentum. Ubi possumus quatuor considerare circa ipsum sacramentum: scilicet speciem, instituentis auctoritatem, sacramenti veritatem, et eius utilitatem. Species quidem sacramenti: hic est panis; Prov. IX, 5: venite, et comedite panem meum. Cuius ratio est, quia hoc est sacramentum corporis Christi; corpus autem Christi est Ecclesia, quae consurgit in unitatem corporis ex multis fidelibus: unde istud est sacramentum unitatis Ecclesiae; Rom. XII, 5: omnes unum corpus sumus. Quia ergo panis ex diversis granis conficitur, ideo est conveniens species sacramenti huius; ideo dicit et panis quem ego dabo, caro mea est. Auctor huius sacramenti Christus est: nam licet sacerdos consecret, tamen ipse Christus dat virtutem sacramento, quia etiam ipse sacerdos consecrat in persona Christi. Unde in aliis sacramentis utitur sacerdos verbis suis, seu Ecclesiae, sed in isto utitur verbis Christi: quia sicut Christus corpus suum propria voluntate dedit in mortem, ita sua virtute dat se in cibum; Matth. XXVI, 26: accipiens panem, benedixit, ac fregit deditque discipulis suis, et ait: accipite et comedite: hoc est corpus meum. Et ideo dicit quem ego dabo: et dicit dabo, quia nondum institutum erat hoc sacramentum. Veritas autem huius sacramenti insinuatur cum dicit caro mea est. Non dicit autem carnem meam significat sed caro mea est; quia secundum rei veritatem hoc quod sumitur, vere est corpus Christi; Iob c. XXXI, 31: si non dixerunt viri tabernaculi mei: quis det de carnibus eius ut saturemur? Sed cum in isto sacramento contineatur totus Christus, quare dixit tantum caro mea est? Ad quod respondendo, sciendum est, quod in illo mystico sacramento totus Christus continetur secundum veritatem, sed corpus est ibi ex vi conversionis, divinitas vero et anima per naturalem concomitantiam. Dato enim per impossibile, quod divinitas separaretur a corpore Christi, iam non esset in sacramento divinitas. Similiter etiam si in triduo mortis suae aliquis consecrasset, non fuisset ibi anima Christi, sed tale corpus quale erat in cruce, seu in sepulcro. Ideo autem potius dicit caro, quia cum hoc sacramentum sit dominicae passionis rememorativum, secundum illud I Cor. XI, 26: quotiescumque manducabitis panem hunc, et calicem bibetis, mortem domini annuntiabitis, passio autem Christi fuit ex infirmitate, secundum illud II Cor. ult., v. 4: mortuus est ex infirmitate etc.: ut ergo insinuetur infirmitas ex qua mortuus est, potius dicit caro mea est: nam hoc nomen infirmitatem significat. Utilitas autem huius sacramenti magna est, et universalis. Magna quidem, quia efficit in nobis nunc vitam spiritualem, tandem aeternam, ut dictum est. Nam, ut ex supradictis apparet, cum hoc sacramentum sit dominicae passionis, continet in se Christum passum: unde quidquid est effectus dominicae passionis, totum etiam est effectus huius sacramenti. Nihil enim aliud est hoc sacramentum quam applicatio dominicae passionis ad nos. Non enim decebat Christum secundum praesentiam suam semper esse nobiscum; et ideo voluit hoc supplere per hoc sacramentum. Unde manifestum est quod destructio mortis, quam Christus moriendo destruxit, et reparatio vitae, quam resurgendo effecit, est effectus huius sacramenti. Universalis autem, quia vita quam confert, non solum est vita unius hominis, sed quantum in se est, totius mundi: ad quam sufficiens est mors Christi; I Io. II, 2: ipse est propitiatio pro peccatis nostris, et non pro nostris tantum, sed etiam totius mundi. Notandum autem est, quod aliter est in isto sacramento, et aliter in aliis: nam alia sacramenta habent singulares effectus, sicut in Baptismo solus baptizatus suscipit gratiam; sed in immolatione huius sacramenti est universalis effectus, quia non solum sacerdos effectum consequitur, sed etiam illi pro quibus orat, et Ecclesia tota, tam vivorum, quam mortuorum. Cuius ratio est, quia continetur in ipso ipsa causa universalis omnium sacramentorum, scilicet Christus. Nec tamen si laicus sumat hoc sacramentum, prodest aliis quantum est ex opere operato, inquantum consideratur ut perceptio, quamvis ex intentione operantis et percipientis, possit communicari omnibus ad quos dirigit suam intentionem. Ex quo patet quod laici sumentes Eucharistiam pro his qui sunt in Purgatorio, errant.
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Supra repressit dominus murmur Iudaeorum, quod ortum habuit de origine cibi spiritualis; hic reprimit eorum litigium, quod erat inter eos de sumptione huius cibi, et primo ponit eorum litigium; secundo dominus comprimit illud, ibi dixit ergo eis Iesus etc.; tertio Evangelista designat locum, ibi haec dixit in synagoga, docens in Capharnaum. Circa primum sciendum est, quod Evangelista Iudaeorum litigium inducit per modum conclusionis, cum dicit litigabant ergo Iudaei et cetera. Et quidem satis congrue: nam, secundum Augustinum, dominus locutus fuerat eis de cibo unitatis, quo qui reficiuntur, efficiuntur unanimes, secundum illud Ps. LXVII, v. 4: iusti epulentur, et exultent in conspectu Dei, et laetentur in laetitia, et sequitur, secundum aliam litteram: qui habitare facit unanimes in domo. Quia igitur Iudaei cibum concordiae non sumpserant, ideo ad invicem litigabant; Is. LVIII, 4: ecce ad lites et contentiones ieiunatis. Ex hoc autem quod litigabant cum aliis, se esse carnales ostendebant; I Cor. III, 3: cum sit inter vos zelus et contentio, nonne carnales estis? Et ideo haec verba domini carnaliter intelligebant; scilicet quod caro Christi manducaretur sicut cibus carnalis; unde dicunt quomodo potest hic carnem suam dare ad manducandum? Quasi dicant: hoc est impossibile, sicut et patres eorum locuti sunt contra dominum, Num. c. XXI, 5: anima nostra nauseat super cibo isto levissimo. Sed hoc eorum litigium comprimitur a domino; unde dixit ergo eis Iesus et cetera. Ubi primo ponit virtutem sumptionis huius cibi; secundo manifestat eam, ibi qui manducat meam carnem, et bibit meum sanguinem, habet vitam aeternam. Circa primum tria facit. Primo ponit carnis manducandae necessitatem; secundo eius utilitatem, ibi qui manducat carnem meam, et bibit meum sanguinem, habet vitam aeternam; tertio subdit eius veritatem, ibi caro enim mea vere est cibus.
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Dixit ergo Iesus amen, amen dico vobis: nisi manducaveritis carnem filii hominis, et biberitis eius sanguinem, non habebitis vitam in vobis, quasi dicat: vos reputatis impossibile et incongruum quod carnem meam manducetis; sed non solum non est impossibile, sed etiam est valde necessarium, intantum quod nisi manducaveritis carnem filii hominis, et biberitis eius sanguinem, non habebitis, idest non poteritis habere, in vobis vitam, scilicet spiritualem. Nam sicut cibus corporalis ita est necessarius ad vitam corporalem, quod sine eo esse non possit Thren. I, v. 11: dederunt pretiosa quaeque pro cibo; et in Ps. CIII, 15: panis cor hominis confirmet: ita cibus spiritualis necessarius est ad vitam spiritualem, adeo quod sine ipso vita spiritualis sustentari non possit; Deut. VIII, 3: non in solo pane vivit homo, sed in omni verbo quod egreditur de ore Dei. Notandum autem, quod haec sententia potest referri vel ad spiritualem manducationem, vel ad sacramentalem. Sed si referatur ad spiritualem, nullam dubitationem habet sententia. Ille enim spiritualiter carnem Christi manducat et sanguinem bibit qui particeps fit ecclesiasticae unitatis, quae fit per caritatem; Rom. XII, 5: omnes unum corpus estis in Christo. Qui ergo non sic manducat, est extra Ecclesiam, et per consequens extra caritatem; ideo non habet vitam in semetipso; I Io. III, 14: qui non diligit, manet in morte. Si vero referatur ad sacramentalem, dubium habet quod dicitur; nam supra III, 5, dicitur: nisi quis renatus fuerit ex aqua et spiritu, non potest introire in regnum caelorum. Sed sicut proposita fuit illa sententia, ita est ista: nisi manducaveritis carnem filii hominis et cetera. Cum ergo Baptismus sit sacramentum necessitatis, videtur etiam quod Eucharistia. Sed hoc quidem Graeci concedunt, unde et pueris baptizatis dant Eucharistiam: et in hoc habent pro eis ritum Dionysii, qui dicit, quod perceptio cuiuslibet sacramenti debet consummari in communione Eucharistiae, quae est consummatio omnium sacramentorum. Sed hoc verum est in adultis, non autem in pueris: cum in sumente Eucharistiam exigatur actualis reverentia et devotio, quam illi qui non habent usum liberi arbitrii, sicut sunt pueri et amentes, habere non possunt; et ideo nullo modo eis est danda. Dicendum ergo, quod sacramentum Baptismatis est necessarium quantum ad omnes, ut realiter accipiatur, quia sine eo nullus regeneratur ad vitam: et ideo oportet quod ipsum habeatur in re vel in voto, quantum ad praeoccupatos; nam si contemptus in aliquo Baptismum aquae excludat, neque Baptismus flaminis nec sanguinis prodest ei ad vitam aeternam. Sacramentum vero Eucharistiae est necessitatis quantum ad adultos tantum, ita quod recipiatur re vel voto secundum Ecclesiae instituta. Sed secundum hoc etiam dubitatur: quia per haec verba domini, non solum manducatio corporis, sed etiam sumptio sanguinis est de necessitate salutis, praesertim cum perfecta refectio cibi non sit sine potu. Cum ergo consuetudo aliquarum Ecclesiarum sit quod solus sacerdos communicet de sanguine, alii vero communicant corpori tantum, videtur huic sententiae contrariari. Respondeo dicendum, quod, secundum antiquae Ecclesiae consuetudinem, omnes sicut communicabant corpori, ita communicabant et sanguini; quod etiam adhuc in quibusdam Ecclesiis servatur, ubi etiam ministri altaris continue et corpori et sanguini communicant. Sed propter periculum effusionis, in aliquibus Ecclesiis servatur ut solus sacerdos communicet sanguini, reliqui vero corpori. Nec tamen est contra sententiam domini, quia qui communicat corpori, communicat etiam sanguini, cum sub utraque specie totus Christus contineatur, etiam quantum ad corpus et sanguinem. Sed sub speciebus panis continetur corpus Christi ex vi conversionis, sanguis vero ex naturali concomitantia: sub speciebus vero vini continetur sanguis Christi ex vi conversionis, corpus vero ex concomitantia naturali. Sic ergo apparet necessitas sumendi hunc cibum spiritualem.
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Utilitas eius ostenditur cum dicit qui manducat meam carnem, et bibit meum sanguinem, habet vitam aeternam, et primo quantum ad spiritum seu animam; secundo quantum ad corpus, ibi et ego resuscitabo eum in novissimo die. Est ergo utilitas huius manducationis magna, quia dat vitam aeternam; unde dicit qui manducat meam carnem, et bibit meum sanguinem, habet vitam aeternam. Nam cibus iste spiritualis est similis quidem corporali in hoc quod sine ipso vita spiritualis esse non potest, sicut nec sine corporali cibo vita corporalis, ut dictum est supra. Sed amplius habet ab eo, quia causat indeficientem vitam in sumente, quam cibus corporalis non efficit: non enim qui eum sumpserit, vivet; potest enim fieri, ut Augustinus dicit, ut senio vel morbo, et aliquo casu plurimi qui eum sumpserunt, moriantur. Qui vero hunc cibum et potum corporis et sanguinis domini sumpserit, habet vitam aeternam: et ideo comparatur ligno vitae; Prov. III, 8: lignum vitae est his qui apprehenderint eam; unde dicitur panis vitae; Eccli. XV, 3: cibavit illum pane vitae et intellectus. Et ideo dicit vitam aeternam: et hoc, quia qui manducat hunc panem, habet in se Christum, qui est verus Deus, et vita aeterna: ut dicitur I Io. ult., 20. Sed ille habet vitam aeternam, qui manducat et bibit, ut dicitur, non solum sacramentaliter, sed etiam spiritualiter. Ille vero sacramentaliter manducat et bibit, qui sumit ipsum sacramentum; spiritualiter vero, qui pertingit ad rem sacramenti; quae est duplex: una contenta et signata, quae est Christus integer, qui continetur sub speciebus panis et vini; alia res est signata et non contenta, et hoc est corpus Christi mysticum, quod est in praedestinatis, vocatis et iustificatis. Sic ergo spiritualiter manducat carnem et bibit sanguinem per comparationem ad Christum contentum et signatum, qui coniungitur ei per fidem et caritatem, ita quod transformatur in ipsum, et efficitur eius membrum: non enim cibus iste convertitur in eum qui sumit, sed manducantem convertit in se, secundum Augustinum, cum dicit: cibus sum grandium: cresce, et manducabis me; nec tu me mutabis in te, sed tu mutaberis in me. Et ideo est cibus hominem divinum facere valens, et divinitate inebrians. Item per comparationem ad corpus mysticum signatum tantum, si fiat particeps unitatis ecclesiasticae. Qui ergo sic manducat, habet vitam aeternam. Et de primo per comparationem ad Christum iam satis patet. Similiter per comparationem ad corpus mysticum de necessitate habebit vitam aeternam, si perseveret. Nam unitas Ecclesiae fit per spiritum sanctum, Eph. IV, 4: unus spiritus et unum corpus, qui est pignus hereditatis aeternae, ut dicitur Eph. c. I, 14. Est ergo magna utilitas huius cibi, quia dat vitam aeternam animae; sed etiam magna est, quia dat vitam aeternam etiam corpori. Et ideo subdit et ego resuscitabo eum in novissimo die. Sicut enim dictum est, ille qui spiritualiter manducat et bibit, fit particeps spiritus sancti, per quem unimur Christo unione fidei et caritatis, et per quem efficimur membra Ecclesiae. Resurrectionem autem facit mereri spiritus sanctus; Rom. IV, 24: qui suscitavit Iesum Christum dominum nostrum a mortuis, resuscitabit et mortalia corpora nostra propter inhabitantem spiritum eius in nobis. Et ideo dicit dominus, quod eum qui manducat et bibit, resuscitabit ad gloriam, non ad condemnationem: quia haec resuscitatio non prodesset. Et quidem satis congrue huiusmodi effectus sacramento Eucharistiae attribuitur, quia, ut dicit Augustinus, et dictum est supra, verbum resuscitat animas, sed verbum caro factum vivificat corpora. In hoc autem sacramento non solum est verbum, secundum suam divinitatem, sed etiam secundum veritatem carnis: et ideo non est solum causa resurrectionis animarum, sed etiam corporum; I Cor. XV, 21: per hominem mors, et per hominem resurrectio mortuorum. Patet ergo utilitas huius manducationis. Veritas autem eius ostenditur cum dicit caro enim mea vere est cibus. Posset enim aliquis credere, quod ea quae de carne dicta sunt et sanguine aenigma et parabola esset; et ideo hoc dominus excludens, dicit caro mea vere est cibus; quasi dicat: non intelligatis quod figuraliter loquar; sed secundum veritatem caro mea continetur in cibo fidelium, et sanguis meus vere continetur in sacramento altaris; Matth. XXVI, 26: hoc est corpus meum (...) et hic est sanguis meus novi testamenti. Vel aliter, secundum Chrysostomum, quia cibus et potus sumitur ad refectionem hominis. In homine autem sunt duae partes; principalis quae est anima, et secundaria quae est corpus. Illud autem quod est homo, est per animam, non per corpus: illud ergo est vere cibus hominis, qui est cibus animae; et hoc est quod dominus dicit caro enim mea vere est cibus: quia non solum est cibus corporis, sed etiam animae. Similiter et sanguis. Ps. XXII, 2: super aquam refectionis educavit me, animam meam convertit. Quasi diceret: haec refectio specialiter ad animam ordinatur. Vel aliter, secundum Augustinum. Illud vere dicitur esse aliquid quod facit effectum eius; effectus autem cibi est ut satiet: quod ergo vere facit satietatem, vere est cibus et potus. Hoc autem facit caro et sanguis Christi, qui ducit ad statum gloriae, ubi non est esuries neque sitis: Apoc.
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VII, 16: non esurient nec sitient amplius; et ideo dicit caro mea vere est cibus, et sanguis meus vere est potus. Qui manducat, et cetera. Hic probat dominus cibi spiritualis virtutem supra positam, scilicet quod det vitam aeternam: et utitur tali argumento. Quicumque manducat meam carnem et bibit meum sanguinem, coniungitur mihi; sed qui coniungitur mihi, habet vitam aeternam: ergo qui manducat meam carnem et bibit meum sanguinem, habet vitam aeternam. Secundum hoc ergo tria facit. Primo ponit maiorem; secundo minorem, et probat eam, ibi sicut misit me vivens pater, et ego vivo propter patrem; tertio infert conclusionem, ibi hic est panis qui de caelo descendit. Sciendum est ergo quantum ad primum, quod si hoc quod dicit qui manducat carnem meam etc., referatur ad carnem et sanguinem mystice; nulla dubitatio est in verbo. Nam, sicut dictum est, ille manducat spiritualiter per comparationem ad rem signatam tantum, qui corpori mystico incorporatur per unionem fidei et caritatis: caritas autem facit Deum esse in homine, et e converso; I Io. IV, 16: qui manet in caritate, in Deo manet, et Deus in eo. Et hoc est quod facit spiritus sanctus; unde ibid. 13: in hoc cognoscimus quoniam in Deo manemus, et Deus in nobis, quia de spiritu suo dedit nobis. Si vero referatur ad sumptionem sacramentalem; tunc quicumque manducat carnem et bibit sanguinem, manet in Deo: quia, sicut dicit Augustinus, est quidam modus manducandi illam carnem et bibendi illum sanguinem, quo qui manducat et bibit, in Christo manet, et Christus in eo. Sed hic est ille qui non sacramentaliter tantum, sed revera corpus Christi manducat, et sanguinem bibit. Est et alius modus quo qui manducant, non manent in Christo, nec Christus in eis; hoc est qui in corde ficto ad illud accedunt: nullum enim effectum habet sacramentum in ficto. Fictus enim est, cum non respondet interius quod signatur exterius. In sacramento autem Eucharistiae exterius quidem signatur quod Christus incorporetur in eo qui percipit illud, et ipse in Christo. Qui ergo non habet in corde desiderium huius unionis, nec conatur ad removendum omne impedimentum ad hoc, est fictus. Et ideo Christus in eo non manet, nec ipse in Christo. Hic ponit minorem: scilicet quod qui coniungitur Christo, habet vitam; et inducit hoc in manifestatione cuiusdam similitudinis, quae talis est. Filius propter unitatem quam habet ad patrem recipit vitam a patre: ergo qui unitur Christo, recipit vitam a Christo; et hoc est quod dicit sicut misit me vivens pater, et ego vivo propter patrem. Quae quidem verba possunt dupliciter exponi de Christo, scilicet secundum humanam naturam, et secundum divinam. Si enim exponantur de Christo filio Dei, tunc ly sicut importat similitudinem Christi ad creaturam quantum ad aliquid, sed non quantum ad omnia, sed quantum ad hoc quod est esse ab alio. Nam hoc est commune Christo filio Dei, et creaturae, quod sunt ab alio: sed quantum ad alium est dissimile. Quia filius habet aliquid proprium, quia scilicet sic est a patre quod tamen recipit totam plenitudinem divinae naturae, intantum quod quidquid est naturale patri, sit etiam naturale filio. Creatura vero accipit aliquam perfectionem et naturam particularem; supra V, 26: sicut pater habet vitam in semetipso, sic dedit et filio vitam habere in semetipso. Et hoc ostendit, quia non ait: sicut manduco patrem, et ego vivo propter patrem, cum loquatur de processione sua a patre, sicut dixit qui manducat me, et ipse vivet propter me, cum loquitur de participatione corporis et sanguinis eius, qua nos efficimur meliores: nam manducatio quamdam participationem dicit. Sed Christus dicit se vivere propter patrem, non quidem manducatum, sed generantem, sine aequalitatis detrimento. Si vero exponatur de Christo homine, sic quantum ad aliquid ly sicut importat similitudinem inter Christum hominem et nos: in hoc scilicet quod sicut Christus homo accipit spiritualem vitam per unionem ad Deum, ita et nos accipimus spiritualem vitam in communione sacramenti. Sed tamen est dissimile: quia Christus homo accepit vitam per unionem verbi, cui in persona unitur; sed nos unimur Christo per sacramentum fidei. Et ideo duo dicit misit me et pater. Si ergo referatur ad filium Dei, tunc dicit vivo ego propter patrem: quia ipse pater vivens est. Si vero referatur ad filium hominis; tunc dicit vivo ego propter patrem, quia misit me: idest, fecit me incarnari: missio enim filii Dei est eius incarnatio; Gal. IV, 4: misit Deus filium suum factum ex muliere, factum sub lege.
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Per hoc ergo, secundum Hilarium, excluditur error Arii; nam si nos propter Christum vivimus, quia aliquid de natura sua habemus, ut ipse dicit: qui manducat meam carnem, et bibit meum sanguinem, habet vitam aeternam; ergo et Christus vivit propter patrem, quia habet in se naturam patris: non autem partem, quia simplex est et indivisibilis, ergo habet totam naturam patris. Propter patrem ergo vivit filius, dum nativitas non alienam ei intulit diversamque naturam. Consequenter cum dicit hic est panis, qui de caelo descendit, ponit duas conclusiones: nam de duobus litigabant, scilicet de origine spiritualis cibi, et de eius virtute. Prima ergo conclusio est de origine; secunda est de virtute; et hanc principaliter intendit, ibi qui manducat hunc panem, vivet in aeternum.
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Sciendum est circa primum, quod Iudaei turbati fuerant, quia dixerat: ego sum panis vivus qui de caelo descendit, et ideo contra eos hoc iterum concludit ex hoc quod dicit vivo propter patrem, cum dicit hic est panis. Nam descendere de caelo, est de caelo originem habere; sed filius habet originem de caelo, quia vivit propter patrem: ergo Christus est qui de caelo descendit. Et ideo dicit hic est panis qui de caelo, idest de vita paterna, descendit, et hoc quantum ad divinitatem; vel descendit etiam quantum ad corpus: inquantum scilicet virtus formativa eius, quae fuit spiritus sanctus, de caelo fuit, ut virtus caelestis. Unde qui manducant hunc panem non moriuntur, quo modo mortui sunt patres nostri, qui manducaverunt manna non de caelo: nec erat panis vivus, ut dictum est supra. Quomodo autem mortui sunt qui manna manducaverunt, ex praemissis manifestum est.
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Secunda conclusio de virtute panis ponitur cum dicit qui manducat hunc panem, vivet in aeternum: quae sequitur ex hoc qui manducat meam carnem. Qui enim manducat hunc panem manet in me, et ego in illo; sed ego sum vita aeterna: ergo qui manducat hunc panem, ut debet, vivet in aeternum. Locus autem ubi hoc dixit Iesus, fuit in synagoga, in qua Christus docebat in Capharnaum. Volens enim multitudinem attrahere, in templo et synagoga docebat, et ut ex multis saltem proficiant aliqui; Ps. XXXIX, 10: annuntiavi iustitiam tuam in Ecclesia magna.
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Postquam compressit litigium Iudaeorum, et murmur, consequenter dominus sedat scandalum discipulorum, et primo agitur de scandalo discipulorum recedentium; secundo examinatur devotio remanentium, ibi dixit ergo Iesus ad duodecim. Circa primum tria facit. Primo ponitur scandalum discipulorum; secundo benignitas Christi ad reprimendum ipsum, ibi sciens autem Iesus etc.; tertio ponitur pertinacia et incredulitas recedentium, ibi ex hoc multi discipulorum eius abierunt retro. Sciendum est ergo circa primum, quod multi erant in populo Iudaeorum qui adhaerebant Christo, credentes ei, et sequebantur eum non tamen relictis omnibus, sicut duodecim, qui omnes dicebantur discipuli. Et de istis dicit, quod multi, scilicet in populo, qui ei credebant, audientes, quae supra dixit, dixerunt: durus est hic sermo. De istis dicitur Lc. VIII, 13: ad tempus credunt, et in tempore tentationis recedunt. Dicitur autem multi, quia, ut dicitur Eccle. I, v. 15, stultorum infinitus est numerus. Et Matth. XX, 16: multi sunt vocati, pauci vero electi. Isti ergo dixerunt durus est hic sermo. Durum dicitur quod non facile dividitur, et resistentiam habet. Est ergo aliquis sermo durus, aut quia resistit intellectui, aut quia resistit voluntati; cum scilicet illum intellectu capere non possumus, aut voluntati non placet; et utroque modo erat istis durus sermo. Durus quidem intellectu, quia superexcedebat imbecillitatem intellectus eorum; cum enim carnales essent, non poterant capere quod dicebat, se carnem suam daturum eis ad manducandum. Voluntati autem, quia multa dixit de potentia suae divinitatis. Et licet isti crederent ei sicut prophetae, non tamen credebant eum Deum: et ideo videbatur eis quod loqueretur maiora seipso. II Cor. X, 10: epistolae graves sunt. Eccli. VI, 21: aspera est nimium indoctis hominibus sapientia. Et ideo sequitur quis potest eum audire? Haec dicunt ad excusationem suam. Nam ex quo dederant se ei, debebant eum audire: sed quia non docebat eos placentia, vellent aliquam occasionem quaerere recedendi; Prov. c. XVIII, 2: non recipit stultus verba prudentiae, nisi ea dixeris quae versantur in corde suo.
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Consequenter cum dicit sciens autem Iesus apud semetipsum quia murmurarent de hoc discipuli eius, dicit eis: hoc vos scandalizat? Ponitur benignitas Christi ad sedandum scandalum, et primo denuntiat et manifestat scandalum; secundo removet causam scandali, ibi si ergo videritis filium hominis ascendentem ubi erat prius? Tertio innuit ipsam causam, ibi sed sunt quidam ex vobis qui non credunt. Scandalum autem denuntiat, quia dixerant occulte durus est hic sermo ut ab illo non audirentur. Sed ille qui virtute suae divinitatis noverat quid dicebant, hoc manifestat; et hoc est quod dicit sciens autem Iesus apud semetipsum, quod ipsi in semetipsis dicebant, scilicet quia murmurarent de hoc discipuli eius (supra II, 25: non erat ei opus ut quis testimonium perhiberet de homine; ipse enim sciebat quid esset in homine; Ps. VII, 10: scrutans corda et renes Deus); dixit eis: hoc vos scandalizat? Quasi dicat: de hoc non debetis scandalizari. Vel potest legi remissive; quasi dicat: scio quod de hoc scandalizamini; Is. VIII, 4: erit nobis, scilicet in Christo credentibus, quidem in sanctificationem; in lapidem autem offensionis duabus domibus Israel, idest discipulis murmurantibus et turbis. Sed cum doctores debeant vitare scandalum audientium, quare eis dominus talia dogmata proponit, ut scandalizarentur et recederent? Respondeo. Dicendum quod necessitas doctrinae exigebat ut dominus eis talia proponeret. Institerant enim apud eum pro cibo corporali qui venerat ut duceret in appetitum cibi spiritualis; et ideo necesse erat ut eis proponeret doctrinam de cibo spirituali. Nec tamen scandalum eorum causabatur ex vitio doctrinae Christi, sed ex eorum infidelitate. Si enim verba domini non intelligebant propter eorum carnalitatem, poterant dominum interrogare, sicut apostoli alias fecerunt. Hoc autem, secundum Augustinum, dominus dispensative permisit, ut bene docentibus causam patientiae et consolationis contra malignantes eorum dicta praeberet, cum discipuli etiam verbis Christi detrahere praesumerent.
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Consequenter cum dicit si ergo videritis filium hominis ascendentem ubi erat prius? Tollit occasionem scandali, quae quidem erat et de persona dicentis, et de verbis dictis, ut dicit Chrysostomus, et ideo primo removet occasionem scandali quantum ad personam dicentis; secundo quantum ad verba dicta, ibi spiritus est qui vivificat. Occasio autem istorum fuit, quia audierant dominum loqui de se divina: unde, quia ipsi credebant eum esse filium Ioseph, scandalizabantur ex hoc quod de se dicit. Et ideo hanc occasionem removens, ostendit eis Deus apertius suam divinitatem; unde dicit: vos turbamini de his quae de me dixi si ergo videritis filium hominis ascendentem ubi erat prius; supple, quid dicetis? Quasi dicat: numquam potestis negare quin de caelo descenderim, quin sim dator vel doctor vitae aeternae. Simile fecit in Nathanaele: cum enim diceret: tu es rex Israel, voluit eum ad perfectiorem cognitionem elevare; unde dixit ei: maiora his videbis. Et ideo istis aliquid maius futurum de se manifestat, dicens si ergo videritis filium hominis ascendentem ubi erat prius? Ascendit autem in caelum videntibus discipulis, ut dicitur Act. I, 9. Si ergo ascendit ubi prius fuit, ergo prius fuit in caelo; supra III, 13: nemo ascendit in caelum nisi qui de caelo descendit. Sed attende quod etsi sit eadem persona filii Dei et filii hominis in Christo, quia tamen natura est alia, ideo aliquid convenit ratione humanitatis, scilicet ascendere, quod non convenit ei ratione divinitatis, secundum quam non habet quo ascendat, cum aeternaliter sit in summo rerum vertice, scilicet in patre; sed secundum eam convenit ei ascendere ubi erat prius, scilicet in caelo, ubi non fuit secundum humanam naturam; quod est contra errorem Valentini dicentis, Christum attulisse corpus caeleste. Sic ergo ubi prius fuit secundum divinitatem, ascendit videntibus apostolis et propria virtute secundum humanitatem; infra XVI, 28: exivi a patre, et veni in mundum: iterum relinquo mundum, et vado ad patrem. Sed, secundum Augustinum, aliter haec verba introducuntur: dicit enim, quod isti scandalizati sunt de hoc quod dominus dixit quod daret eis carnem suam ad manducandum, quod intelligentes carnaliter, ac si eam ad litteram deberent comedere, ut carnes animalium, scandalizati sunt. Et hunc intellectum removens, dicit si ergo videritis filium hominis ascendentem, integro corpore, ubi erat prius; supple: numquid dicetis quod sic daturus eram vobis carnem meam ad manducandum ut carnes animalium? Consequenter cum dicit spiritus est qui vivificat, removet occasionem scandali ex parte verborum prolatorum, et, secundum Chrysostomum, primo distinguit duplicem intellectum ipsorum verborum; secundo ostendit quis eorum congruat ipsis verbis, ibi verba quae ego loquor, spiritus et vita sunt. Sciendum est ergo quantum ad primum, quod verba Christi secundum duplicem sensum intelligi possunt, scilicet secundum spiritualem et secundum corporalem. Et ideo dicit spiritus est qui vivificat idest, si ea verba quae dixi, intelligatis secundum spiritum, idest secundum spiritualem sensum, vivificabunt; caro non prodest quidquam idest, si secundum carnalem sensum ea intelligatis, nihil vobis prosunt, immo nocent: quia, ut dicitur Rom. VIII, 13, si secundum carnem vixeritis, moriemini. Tunc autem verba domini de carne sua manducanda, carnaliter intelliguntur, quando accipiuntur secundum quod verba exterius sonant, et ut natura carnis habet; et hoc modo ipsi intelligebant, ut dictum est. Sed dominus dicebat daturum se eis sicut spiritualem cibum, non quin sit in sacramento altaris vera caro Christi, sed quia quodam spirituali et divino modo manducatur. Sic ergo dictorum verborum congruus sensus est non carnalis, sed spiritualis. Unde subdit verba quae ego locutus sum vobis, scilicet de carne mea manducanda, spiritus et vita sunt; idest, spiritualem sensum habent, et sic intellecta vitam dant. Nec mirum si habent spiritualem sensum, quia sunt a spiritu sancto; I Cor. XIV, 2: spiritus est qui loquitur mysteria. Et ideo mysteria Christi vivificant; Ps. CXVIII, 93: in aeternum non obliviscar iustificationes tuas, quia in ipsis vivificasti me. Secundum Augustinum vero aliter exponitur: nam hoc quod dixit caro non prodest quidquam, intelligitur de carne Christi. Manifestum est enim quod caro Christi, ut coniuncta verbo et spiritui, multum prodest per omnem modum: alioquin frustra verbum caro factum esset, frustra ipsum pater manifestasset in carne, ut dicitur I Tim. c. IV. Et ideo dicendum est quod caro Christi in se considerata non prodest quidquam, et non habet effectum proficuum, nisi sicut alia caro. Si enim per intellectum separetur a divinitate et spiritu sancto, non habet aliam virtutem quam alia caro; sed si adveniat spiritus et divinitas, multis prodest, quia facit sumentes manere in Christo: est enim spiritus caritatis per quem homo in Deo manet; I Io. IV, 13: in hoc cognoscimus quia in Deo manemus et ipse in nobis, quoniam de spiritu suo dedit nobis. Et ideo dicit dominus: hunc effectum, scilicet vitae aeternae quem ego promitto vobis, non debetis attribuere carni in se consideratae, quia caro sic non prodest quidquam; sed si spiritui attribuatis, et divinitati coniunctae carni, sic praestat vitam aeternam; Gal. V, 25: si spiritu vivimus, spiritu et ambulemus.
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Et ideo subdit verba quae locutus sum vobis, spiritus et vita sunt; idest, referenda sunt ad spiritum carni coniunctum; et sic intellecta, vita sunt, scilicet animae. Nam sicut corpus vivit vita corporali per spiritum corporalem, ita et anima vivit vita spirituali per spiritum sanctum; Ps. CIII, 30: emitte spiritum tuum, et creabuntur.
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Consequenter cum dicit sed sunt quidam ex vobis qui non credunt, demonstrat causam scandali, quae erat infidelitas eorum, quasi dicat: causa scandali vestri non est duritia sermonis quem ego locutus sum vobis, sed infidelitas vestra. Et ideo primo ostendit eorum infidelitatem; secundo excludit falsam opinionem; tertio manifestat causam infidelitatis eorum. Infidelitatem quidem eorum ostendit dominus cum dicit sunt quidam ex vobis qui non credunt. Non autem dixit qui non intelligunt sed, quod plus est, causam quare non intelligunt insinuat: ex hoc enim non intelligebant, quia non credebant; Is. VII, 9, secundum aliam litteram: nisi credideritis, non intelligetis. Et dixit quidam, ut excipiat discipulos; II ad Thess. III, 2: non omnium est fides; ad Rom. X, 16: non omnes obediunt Evangelio; Ps. CV, 25: non crediderunt verbis eius. Falsam suspicionem excludit Evangelista, cum subdit sciebat enim, quasi dicat: non ideo dixit Iesus sunt quidam ex vobis qui non credunt, quasi de novo hoc ei innotuisset; sed quia sciebat ab initio, mundi scilicet, qui essent credentes et quis esset traditurus eum; Hebr. IV, 13: omnia nuda et aperta sunt oculis eius; et Eccli. XXIII, 29: domino Deo nostro nota sunt omnia antequam fiant.
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Causam autem infidelitatis eorum assignat dominus consequenter, quae est ex remotione gratiae attrahentis; unde dicebat propterea ego dixi vobis; quasi dicat: ideo necessarium fuit ut vobis praedicta dicerem, quia nemo potest venire ad me, scilicet per fidem, nisi fuerit ei datum a patre meo. Ex quo sequitur, secundum Augustinum, quod etiam ipsum credere datur nobis a Deo. Cur autem non omnibus detur, ostensum est supra, eodem ubi quasi eadem verba dominus dixit. Repetit tamen ea hic propter duo: ut ostendat quod hoc quod recepit eos ad fidem, magis erat eis ad beneficium et utilitatem quam Christo; Phil. I, 29: vobis datum est ut in ipsum credatis; quasi dicat: bonum vestrum est quod credatis; et ideo dicit Augustinus: magnum quidem est credere: gaude quia credidisti. Secundo, ut ostendat se non esse filium Ioseph, ut ipsi putabant, sed Dei: nam Deus pater est qui attrahit homines ad filium, sicut ex praemissis apparet.
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Consequenter cum dicit ex hoc multi, discipulorum eius abierunt retro, ponitur ipsorum discipulorum pertinacia. Nam licet dominus reprehenderit eos, et causam scandali, quantum est ex parte sua, removerit, nihilominus tamen perseverant in infidelitate: et ideo dicit, quod multi discipuli eius abierunt retro. Non dixit recesserunt sed, abierunt retro, a fide, quam secundum virtutem habebant, et praecisi a corpore Christi, vitam perdiderunt, quia forte nec in corpore fuerunt, ut dicit Augustinus. Sunt enim aliqui qui simpliciter vadunt retro: illi scilicet qui sequuntur Diabolum, cui dictum est, Matth. IV, 10: vade retro, Satana. Et de quibusdam feminis dicitur I Tim. V, 15: quaedam conversae sunt retro post Satanam. Non sic vadit retro Petrus, sed post Christum; Matth. XVI, 23: vade retro me, Satana. Isti autem abierunt post Satanam. Unde sequitur et iam non cum illo ambulabant: scilicet quamvis a nobis requiratur ut cum Iesu ambulemus; Mich. VI, 8: iudicabo tibi, homo, quid sit bonum, et sequitur: sollicite ambulare cum Deo tuo.
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Consequenter cum subditur dixit ergo Iesus ad duodecim: numquid et vos vultis abire? Examinat dominus discipulos remanentes, et primo ponitur examinatio discipulorum ex interrogatione Christi; secundo subditur devotio remanentium ex responsione Petri, ibi respondit ergo Simon Petrus; tertio corrigitur Petri responsio, ibi respondit ei Iesus. Examinat autem dominus duodecim qui remanserant an velint persistere; et ideo dixit ad duodecim, scilicet apostolos: numquid et vos vultis abire? Et hoc propter duo. Primo ne hoc quod isti, aliis recedentibus, remanserant, propriae iustitiae ascribentes, superbirent, existimantes se gratiam fecisse Christo, eum non relinquendo: et ideo, ostendens se non indigere eorum sequela, magis eos detinet et confirmat. Iob XXXV, 7: porro, si iuste egeris, quid donabis ei, aut quid de manu tua accipiet? Secundo, quia contingit quod aliquando aliquis habet voluntatem recedendi ab aliquo, et tamen verecundia retinetur; et ideo nolens eos verecundia coarctari apud eum remanere (quia idem est invite servire quod penitus non servire), aufert etiam verecundiam et necessitatem remanendi, ponens in eorum arbitrio, an vellent remanere, an abire, quia hilarem datorem diligit Deus, ut dicitur II Cor. IX, 7.
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Sequitur devotio remanentium ex responsione Petri: nam ipse fratrum amator, et amici conservator, et specialem affectum gerens ad Christum, respondet pro toto collegio, dicens domine, ad quem ibimus? Verba vitae aeternae habes, et nos credimus. Ubi tria facit. Primo extollit Christi excellentiam; secundo commendat eius doctrinam; et tertio profitetur fidem. Excellentiam quidem extollit cum dicit domine, ad quem ibimus? Quasi dicat: repellis nos a te; da nobis alium meliorem te, ad quem eamus. Sed certe nullus similis tui in fortibus, domine: Ex. XV, 11, et in Ps. LXXXVIII, 7: quis similis Deo? Et ideo non dimittemus te; Ps. CXXXVIII, 7: quo ibo a spiritu tuo? Et, secundum Chrysostomum, verbum Petri multum amicitiae est ostensivum: iam enim Christus eis erat honorabilior quam patres et matres. Doctrinam vero commendat cum dicit verba vitae aeternae habes. Moyses autem habuit verba Dei, similiter et prophetae, sed raro verba vitae aeternae; tu vero promittis vitam aeternam, quid ergo aliud maius quaerimus? Supra: qui credit in me, habet vitam aeternam; et Sup. III, 39: qui credit in filium Dei, habet vitam aeternam. Fidem autem confitetur cum subdit et nos credimus e cognovimus quia tu es Christus filius Dei. In fide enim nostra duo principaliter credenda sunt, scilicet mysterium Trinitatis et incarnationis: quae duo hic Petrus confitetur. Mysterium quidem Trinitatis, cum dicit tu es filius Dei. In hoc enim quod dicit eum filium Dei, facit mentionem de persona patris et filii, simul etiam et spiritus sancti, qui est amor patris et filii, et nexus utriusque. Mysterium vero incarnationis, cum dicit tu es Christus, Christus enim Graece, Latine unctus dicitur, oleo scilicet invisibili spiritus sancti; sed non secundum divinam naturam, quia qui ungitur spiritu sancto ipsa unctione melior efficitur, sed, secundum quod Deus, Christus non efficitur melior: ergo est unctus secundum quod homo. Dicit autem credimus et cognovimus, quia prius est credere quam cognoscere: et ideo si prius cognoscere quam credere vellemus, non cognosceremus, nec credere valeremus, ut dicit Augustinus. Is. VII, 9, secundum aliam litteram: nisi credideritis, non intelligetis. Responsionem autem Petri dominus corrigit cum dicit nonne ego vos duodecim elegi, et ex vobis unus Diabolus est? Et primo ponitur responsio domini; secundo expositio Evangelistae, ibi dicebat autem de Iuda.
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Quia Petrus largus fuit in responsione sua omnes includendo, sic dicens et nos credimus, et cognovimus quia tu es Christus filius Dei, per quod videbatur quod omnes perventuri essent ad vitam aeternam, ideo dominus de collegio credentium excepit Iudam. Sed haec quidem in Petro commendabilis erat confidentia, quod nullum de socio malum suspicabatur: sed in domino admiranda est sapientia, qui occulta videbat.
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Et ideo dicit nonne ego vos duodecim elegi, et unus ex vobis Diabolus est? Non per naturam, sed per imitationem diabolicae malitiae. Sap. II, 24: invidia Diaboli mors introivit in orbem terrarum: imitantur autem illum qui sunt ex parte illius; infra XIII, 27: post buccellam introivit in eum Satanas, quia scilicet factus est conformis malitiae eius. Sed si Christus elegit Iudam, et ipse factus est malus, videtur quod erraverit in electione. Ad quod respondetur primo, secundum Chrysostomum, quia hoc non dicitur de electione praedestinationis, sed ad aliquod officium, et ad statum praesentis iustitiae, ad quem aliquando aliquis eligitur non secundum futurum, sed secundum quod nunc est in re: quia per hanc electionem non aufert arbitrii libertatem, nec aufert possibilitatem peccandi; unde, dicitur I Cor. X, 12: qui existimat stare, videat ne cadat. Sic ergo dominus elegit Iudam non tamquam malum tunc, nec tamen per electionem ablata est ei possibilitas peccandi. Secundo respondetur, secundum Augustinum, quod dominus elegit Iudam malum: et quia boni est ut malo utatur in bonum, licet sciret eum malum, malo eius bene est usus Deus, dum tradi se pertulit ut nos redimeret. Vel dicendum quod electio duodecim apostolorum non refertur hic ad personas, sed ad numerum; quasi dicat: ego elegi in vobis duodenarium numerum. Hic enim numerus congrue consecratur eis qui fidem sanctae Trinitatis per quatuor mundi cardines praedicaturi erant; qui quidem numerus non periit, quia in locum pereuntis proditoris surrogatus est Mathias. Vel, secundum Ambrosium, ideo elegit Iudam malum, ut consolaretur infirmitatem nostram, si aliquando contigerit nos ab amicis prodi, cum legimus a discipulo proditum dominum et magistrum. Sed quaeritur hic, quare cum dicit dominus unus ex vobis Diabolus est, nihil dicunt discipuli; et postea cum dicit, infra XIII, 21, unus ex vobis me tradet, dixerunt, numquid ego sum, domine? Respondeo dicendum, quod huius ratio est, quia hic dominus generaliter locutus est, dicens, unum ex eis esse Diabolum, quod potest referri ad quamcumque malitiam, et ideo non sunt commoti: ibi vero tantum facimus audientes, proditionem scilicet magistri, se continere non valent. Vel dicendum ad hoc, quod cum dominus haec verba dixit, quilibet eorum de sua virtute confidebat, et ideo non timebant de se. Sed quando Petrus audivit: vade post me, Satana, territi sunt, et infirmiora de se senserunt: et ideo vacillantes dicebant: numquid ego sum, domine? Hanc autem responsionem, quam dominus occulte fecerat, Evangelista exponit, dicens dicebat autem de Iuda, ut rei probavit eventus, ut patet infra, XIII.
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« Posita doctrina de vita spirituali qua Christus regeneratos vivificat consequenter evangelista agit de spirituali nutrimento quo Christus vivificatos sustentat et primo ponit visibile miraculum quod fecit Christus exhibendo nutrimentum corporale » (TAom.). Duplici miraculo quasi praeludit ad sermonem de se tamquam pane vitae, quo carnem suam ut cibum, sanguinem ut potum se daturum promittit. Multiplicatione panum et sua super lacum ambulatione profecto potentiam suam praeclaro modo manifestat; quare merito fidem postulare potest etsi ea docet quae quomodo fieri possint populus non intelligit. Praeterea ipsa illa miracula ad argumentum sermonis praeparandum et illustrandum faciunt. Multiplicatione panum potentiam suam creatricem, illimitatam ostendit ad dandum cibum corporalem; proin eadem praeditum se insinuat ad dandum cibum spiritualem. Ambulatione legibus materiae plane eximere idque in corpus spirituale transforinare. Prius miraculum pro populo et discipulis, alterum pro discipulis patrat; utrosque praeparat ita, ut parati esse possint, dummodo velint, ad mysterium fide suscipiendum. Cur ampliore modo discipulos altero quoque miraculo edoceat, ex eorum officio et munere planum est, quos scil. elegit, ut se penitius noscerent et maiore fide aliis exemplo essent et institutioni. turbam multiplicatis panibus et piscibus pascit (6,1-13). Turbae se subducit, discipuli vespere navigant Capharnaum versus, ad quos venit ambulans super aquas (v. 14-21). Turba hominum illa Iesum ibidem invenit, ad quos sermonem habet de pane vitae qui sit ipse et quem daturus sit in carne sua et sanguine, ut hoc cibo potuque vitam habeant (v. 22-59). Monet discipulos ne sermone hoc scandalizentur multi tamen recedunt; reliqui fide proficiunt (v. 60-72).
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v. 2 et sequebatur eum multitudo magna, i. e. turbae de civitatibus pedestres illuc concurrerunt eum secutae (Matth. l. c. Marc. 6,33), quia videbant signa quae faciebat super his qui infirmabantur; multa signa Iesum fecisse etiam indicatur pro eo tempore Matth. 14, 1. 2, ita ut Herodes famam Iesu audiret et ideo putaret baptistam surrexisse a mortuis et virtutesin eo operari. Praeterea apostoli in missione οἱ daemonia multa eiecerant et ubique sanationes perfecerant (Marc. 6,13. Luc. 9,6). Quare minime mirum est quod tarbae multae Iesum et apostolos a missione reduces secutae sunt. Sed sequuntur, quia videbant signa; « non firma fide sequebantur; signis enim potius inducebantur, cum tamen tantam doctrinam perciperent » (CAr.); utilitate igitur corporis magis quam animae ista multitudo concurrebat , quod evangelista non dissimulavit, causam multitudinis congregatae exprimens (Τοί.) et Matth. 14,14 legimus: et curavit languidos eorum, postquam eo in deserto constitit : et excepit eos et loquebatur de regno Dei et eos qui cura indigebant sanabat , uti Luc. 9,11 refertur. Iesus appulsus in littore orientali
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v. 3 subttt ergo in montem τὸ ἔρος articulo indicari videtur unum montem (adeoque notum ac determinatum) ibi fuisse e£ 25: sedebat cum discipulis suis;
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6,& erat autem proximum ἐγγύς pascha ; pascha scil. tertium in vita Christi publica, nam Luc. 6,1 iam assignatur tempus post secundum, &,1& post primum pascha. Ea itaque quae Luc. 6,1-9,10 et locis parallelis narrantur, praecedunt et alterum annum vitae publicae Christi nobis exhibent v. g. electio apostolorum, sermo montanus, varia miracula sanationum et resuscitationum, parabolae, missio apostolorum ad praedicationem, post quorum reditum Iesus cum eis secedit in lo- Ubi hoc factum sit, indicatur Luc. 9,10 : secessit seorsum in locum desertum qui est Bethsaidae (scil. Iuliadis) et etiam a nostro evangelista 6,1 post haec, sat longum intercedere intervallum et Iesum reducem ab urbe in Galilaea versatum esse, colligitur ex Luca 6,1- 9,10, abit Iesus trans mare Galilaeae quod est Tiberiadis, additur nis loannes explicet. Eam urbem Herodes Antipas valde amplificavit et ornavit nomine hoc ei impositoin honorem Tiberii Caesaris. Secessit itaque Christus in litus orientale lacus, et quidem in navicula (Matth. 15,13); v. & erat autem prozimum ἐγγύς pascha, dies festus ludaeorum , qua temporis conditione etiam explicari potest tanta multitudo populi congregata (Corl.) euntium nempe in urbem. Iesus autem ad festum non ascendit (7,1) impeditus Iudaeorum nequitia (CAr.). Apposite tempus notatur. Ergo Iesus uno anno antequam sacram eucharistiam institueret sermone habito illam institutionem praeparare et animos discipulorum disponere voluit. Hi enim certe saepe per.annum secum volvebant quid tandem illo sermone duro quem toties repetebat voluisset et demum in ultima coena audientes Iesu verba edocebantur, ita ut verba illa insti- . tutionis eucharistiae nequaquam illis ex abrupto quasi et minime praeparatis ad intelligendum proponerentur. — Evangelista aliqua silentio praeterit quae ἃ synopticis referuntur (docuisse turbas Christum et aegros sanasse), aliqua accuratius et magis determinate refert; ita quae de Philippo et Andrea in particulari efferuntur. Secundum synopticos ipsi discipuli primi monent Iesum : dimitte turbas, . ut euntes in.castella emant sibi escas. Id Ioannes non explicite narrat; at quae Philippus et Andreas respondent iam satis ostendunt discipulos de escis cogitasse. Dein ipsa Ioannis narratione succincta proditur plura esse omissa. Nemo enim finget Iesum simul ac viderit turbam accedentem statim de escis sermonem intulisse;
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v. 5 cum sublevasset ergo oculos Iesus et vidisset quia multitudo maxima venit ad eum, dizit ad Philippum : unde ememus panes , ut manducent hi? adnotat Chr. : « ceteri evangelistae dicunt discipulos accedentes rogasse et obsecrasse illum ne dimitteret eos ieiunos; hic vero Philippum inducit & Christo interrogatufn. Utrumque mihi verum videtur; sed non eodem ipso tempore gestum; sed aliud alterum praecessisse », scil. discipulos prius admonuisse Dominum et tum Philippum interrogatum esse (Theoph. sim. Bon. Tol. Ians. Schz. etc.). Cur prae aliis nominatim Philippum rogaverit, Cyr. rationem repetit ex iudole eius, quippe qui fuerit in percipiendis rebus divinis haud multum acutus, id quod etiam demonstrari censet Ioan. 15,8. 9 (sim. CAr. Theoph. Thom.). Ea quaestione etiam omnes attentos reddit; «nam si absque ullo apparatu signum editum fuisset, non tantum apparuisset miraculum ; iam vero prius curat, ut penuriam confiteatur, ut hinc maiusipsi videatur miraculum » (CAr.). Qua de causa Iesus ita agat exponitur
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v. 6 hoc autem dicebat tentans eum ; eadem mente dicit apud synopticos : dateillis vos manducare. Vult enim eorum fidem provocare; « provida dispensatione facit, ut Philippus tarditatem suae fidei quam magistro sciente ipse nesciebat, tentatus agnoscat et miraculo facto castüget » (Beda); tentat eum scil. volens notam facere fidem eius (TAeophA.), ut videlicet imbecillitatem eius arguat, ut ipse Philippus se noscat et quid sentiat pandat. Nam, ut Bon. advertit, tentatio probans fieri potest, ut innotescat probant, aut aliis, aut ut innotescat tentatus sibi ipsi; primo niodo non tentat Deus, sed homo: altero modo tentat Deus virum perfectum ad exemplum ; tertio tentat imperfectum ad humilitatis meritum , quia homo humiliatur, dum sibi sus in&rmitas innotescit. ΕΣ eo mmodo Philippum ientat. ut ipse se exploret. ut ipsum ad fem exerceat /Cyr. , tpse enim sciebat quad esset f/ecturus. Apud svaopücos Marc. 6.37: disapuh dicunt : euntes emamus ducemüs denarns panes? hic
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v. 7 respondi εἰ Philippus : ducentorum eccipi4/- coram alus Philppes imterroeatos respoadet: aln. quoque dmecpah ad res coosiderandam a lesa mvitati erant date illis vos semiemüam. sed Δα quoque: mmo, «τ malmers, dicas, quod ains fere saf&cere videbatur. a Phulippo rem maturius comsiderante msaffcens exitumar Na. πῇ ἄτι solet, re proposita variae semiemiae Ex summa decemiorem denariorum fr. 130 Cori fr. 119 Γι, - 130 109 Ὁ eA collage pretium panis eo tempore: pascenda eramt quisque mila virorum practer muheres εἰ parvulos Eam ahmd qu:d a svnogticis oliier attragitur 'Watth. 11.17 et Xarc. 6.38 et Lac. 9.13. accurstuss δὸς exponitur :
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v. 8 dicit ex unus ex discipuἔπε exu. Anwdreas frater Stcmanzs Petri εἶ. 1.10.
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v. 9 est puer unas kac qui hae: urüque peme: hordeacess ef dnos pssces. Ξϑάξια. propr» id «quod practer pamem srmutzr, opsommm, speciatim paises: εὖ 31.9 seq. sed hacc quad swa; caer Lenis? scil pro tamía tarba. Altero vis im missods ex qua modo reduces erant adeo poteater vim nominis lesa expert amt poilramies muracula Panis hordescews. coctus non ex frwmesio sed ex hordeo, pauperum cibus erat et vibor repatabatur: mom enum mcumda res esá. ast Seneca ep. 18. aqua et polenta et frostum bordeacers gaxss et Livims 27.13 refert : coborübes quae στ amuserant hordewm dari memi: mao Pimius h. m. 18 11 : panem ex est haec et plura vide apad Weistenmm ad h.l . Narrat Waith 12 13 Chemtum drxrmwe : afferte mihi illos buc. d apad alos et hue v. 11 aperie suppomstur ewe dictum:
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v. 10 diri ery» Ll say -f/acue ἤσπεσπσε diwmwmóere: « ac & enim mensa apparata esset wassit eos statum duwcumbere srque mentem discipulorum erexit: cum amitem ex miüerrceatiome [merat esent. statum paruerunt nec turbat: smat meque dierumtquid hoe est? cur drscumbere iubes. cum nihil um med» appareat! ue antequam sizsum viderent credere coeperunt » CÀr. . ipsss izitir rebus, αὐ Cyr. ait. drscipalos instruit: ^r: zucem [enmm muitum tn κα. -2-z cau; £Tamen multam. virkle scil. quod ad tempas i. ^. ai memsem apecilem plane convenit: Warc. 6.39 —— τ χαωςὼ χι:ττω super siruem herbam: disuwbweruni ergo rtri. numeri quasi quinque millia, notant mórem legis servari qua soli viri numerari solebant (Ex. 30,12. Num. 1,2; Cyr. Theoph.);
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v. 11 accepit ergo Iesus panes, et cum gratias egisset distribuit discumbentibus, similiter et ez piscibus; accipit in manus suas, ut se miraculi et multiplicationis auctorem ostendat; nam dum ipse panes accipit et mulliplicat, in se esse eam virtutem clare designat (To/.); gratias agit in quantum homo pro beneplacito divino quo tantum miraculum in salutem populi fieri decrevit, ex quo utilitas spiritualis et fidei incrementum in multos redundaret; ipse distribuit, ita ut in manibus eius panes illi quinque multiplicarentur, quos acceperunt discipuli et distribuerunt discumbentibus : « fregit ét dedit discipulis, discipuli autem turbis » (Matth. 15,19; unde simile quid exprimitur glossa inserta in v. 11; vide lect. var.); quantum volebant ; multiplicatio igitur facta in manibus Christi etin manibus discipulorum distribuentium; datum singulis est ad perfectam refectionem, ut nihil amplius desiderarent; plene et perfecte cibati sunt (To/.), uti decet divinam benignitatem et liberalitatem. Gratias agit, ut Cyr. ait, exemplum nobis praebens eius quae in nobis esse debet pietatis; vult enim nos erudire, prout Cai. censet, quod petitio futurorum ex gratitudine praeteritorum consurgere debet. Quo illustrius etetiam magis ad oculos miraculum pateat animisque discipulorum ad augendam fidem inhaereat,
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v. 12 ut autem impleti sunt , dizit discipulis suis : colligite quae superaverunt fragmenta ne pereant;
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v. 13 collegerunt ergo et impleverunt duodecim cophinos fragmentorum Íragmentis (scil. collectis) ex. quinque panibus hordeacets quae superfuerunt his qui manducaverant; discipulos, utpote futuros orbis doctores instituere volebat, id quod etiam patet quia postmodum ad eorum fidem exstimulandam iis hoc in memoriam revocat (Matth. 16,9. Marc. 8,19; cf. CAr.). Singuli apostoli cophinum fragmentis implent; « nec parva hinc damnatio ludae fuit quod cophinum gestaret » (CAr.) et nihilominus iam fidem in Iesum abiecerat (ef. v. 71.72).
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v. 1. i//i ergo homines cum vidissent quod Iesus fecerat signum, dicebant : quia hic est vere propheta, vere; proin fama haec et opinio de Iesu iam erat sparsa eamque experti eius potentiam confirmant, qui venturus est in mundum; cf. 1,21. Verum mox alii monent prophetam adeo potentem plane aptum esse qui rex Israel constitutus gloriam nominis Israel revocaret Romanorum iugo abiecto;
Sin habet v. 15 ita : et cogitabant ut raperent eum et facerent eum regem; Iesus autem sciens reliquit eos et discessit in montem ipse solus. In v. 15 φευγει N* a c ff? gl; pler tamen ἀνεχωρησεν, secessit bdefqr. In v. 21 sin : et cum eum accepissent in navem, statim (in momento) navis erat in terra ad quam tendebant. Populus exspectatione et notione regni Messiae temporalis imbutus pro temporis illius indole et conditione (cf. Ps. salom. 17 et quae notavi in Comment. Matth. I p. 10 seq.) Iesum vi vult abducere in urbem eumque regem constituere, ut scil. Romanos expellat et regnum David resuscitet. Et primo quidem vere ex tali miraculo concludunt Iesum esse Messiam vel ut illi concipiunt magnum illum prophetam qui exspectabatur
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v. 15 Iesus ergo cum cognovisset quia venturi essent ut raperent eum, vi abducerent in urbem, ubi scil. tempore paschali ingens Iudaeorum multitudo adesset adeoque ex eorum opinione optima regni constituendi opportunitas, e! facerent eum regem, ut scil. in sollemnitate illa qua liberatio a iugo Aegyptiorum celebrabatur, alteram liberationem efficeret, fugit iterum ἀνεχώρησεν secessit iterum tamquam in locum tutiorem, iterum scil. sicut v. 3, ?n montem, ex quo, uti per se patet, in locum aliquem planiorem regionis illius descenderat ad docendum et sanandum; ipse solus; nam ne discipuli quoque studio et furore illo populi corriperentur, statim coegerat eos ascendere naviculam, ut praecederent se trans fretum ad Bethsaidam prope Capharnaum (cf. Matth. 14,22, Marc. 6,55). Iesus autem in solitudine montis orationi vacabat; abiit in montem orare (Marc. 6,86). De cibanda multitudine cogitatum est ex synopticis vespere facto, cum iam hora multa fieret, cum dies coepisset declinare (Matth. 14,15, Marc. 6,35, Luc. 9,12). Quare
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v. 16 ut autem sero factum est ὀψία scil. ὥρα hora serotina, descenderunt discipuli eius ad mare scil. compulsi a Domino, uti Matth. et Marc. referunt; ὀψία notionem habet latiorem ; ea enim voce Matth. 14,15 tempus designatur quo de cibanda turba cogitatur, sed hoc loco tempus quo dimittuntur discipuli, imo Marc. . 6,&1 tempus quo discipuli iam sunt in medio mari navigantes;
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v. 17 et cum ascendissent navim, venerunt, ἤρχοντο veniebant, ibant, iter direxerunt (Tol. Cai. lans. Schz.) trans mare in Capharnaum et tenerae iam factae erant et non venerat ad eos Iesus, οὕπω nondum vene- Fat;
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v. 18 mare autem vento magno flante exsurgebat ; navicula iactabatur fluctibus et discipuli laborabant in remigando, quia ventus erat contrarius, uti Matth. Marc. l. c. refertur. Quo vento contrario parum progressi sunt neque rectum in Bethsaidam prope Capharnaum, ergo breviter in Capharnaum iter tenere poterant, inde factum ut tandem in regione Genesar appellerent (Matth. 14,34. Marc. 6,53). Verum antea, circa quartam vigiliam noctis quae ab hora 3 matutina ad horam 6, ad ortum solis computatur, venit ad eos Iesus ambulans super aquam
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v. 19 cum remigassent ergo quasi stadia viginti quinque aut triginta, lacus quadraginta stadia latus est et centum stadia longus (losephus, Bell. iud. 3,10,1); sed cum vento contrario iter rectum tenere non possent, frustra ex incerta illa aestimatione quaeritur qua in lacus parte fuerint. Stadium est octava pars milliarii romani, via seu spatium longitudinis eiusdem i. e. 125 passuum romanorum (25-30 stadia — & 1 — 5 1 kilomet.); vident Iesum ambulantem supra mare et proximum navi fieri et timuerunt; putabant enim esse phantasma, spectrum et prae timore clamaverunt (Matth. 15,26, Marc. 6,59): vident scil. aliquam figuram in nocte subobscura vel lunae splendore clara ambulantem ad se super undas, quo aspectu insolito terrentur. Timorem sedat Iesus
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v. 20 ille autem dicit eis : ego sum, nolte timere et quod dixit, in eis quoque effecit, id quod prae aliis in Petro demonstratur, qui statim petit : Domine, si tu es, iube me ad te venire super aquas (Matth. 15,98 etc.). Christus ascendit in navim et ventus cessavit (Matth. Marc.);
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v. 91 voluerunt ergo accipere eum in navim, ἤθελον λαβεῖν de se potest habere notionem solius actus voluntatis : volebant, parati erant, desiderabant, sed etiam : libenter eum accipiebant; pro qua altera acceptione vide exempla profanorum apud Winer 5*,3 qui usus etiam cernitur Marc. 12,38 qui volunt in stolis ambulare, id facere amant et Luc. 20,56. Utra significatio hic seligenda sit, dubium esse nequit, cum ex marratione synopticorum pateat Christum in navem ascen- Turba noctem egit ibi, ubi Iesus eis panem dederat;
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v. 22 a/tera die turba quae stabat trans mare πέραν ratione scil. habita regionis modo in v. 21 nominatae vidit εἶδον animadverterunt,, cognoverunt quia navicula alia non erat ibi nisi una navem non aliam Aeri vespere ibi fuisse nisi unam — ita verba esse concipienda re ipsa suadetur, quamvis in modo narrandi non clare efferatur — et quia non introisset cum discipulis suis Iesus in navim, sed soli discipuli eius abiissent; unde Iesum adhuc esse in litore orientali lacus existimabant et eum quaerebant, uti ex v. 24 consequitur. Dum ita occupati erant,
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v. 23 aliae vero supervenerunt naves a Tiberiade iuxta locum ubi manducaverant panem gratias agente Domino; ea itaque opportunitate usi sunt ut quia Iesum iam non eo in loco invenerunt reverterentur Capharnaum
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v. 2& cum ergo vidisset turba quia Iesus non esset ibi neque discipuli eius, ascenderunt in naviculas, quae modo a Tiberiade advenerant, et venerunt Capharnaum quaerentes Iesum; eo enim tempore Iesus saepius versabatur in Capharnaum (cf. Luc. 8,40), unde merito eum ibi quaerunt; erat enim Capharnaum eius civitas (Matth. 9,1) in quam ex variis per Galilaeam itineribus reverti solebat. Et postquam transfretarunt, mox eum inveniunt;
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v. 25 et cum invenissent eum trans mare , non dicitur eum statim in Capharnaum esse inventum, id quod bene congruit cum Matth. 15,35 et Marc. 6,53; mox utique se contulit sequente turba in urbem, in cuius synagoga sermonem habet de pane vitae; dizerunt ei : rabbi quando huc venisti? quaestio haec ex admiratione (Bon.) et nativa quadam simplicitate fit; vespere enim eum sciunt non navi abiisse; manenon eum viderant pedestrem iter agere ; ergo mirantur, quando tandem potuerit eo venire. Simul quaestio habet aliquid familiaritatis. Veteres quidem haud raro ineos invehuntur, quia quaestionem stultam, frivolam posuissent, cum multo graviora et meliora a Iesu petere oportuisset (cf. CÀr. Cyr.); sed quis non videt ex narratione eos merito miratos esse? cui admirationi ipsa natura duce talis congruit quaestio. Urgent illi, Christum non respondisse quaestioni, ergo ipsam reprehendisse ut se plane indignam: Christus utique ad alia sermonem convertit; miraculum ambulationis super mare pro suis patravit discipulis; id igitur turbis noluit explicare; en ratio cur non ad quaestionem respondeat ;
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v. 26 respondit eis Iesus et dixit : amen, amen dico vobis, quaeritis me , non quia vidistis signa , sed quia manducastis ez panibus et saturati estis; quomodo hoc, cum tamen eum secuti sint quia videbant signa (v. 2)? bene notat Bon. : non quia vidistis signa quae. feci, ut per signa veniatis ad fidem; et ita nihil spirituale quaeritis, sed carnale; voluit enim Christus dicere in illis ipsis miraculis non quaerere eos quod spiritale, sed quod carnale erat, non fructum animae, sed corporis (Maid.) eos proinde in signis non id cognoscere quod cognoscere debebant, scil. Christo Dei legato esse credendum ideoque eum esse sequendum et quaerendum (cf. To/. lans. Schz.). Et merito id illis exprobrari, iam mox v. 30 exemplo illustratur. Quae sequuntur, videntur iam ex sermone esse quem Iesus in synagoga urbis Capharnaum habebat, cui sermoni intererant et ex iis qui manducaverant panem illum miraculo datum et aliqui ex nobilioribus, scribis vel pharisaeis; hos enim Iudaeos appellare solet evangelista noster (cf. v. 41). Per se patet neque quinque millia naviculis illis v. 23 transfretasse neque multitudinem eam omnem in synagoga sermoni intat rem sensibilem transferendi ad rem spiritualem v. 27 operamim ἐργάζεσθε, date operam ut adipiscamini, laborate ut comparetis vobis non cibum qui perit , sed qui permanet in vitam aeternam quem Filius hominis dabit vobis; operam igitur et laborem huc impendite non ut assequamini cibum pereuntem, qui ipsa sumptione perit (cf. Matth. 15, 17. Marc. 7,19) neque talem cibumquaerite me sequentes; verum operam cibi corporalis qui operando acquiritur, loqueretur de cibo animae ac significaret labore, cura, opera nostra opus esse (lans.); dicit dabit, cum vos opus eo cibo dignum operati fueritis (Rup.) et ne putaremus nos posse per nosmetipsos operando illum cibum permanentem acquirere, subiungit proprium possessorem simulque largitorem cibi permanentis, ut intelligamus non aliunde posse nos cibum hunc acquirere nisi ex dono Filii hominis (Cai.). Iam quis sit cibus hic permanens in vitam aeternam, qui prosit et perducat ad vitam aeternam eamque efficiat et perenniter satiet, varie concipitur : opera bona (CAr.), fidem ( Euth.), verbum Dei (4/5. Bon.), eucharistiam (Theoph. Corl.), Christum (4ug.), verum et bonum (Ca:.), Deum vel bona spiritualia (Thom.) intelligi dicunt et quam maxime universaliter Ma/d. explicat de rebus omnibus quibus vita aeterna parari possit. Neque video cur ad unum restringatur cibus. Nam sicut cibus omne id dici potest quod corpus nutrit, ita cibus animae manens et valens in vitam aeternam est omne id quo anima iuvatur, nutritur, confortatur ad vitam supernaturalem. Proinde Christus idem dicit quod alibi : quaerite regnum Dei et iustitiam eius. Merito quoque dicitur dabit ; nam tunc Iesus nondum omnia dederat vel instituerat quibus ad vitam aeternam enutriendi simus. Et ex voce dabit non sequitur (quod Corl. vult) de una eucharistia cibum hunc esse intelligendum. « Non erit mihi difficile cibum vobis dare qui alit in vitam aeternam, cibum permanentem qui ad vitam et delicias conducit sempiternas; nam etsi tamquam unus vestrum appaream, homo scil. cum carne, unctus sum tamen et signatus a Deo Patre in omnimodam similitadinem cum ipso » (Cyr.); hunc enim Pater signavit Deus i. e. sigillo impresso quasi notavit; aliis verbis : testimonio Patris confirmatus estet miracula sunt sigillum hoc quo Pater ei auctoritatem conciliat, & Deo declaratus est ut talis qualem se esse profitetur. Nota cum emphasi efferri et Patrem et Deum declarasse et testatum esse; de voce cf. 3,33 et compara signaculi notionem Rom. 5,11 et praesertim 1 Cor. 9,9:signaculum apostolatus mei vosestis in Domino. Quaerunt, ut edoceantur, quibusnam opus sit ad cibum illum acquirendum
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v. 28 dizerunt ergo ad eum : quid faciemus ut operemur opera Dei? opera quae Deus exigit; nam assueti operibus legis, iudaico more de eiusmodi praestationibus cogitant quae practer illa Deus ab illis assumi vult (ans. Maid.), ut cibum illum manentem adipiscantur. Quaestio haec sua quasi sponte e verbis Christi enascitur, neque verba simplicia pro- . dunt arrogantiam vel gulam, quorum vitiorum veteres quandoque eos hic accusant (cf. Chr. Cyr. Euth.). Adverte insuper eos a Christo non redargui, sed edoceri; ergo non interrogarunt mente perversa. Quale sit opus illud quod Deus ab eis exigat ad acquirendum cibum permanentem iam docet Christus
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v. 29 respondit Iesus et dixit eis: hoc est opus Dei, ut credatis in eum quem misit ille, en, non opera illa legalibus similia vel superaddita postulat; unum exigit, ut fidem adhibeatis legato suo, proinde ea quoque faciatis quae ille mandabit. Et probe quidem intelligunt Iesum de se loqui, se esse quem Pater signaverit Deus, quem miserit; at simul ostendunt quam vere dixerit Iesus : quaeritis me; non quia vidistis signa, neque enim percipiunt quid signis illis clare indicetur; unde
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v. 30 dixerunt ergo ei : quod ergo (u facis signum, ut videamus et credamus tibi? non sufficere aiunt quae eousque viderint; iis non effici, ut agnoscatur Messias. Nam id noluit facere quod secundum eorum opinionem eum declarasset Messiam , scil. se regem constituere hostesque expellere (v. 14. 15); cum itaque tamen velit haberi Messias et postulet ut sibi plane in omnibus obediatur utpote a Deo misso et approbato, novum exquirunt signum et in illo qutd ergo tu facts.o? ποιεῖς iam cernitur postulatio, ut simili vel potiore modo quam Moyses fecit suam missionem stupendo miraculo turbis persuadeat. Et cum eos adhortatus esset : operamini, non sine quadam acrimonia ipsi ex sua parte oggerunt : quid operaris? Iam apparet eorum animus : non vult se exhibere (alem qualem illi volunt Messiam , ergo eum agnoscere renuunt. Insuper audierunt Iesum quid multo sublimius promisisse, se daturum cibum permanentem in vitam aeternam , non cibum qui pereat ; proinde « talem se dicebat ut Moysi se praeponeret; nunquam enim ausus est Moyses de se dicere quod daret cibum non qui perit sed qui permanet in vitam aeternam; aliquid plus iste promittebat quam Moyses » (Aug. sim. Bed. Thom. .Cai. Tol.); maiorem itaque Moyse dignitatem sibi attribuit (Cyr.), ad quam probandam non edidisse dicunt signum efficax, quod comparari posset signo Moysi; unde inferunt obiicientes et demonstrantes maius quid ἃ Moyse esse praestitum
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v. 31 patres nostri manducaverunt manna in deserto, sicut scriptum est : panem de coelo dedit eis manducare; cf. Ex. 16,& ecce ego pluam vobis panem de coelo, Ps. 77,94 panem coeli dedit eis; Sap. 16,90; dicitur panis de coelo, nam cum descenderet nocte super castra ros, descendebat pariter et man (Num. 11,9). Proin ex aere i. e. coelo aerio descendere concipiebatur; unde coelum eo sensu dicitur sicut v. g. volucres coeli. Dicunt itaque : quod tu de quinque panibus hordeaceis quinque millia semel satiasti, hoc valde parum est ad hoc ut credamus tibi; multo maius Moyses fecit; patres manducaverunt manna coelitus datum, cibum multo meliorem pane hordeaceo, non semel, sed per multos annos et non quinque millia solum, verum sexcenta millia pugnatorum (cf. Rup. Aib. Thom. lans. Tol.). Proin obiiciunt Iesu : tu tibi maiorem attribuis dignitatem, multo sublimiora promittens vis ut tibi credatur, et multo minus eousque fecisti; quod ergo signum ostendis nobis, ut credamus? Cum verba Scripturae recitentur, interlocutores iam non censendi erunt ex turba plebis, sed Iudaei i. e. scribae vel pharisaei. Iesus qui testimonio baptistae sollemniter est declaratus Messias et qui tot iam omnis generis signa ediderat non respondet petentibus signa (cf. Matth. 16,2-&, Luc. 12,56), verum ostendit quod ipsi magnifice extollunt nequaquam esse illud donum coeleste quod Deus dare constituit
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v. 39 dizit ergo eis Iesus : amen , amen dico vobis : non Moyses dedit vobis panem de coelo 1. e. panem coelestem , panem revera venientem de coelo, sed Pater meus dat vobis panem de coelo verum τὸν ἀληθινόν cum emphasi in fine ponitur, qui panis scil. de coelo, coelestis est ita ut veram naturam et indolem habeat quae ei nomini conveniat, qui revera descendat de coelo, de throno Dei ideoque vere sit panis divinus, qui vere ad vitam aeternam reficiat (A/5.). Verum itaque panem nominat de coelo, ut opponat alteri imperfecto, qui valde improprie de coelo dicitur (lans.); hic vere est de coelo, manna solum typus erat (Chr. Euth.). Et talem panem verum non dedisse Moysen probat ex ipsa descriptione panis veri et divini
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v. 33 panis enim Dei est qui de coelo descendit et dat vitam mundo ὃ καταδαίνων est subiectum grammaticale : panis de coelo descendens... est panis Dei; proin ut vere sit panis Dei, quem Deus dat, requiritur ut de coelo, de throno Dei descendat et vitam det mundo, non uni genti, et vitam non temporalem, sed spiritualem aeternam. Hisce itaque quam maxime distinguitur a manna (cf. Euth. Tol. Ians. Cai. Mald.). « Quomodo mulier samaritana illa, cui dictum est : qui biberit de hac aqua, non sitiet unquam, continuo illa secundum corpus accipiens, sed tamen carere indigentia volens, da mihi, inquit, Domine, de hac aqua, sic et isti » (Aug. Bed. Bon. Cai. lans. Tol. eic.)
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v. 34 dixerunt ergo ad eum : Domine , semper da nobis panem hunc ; intellexerunt ergo ex v. 32 Deum daturum panem illum per Iesum vel saltem id indicari a Iesu. Quare statim postulant ut det talem panem semper et profitentur ea largitione se velle agnoscere signum illud ; quare expetunt ut det panem talem, quae sit optima opportunitas, qua ipsi videant et credant (v. 30). Hoc igitur experimentum de Iesu capere volunt. lam Iesus declarat panem illum Dei iam illis praesto esse
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v. 35 dizit autem eis Iesus : ego sum panis vitae; proin se esse panem de coelo verum, panem illum Dei v. 32. 33 qui vitam det mundo, qu: venit ad me non esurtet et qui credit in me non sitiet unquam ; venire ad eum. est credere in eum; talis possidet fontem omnis boni; proin non iam esuriet neque sitiet; habet eum qui omne desiderium satiet , omnem expleat indigentiam (cf. &,13. 14), in quem itaque omni desiderio fertur et a quo continuo bona accipit et novo gaudio percipit; quare ex altera parte etiam verum est quod habetur Eccli. 24,29 qui edunt me adhuc esurient et qui bibunt me adhuc sitient. Sed Iudaeis hac Christi declaratione minime satisfactum est; non habent quod v. 30 postularunt; Christus propterea iis repetit quod iam v. 26 insinuaverat
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v. 36 sed dixi vobis, quia et vidistis me et non creditis, referri hoc dizi ad v. 26 merito censent Rup. Bon. lans. Bar. Patr. Corl. Schg. Schz. Fil.; viderunt signa, vidistis me 1. e. tali visione qua ex factis ipsis et doctrina eius satis advertebant et advertere debebant eum esse fide dignum et a Deo missum (lans.). Iterato eis exprobrat animi contumaciam. Illud dizi. alii referunt ad verba Christi quae non sint scripta (7ol. Lap.) ; nam saepius tale quid adverti notat 7o/. et remittit ad 11,98. &0; Cyr. illud dictum esse Is. 6; immo fuit qui folium interisse putaret in quo illud scriptum erat (Ewald.). — Panem de coelo desiderant, ante se habent et non manducant (Aug.); « an putatis quod panis iste verus frustra de coelo descenderit, nisi vos illum comederitis... non est ita, sed implebit quod dat mihi Pater ad me veniet, exponit itaque qui futuri sint in eum credentes et quamvis illi non credant non tamen defuturos qui credant ; simul indicat causam cur illi non credant (Ians.), illos scil. incurrisse iram divinam et non esse inter eos quos Deus Pater diligens adducat ad Filium (Cyr. Theoph. Bon. Schz.); proin se fecerunt indicat qui non credunt, illis terrorem minis propositis incutit fore scil. ratur (Thom.) ; videre signa non sufficit; credere est ex dono Dei; « hoc ei imputatur qui non venit, quia impedimentum praestat quod non veniat, avertens sea salute, cuius via quantum in se est, omnibus est aperta » (TÀom.). lllud omne exactius universalitatem significat, omnem scil. sexus, status, conditionis, nationis differentiam (To/. Ians.). et eum qui venit ad me non eiiciam foras, οὐ μὴ certe non ; foras cf. Matth. 92,13; apud me in meo regno retinebo; « generaliter omnia bona quae fidelibus dantur significat , dum dicit : non eiiciam foras, quia mihi unietur per gratiam, admittetur in meam tutelam, participabit meum cibum, erit de domo mea » (7o/.). Deus quippe neminem deserit, nisi ipse prius ab homine deseratur. « Deus enim, nisi ipsi illius gratiae defuerint, sicut coepit opus bonum, ita perficiet » (Tridentinum 6,13). Et quanto studio id praestet explicat ex conformitate suae voluntatis cum Dei voluntate
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v. 38 quia descend: de coelo non ut faciam voluntatem meam , sed voluntatem eius qui misit me ; cf. 4,35;
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v. 39 haec est autem voluntas eius qui misit me Patris, ut omne quod dedit mihi non perdam ez eo, sed resuscitem illud in novissimo die, scil. ad resurrectionem vitae; cf. 5,29. Meminit autem resurrectionis, tum quod in ea demum habetur electorum consummatio et vita ex omni parte beata, tum ut occurrat ei quod quis cogitare posset, quomodo dicat nihil perire eorum quae pater illi dedit et vitam aeternam credentibus promittat, cum illi tamen nihilominus moriantur (lans.). Explicat porro qui sint a Patre dati et quid sit non perdere ex eo
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v. 40 haec est autem (enim) voluntas Patris mei qui misit me, ut omnis qui videt Filium et credit in eum habeat vitam aeternam, et ego resuscitabo eum in novissimo die, non est enim aliud nomen datum hominibus in quo nos oporteat salvos fieri, nisi nomen Iesu (cf. Act. 4,12). Dicit qui videt visione corporali, propter eos qui tunc eum videbant in habitu humano et humili, quibus tamen fides in eum praecipitur, ex qua habituri sunt vitam aeternam. Legendum esse haec est enim , vide lect. var. ; dicitur ὁ θεωρῶν « quod non simpliciter videre, sed considerare, contemplari, pervidere significat ; significatur enim ipsum videre Filium non esse causam fidei, sed probe illum et quae illius sunt considerare et contemplari; hoc demum ad fidem adducit » (Jans.). Unde aperte docet illos qui non credunt voluntati Patris reluctari neque eis spem esse posse vitae beatae. Et eiusmodi oblocutores se praebent Iudaei
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v. &1 murmurabant ergo Iudaei i. e. pharisaei, adversarii Christi qui etiam in Galilaeam eum secuti et persecuti sunt (cf. Marc. 2,16, Luc. 5,17) de illo περὶ αὑτοῦ, de Iesu, quia dixisset : ego sum panis vivus qui de coelo descendi ὁ ἄρτος ὁ καταδάς cf. v. 33. 35. 38; maxime vero offenduntur quia de coelo se descendisse dixit, nam hoc revera est primum ac palmare; si enim de coelo descendit, facile patet et necessario consequitur eum esse largitorem donorum coelestium a Deo missum; proin panem vitae vero aliquo "sensu. Unde
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v. &8 et dicebant : nonne hic est Iesus filius Ioseph, cuius Ros novimus patrem et matrem? loquuntur ut Nazarethani (Matth. 13, 55; Marc. 6,3), nolentes agnoscere missionem eius divinam , quae sola iam sufficere poterat ad offensionem removendam, si eam candide agnoscere voluissent tot signis confirmatam ; porro cum Iesus adeo constanter Deum vocet Patrem suum, etiam erat, cur illalocutione non offenderenturnequehumanam originem ei obstareputarent. AppositenotatScÁz. ex mentione Ioseph non sequi eum tum etiam fuisse superstitem; dicunt enim nihil aliud nisi se probe nosse familiam ex qua ortus sit; putabatur enim filius Ioseph (Luc. 3,23) ex opinione vulgari; quomodo ergo dicit Aic : quia de coelo descendi? « fallitur eorum animus terrena tantum spectando... sed si scripta mosaica mente revolvamus, paternam veluti quandam Iudaeorum hereditatem esse comperiemus de optimis ac praestantissimis quibusque murmurare » (Cyr.). Cum ita essent animi affecti , inutile fuisset iis explicare mysterium Incarnationis; aliud illis in mentem revocat
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v. 43 respondit ergo Iesus et dizit eis : nolite murmurare in invicem, μετὰ ἀλ. inter vos; v. ἀξ nemo potest venire ad me , mihi credere nisi Pater qui misit me trazerit eum; cf. v. 31; eis iterum dicit et perpendendum proponit quantopere alieni sint a Deo in quo se fidere protesantur; si essent revera populus Dei, Iesu crederent. Unde illis dicit : nolite murmurare quasi rem falsam et incredibilem ego pronuntiaverim; si enim non capitis verba mea, non ideo vera non sunt, sed quod non habetis in vobis lumen illud divinum quod necessarium est ad veniendum ad me. Proinde eis insinuat eos debere potius lumen ἃ Deo petere quam murmurare, et declarat fidem non esse adscribendam solis liberi abitrii viribus et simul eos terret quasi destitutos paterno et divino lumine (To/.). Causa itaque murmurationis eorum est infidelitas (TÀAom.) et Bon. ita nexum adstruit : ratio quare non debent murmurare est quia Christum non intelligunt; non intelligunt quia non credunt, non credunt quia non eis est a Patre datum. Itaque clareiis indicat in eorum infidelitate agnosci debere documentum quod Deus eos deserat et abiiciat. Unde Cyr. infert: « hic autem nibil aliud rursus agebat quam ut persuaderet fletu et acerbissimo dolore eorum quae deliquerant veniam quaerere, rogare, ut ad salutem per fidem in Christum quodammodo pertrahantur, consilio Patris et auxilio divino iter eis planum ac facile reddente, quod ipsi peccando immodice exasperaverant ». Fidem igitur esse donum Dei docet, opus esse gratia interna, qua homo trahatur. « Noli te cogitare invitum trahi... est quaedam voluptas cordis, cui panis dulcis est coelestis ille. Porro si poetae dicere licuit : trahit sua quemque voluptas, non necessitas, sed voluptas; non obligatio, sed delectatio, quanto fortius nos dicere debemus trahi hominem ad Christum, qui delectatur veritate, delectatur beatitudine, delectatur iustitia , delectatur sempiterna vita quod totum Christus est » (Atg.)? Et ideo additur : e ego resuscitabo eum in novissimo die, quo iterum declarat, in fide ad quam gratia opus est totam hominis salutem et beatam aeternitatem collocari ; proinde nisi tracti fuerint a Patre, ut veniantad Iesum, nullam illis relinqui spem. Num carent forsitan culpa, quia non trahuntur a Deo ad fidem? respondet TÀom. : « Deus omnibus ad trshendum maánum porrigit quantum in se est; ex quo ergo Deus paratus est dare omnibus gratiam et ad se trahere, non imputatur ei si quis non accipiat, sed ei qui non accipit » et, ut Mald. dicit, cur unus trahatur alius non, « certe probabilior et magis expedita responsio est hunc trahi, illum non trahi, quia hic trahentem Deum sequi voluit, ille noluit; quod ipse d. Aug. de duobus, Pharaone et Nabuchodonosor, coactus est confiteri : quantum ad naturam ambo homines erant, ambo captivum populum Dei possidentes, quantum ad poenam ambo flagellis clementer admoniti. Quid ergo fines eorum fecit diversos? nisi quod unus manum Deisentiens in recordatione propriae iniquitatis ingemuit; alter libero contra misericordissimam Dei veritatem pugnavit arbitrio (de praedest. et gratia cap. 15). Cur ergo de omnibus non dicamus, quod ille de duobus dixit »? Quodsi non trahantur, iam non pertinere ad eos quos Deus in regno suo habet adscriptos declarat et simul explicat quid sit trahi
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v. &5 est scriptum in prophetis , in volumine prophetarum : e£ erunt omnes docibiles Dei διβαχτοὶ Θεοῦ docti , instituti a Deo, auctore Deo; cf. Is. 54,13 et similiter Ier. 31,33; uterque locus tempus describit messianum; si itaque illi nolunt se doceri a Deo, eo ipso excluduntur a regno messiano ; quare contineturin verbis Christi etiam illud : auferetur a vobis regnum Dei. Dein quid sit esse doctum a Deo (i. e. trahi ἃ Deo) exponit : omnis qui audivit a Patre et didicit venit ad me; « duo ponit; unum quod pertinet ad donum Dei, audivit a. Patre docente et manifestante, aliud quod pertinel ad liberum arbitrium , et didicit praebendo assensum » (Thom.). Audire itaque est invitationem ad fidem percipere , quae fit praedicatione, interna illustratione mentis et inspiratione per gratiam ; discere est huic invitationi obsequi. Consulto duo ponuntur, quia multi audiunt neque tamen discunt; discere enim est credere (Ma/d.). Utrumque fit adiutorio gratiae; utrumque donum Dei est; nam liberum quoque arbitrium debet iuvari gratia ad consensum praebendum. Dein « ne sensibile quidpiam de Deo suspicentur, subiungit » (CAr.)
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v. 46 non quia Patrem vidit quisquam οὐχ ὅτι i. e. οὐ λέγω ὅτι; 8 Deo audire nion est intelligendum ac si quis auribus corporis vocem Dei audiret. Uti Deus ab homine non videtur, ita quoque auribus non auditur, unus videt Deum a quo itaque omnes doceri possunt : nisi is qui est a Deo παρὰ τ. 0. i. 8. χατὰ τρόπον τῆς οὐσίας Chr. a Patre genitus, ix τῆς οὐσίας τοῦ Πατρός Cyr., ita Theoph. Euth. Rup. Alb. Bon. Cai. Ians. Tol. Maid. Lap. Schg. Schz.; pariter in cat. Cr. et Ammonius et Theod. her. in cat. Corderii; Aic vidit Patrem ἑώρακεν i. e. vidit et videt continuo; attende scil. notionem temporis perfecti, quo id quoque designatur quod ex actione facta consequitur et permanet (cf. Winer 0,5 ; Krüger 53,3,2). De cognitione aliorum adhibetur verbum auditus, de cognitione Filii verbum visus; nam cognitio quae est per visum est immediata et aperta, ea vero quae est per auditum fit mediante eo qui vidit (Thom.). Hisce v. 43-56 respondet ad murmurationem eorum inter se, qua sermo eius interrumpebatur. Nunc redit ad argumentum de quo supra egerat illudque et repetit et mox nova ratione expolit ac perficit. Ob eorum murmur pergit magna cum asseveratione
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v. &7 amen, amen dico vobis : qui credit in me habet vitam aeternam; cf. 5,95; 6,40.
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v. &8 ego sum panis vitae , iterum affirmat causam cur qui credant habeant vitam aeternam. Et quia mentionem intulerunt de manna, quasi de re magnifica et omne signum et opus Iesu longe superante (v. 31), Christus pergit:
Sollemni modo repetens quod iam dixerat v. 35 simul indicat se nova quadam ratione fore panem vitae, quam rationem mox a v. 52 declarat. Pergens
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v. &9 patres vestri, dicit vestri, se ab iis separans et significans se habere solum patrem Deum (Tol-) manducaverunt manna in deserto εἰ mortui sunt, datum est manna ad vitam hanc tuendam , neque tamen ita eam poterat tueri, ut a morte praeservaretur (Rup. Cai. Tol. Mald.); aliter de .pane vitae :
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v. 50 Aic est panis de coelo descendens, ut si quis ez ipso manducaverit non moriatur οὗτός ἐστιν ὁ ἄρτος 1. e. talis, eiusmodi est panis, ut si quis ex eo manducaverit non moriatur (Maid. Schz.); duplici itaque discrimine panis iste praestat prae manna; datur ad vitam animae tuendam et habet in se vim et efficaciam, hanc vitam reddere sempiternam. Fit itaque comparatio in diverso genere mortis et, ut Mad. censet, vis et elegantia tota consistit quod non in eodem genere, sed in minore maioreque comparentur, manna non potuisse vitam dare quod maius longe est. Dicitur descendens ut declaretur panem solum commorantibus olim in deserto praebebatur. lam quae dicta sunt de isto pane vitae Iesus de se pronuntiat
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v. 51 ego sum panis vivus qui de coelo descendi ὁ χαταδάς Scil. à ἄρτος, at dicitur ratione habita personae quae descendit; vivus cf. &,10. 14 habet in se vitam spiritualem illam et sempiternam; proin eam etiam communicare potest, unde pants vitae magis declaratur, cf. v. 33. 35. Monet Cyr. Christum eundem sermonem ludaeis saepius inculcare, adhibenda subsidia. Cum itaque sit panis vivus, v. 52 st quis mandupanis xxi ὁ ἄρτος δὲ 1. e. et panis vero (cf. Klotz , Devarii de particulis II p. 615) quo modo graece loquendi panis redditur acutus et notioni praecedenti aliquatenus opponitur, quem ego dabo, caro mea est pro mundi vita i. e. caro mea quae pro mundi vita datur vel danda est (cf. 11,51. 52); proin iam carnem suam iri oblatum in sacrificium insinuat et hanc carnem quae datur pro mundi vita se daturum nobis tur. Quare in hac prima mentione eucharistiae intima iam effertur habitudo quae est inter eam et sacrificium Christi cruentum. « Non sine magno mysterio passionis suae meminit hunc promittens panem ; non enim caro eius in cibum datur nisi post suam mortem et ut memoria quaedam passionis eius, quamvis paulo ante passionem sacramentum hoc sit institutum » (Tol.). Et illud dabo « omnes veteres et boni auctores de eucharistiae sacramento intelligi volunt, a qua sententia qui discedunt, si haeretici sunt, maligne, si catholici, temere mihi facere videntur. Hoc nunc dicimus, ut de spirituali extra sacramentum sumptione intelligi possit, tamen negari nisi impudenter non posse, de sacramento potissimum intelligi oportere » (Maid.). Nam non iam se totum, ut antea, panem dicit, sed carnem suam ; unde de ea sumptione loquitur, qua.proprio ac peculiari modo caro eius sumitur, quae sane est sumptio per sacramentum. Singulari ratione Cai. scribit : « manifestissime explicat panem hunc fore passionem et mortem suam »; eadem ratione Jans. quoque vult solum indicari fidem in humanitatem pro nobis traditam et passam esse necessariam et hac fide nos manducare panem vitae. Εἰ eodem modo plerique acatholici verba accipiunt ac si nihil aliud diceretur quam carnem tradi in mortem. Ex hoc loco et subsequentibus puto etiam solvi quaestionem quam momu vent loquaturne Christus per totum sermonem de eucharistia, an prius de MS modo quo fide ad se accedendum sit et deinde de ipso sacramento; vel aliis verbis : utrum se vocet panem vitae plane eodem modo per totum sermonem, , an aliter ab initio et aliter ab hoc loco. Et mihi quidem videtur, eo ipso quod nunc incipiat loqui de eucharistia, etiam satis ostendi eum V eousque non de ea sermonem fecisse; verum ex unione illa quae per fidem SOS fiat eum transire ad arctiorem illam quae habeatur in sacramento, ad - VS quam fides quam maxime necessaria supponatur. Ipso quoque modo lo- RS quendi discrimen argumenti proditur. Nam in priore parte Pater dat pa- ᾿ E nem de coelo verum, et Christus dicit : ego sum panis vitae, et postulat | E ut in se credatur et qui credit ei promittit vitam aeternam. In altera parte | Mon autem loquitur de pane quem daturus.sit ipse, de pane quae sit eius caro, ΠΣ loquitur de manducatione carnis Filii hominis et de potatione eius sanguinis, carnem suam dicit esse cibum verum, verum potum suum sanguinem ; ibi dixit : qui credit in me; hic : qui manducat me. Quibus aliud indi- US catur, nisi omnem proprietatem verborum sublatam aut neglectam volueris. CS In priore parte itaque de se tamquam pane ea ratione loquitur, qua in vetere B quoque testamento Sapientia loquens inducitur (Prov. 9,5. Eccli. 15,3; 24, C$ 29); in altera de pane eucharistico, de singulari illa ratione qua se in ciux bum praebet modo longe sublimiori quam olim in vetere testamento. Ne- ἦτ que video cur non statuamus duas sermonis partes, non utique inter se E" avulsas, sed connexas; fit progressus a generali argumento ad speciale, a a fide in ipsum universa ad fidem in unum mysterium, ad quod amplec- A tendum quam maxime firma esse debet fides illa generalis in ipsum, a " manducatione tropica spirituali ad manducationem quae simul sit vera X et spiritualis, ab unione per fidem ad unionem per sacramentum. Et ut fatear quod sentio : ego quidem non intelligo, cur talis interpretatio ser- - monis traducatur et reprehendatur tamquam « introducens in contextum C aliquam inconstantiam et in verbis Christi talem obscuritatem qualem limpidissimus narrator Ioannes minime inexplicatam reliquisset » (Corl.). Post tot Christi miracula debebant sermonem eius cum reverentia E
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v. 52: panis quem ego dabo caro mea est pro mundi vita; ut itaque hanc vitam et salutem sibi faciant propriam, necesse est carnem eius manducare. Loquitur ad adultos, loquitur ad eos a quibus fidem postulat; haec ipsa manducatio fidem supponit; « sane qui vel tenerrima cohibentur infantia et prius ex hac vita migrant quam manducare aut bibere possint vel qui articulo temporis constringuntur, sicut nonnulli confessores quos nec baptizari aqua persecutionis et mortis instantia. permisit, non praeiudicantur hac sententia veritatis. Nec enim iudicatur apud Deum non manducasse, nisi qui manducare noluit, qui non curavit, qui neglexit » (Rup. ). Atque apposite notat Cai. : « manducare sacramentum praesupponit manducationem naturalem, sicut nasci sacramentaliter praesupponit nasci naturaliter; nullus nascitur ex aqua et spiritu nisi natus secundum carnem; similiter nulli impotenti exercere actum manducandi naturalem imponitur necessitas manducandi sacramen- (um; quod enim sub actu manducandi imponitur, solis potentibus manducare indici intelligitur secundum planam legum omnium intelligentiam ». Proinde minime requiritur, quod graeci faciunt, parvulis post baptismum dare etiam eucharistiam. Post sententiam negantem, quo efficacius rem affirmatam velit ostendere, subiungit sententiam asseverantem
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v. 53 /:tigabant ergo [udaei ad invicem inter se dicentes : quomodo potest hic nobis carnem suam dare ad manducandum? « quando animum subit illa quaestio quomodo , kunc una ingreditur incredulitas; sic et Nicodemus turbabatur; nam si illud quomodo inquiris, cur de panibus non dicis : quomodo quinque panes in tot alios multiplicavit? sed experientia, inquies, tunc docuit. Ergo ob illam experientiam haec facilius credi oportuit; ideo namque prius illud tam mirabile patravit , ut illo edocti non ultra dictis fidem negarent » (CÀr. Theoph.). Est « quomodo iudaicum illud vocabulum et extremi causa supplicii; illud usurpare caveamus, sed Deo potius operum suorum viam perspectam esse fateri studeamus. Etiam illud Aic (τὸ οὗτος) singulari fastu dicunt; istud enim vocabulum eorum arrogantiam tacite indicat » (Cyr.). Non itaque quaerunt de ratione qua id fieri possit; nam non Iesum adeunt ab eo petentes, ut modum explicet; verum inter se disceptant de sermone eius rem iudicantes vel absurdam vel impossibilem. Iesus vero qui summo iure postulare potest, ut verbis suis fides adhibeatur simul cum persuasione de modo digno et apto quem ipse sciat eligere, respondet ita ut rem non solum non esse impossibilem, sed plane necessariam affirmet (Chr. Thom. Bon.), ut vel sic humiliat converterentur ad requirendam dictorum intelligentiam (Jans.)
suscipere et eorum quae difficilia videbantur solutionem humiliter petere; nunc vero non requirunt ab eo, sed inter se altercantes reiiciunt tamquam falsum et impossibile (Jans.)
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v. 55 dizit ergo eis Iesus : amen, amen dico vobis : nisi manducaveritis carnem Filii hominis et biberitis eius sanguinem , non habebitis vitam in vobis; simili modo usus est Dominus cum Nicodemo ; cum ille incredulus respondisset : quomodo potest homo nasci cum sit senex? Dominus sententiam suam auget. Ita hic quoque; confirmat quae dixit, terrorem incutit, clarius affirmans plane necesse esse ut manducent carnem eius et bibant sanguinem; alioquin eos non habituros in se vitam; « perpendite quantum vobis ista incredulitas noceat : vos enim aeterna vita privabit, nisi fidem praebueritis meis dictis et cibum hunc manducaveritis » (Tol.). Dixerat enim
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v. 55 qui manducat meam carnem et bibit meum sanguinem , habet vitam aeternam; ergo non solum prodest ne pereant, sed simul ut consequantur vitam spiritualem eamque hac manducatione praeservent et augeant eiusque ope ad beatam aeternitatem et gloriam perveniant, quare addit et ego resuscitabo eum in novissimo die; addi hoc ideo quoque existimari potest ne putarent sic promitti vitam aeternam ut iam nec corpore morerentur (Aug.). Uti cibus naturalis vitam naturalem sustentat eiusque vires reficit, auget, ita de cibo hoc spirituali pariter iudicari oportere Christus. indicat asseverans iterum
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v. 56 caro enim mea vere est cibus et sanguis meus vere est potus ἀληθὴς verus cibus, potus verus (vide lect. var.); proin si talis est, consequitur etiam necesse esse fidelibus eo cibo uti ; simul asseritur veritas iterum verbis planis; vere scil. esse manducandam carnem, cum sit verus cibus, non opinatus, non imaginarius, non fictus, neque qui solum improprie ita vocetur, sed qui revera et proprie id sit quod nomine panditur. Unde denuo affirmatur manducare , bibere intelligi debere sensu proprio de vera manducatione; quare entm adiungitur. Proin haec addit confirmans, ὅτι ovx αἴνιγμα λέγει οὐδὲ καραδολήν (Chr. Euth.). Sensum proprium verborum effert quantum verbis fieri potest. Idque eo magis clarum est, quia manducare carnem lob 19,22. Ps. 26,9 sensu metaphorico est aliquem calumniis odioque proscindere, bibere sanguinem autem 9 Reg. 23,17 et 1 Par. 11,19 est bibere aquam quae cum vitae periculo aliorum sit hausta et allata, sanguine inebriare vero et cibare carnibus Is. 49,96 dicitur de cruenta in hostes ultione. Porro iterum repetit sermonem proprium eandem addens explicationem, cur in illa manducatione habeatur vita aeterna et vi illius resurrectio gloriosa
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v. 57 qui manducat meam carnem et bibit meum sanguinem , in me manet et ego in illo ὁ τρώγων hic et v. 55 est vox quae edendi (dentibus comminuendi) notionem cum emphasi saepius effert ; intima igitur initur coniunctio et unio cum Christo; ille unitur cum Christo et Christus cum eo; quae unio ex ratione cibi consequitur et plane singularis est quia intimam personarum unionem exprimit : in me etego; « manet Christus in nobis quemadmodum anima in corpore; ut enim anima in corpore manens vitam illi tribuit corporalem, sic Christus manens in nobis vitam nobis tribuit spiritalem » (Bar). Explicat Cyr. hanc unionem comparatione cerae cui alia cera coniungitur et commixtione fermenti cum farina. Bona quae in nos ex hac unione redundant haec enumerat : « Christus exsistens in nobis sopit saevientem in membris nostris carnis legem , pietatem in Deum exsuscitat, perturbationes mortificat, non reputans nobis ea in quibus deficimus sed potius ut aegrotos nos sanans ». Nota consequi ac connotari cum carne et sanguine simul recipi totum Christum, cum dicatur : qui manducat meam carnem... in me manet etego in illo. Habes itaque hic, uti etiam in
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v. 58 qui manducat ze, expressum id quod per concomitantiam praesens esse in eucharistia schola dicit, non simpliciter vi verborum consecrationis. Alio quoque modo explicat comparatione sublimi adducta, cur in illa manducatione habeatur intima éum Iesu et per Iesum vita v. 58 sicut misit me vivens Pater et ego vivo propter Patrem, et qui manducat me et ipse vivet propter me, διὰ τὸν πατέρα explica non de causa finali i. e. ad gloriam Patris, sed de ratione efficiente, a quo vitam accipiat, uti διά cum accus. personae adhibetur de eo cuius efficacia , voluntate, beneficio, culpa aliquid est aut fit, ergo etiam per quem aliquid est vel fit (cf. Winer &9 c, Krüger 68,23, Grimm, Lexic. s. v.). Instituitur comparatio inter vitam et vitam : uti ego vivo, quia Pater in seipso vivens genuit me, ita qui manducat me, ipse quoque vivet quia ego vivo, vivet per me, vivet vita a me communicata (cf. Aup.); « quemadmodum vivo propter Patrem viventem i. e. genitoris naturalem in me dotem (εὐφυίαν) servans, sic etiam qui per carnis meae participationem me suscipit, in seipso vivet, utique omnino in me transformatus (;.:zaστοιχειούμενος) qui vivificare valeo quia sum ex radice vivifica, i. e. Deo et Patre » (Cyr). Similiter Theoph. : sicut ego vivo propter Patrem i. e. ὡς γεννηθεὶς ἐχ τοῦ πατρός, qui est vita, ita me manducans vivet propter me, dum miscetur mihi et transformatur in me qui vivificare possum. Quaerunt sitne illud vivo propter Patrem referendum ad humanam Christi naturam, an ad divinam. Prius tenent Cai. ans. Bar., quia dicatur misit me; ad divinam referunt Alb. Lap. Schg. Schz. Fil. et quorum verba modo allata sunt, Cyr. Rup. Theoph. Euth. Alii, uti Τοί. Mald. Corl. utrumque coniungunt : sicut ego ut homo quia missus sum a vivente Patre i. e. habeo divinitatem Patris viventis humanitati meae unifam et vivo propter ipsum : humanitas enim mea accipit vitam ab ipsa divinitate et a Patre ipso, ita qui me manducat, accipiet vitam a me (Tol.). Et Maid. : sicut per unionem hypostaticam fit, ut vita illa divina et feliciter immortalis humanae Christi naturae facta sit, ita per coniunctionem nostram cum corpore eius efficitur nostra. At mihi videtur haec explicatio proprietati verborum non satis congruere. Christus dicit : vivo propter Patrem , ergo Patrem designat causam producentem suae vitae; atqui vita humanae naturae eius et vita huius naturae supernaturalis refertur ad totam Trinitatem et quatenus gratia habitualis spectatur etiam speciali modo ad Spiritum sanctum ; ergo de hac vita non apte dicitur : vivo propter Patrem, solum apte et vere hoc dicitur de Filii natura divina quam a solo Patre accipit (cf. 5,26). Neque obstare potest quod incipit : sicut misit me vivens Pater; missio Filii iterum soli Patri convenit et adscribitur; mentionem autem facit missionis, quia ea tantum supposita alterum comparationis membrum induci potest et sola missione fit ut vitam quam habet a Patre in comparationem adhibere possit; insuper etiam missus est, ut electi eius vitae sint participes per eum vita donati. Ceterum vide ad 7,29. Concludit sermonem hoc quasi epiphonemate quo priora complectitur
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v. 59 Aic est panis qui de coelo descendit; hic de quo modo locutus est; non sicut manducaverunt patres vestri manna et mortui sunt , ita se habet panisiste; verum gui manducat hunc panem vivet in aeternum ; vide v. 49. 50. Revertitur Christus ad id unde sermo exortus est. Petierant illi signum a Christo et obiecerant tamquam rem magnificam manna. Nunc concludit Iesus eis dicens se panem dare revera, de coelo descendentem, qui tantum prae manna excellat quantum vita spiritualis praestet prae corporali, quantum vita sempiterna prae morte. Christum hoc sermone loqui de eucharistia i. e. loqui de eo quod in coena paschali revera discipulis dedit dicens : hoc est corpus meum, hic est sanguis meus, tum verbis ipsis quam maxime patet, tum ipsa institutione eucharistiae plane extra omnem controversiam constituitur. Nam profecto, si de eucharistia loqui illamque depingere voluit, non potuit uti verbis clarioribus; carnem, sanguinem, esum, potum distinguit, quae omnia ad eucharistiam plane conveniunt, ad aliam vero rem neutiquam. Accedit institutio; in sacramento autem tam aperle, tam proprie manducamus et bibimus, ut sane ridendi sint qui relictis illis quae clara, propria, facilia, manifesta sunt consectarj malunt obscura, metaphorica, difficilia. Utique si Christus nullum postea sacramentum instituisset, deberemus quaerere interpretationem et deberemus conari quocumque demum modo omnia haec accommodari possint fidei in eius mortem, ita ut credere mortem eius dici possit manducare eius carnem et bibere eius sanguinem Agi de sacramento in hoc sermone ufique non est de fide definita; at Concilium tridentinum satis clare docet eo sensu verba partis alterius esse accipienda; nam sess. 13 cap. 2 et sess. 24 cap. 1 pro doctrina de sacramento allegantur v. 58. 54. 52. 55. Attamen varia sermonis explicatio tangitur, cum ibidem dicatur : neque ex sermone illo apud Ioannem sexto recte colligitur, utriusque speciei communionem a Domino praeceptam esse, utcumque iuxta varias sanctorum Patrum et doctorum interpretationes intelligatur. €) Separatio fit inter discipulos 6,60-72. lectionem plane singularem : corpus nihil prodest. In v. 65 ot zi In loco publico, in urbe celebri quae testis erat tot Iesu miraculorum , ita-ut fides exspectari potuerit (cf. Chr. Cyr. Tol. Mald. ScAz.)
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v. 60 Aaec dizit in synagoga docens in Capharnaum cf. 18,90; de Capharnaum Matth. 4,13; 11,93. Non solum ludaei fidem verbis eius negabant, sed multi quoque ex eius discipulis, ex illis igitur, qui iam eisese addixerant, eum sequebantur, eius colloquio et familiaritate utebantur (cf. Luc. 6,13 ex discipulis eligit duodecim). De Iudaeorum incredulitate non fit mentio; nam eo quod multi discipuli sermone hoc deterrentur, satis patet quam parum Christus ceteris persuaserit, cum ne discipuli quidem credant (Ma/d.)
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v. 61 multi ergo audientes ex discipulis eius. dixerunt : durus est hic sermo et quis potest eum audire, σχληρὸς i.e. τραχύς, ἐπίπονος, μόχθον ἔχων (Chr.) qui suscipi nequeat, intolerabilis (sim. Theoph.) , plenus offensionis qui ferri non possit, ita ut quis cum indignatione et fastidio se avertat (ScAg.). Otfensos esse existimat C/ir., quod Christus ea dixerit quae gradum eius et dignitatem superarent; alii quod dixerit se de coelo descendisse; at profecto cum plerisque potissima offensionis causa erat quod de carne sua et sanguine dixerat. Id intelligebant, quasi carnem suam in frusta concisam diceret manducandam (Aug. Cyr. Bed. Rup. Cai. etc.). In qua acceptatione et error eorum et superbia comprehenditur; nam quae non intelligebant proprio iudicio metiebantur, nec didicerant ex commercio cum Iesu digne de eo sentire et humiliter a tanto magistro petere ut explicaret quae iis intolerabilia viderentur (To/.). Inter se de sermone murmurant. Iesus alloquio suo iis praebet opportunitatem ulterius ea de re quaerendi et simul eis documentum praebet se scire occulla
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v. 62. sciens autem Iesus apud semetipsum , non scil. edoctus ab aliis, quia murmurarent de hoc discipuli eius , dixil eis : hoc vos scandalizat? notandum est Christum hisce sensum proprium verborum suorum affirmare; nam aperte dicit : quod dixi carnem meam esse cibum verum ete., hoc vobis offensioni est? proinde . eonfirmat verba proprio sensu, uti sonant, accipienda esse. Unum praecavet et excludit v. 64 non meram carnem quasi in frusta concisam proponi. Atque ad id viam parare videlur
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v. 63 si ergo videritis Filium hominis ascendentem ubi erat prius? aposiopesis est, qua utimur in animi commotione et quae ex contexta oratione supplenda est. lum, ipsis verbis clare exprimitur; uà? erat prtus, vide v. 38 descendi de coelo; v. 43. 51; 3,13. Proin affirmat se, Filium hominis, proin talem qualem coram vident rediturum esse in coelum, idque illos esse visuros, θεωρεῖν. Loquitur ad illos qui murmuraverant; at apostolos quoque huic colloquio interfuisse, ex v. 68 probabile videtur. Apostolos ipsam ascensionem spectasse docemur; discipuli qui Iesum reliquerunt illam non spectarunt; utrum praeter apostolos alii discipuli, &d quos hic sermo fit, interfuerint necne dici nequit; quare consultum videtur θεωρεῖν non ita urgere, ut necessario spectatorem esse affirmetur; nam verbum etiam adhibetur de contemplatione seu consideratione mentis (Hebr. 7,4), de cognitione 4,19 video quia propheta es tu; 19,19 videtis quia nihil proficimus? cf. Act. 17,16. 92; 19,96; 21,90; 27,10. Proinde sensus omnino esse potest : si ergo cognoveritis me in coelos reducem? et suppleri potest: quid tum dicetis? an tum cogitabitis de carne cruda, in frusta concisa? « qui enim potest hanc carnem reddere coelestem, potest utique et ipsam cibum hominum efficere » (Euth.). Monet itaque eos ut cogitationes a carne mortali abstrahant, ut corpus cogitent quod in coelum ascendet , corpus spiritale (cf. Cyr. Calm. Schg.). Atque 118 hisce scandalum molliri vel tolli vel iis suggeri ea quibus animi suaviter a falsa acceptatione revocentur et ad fidem invitentur, plurimorum est sententia (cf. CÀr. Aug. Bed. Rup. Theoph. Alb. Thom. Bon. Cat. Ians. Lap. Fil. Keil). Ex modo loquendi tna persona divina asseritur. Sunt qui haec verba solum referant ut probetur eum descendisse de coelis neque esse filium Ioseph (cf. CÀr.); at plerique ad scandalum de carne edenda ea spectare arbitrantur. lizabimini quando me mortuum videbitis (Olshausen , De Wette). At profecto ascendere ubi prius erat eo sensu capi nequit neque est eiusdem notionis atque exaltari (3,14; 12,32); alii ita : magis scandalizabimini, si discessero a terra, quia tum vestra exspectatio terrena plane concidit (Weiss). Sed quare potissimum esse quaerendam censent explicationem qua scandalum augeri ostendatur? monent contextum indicari particula oov; Solere Christum in locis similibus rem augere 1,50; 3,12; inde revera postmodum haereticos ansam cepisse impugnationis eucharistiae. At difficile intelligitur, quomodo offensi de statu et conditione Iesu mortali magis offendantur de statu eius coelesti quem norint aut viderint. Utique id facile intelligeretur, si sermo inferretur de morte Christi. At de morte verba, uti iacent, ne indirecte quidem potuisse tum intelligi a discipulis mihi satis certum est; nondum enim Iesus de passione et morte sua discipulos edocuit, nisi quis contenderit, quae Nicodemo dicta sint 3,14 fuisse in vulgus perlata et intellecta. Neque particula ovv ad illam explicationem adigimur. Dicunt quidem : illa particula ergo quae illativa est insinuat maius futurum scandalum nisi praesens tollat et nisi nunc credant (Tol. sim. Schz. Weiss). Huic potest opponi quod ipse 7'ol. in commentario habet : illa particula ergo emphasin habet et scandalum eorum vehementer arguit. Sensus enim est : vos in hoc quod dixi scandalizati estis; ergo quando me ascendentem ubi eram prius et carnem meam unitam divinitati intelligetis, scandalizabiminine? Potest opponi quod de οὖν in interrogatione Klotz adnotat : hoc saepe fit ut rei praesentis ratio habenda sit et ut posita alia re iam certior fieri de aliqua causa velis (Devarii, de particulis II p. 719). Hoc si applicaveris, habebis : praesentis scandali rationem habet Christi, et posita alia re (si videritis...) iam certior fieri vult i. e. interrogat : num tum quoque offendentur? Praeterea οὖν saepe adhibetur, ut germanicum nun, solum ad progressum quendam sermonis efferendum (Winer 53,8 a), id quominus hic quoque applices nullus impediris. Quae afferuntur ex 1,580 οἱ 3,12 ad aliud dicendi genus pertinent et ad aliud argumentum : credis? maius his videbis! utique talem crediturum esse, etsi maius viderit, planum est, quia ob rem minorem iam credidit. Oppositum eius rei habetur 3,12 : minora non credunt dicenti, ergo neque maiora. Verum nostro loco ex eo quod de homine mortali offenduntur, non sequitur eos etiam magis offensum iri si viderint eum in conditione gloriosa, a conditionibus materiae terrenae exempta. Unde nulla cum 1,30 et 3,12 paritas'! Quod in v. 63 incepit scil. scandalum illud quod ceperunt alia corporis conditione in medium adducta removere, id etiam prosequitur in
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v. 64 spiritus est qui vivificat, caro non prodest quidquam ; iam in homine spiritus est quo homo vivit et operatur; caro spiritu destituta ad nihil valet, nullam actionem humanam perficit. Si itaque Christus dicit : « qui manducat meam carnem..., qui me manducat, habet vitam » , pariter valere debet, ut carne eius hic effectus producatur, non intelligi carnem spiritu destitutam , sed carnem Christi spiritu animatam , vivam, carnem Verbo iunctam ; « nam si sola seorsim natura corporis intelligatur, non erit utique vivifica ; s;iautem Incarnationis mysterium propius expendatur et quis ille sit qui habitat in carne hac perceperitis, credetis utique carnem vivificare posse, quamvis caro nihil plane ex se ipsa prosit. Quia enim vivificanti Verbo unita est, idcirco facta est tota vivifica;... licet igitur natura carnis per se vivificare nequeat ,idipsum tamen praestat Verbum vivificum in se habens et totam eius efficacitatem proferens » (Cyr.) et Aug. : « per carnem spiritus aliquid pro nostra salute egit; caro vas fuit; quod habebat attende, non quod erat; sicut illi intellexerunt carnem, non sic ego do ad manducandum carnem meam ». Effectus itaque vitae aeternae attribui debet non carni in se consideratae , sed spiritui, divinitati coniunctae carni (Thom. sim. Bed. Rup. Cai. Tol. lans. Maid. Bar. Nat. Corl. Schg. Schz.). Amandanda est explicatio : quae de me dicuntur spiritualiter sunt accipienda; nam: qui carnaliter audit, nihil lucratur, nihil proficit (Chr. Theoph. Bon. Lap. Calm.); pariter reiicienda illa interpretatio acatholicorum non paucorum : spiritualis manducatio vivificat, carnalis 1. e. realis (quam vos cogitatis) carnis meae manducatio nihil prodest. At spiritus, caro, non est spiritualis manducatio, carnalis manducatio. — Ad eiusmodi explicationem pervenerunt, quia caro non prodest quidquam de carne Christi non dici posse viderunt. Verum est. At Christus sententiam ponit generalem , neque dicit caro mea. Confirmat quae dixit addens : verba quae ego locutus sum vobis λελάληχα quae dixi et quae manent dicta, spiritus et vtta sunt; utique non sonus verborum spiritus et vita est, sed qui verba ea, doctrinam iis declaratam suscipit, in eo fiunt spiritus et vita; verba Christi sunt efficacia, efficiunt quod enuntiant; materiam vini et panis possunt transformare in cibum ad vitam animae augendam. « Haec verba in pane, de quo dicturus sum : hoc est corpus meum, et in vino, de quo dicturus sum, hic est sanguis meus, invisibiliter operantur ut vera caro mea sit et sanguis meus, sicut et in singulis hominibus hoc agunt ut membra mea sint, renovatiscil. spiritu mentis » (Rup. sim. Bar. ScÀg. Schz. Fil.) Alii : verba 1. e. res verbis exposita est spiritus et vita, agunt verba de divinitate mea, in qua est ea omnis vivificandi efficacia quam modo tribuebam carni meae, utique divinitati coniunctae (cf. Alb. Thom. Cai. Tol. Patr. Corl.). Verum prior acceptio erit praeferenda : verba Christi vim habent creatricem; vivus est sermo Dei et efficax, ut Bon. addit ad explicationem. Christus hisce quoque testimonium perhibet de sua natura divina. Quis enim hominum dicere posset : verba mea sunt spiritus et vita (Schg.)? Neque explicandum est : verba sunt spiritualia ; neque , quod alii interpretantur, spiritualiter sunt accipienda. Quid enim sibi vellet ea in acceptione vita? neque πνεῦμα est idem quod πνευματιχός, πνευμχτιχῶς (cf. Aug. Bed. lans. Lap. Nat. Caím.). Cur scandalum ex verbis capiant, ratio est quia non credunt Iesum esse divinitus missum
6:65
v. 65 sed sunt quidam ez vobis qui non credunt, quibus itaque etiam explicatio in v. 63. 654 proposita nihil prodest; sciebat enim ab initio Iesus qui essent non credituri et quis traditurus esset eum; cf. 2,95. 25; cum sermo fiat de scientia Jesu, ἐξ ἀρχῆς non est ab aeterno, ab initio mundi (Theoph. Thom. Rup.), sed vel a conceptione (Ca:. Tol.) vel ab initio vocationis, conversationis cum discipulis, electionis (lans. Lap. Corl. Schz.) vel ante murmurationem (Maid.). Iterum exprimit causam cur non credant (Aug. Bed. Rup. Bon.)
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v. 66 et dicebat : propterea dixi vobis, quia nemo potest venire ad me, nisi fuerit ei datum a Patre meo; cf. v. &4; quibus verbis simul docentur fidem a Deo esse petendam et expetendam et admonentur, ut eam efflagitent; quodsi in ea incredulitate permanserint sciant se & populo Dei excludi. Hoc sermone et tali postulatione fidei [esus et populum et discipulos tentavit, ut qui non animo sincero credant manifesti evaderent et recederent; v. 67 ez hoc tempore, ἔχτοτε (Euth. Corl. Schz.) multi discipulorum eius abierunt. retro et iam non cum : illo ambulabant; « aversi ceciderunt miseri non amplius cum Salvatore ambulantes, sed ad alias vias conversi et in suos retrusi morbos » (Cyr. sim. Chr. Euth.). Falsa sua exspectatione de Messia decepti et obcaecati Iesum agnoscere nolebant. Iesus eos non retinet nec sermonem suum a proprietate verborum revocat. Unde vides quantopere constet de propria verborum acceptione retinenda. Immo si ipsi apostoli proprietate verborum offensi abirent , eos non retineret. Sed de illis melius sentiendum esse haud ignorat
6:68
v. 68 diztt ergo Iesus ad duodecim : numquid et vos vultis abire? μή, exspectatur scil. responsum : non abibimus; ostendit tamen seillorum opera non indigere neque velle, ut apud se maneant, nisi integram fidem exhibeant; responsum expostulat quo magis in fide firmentur eam explicite confitentes (CAr. Cyr. Rup. Tol. Mald.). Uti apud synopticos, ita hic quoque Petrus indole ferventiorem se praebet et ut primus omnium nomine omnium festinat respondere
6:69
v. 69 respondit ergo ei Simon Petrus : Domine , ad quem ibimus? verbum magni affectus indicium; significat magistrum sibi esse omnibus cariorem, eosque qui ab ipso discedant non habere quo se recipiant (Chr. Euth.) et simul praeclaram edit confessionem : veróa vttae aeternae habes , quae vitam aeternam concilient (Euth. Rup.), repetit quae Christus dixerat v. 64 et in « duro » illo sermone agnoscit fide verba vitam aeternam afferentia, dummodo observata fuerint (cf. Tol.) et eam fidem niti affirmat eo quod iam experimento notum habent
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v. 10 et nos credidimus et cognovimus experimento ex operibus accepto nobis persuasum est, guia tu es Christus Filius Dei, vide lect. var. ὁ ἅγιος τοῦ Θεοῦ 1. e. Messias, quae lectio praeferenda est; altera videtur esse conformata ad Matth. 16,16. Appellatur ὁ ἅγιος cf. 10,36. Marc. 1,24, qui itaque singulari ratione ad opus Dei sit electus, Deo consecratus. Atque fidem apostolorum esse opus Dei et beneficium Christus eos monet
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v. 71 respondit eis Iesus : nonne ego vos duodecim elegi? dein indicat Petri affirmationem non ad omnes posse spectare et ez vobis unus diabolus est? « haec itaque audientes instituamur ad cavendum vigilandumque semper » (Chr.); oscitantiam et ignaviam omnem praecidit (Cyr.); nondum enim a quo tradendus sit explicat; verum omnes monet, ut fidei sinceritatem ad trutinam revocent. Diabolum nominat diabolicae voluntatis ac malitiae ministrum et exsecutorem (cf. Cyr.). Uti ea assertione singulos monet, ita eos praemunit etiam contra scandalum proditionis Iudae ; recordabuntur enim verbi huius, quod in tam sollemni ac memorabili conditione enuntiatum non poterit e memoria deleri. Addit evangelista quis iam perdidisse fidem designatus sit; addit hoc ex rei eventu
6:72
v. 72 dicebat autem Iudam Simontis Iscariotem; hic enim erat traditurus eum, cum esset unus ex duodecim; graeca lectio legitima videtur esse ᾿Ισχαριώτου; unde iam paler Iudae istud habuit cognomen; tam accurate evangelista res singulas novit. De hoc cognomine vide quae dixi ad Matth. 10,4 (Comment. I p. 376 seq.); de electione et proditione vide l. c. et Comment. II 398 seq.
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Si le chapitre vi est bien à sa place, Jésus serait parti de Jérusalem pour traverser le lac. Les critiques lui reprochent äprement une géographie fantaisiste. On pourrait répondre qu’il a sous-entendu un relour en Galilée : mais à la fin du ch. iv il y était. Le plus simple est donc de supposer que vi fait suite à 1v. Pour traverser le lac, le point de départ est probablement Capharnaüm (cf. v. 47). Ce n’est pas une raison pour dire (Bauer) que ἀπῆλθεν est emprunté à Me. (vi, 32); c'est un verbe que Jo. emploie souvent. Il est impossible d'évaluer le temps que représente μετὰ ταῦτα, — Jo. dit « la mer de Galilée » comme Mt. et Mc. (Le. dit le lac), ce qui est sémitique, et cependant il ajoute que cette mer portait le nom de Tibériade, seule expression employée dans xxr, 4. Il y a donc là comme un raccord avec la tradition ancienne, et l'indication du nom qui avait prévalu dans l'usage grec; cf. Τιδεριέων λίμνη Jos. (Bell. IV, vur, 2 et Τιδεριὰς À. Bell. II, πι, 5; Pausanuas, V, vi, 3 λίμνην Τιδεριάδα ὀνομαζομένην. Au cinps de Jésus, Tibériade, fondée en l'an 26 par Hérode Antipas, avait l'allure d'une ville de cour, quelque peu profane, et il n’est pas dit que Jésus ysoit allé.
6:2
Jo. ne s’est pas préoccupé de dire comment la foule est venue; et même dans la circonstance actuelle la foule arrive plus tard (5). Π ne veut donc pas dire qu'elle à suivi ce jour là, mais qu'elle suivait (imparfait) d'habitude à cause des miracies; non pas précisément pour en demander, mais à cause de l'admiration qu'on éprouvait en les voyant. C’est le même sentiment que Jésus ἃ trouvé à son retour en Galilée (iv, 45), mais le mouvement est devenu beaucoup plus intense : on le recevait, maintenant on le suit. Tandis que précédemment Jo. comptait un à un (ιν, 54) les miracles en Galilée, maintenant il suppose de nombreuses guérisons, ce qui coïncide avec les synoptiques (Mt. 1v, 24; Mc. πι, 10; Le. vr, 49, etc.). — Pour le terme de ἀσθενέω, cf. Mt. x, 8; Me. vi, ὅδ; Le. 1v, 40;
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αἵ, Mt. xv, 29 καὶ μεταδὰς ἐχεῖθεν ὃ Ἰησοῦς ἦλθεν παρὰ τὴν θάλασσαν τῆς Γαλιλαίας, χαὶ ἀναδὰς εἰς τὸ ὅρος ἐχάθητο ἐχεῖ, avant la seconde multiplication des pains. La ressemblance est très frappante, surtout à cause de ἐκάθητο. Mais dans Mt. les foules s'approchent pour être guéries, tandis que dans Jo. le Sauveur est seul avec ses disciples, et s’assied, probablement pour les instruire. Quant à la montagne, elle occupe tout le côté est du lac; il y est impossible de s'avancer de quelques pas sans monter à la montagne, ce qui ne veut pas dire au sommet de la montagne, qu'on n’atteindrait qu'après une véritable ascension, et alors on serait sur un plateau, occupé par des villes plus ou moins hostiles aux Galiléens, et où une foule partie de Capharnaüm ne pouvait guère songer à se rendre. Il faut donc de toute nécessité supposer que Jésus s'arrête quelque part sur le flanc de la montagne. Cette montagne qu'on ne pouvait se dispenser de gravir a été placée là par la nature et non point parce que «la mise en scène du discours sur la montagne a contaminé celle de la multiplication des pains » (Loisy, p. 222), le miracle étant « comme une révélation symbolique de la Loi nouvelle » (p. 223). On notera plutôt que l'entretien du Sauveur avec ses disciples rappelle le motif donné par Me. vi, 34, de chercher la solitude et le repos.
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Le texte se trouve avec des variantes insignifiantes, dans tous les mss. et toutes les versions avec la mention de la Pâque. Il a gêné van Bebber et Belser qui ne donnent qu'une année au ministère de Jésus. Mais il est inutile de reprendre la réfutation opposée à leurs arguties patristiques (cf. Zahn, l'excursus spécial, p. 717-721). Il est cependant difficile d'assigner la raison de cette note. Si Jo. avait seulement voulu fixer un repère chronologique, il l'eût placé au début de celte histoire; cf. v, À; vu, 2: x, 22; x, 1; xt, 4. La proximité de la Pâque n’explique pas non plus la foule, puisque ce sont les miracles qui l'ont attirée. IL semble donc que Jo. a mis la Pâque « des Juifs » dans cette perspective pour suggérer qu'elle serait désormais remplacée par la Pâque chrétienne. u lieu à la Pâque; la L'institution de l'Eucharistie, qu'il ne raconte pas, ἃ € 4 multiplication des pains qui en est la figure, et le discours qui la commente, ont eu lieu aussi avant la Pâque. La coïncidence valait d'être signalée (cf. Schanz, Zahn, Tillm.). On ne saurait dire (Bauer, p. 73), d’une part que Jo. ἃ éliminé de 7. om. τι ἃ. λαύη (H) ou add. (ἘΒΥ), sa doctrine eucharistique tonte idée de la Passion, d'autre part que ce trait ἃ été ajouté pour désigner Jésus comme la vraie victime pascale. D'ailleurs Jo. n'insinue en aucune manière que ce repas ait remplacé le repas pascal; c'était tout au plus une Pâque mystique (Zoisy), dont Ie sens symbolique s'appuie sur la proximité de la Pâque juive. La présence de l'herbe en quantité (10) est déjà un indice, car elle prouve que Ia saison des pluies avait passé.
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Il y à ici une différence assez notable entre le récit des synoptiques et celui de Jo. D'après ce dernier on dirait que Jésus se préoccupe de nourrir la foule aussitôt qu'il la voit arriver. D’après les synoptiques, Jésus entre en contact avec la foule par une longue prédication (Me.), par des miracles (Mt.), par la prédication et les miracles (Le.); puis ce sont les disciples qui prennent l’initiative en priant Fésus de renvoyer cette foule; tout cela est parfaitement naturel, et c’est bien ainsi que 165 choses ont dû se passer. Mais Jo. pouvait supposer tout cela connu, et écrire sans même se préoccuper d'une concordance précise, en traçant le début à vol d'oiseau, sauf à donner ensuite quelques détails nouveaux. La donnée nécessaire au miracle était la présence de la foule; il la montre à son arrivée, son assiduité et l'obtention des guérisons ayant déjà été décrites (3). On reconnaît l’homme qui est au courant des lieux et qui en tient compte pour sa propre perspective. Si Jésus se propose de nourrir Ja foule dès son arrivée, c'est qu’elle arrive tard, ayant fait à pied le fong crochet qui lui permettait de rejoindre Jésus venu en barque. D'ailleurs on peut très bien supposer une première intervention des disciples, car Jésus parle à Philippe comme si l'on était déjà d'accord qu'il fallait nourrir ces gens : mais οὐ prendre du pain dans cette montagne où il n'y a pas de villages? Philippe était déjà connu comme disciple (1, 43 ss.). Il avait assisté au miracle de l'eau changée en vin à Cana. Il eût dû savoir que Jésus pouvait en faire autant pour la nourriture. Cyrille, s'appuyant sûrement sur l'incident de la cène (xiv, 8), juge Philippe « curieux d'interroger parce qu'il veut savoir, mais pas très prompt à comprendre avec chaleur les convenances divines » : ὀξὺς δὲ où λίαν εἰς τὸ δύνασθαι συνιέναι θερμῶς τὰ θεοπρεπέστερα. --- οὖν se rapporte à toute la situation.
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C’est pourquoi Jésus voudrait exciter cette confiance aimante (πειράζων); il le met à l'épreuve, non pour lui tendre un piège, mais pour lui faire dire : Seigneur, vous pouvez tout, vous savez ee que vous avez à faire. Jésus le savait en effet; Jo. le note; cependant au v. 5 il a montré Jésus levant 168 yeux et apercevant la foule qui vient. Il a toujours sa conception très arrêtée du Fils de Dieu qui est un enfant des hommes.
6:7
Philippe répond froidement comme quelqu'un qui s’est déjà posé, ou qui a entendu agiter la question, que deux cents deniers ne suffiraient pas. C'est le chiffre de Mc. dans la bouche des disciples, lesquels insistent moins sur l'insuffisance de la somme que sur l'impossibilité de l'opération. Philippe ne prétend pas non plus que la compagnie dispose de tout cet argent, qui représente le salaire de deux cents journées de travail. La foule comprenait donc à ce moment beaucoup de monde : ie chiffre sera donné plus loin (40).
6:8
André est «un des disciples » ce qui n'était pas dit de Philippe; peut-être parce que Jésus ἃ pris l'initiative de lui adresser la parole comme à l’un des siens. André intervient de son propre mouvement; Jo. rappelle donc qui il est (1, 40 ss.); Simon-Pierre est encore censé le plus connu.
6:9
La réponse d'André, à peine moins décourageante, mais plus à propos, suppose clairement qu’il s'est préoccupé de la question, sûrement avec d’autres disciples. Ils n'ont rien trouvé que cette piteuse ressource. — παιδάριον peut signifier un jeune esclave, mais le sens le plus normal est : un jeune garçon, Loisy traduit jeune garçon, « serviteur, mais pas esclave » (p. 225), pour en faire « le diacre de cetie cène typique ». Serviteur de qui? Il n'appartient. sûrement pas au groupe des apôtres, puisqu'André révèle sa présence. Εὶ semble bien plutôt (Schanz) que c'est un de ces petits camelots qui se trouvent toujours dans les rassemblements pour vendre des denrées. Naturellement il ne demande pas mieux que de céder ses provisions — pour de l'argent, L’orge est ordinairement l'aliment des bêtes de somme. On en faisait cependant des pains (Jud. vu, 43; Ruth 1m, 47), nourriture de la classe pauvre (Jos. ἀπέ. V, vi, 4: Bell. V, x, 2). Les synoptiques n'avaient pas dit là nature des pains. Dans le miracle d’Élisée (IV Regn. 1v, 42-44) ce sont aussi des pains d'orge, ἄρτους κριθίνους καὶ παλάθας. Jo. qu'on représente si soucieux de rehausser les actions du Verbe incarné qui avait changé l'eau en un vin exquis, Jo. qui voyait dans la multiplication un symbole de l’Eucharistie, laquelle se faisait avec du froment, ce même Jo. aurait-il mis ici des pains d'orge si tel n'avait pas été le cas? Noter que la multiplication n’a pas changé leur nature (v. 13). Il est bien vrai que les pains de IV Regn. 1v, 42 sont des pains de prémices, mais on ne peut dire que le pain de Jo. soit là comme « pain de la saison, pain rappellant les fêles pascales » (Loisy, p. 225), car la Pâque n'avait pas encore eu lieu; onne 10. om. δὲ p. εἰπεν (TH) plutôt que add. (SV). mange pas d'œufs de Pâque avant Pâque. — ὀψάριον ne se trouve dans la Bible que dans Tob. τι, 2 (ms. sinaïlique) au sens général de petit mets, et dans Jo. (ici et xx1, 9. 10. 13) au sens de poissons (petit plat [ὄψον] de poisson). C'est l'équivalent des deux poissons (ἰχθύες) des synoptiques, sans dépendance verbale.
6:10
Mème chiffre que dans les synoptiques, avec une nuance d'approximation (ὡς), comme dans Mt. et Le, mais non dans Mc. À propos de ces cinq mille, ef. Jos. Bell. IE, χα, 5, où l'on voit un révolutionnaire égyplien grouper autour de lui trente mille hommes. La circonstance de l'herbe, comme dans Mc. et Mt., en ajoutant ἐν τῷ τόπῳ, comme pour dire qu'on n'eût pas trouvé facilement dans la région un endroit aussi favorable.
6:11
1 n’est pas dit comme dans les trois synopliques que Jésus ait regardé vers le ciel, et il n'y a pas de fraction du pain, terme consacré pour l'Eucharistie (ef. sur Le. χχιν, 30); si donc Jo. mentionne l'action de grâces (εὐχαριστήσας) au lieu de la bénédiction, c'est peut-être sous l'influence du rite eucharistique, mais c'était déjà le cas dans la seconde multiplication pour Mt. (xv, 36) et Mc. (ur, 6). Loisy a donc dit très justement (p. 226) : « La forme liturgique de l'action, son rapport avec la cène chrétienne ne sont pas plus sensibles ici que dans les premiers évangiles. » 1] faudrait conclure que Jo. n'a rien changé aux choses pour leur imprimer un caractère figuratif; s’il ne l’a pas fait dans l'aclion principale, aurait-il inventé pour cela la proximité de la Pâque, le serviteur-diacre, les pains d'orge? Même il a passé sous silence le rôle des disciples, indispensable à vrai dire dans la réalité; mais comme l'aliment est miraculeux, c'est Jésus qui est le véritable auteur de la distribution. Les poissons viennent en rejet comme dans Mc. — Quoique ὅσον ἤθελον ne soit exprimé qu'à propos des poissons, il faut l’entendre aussi du pain. Mais il est de rèxle qu'on ait le pain à discrétion, non pas le plat qui est ajouté par surcroit.
6:12
Jo. qui n’a pas parlé du rôle des disciples dans la distribution (mentionné par les synoptiques), est seul à les mettre en scène pour ramasser les fragments sur l'ordre de Jésus : ne dirait-on pas d’un complément? Il semble que les synoptiques n’ont pu avoir en vue que les disciples pour cette petite opération. O1 croira difficilement que le détail de Jo. lui donne un sens nouveau, à ce point que « sous les apparences de ce trait de ménage se cache une instruction pour la liturgie eucharistique et sur l'importance essentielle du « pain de vie » (Loisy, p. 226). Le but assigné expressément par Jo., c'est « afin que rien ne se perde ». C'était un usage juif de ramasser après le repas les morceaux tombés à terre (Wünsche, p. 520); et s’il s’y est mêlé de la superstition, on ἃ toujours pensé et on pense encore en Orient que c’est profaner le pain que de le donner aux bêtes. Dans le cas particulier, c'était aussi une manière de constater et la grandeur du miracle, et la libéralité du thaumaturge, comme à Cana. Il semble que l’ordre du Sauveur dut être appliqué à l'Eucharistie. Les chrétiens eurent à cœur de préserver de toute profanation ce qui restait des saintes espèces, et cela par respect. Bauer cite Ter. de cor. 3 : calicis aut am nostri aliquid decuti in terrain anxie patimur, et Const. Apost. panis eli vin, 13 : ὅταν πάντες μεταλάδωσι χαὶ πᾶσαι, λαθόντες οἱ διάκονοι τὰ περισσεύσαντα εἰσφεpérwoav εἰς τὰ παστοφόρια. Ainsi l'usage chrétien dépend peut-être des termes de Jo., appliqués à une matière plus sainte, mais ces termes, généraux, et conformes aux usages, ne dépendent pas de l'usage chrétien.
6:13
ἐπερισσευσαν (TH) plutôt que ἐπερίσσευσεν (SV).
Mc. mentionne du poisson parmi les restes, mais il le met en rejet, après les douze corbeilles. H n'y a donc pas de contradiction entre Jo. et lui, même sur un point si léger. Jo. n'a pas parlé de la multiplication des poissons, parce que les pains seuls allaient servir de thème au grand discours de Jésus. Si les corbeilles dont le chiffre est fixé et qui ne pouvaient durer toujours, marquent « le caractère permanent du sacrement eucharistique et le caractère inépuisable du pain de vie » (Loisy, p. 227), c'est précisément dans la même mesure que d'après les synoptiques. — Jo. revient sur ce que les pains élaient d'orge, peut-être pour distinguer la simple multiplication de l'Eucharistie.
6:14
ο... σημεῖον (TSV) ou a... σημεια (EH).
Les règles de la critique textuelle nous obligent à préférer 6... σημεῖον avec Ν À D W, etc. à ἅ... σημεῖα qui n'est appuyé que par ΒΘ a boh. syr. de Jér. arm. D'ailleurs cette dernière variante, comme correction, était assez ralicnnelle. Sile miracle des pains et des poissons ἃ donné le dernier branle, il est clair que les miracles précédents avaient fait une profonde impression, pour mettre sur pied cinq mille hommes; n'ayant pas emporté de viatique, ils se proposaient peut-être déjà de ramener rapidement Jésus chez eux. Un miracle opéré en faveur de tout un peuple leur paraît un signe décisif que Jésus ἃ une mission relative à tout Israël. Ils se disent qu’il est vraimént — donc ils s'étaient posé la question? — le prophète, celui qui était annoncé par Di. xvim, 45, et qui vient, c'est-à-dire au nom du Seigneur (Ps. cxvin, 26), dans le monde (style de Jo.). Dans 1, 21, on distinguait ce prophète du Messie; mais c'était une précision de Pharisiens; le peuple saluait le prophète et pensait que c'était son devoir de le proclamer roi.
6:15
Jésus s'aperçoit de leur dessein, qui ne pouvait se dissimuler d'après leurs colloques; ils étaient déjà sur place, et n'avaient pas à venir (ἔρχεσθαι), mais les meneurs devaient se détacher des autres et s'approcher de lui pour le contraindre à se mettre à leur tête. 11 se retira donc. — πάλιν est difficile. Bauer et Loisy font remarquer que Jésus n’a pas quitté la montagne : il n’est pas descendu vers la foule, et les disciples vont descendre. C'est parfaitement exact; d'après la nature des lieux au delà du lac, Jésus ne pouvait en effet quitter la montagne, et en effet rien n'indique qu'il ait changé de place. πάλιν répond donc plutôt (Zahn) à un fait que Jo. n'avait pas énoncé, mais seulement suggéré (3), qui était écrit en toutes lettres dans Mc. vi, 81, dans Mt, χιν, 43, dans Le. 1x, 10, à savoir que Jésus en allant de l’autre côté du lac cherchait la solitude, d’après Mt. à cause de la mort du Baptiste. S'il ne voulait pas faire ombrage à Hérode Antipas en demeurant en Galilée, combien plus devait-il éviter un soulèvement populaire! Cet accord tacite avec les synoptiques est beaucoup plus efficace qu’une harmonie évidente pour prouver que Jo. table sur des souvenirs et des faits. Naturellement cette nouvelle retraite du Maître, presque une fuite cette fois, et sans ses disciples, se fait dans la montagne, en un lieu plus écarté où on l'aura perdu de vue. Les anciens n'avaient eu aucun scrupule à comparer cette montagne à celle de la tentation (ME 1v, 8), mais on ne peut pourtant pas dire que Jo. l’a prise dans Mt. ou dans Le. au chapitre de la tentation, puisqu'elle se trouvait à la fois dans les synoptiques et dans la nature à propos du miracle des pains. Loisy estime que la royauté relusée n’a aucun caractère historique : 4° parce que l’auteur prépare la déclaration du Christ à Pilate (xvur, 36); 2° parce que c'est tout ce qu'il pouvait retenir de la tentation diabolique pour un royaume terrestre. — Mais la déclaration à Pilate s'explique suffisamment par les circonstances, et, à supposer que la royauté refusée au peuple et à Satan ne représenterait pas deux traditions comme il est certain, quelle est d'ordinaire en pareil cas l'attitude de la critique? Ne dirait-elle pas d'une seule voix que l'épisode très plausible de l'offre de la royauté a été transformé plus tard en une tentation messianique de la part du démon? Nous devons seulement reconnaître que nous ne pouvons rendre raison du silence de Me. sur ce point, et que le départ furtif dans Jo. ne se concilie pas aisément avec le soin que prend Jésus dans Mc. de congédier les foules (Mc. vi, 48 5.; Mt. xiv, 22 s.). En pareil cas cependant chacun peut raconter les fails à sa manière sans altérer ke fond des choses; à ceux qui se montreraient plus pointilleux on peut toujours répondre que Jésus a congédié les gens tranquilles et s'est dérobé aux plus turbulents. Dans Mc. aussi Jésus se retire seul, ce qui est souvent la meilleure manière de faire partir les gens.
6:16
Nouvelle difficulté : « Pour faire place au projet du peuple et à la retraite de Jésus, retraite dont on ne saurait d’ailleurs se représenter les conditions, notre auteur a mis dans la journée la multiplication des pains, que la tradition synoptique plaçait naturellement le soir » (Loisy, Ὁ. 228). — En fait, Jo. est parfaitement d'accord avec Me. Qi, 47) et Mt. (xiv, 25), sur le moment qui précède l'apparition, avec cette différence que ce sont les deux synopliques qui placent le soir au moment où Jo. (17) place déjà les ténèbres ! Mt. il est vrai a employé plus tôt ὀψία (iv, 45), terme vague, bien précisé à cet endroit par Le. (xx, 12) : «comme le jour commençait à s’incliner », done vers 2 ou 3 heures de l'après-midi. — Quoique la Pâque fût proche, les Gililéens ne jeünaient pas, et devaient sentir de l'appétit à partir de 1 heure du soir. — Comment se fait-il que les disciples descendent sans plus attendre leur Maître? Cela est-il en harmonie avec son départ soudain? Où dirait qu’ils l’ont attendu jusqu'au soir, n'ayant pas reçu d'instructions. Cependant on croira difficilement qu'ils se soient embarqués sans lui, s’ ne leur en avait donné l'ordre. C’est donc que do. suppose Le récit des deux synoptiques, Sins vouloir reproduire les mêmes détails. Jésus avait sûrement promis à ses disciples qu'il les rejoindrait, sans dire où ni comment. Les disciples ne 58 sont sans doute pas pressés d'obéir à l'ordre de s'embarquer, espérant que le Maître allait revenir : cependant, le soir venu, ils descendent à la mer, et, ne le trouvant pas, ils s'embarquent. 472 Si on lit πλοῖον sans article, avec NBLA, suivis par THSV, il n'est pas dit que cette barque soit celle qui avait amené la compagnie, mais cela n'est pas exclu non plus : ils montent en bateau, que ce soit le leur ou un autre. — ἤρχοντο ne suggère pas qu'ils longeaient le rivage pour cueillir le Maître à son arrivée sur le bord, mais simplement qu'ils avaient pris la direction de Capharnaüm, où Jésus avait déjà séjourné avec eux (π, 12). --- Quant au texte de Mec. vi, 45, aujourd'hui je traduirais volontiers : « le devancer sur la rive opposée, en face de Bethsaïda »; οἵ, Hérod. vi, 22 ἀκτὴ πρὸς δὲ Tuponvinv τετραμμένη, « qui regarde la Tyrrhénie ». - 1170 Jo. parle des ténèbres, au moment que les autres désignent par le soir il s’est écoulé un peu de temps depuis la descente de la montagne qui avait eu lieu le soir (ὀψία). C’est une précision de son récit qui n’est pas en contradiction _avec les deux synoptiques qui emploient ὀψία pour la première fois, sauf Mt. σιν, 45. — C'est seulement alors que Jo. mentionne l'absence de Jésus : il eût été plus coulant de le faire avant l'embarquement : c'est un des exemples les plus saillants de sa manière de ne noter une circonstance que lorsque cela est devenu nécessaire, et non point au début de la narration.
6:18
I ÿ ἃ comme un crescendo de Mc. à Jo. par Mt. Dans Mc. le vent est contraire, ce qui exige plus d'efforts; Mt. parle de vagues; Jo. d’un grand vent qui agitait la mer. Il semble que c'est Me. qui a le mieux analysé la situation; Jo. ne parle pas lui non plus d’une tempête, mais le tableau qu’il esquisse est plus impressionnant : la nuit est tombée, Jésus est absent, la mer soulevée.
6:19
ἐλαύνειν pourrait être « s’avancer », comme ont compris la plupart des versions, processissent (e). Mais il serait étonnant que Jo. aït pris ce mot dans un autre sens que Mc. auquel il est peut-être emprunté. C'est donc.« avancer à la rame », sens connu depuis Homère, et usité en Attique par un peuple de marins : Vg. remigassent. Ce serait- difficile dans l'hypothèse d’une grande tempête, car la rame alors s’abaisse sans rencontrer l’eau ou risque de se briser par sa résistance furieuse, si bien que la manœuvre devient impossible. Josèphe (Bell. LIL, x, 7) donne au lac quarante stades de largeur, c’est-à-dire six kilomètres et demi. En réalité il a plus de dix kilomètres dans sa plus grande largeur; mais ici, le point de départ étant inconnu, on ne peut rien préciser. Mc. parle du milieu de la mer (vi, 47; cf. Mt. xiv, 24), ce qui ne fixe pas Île point. Ce qui suit comme dans Me. et Mt. mais plus brièvement; il n’est pas question d'un fantôme : les conjectures sur cette omission seraient inutiles, si l'on ne constatait la même relation entre Le. xxiv, 37 (πνεῦμα) et Jo. xx, 49. 11] semble donc que Jo. n'a pas voulu que l'hypothèse, même aussitôt réfutée, d'un fantôme ou d'un pur esprit hantât l'esprit de ses lecteurs : ce serait un trait antidocétiste.
6:21
Beaucoup d'anciens ont pensé que les disciples n'avaient eu qu'une velléité de prendre Jésus avec eux, « afin », dit Chrys., « que le miracle opéré soit plus grand ». Loisy estime que ce miracle n’est pas superflu, afin de monirer que le Logos-Christ « n’est pas soumis aux lois de la matière, pas plus à celle de l'étendue et de la distance qu’à celle de la pesanteur » (p. 230). Mais ce serait seulement le même miracle quelque peu prolongé. Le lectear se demanderait pourquoi Jésus n’est pas entré dans la barque, comme il le fait si naturellemeut dans Mc. et dans Mi. Pour cela il n'y a pas à violenter le texte, mais à prendre ἐθέλειν dans le sens d'une volunté agissante, comme nous l'avons fait pour 1, 43: cf. v, 35; vu, 44 (Zahn). Il y ἃ peut-être un autre miracle, la façon rapide ou même instantanée avec laquelle les disciples abordent. Mais ils étaient peut-être très près de la rive sans s’en douter; Capharnaüm en tout cas est beaucoup plus près de la rive orientale que Mejdel ou Tibériade. Ils abordent donc où le vent 165 avait poussés (Zahn) ou plus simplement où ils allaient, où ils avançaient (ὑπῆγον), c’est-à-dire près de Capharnaüm, et non dans son petit port, la ville n'étant pas désignée (cf. v. 25). Dans Mc. et Mt. la tempête s’apaise, et l'on aborde à Genésareth, qui était tout proche de Capharnaüm. Α tout prendre, il est clair que Jo. ne s’est pas soucié de suivre Mc. ou Mt., si bien que Chrys. a cru à deux événements différents. Augustin a été mieux inspiré en montrant l'accord sur toute la substance des deux récits, accord d'autant plus remarquable qu'il n'est pas cherché.
6:22
On peut supposer, d'après notre typographie moderne, une parenthèse qui encadrerait le verset en commençant à εἶδον. De cette facon le sens du plusque-parfait serait suggéré assez naturellement. En effet, ce n'est pas le lendemain, c'est le jour même que la foule avait pu faire cette constatation. « La foule » indique ici ceux qui étaient descendus près du rivage, pensant qu'ils ne manqueraient pas Jésus au moment où il viendrait pour s'embarquer; la constatation indiquée par le texte élait aisée. Cependant on peut entendre εἶδον d'une information indirecte. Le lendemain, le gros de la foule s'étant naturellement dispersé dans la poursuite inutile de Jésus, quelques-uns, s’y étant acharnés, encore assez nombreux pour représenter cette foule, apprirent sur le rivage ce qui s'étail passé.
6:23
Tibériade était, avec Capharnaüm, le port le plus important de la rive occidentale. C’est surtout après un gros temps que les pêcheurs se mettent en route, ou bien la navigation interrompue reprend. Gn voit dans Josèphe (Bell. ΠῚ, x, 9) que la navigation y était très active. D'ailleurs Jo. ne dit même pas πύλλα à propos de ces bateaux. Il est clair qu'il ne facilite pas les choses en faisant venir ces barques de Tibériade : venues de Capharnaüm elles pouvaient avoir pour but d'annoncer que Jésus était arrivé, et de ramener ceux qui le cherchaient. Pourquoi est-on venu de Tibériade? Commeni a-t-on accepté de revenir par Capharnaüm? Autant d'énigmes qui d'ailleurs ne sont pas insolubles. Des bateaux qui ont débarqué leurs passagers sont toujours prêts à charger, nt un détour. Jo. semble voir dans ce fait une coïncidence sinmême en faisa gulière; c'est un souvenir réel à la manière de Mc. dont on ne voit pas l'intérêt pour le récit. — La fin du verset rappelle le caractère miraculeux du repas, qu'il ne faut pas perdre de vue. — Nous lisons ἀλλά « mais » avec H, plutôt que ἔλλα « d'autres » avec TSV, ce qui ne dirait rien de plus. 2%) Tout étant expliqué, la phrase reprend son cours. Cette fois εἶδεν est bien un aoriste, avec οὐχ ἔστιν : ON à Vu, On constate définitivement que Jésus n'est pas sur la rive orientale, ni ses disciples non plus. Il va de soi que la foule qui monte en barque n'est pas toute celle qui avait participé au repas. Après la première surexcitation, chacun s'en fut chez soi. Et probablement ceux qui font la traversée sont précisément ceux qui habitaient Capharnaüm, du moins pour la plupart. Cependant ils cherchaient encore Jésus, ayant chance de le trouver dans la ville qu'il habitait, comme Jo. le suppose connu par les synoptiques. Jésus est le pain de la vie; il la donne à
6:26
Jésus ne répond pas à la question, parce qu'il décapprouve cet empressement. Puisque le premier miracle n'avait pas produit sur eux un meilleur effet, il était inutile d'atürer leur attention sur le second. C'est sur leur tentative eïle-même qu'il se prononce, telle qu'elle s'était produite après la multiplication. Si Jo. avait choisi librement sa mise en scène, le discours qui suit eût dû être placé plus tôt. Jésus ne reproche pas à ceux qui le cherchent de m'avoir pas Compris qu'il avait fait un miracle : c'est pour cela mème qu'ils avaient voulu le faire roi. Mais il ne dit pas non plus : « ἢ aurait fallu comprendre que Jésus est le pain de vie, il fallait voir dans la multiplication des pains le SYRbole de la eène et du mystère chrétien » (Loisy, p. 232. exigence qu'on attribue à Jo. pour le rendre ridicule: il 5 a seulement dans le texte qu'ils n'ont vu dans le miracle qu'une satisfaction grossière de leurs appétits. Ce n'est pas en tant que signe, appelant leur attention sur le pouvoir de Jésus et sur la doetrine qu'il leur proposait d'ordinaire, mais en tant que leur laissant entrevoir des jouissances de vie plautureuse qu'ils l'ont interprété, et ils ont cherché le Rabbi pour en faire un roi temporel. Il est sous-entendu d'après les synoptiques que Jésus préchait le règne de Dieu et faisait des miracles {squeïz au pluriel) pour exciler la foi. Le titre de Rabbi qu'ils viennent de prononcer en «est un mdice. — Sur onustov cf. πὶ ἘΠ, 27) Aussi Jésus oppose-t-il immédiatement à la nourriture périssable celle qui demeure dans l'éternité, nourriture qu’il a précisément pour mission de prêcher et même de donner, lui qui est le Fils de l'homme. — ἐργάζεσθαι, ordinairement travailler, mais ici se procurer, comme souvent. Pourquoi se remuer pour ce qui sera donné? Il n'y ἃ pas contradiction : recourez à celui qui donne! C'est le pendant de l’eau offerte à la Samaritaine (iv, 14) : là-bas la métaphore de l'eau venait de la circonstance du puits; ici la nourriture corporelle suggère une nourriture spirituelle. Pour réaliser sa mission, Jésus n’a pas besoin qu'ils le couronnent roi; il a déjà le sceau de son Père; comme dans les synoptiques il évite le titre de Messie, ef se contente de celui de Fils de l'homme qu'il avait accepté en prenant la nature humaine. Le sceau est la ratification par les miracles; c’est le témoignage du Père (v, 36) scellé par lui; à cause de l'aoriste (ἐσφράγισεν), on l'entendra surtout du pouvoir accordé de faire les miracles. Cyrille a entendu ce sceau de l'image du Père qu'est le Fils : ἐχρίσθην, χαὶ χκατεσφραγίαθην παρὰ τοῦ Θεοῦ χαὶ Πατρὸς εἰς ἀπαράλλαχτον ὁμοιότητα, τὴν ὡς πρὸς abrév. — Si le Fils peut donner le pain de la terre par un miracle, il peut aussi donner le pain du ciel. — Le Père est Dieu; ce nom suffit pour le Fils; ὁ θεός est ajouté pour les Juifs. — La lecon δίδωσιν ὑμῖν (T) est peu soutenue : ND syrcur d e ff? aur., mais elle est intrinsèquement préférable car il semble bien que fui δώσει est une correction en- vue du don futur de l'Eucharistie.
6:27
διδωσιν ὑμῶν (ΤΊ plutôt que ὑμῖν δωσει Η5Υ).
6:28
Les Galiléens répondent en vrais Juifs. L'idée d’un don de Dieu passe ina- ne songent qu'aux œuvres qu'ils auront à faire, et ils perçue pour eux. 115 ans ce sens. Il ne s'ensuit pas cependant que les œuvres prennent ἐργάζεσθαι d de Dieu (cf. 1x, 3) soient les œuvres déjà commandées par Dieu (Bar. 51, 9) ou simplement voulues par Dieu (Jer. XLVIN, 10), car ces œuvres ils croyaient les connaître par la loi et par les prophètes, et rien ne prouve qu'ils aient répondu avec suffisance et insolence (Chrys. Cyr.). Il ÿ ἃ dans leur réponse du moins une apparence de bonne volonté. Ils.ont compris que Jésus avait en vue une nourriture spirituelle, une œuvre divine (ef. Apoc. n, 26), et ils ont encore une certaine confiance dans les indications qu’il peut leur donner; ils parlent donc d'œuvres spéciales dont ils demandent le secret à Jésus (Schanz, Loisy, contre Zahn, Tillm., Bauer). Le rapport avec la question du riche (Me., x, 17 et parall.) est assez éloigné, et il n’y en ἃ aucun avec le doute sur le principal commandement (Mc. χα, 29). 32. edwxev (H) ou δεδωχεν (TS V).
6:29
La réponse du Sauveur ramène tout à l'unité (autrement IX, 3). L'œuvre du Père c’est d'envoyer son Fils; s'associer à cette œuvre, la faire en quelque sorte, c'est croire en son envoyé (cf. 1 Jo. mr, 23). D'après Loisy et Bauer, c'est l'état du christianisme désormais distinet du judaïsme, après la controverse paulinienne qui ἃ remplacé les œuvres par la foi. 11 faudrait même dire (cf. Godet) que c’est la synthèse des théories de Paul et de Jacques, puisque la foi est devenue une œuvre, l’œuvre voulue de Dieu que l’homme doit pratiquer. Aug. Ideo noluit discernere ab opere fidem, sed ipsam fidem dixit esse opus. Ipsa est enim fides quae per dilectionem operatur. — Mais on peut affirmer que si l'on n'avait pas étudié Paul avec le désir de comparer les doctrines, ce que faisaient les Pères, personne ne verrait ici une allusion à la distinction des œuvres et de la foi, d'autant que les œuvres du v.28 ne sont pas les œuvres de la Loi, et si cette distinction n'est pas exprimée, on n’a pas le droit de dire qu'elle est dépassée. En somme, aux Juifs qui le consultent sur les œuvres qu'il Ieur propose, Jésus demande de croire en lui. C'est la seule chose qu'il exige tellement qu'on peut la dire unique, quoique Jo. ne prétende pas assurément laisser de côté d’autres œuvres, comme l'amour du prochain, etc. Et d’autre part, on sait combien 185 synoptiques ajoutaient d'importance à la foi (Mc. 1x, 23; χι, 22 etc.) qui est en somme l'adhésion à Jésus (Mt. 1x, 28 ss.).
6:30
Question inattendue, dit-on. Ils ont vu un signe assez impressionnant pourles décider à offrir la royauté à Jésus: et quand il leur propose de le reconnaître comme envoyé de Dieu, ils demandent un signe. — C'est qu'ils ont très bien compris que Jésus ne veut pas de la royauté, ni satisfaire leurs aspirations temporelles, qu'il veut les entraîner plus haut dans les voies de Dieu, et que, refusant de s'accommoder à leur programme, il exige une foi qui pourrait paraître aveugle. Ils demandent donc un nouveau miracle, non plus de l’ordre temporel, mais de l’ordre divin, qui justifiât les prétentions nouvelles de Jésus. Aussi bien, le ton commence à être défiant et antipathique : σύ, toi, qui te mets en avant; — ἵνα ἴδωμεν nous tenons à bien constater avant de croire — à toi, σοί, En fin de compte, τί ἐργάζῃ, toi qui demandes aux autres α' ἐργάζεσθαι Dans Mec. (vi, 11) et dans Mt. {xvr, 4) la demande d’un signe du ciel suit immédiatement la seconde multiplication des pains.
6:31
Il ouvre des horizons nouveaux, et il n’a fait qu’un miracle inférieur à celui du temps de Moïse. Il parle d’une nourriture céleste, et leurs pères en ont déjà goûté. La citation rappelle surtout Ps. £xxvit, 24 καὶ ἔδρεξεν αὐτοῖς μάννα φαγεῖν, καὶ ἄρτον οὐρανοῦ ἔδωκεν αὐτοῖς, Cf. Ex. xvi, 4; Sap. xvi, 20. Le sujet de ἔδωχεν est évidemment Dieu, mais on savait que lous les miracles du désert avaient été accordés à la prière de Moïse; c'est Lui qu'il fallait dépasser, à tout le moins, si l'on avait des prétentions si hautes.
6:32
Évidemment Jésus ne nie pas que Dieu ait donné par Moïse un pain qui venait du ciel-atmosphère; Fopposition directe n'est pas non plus entre Moïse et le Père, mais entre cet ancien pain et le paix qui est vraiment le pain du ciel au sens spirituel. Secondairement, le pain véritable ἃ encore cet avantage qu'il est donné directement par le Père, tandis que l'intermédiaire de Moïse marquait la manne d’un caractère inférieur : Moïse, chef du peuple, pourvoyait à ses besoins temporels. Il est très peu vraisemblable cependant que cette insistance sur Moïse soit une allusiort à l'opinion rabbinique que, si la nuée avait été donnée à cause d’Aaron, l’eau à cause de Marie, c'est à Moïse spécialement que Dieu avait donné la manne (Weger, Jüd. Theol., p. 311). — Le caractère spirituel du pain nouveau est encore accentué par l'opposition de δίδωσιν à δέδωχεν (ou ἔδωκεν, BD); si Dieu le donne déjà, c'est done d'une manière mystérieuse, et ce n’est pas une nouvelle effusion de [a manne telle qu’on l’attendait aux jours du Messie. Ce qu’on trouve dans les écrits rabbiniques est beaucoup moins glorieux pour la manne future que ce qu’on lit dans Sap. xvr, 20-29. On voit seulement que la manne devait descendre aux temps messianiques; Sib. γα, 448 s. (d'après Geffcken, judéo-chrétien du πὸ 5. ap. J.-C.) : ἀλλ᾿ ἅμα πάντες | μάννην τὴν δροσερὴν λευχοῖσι» ἀδοῦσι φάγονται. Apoc. Bar. xxx, 8 : ef erit illo tempore, descendet iterum desuper thesaurus manna, et comedent ex eo istis anmis… Cf. Mekilla sur Ex. xvi, 25, 50?, Cant. rabba τι, 22 : après quarante-cinq jours, le Messie est révélé à Israël et il fait descendre sur eux la manne. Je ne vois même pas qu'elle soit la nourriture des anges, comme dans Ps. sxxvit, 25 et Sap. XVI, 20; cependant le moulin où elle était préparée était au troisième ciel (Were, Jüdische Theol. pe 204). Ce qui est beaucoup plus frappant, c'est que le Logos de Philon soit assimilé à la manne, comme nourriture spirituelle des âmes (cr. ὑπ 1923; p. 348). Mais il n'est pas question d’Incarnation dans Philon, tandis qu'ici Jésus va se désigner lui-même, et s'offrir aux personnes présentes (ὑμῖν), 85. om. ovv p. εἶπεν (Η) ou add. (TSV). — eue 1° (THV) ou με (8). — διψησει (THV) æt non διψηση (8).
6:33
Le pain de Dieu, vraiment descendu du ciel, donne la vie au monde et une vie spirituelle; la manne ne faisait qu'entretenir la vie périssable de quelques Israélites. — 6 ἄρτος est attribut : le pain qui descend, etc., celui-là est le pain de Dieu.
6:34
Ils demandent le pain comme la Samaritaine demandait l’eau (1v, 15), dans des dispositions aussi obscures, et, d’après le ton de leur dernière réplique (30), sans beaucoup de confiance, comme s'ils se disaient : nous allons bien voir (ἴδωμεν), et il sera toujours temps de croire. — πάντοτε « en tout temps», puisque celui qu’ils ont reçu n’a calmé leur faim que pour un temps. Un pain si extraordinaire et divin, quel qu'il soit, ne serait pas de refus. Atlendons.
6:35
Avec la Samaritaine, Jésus avait rompu l'entretien (1v, 16) au moment où elle demandait l’eau viviliante. Cette fois il s'exprime clairement, non qu'il attende beaucoup de la disposition de ces Galiléens, mais parce qu'il veut que la vérité une fois mise en marche progresse toujours. L'accent est sur ἐγώ, ce qui dut étonner les auditeurs. Mais il ne leur dit pas encore que ce pain sera leur nourriture. Il est pain parce qu'en venant à lui on apaise la faim qui cherche Dieu, c’est-à-dire la faim spirituelle, et il commente cette démarche par l'acte de foi, tandis que la soif vient naturellement comme un besoin parallèle (Is. xux, 10). C'est donc, par le détour du pain occasionné par leur objection, un retour à l'affirmation du v. 29. — πώποτε à La fin de la réponse répond à πάντοτε au début de la demande : il sera inutile de donner sans cesse de ce pain, puisqu'on le possédera toujours par la foi, de manière à n’avoir jamais faim ni soif. Sans doute Le désir de posséder Dieu davantage ira toujours en augmentant (cf. sur iv, 43); maïs du moins l'âme aura conscience d'entrer en contact avec lui et de le posséder par la foi. Cela ne fait pas suite à Gal. n, 20, comme prétend Loisy. Le Christ parle de venir à lui, de croire en lui pour apaiser la faim, ce qui est assurément très mystique et le principe sur lequel s'appuie Paul, mais la vie de l’apôtre dans le Christ et la vie du Christ en lui est une notion beaucoup plus explicite dans sa réciprocité.
6:36
Le v. 36 est un peu en dehors du thème. C’est une réflexion douloureuse en manière de parenthèse; elle semble hors de sa place primitive, qui pourrait bien être après le v. 40. Le début est difficile. À quelle parole antécédente Jésus fait-il allusion? On ne peut indiquer que le v. 26, et encore à la condition de supprimer μέ avec T (et Zahn) d'après NA a ὃ e g deux mss. de vg. syreur et sin. De cette facon on peut dire que Jésus ἃ rappelé aux Galiléens ce qu'ils avaient vu, c’est-à-dire le miracle de la multiplication des pains. Mais on ἃ ainsi l'impression que la suppression de μέ est une correction adroite. Avec μέ, on ἃ proposé d’entendre : « Je pourrais bien vous dire », comme dans Dém. 4, ἀξ ἤρετό τις (Kühn.-G. 1, p. 163), en français « dira quelqu'un ». Mais cette touraœure parait un peu recherchée pour le siyle simple de Jo. Il reste donc à admettre un renvoi au v. 26 : vous m'avez vu, c'est-à-dire à l'œuvre, ou de supposer que Jo. renvoie à une conversation qu'il regarde comme antérieure, dont il ἃ le souvenir, mais qu'il n’a pas rapportée, ce qui n'est pas du tout invraisemblable. — καί... καί, le second dans le sens de « et cependant » (cf. xv, 24) qu'il peut avoir en grec (EuriP. H. f. 509 ὀνομαστὰ πράσσων, καὶ μ᾽ ἀφείλεθ᾽ ἣ τύχη).
6:37
ἐμέ que nous lisons après le premier πρός est la forme accentuée qui met da personne plus en relief. — πᾶν au neutre pour «toute personne », comme ἐμὲ ἥξει, καὶ τὸν ἐρχόμενον πρὸς μὲ où μὴ ἐκβάλω ἔξω, 88 ὅτι χατὰv. 39; αν, 2; cf. τπ, 6; 1 Jo. v, 4. — pour ἥκω, venir à une divinité, οἵ, ἥχω πρὸς τὴν χυρίαν Ἶσιν (Dire. Or. gr., 186, 6, cité par Bauer). Ge mot rappelle ἐρχόμενος du v. 35. — ἐκδάλλω ἔξω, οἵ, xv, 6 p'indique pas l'expulsion du royaume de Dieu de l'au-delà, car personne n'en est chassé. Cela suppose seulement que l'homme a été admis dans l'intimité du Fils, parmi les siens. Ce n'est pas lui qui prendra jamais l'initiative de le chasser; on peut bien dire : tout au
On ἃ voulu établir un contexte entre cette petite section et le v. précédent. Le plus souvent, on a vu dans le v. 37 la cause dernière de l’infidélité des Juifs : 515. ne viennent pas, c’est que 16 Père ne les ἃ pas attirés. — Mais ce serait introduire ici le caractère exclusif de la prédestination qui ne paraît pas même au v. 44. Maldonat ἃ remarqué que ce serait en apparence atténuer leur faute, à moins de se lancer dans des explications sur les rapports de la prédestination et de la liberté. D’après Schanz, Jésus affirme que leur incrédulité envers le Fils est en même temps une faute envers le Père qui a donné au Fils ceux qui croient : déduction assez indirecte. D’après Loisy (p. 237) : « Au fond de l’ensemble est la doctrine de Paul sur la prédestination et la réprobation. » Mais outre qu'il n’est pas question ici de réprobation, la prédestination était connue des Juifs (cf. Comm. Rom., Ὁ. 248); elle n'est pas enseignée ici; elle est plutôt supposée dans une certaine mesure. Les Juifs savaient bien que pour avoir la vie éternelle il faut croire en Dieu, aller à Dieu : ce que Jésus leur enseigne c'est que le Père veut qu’on passe par le Fils. Encore n'est-ce pas tout ce que ce petit morceau ἃ en vue : c’est une invitation irès tendre du Fils, qui se rattache au v. 35. Celui qui croit n’aura jamais soif. Pourquoi? Parce que le Père se propose son salut, le donne au Fils dans celte intention, et que le Fils fait tout ce que désire le Père pour le sauver, jusques, et y compris, la résurrection. — De sorte que nous voyons dans l'absence de contexte a parte post comme a parte ante une nouvelle preuve que le v. 36 n’est pas à sa place.
6:38
En effet le Fils est descendu du ciel précisément pour faire cette volonté du Père qui consiste à sauver par les soins du Fils.
6:39
ἀναστήσω, la première fois à l’aoriste, en parallélisme avec ἀπολέσω. — δέδωκεν au parfait parce que le don est antérieur à l’action du Fils. — 51 ce verset ne précédait le suivant, on y verrait une affirmation de [ἃ prédestination par le Père, comme cause certaine du salut, puisque le Fils ne perd aucun de ceux que le Père lui donne. Mais si l'on entendait de la même facon le v. 40, il s’ensuivrait que la foi est inamissible, Ce serait contraire à la théologie catholique, à l'expérience, et à Jo. lui-même, puisque, parmi les disciples eux-mêmes, le fils de perdition a péri (xvn, 12). Le sens est plutôt que si quelqu'un vient à se perdre, sa perte ne sera pas imputable au Fils qui ne perd personne, et par conséquent il ne s’agit pas ici de la prédestination par Dieu. Il y ἃ donc une certaine insistance sur ce don du Père, non pas pour mettre en vedette la nécessité de la prédestination, mais pour montrer combien ces hommes doivent être chers au Fils, et combien il les aime en effet. Encore moins peut-on déduire du texte quelle est l’action de Dieu et celle de l'homme, et dans quel état se trouve celui qu'il donne avant le don. On peut dire avec Maldonat que ce sont des hommes déjà bien disposés, idonei ut Christi discipuli fiant, où avec saint Thomas que Dieu leur donne de croire. Le texte fait abstraction de cela : ceux qui viennent sont un don du Père, et ils viennent par la foi, qui suppose bien leur adhésion. Peut-être étaient-ce des pécheurs, peut-être de bons Israélites, avant le moment où ils sont venus à Jésus. — πᾶν... μή τις μηδείς, tournure sémitique, avec reprise du pronom à la fin cf. Comm. ΜΈ. xevnr.
6:40
Insistance sur la volonté du Père : tous ceux qui voient le Fils, qut le considèrent attentivement et qui croient ont d'abord en eux la vie spirituelle qui est la vie éternelle, et ensuite le Fils les ressuscitera. Ils sont orientés par le Père vers la vie éternelle, et le Fils exécutera sa volonté, Il n’est pas dit qu'il n'arrivera à personne de perdre la foi, mais seulement quel est le résultat de Ia foi d’après les desseins du Père et sous l’action du Fils; ce qui est surtout enseigné, c'est la parfaite conformité de la volonté du Fils avec celle du Père dans l’œuvre du salut des hommes. Rien de plus propre que ces paroles si bienveillantes à décider des Juifs à confier à Jésus leurs destinées éternelles sans s’écarter d'une ligne de la foi qui les rattachait au Père. C'était une manière de leur expliquer en clair ce qu’il était comme pain descendu du ciel. ΤΙ faut convenir que le v. 36 serait beaucoup mieux placé après le v. 40; après ὃ θεωρῶν pe, l'opposition ἀλλὰ... et ἑωράκατέ pe χ, τ. À. serait très naturelle.
6:42
οὐχ (TSV) plutôt que οὐχι (H).
Eu effet, c'est le grief qu'ils allèguent, montrant qu'ils avaient compris l'explication donnée par Jésus (38) de l'image du pain. — Des Juifs de Jérusalem auraient pu s'informer; mais ils parlent comme des gens au courant depuis longtemps : ἡμεῖς, ce n’est pas à nous qu'on peut en faire accroire. Mêmes sentiments chez ceux de Nazareth (Mc. vi, 3; Mt. xui, 55), et ce sont presque les mots de 1,0. (iv, 23) οὐχὶ υἱός ἐστιν ᾿Ιωσὴφ οὗτος; οὗτος est assez dédaigneux. — οἴδαμεν n'indique pas nécessairement que Joseph vivait encore; on savait que Jésus était Le fils de Joseph qu’on avait connu; et en effet Jo. ne met en scène que la mère de Jésus (u, 1 s8., 12; xix, 25 s5.). — Naturellement les Juifs n'ont pas connaissance de la conception virginale; d'après Loisy, Jo. non plus n’en aurait « aucun souci ». Que devons-nous penser de Le. qui s'exprime de la même manière? — D'après Jo. les Juifs n'ont qu'une idée grossière de la naissance du Messie : en réalité il est le Fils descendu du ciel; il parle cons tamment de son Père céleste comme de son unique Père : n'est-ce pas se placer sur le terrain de [ἃ conception virginale?
6:43
Jésus répond aux murmures, mais sans en relever le motif ni l'argument; on comprend assez qu'il n'ait pas voulu mêler sa mère à cette discussion. ἀφ) Par rapport au v. 37, il y a un crescendo notable. Tout d'abord c'était le simple énoncé de ceux qui viennent, Maintenant le Sauveur semble dire : il est inutile de discuter avec ceux qui ne veulent pas venir; ils ne le peuvent pas parce qu'ils ne sont pas tirés par le Père. — ἑλχύω signifie lirer et même vigoureusement: s’il s’agit d’un corps, il est évident qu'il ne résiste que par son poids, etc. Il n'est pas moins évident que les conditions de l’âme sont différentes. Mais si l’on acceptait ce sens, comme il s'agit ici de l'appel à la foi, on ne voit pas comment serait sauvegardé le dogme de la grâce suffisante. Il faut donc interpréter le v. 44 en harmonie avec le v. 45 : tous seront enseignés par Dieu, c’est-à-dire à l’intérieur, et par conséquent attirés par lui : mais il y en a qui n'écoutent pas. Le sens du v. #4 est donc : ne murmurez pas, ne raisonnez pas comme si vous étiez seuls juges de mon enseignement; vos facultés naturelles n'y suffiraient pas : il y faut le secours de Dieu, sans lequel personne ne pourrait venir à moi : c'est de lui qu'il s’agit, prenez-y garde (Chrys. Cyr.). Aug. Nolite cogitare invitum trahi : trahitur animus et amore.. Quomodo voluntate credo, si trahor? Ego dico : parum est voluntate, etiam voluptate traheris… et tout le reste de ce passage incomparable : Porro si poetae dicere licuit « Trahit sua quemque voluptas » (Verc. Ecl. II, 65); non necessitas sed voluptas; non obligatio, sed delectatio : quanto fortius nos dicere debemus trahi hominem ad Christum, qui delectatur veritate, delectatur beatitudine, delectatur iustilia, delectatur sempiterna vita, quod totum Christus est ? Nous voyons ici que Le don du Père (37.39) n'est point un simple décret, mais un attrait par lequel il amène les âmes. Autrefois c'était tout Israël, que Dieu traînait par les liens les plus doux (Os. xr, 4), maintenant ce sont les individus qu'il amène au Christ, dont l'œuvre dernière est seule indiquée comme au v. 38. La résurrection suit l'appel à la grâce et l'adhésion au Christ, parce que la persévérance est supposée. Les Juifs pouvaient comprendre cet attrait intérieur : ἀγάπησιν αἰώνιον ἠγάπησά σε, διὰ τοῦτο εἵλκυσά σε εἰς ofxtelpnua (Jer. sxxvur, 8); οἵ, Cant. 1, 4.
6:45
Les Juifs se croyaient suffisamment compétents, enflés qu'ils étaient de leur loi, qui contenait l’enseignement divin. Mais leurs propres prophètes avaient annoncé un enseignement plus intime. Le texte cité est d'Isaïe Liv, 43 parmi les splendeurs de la Jérusalem nouvelle : καὶ πάντας τοὺς υἱούς σου διδακτοὺς θεοῦ, et Jérémie avait accentué le caractère intérieur de cet enseignement xxx, 33.34). Dans διδαχτοὶ θεοῦ, le génitif indique le maître : πάν τες doit être pris dans le sens le plus large : dans Isaïe (et Jer.) tous les fils d'Israël; dans Jo. qui omet « tes fils », tous les hommes. Ce n'est pas à dire que tous viendront. Ce sera seulement quiconque aura entendu et de plus aura recu l’enseignement, ce qui sera le cas des fidèles du Christ (1 Jo. τι, 27). On peut dire que ἀχούσας παρὰ τοῦ πατρός indique déjà qu'on a entendu comme il faut (ef. v, 25), mais μαθών fait surtout la différence : Polybe, ΗΙ, 32, 9, ὅσῳ διαφέρει τὸ μαθεῖν τοῦ μόνον ἀχοῦσαι, τοσούτῳ χτὰ (Bauer). Sûrement une certaine bonne volonté était supposée, sinon pour entendre, du moins pour apprendre (elle est plus clairement indiquée dans la démarche ἔρχεται. Le libre arbitre est donc en mouvement.
6:46
Si intime et si complet paraissait être le caractère de cet enseignement . divin, que Jésus doit poser une restriction. Il n'y ἃ qu'une personne qui ait vu le Père, et par conséquent qui possède tout son secret, évidemment Jésus luimême. — οὐχ ὅτι comme vi, 22. Il semble qu’il y a une nuance entre ἀχούσας avec μαθών, à l’aoriste, parce qu'il a suffi d’une lecon entendue et apprise, et 52. avtou p. σαρχὰ (Η) ou on. (TSV). d'autre part ἐῴραχε, au parfait, parce que la vision conçue comme antérieure au moment où le Fils a été envoyé, était cependant et demeure permanente. — ὁ ὦν παρὰ τοῦ θεοῦ est beaucoup moins fort que l'affirmation directe de l'évangéliste (1, 18) ὁ ὧν εἰς τὸν χόλπον τοῦ πατρός. Jésus se donne seulement comme le révélateur suprême envoyé d'auprès de Dieu; à eux de comprendre quelles peuvent être les relations du Père et du Fils : il sera plus clair dans vu, 29.
6:47
Celui donc qui croit, sous-entendu à un tel Révélateur, a la vie éternelle; cé verset parallèle au v. 40 termine de la même façon un enseignement semblable. En même temps la formule solennelle : « en vérité », etc., et l’allusion à la foi indiquent qu'il va commencer un thème important, un mystère de foi par excellence.
6:48
λθεν (HV) plutôt que ηλθον (TS). — πλοιὰ (H) plutôt que πλοιαρια (TSV).
Reprise de la proposition du v. 33, mais pour servir de base à un enseignement plus complet: le Christ pain de vie, nourriture de l’âme par la foi, sera encore sa nourriture par sa chair et son sang. 49 5.) Les pères sont morts, mais ceux qui consomment le pain de vie seront-ils affranchis de la mort naturelle? Et s’il s'agit de la mort spirituelle, Moïse et d’autres ne l'ont pas encourue. Cette difficulté, exposée fortement par Aug., l'a conduit à opposer moins le pain céleste à la manne, que les bonnes dispositions aux mauvaises. Mais il suffit pour rester dans le sens littéral d'entendre la mort naturelle dans le premier cas, la mort ou plutôt la vie spirituelle dans le second. La manne était une nourriture ordinaire qui ne changeait rien aux conditions de la vie naturelle. Le pain du ciel donne la vie, une vie que la mort naturelle ne pourra détruire, et qui sera le principe de la résurrection. Même passage du sens naturel au sens spirituel dans Mt. x, 39; cf. VU, 22. - οὗτος n'est pas attribut pour dire : ce pain est tel que, etc. mais plutôt sujet : Ce painci (lequel descend du ciel) est un pain de vie, ἵνα de telle sorte 408... ef. xv, 412; 110. mn, 11; v, 8; H Jo. 6. — « qu'il en mange et qu'il ne meure pas » est une tournure sémitique, pour dire : « de façon que s'il en mange, alors il ne mourra pas »; Cf. Comm. Mt. p. Χο 5. Les syrr. ont pu traduire littéralement; en latin : ut, si quis ex ipso manducaverit, non moriatur. La négation manque à syreur, Cf. Moes. 137, qui entend μή comme une interrogation.
6:51
Ce que Jésus avait dit à la troisième personne, il se l’attribue ouvertement : χαταδάς au lieu de καταδαίνων (50) parce que Jésus est descendu personnellement, tandis que le pain est un pain qui descend toujours du ciel (Schanz); ne pas mourir est expliqué positivement de la vie spirituelle, germe d'immortalité bienheureuse. 54b) χαί avec δέ dont il est séparé par deux mots indique une reprise notable cf. I Jo. 1, 3 et Comm. Mt. x, 18. C’est qu'en effet la manducation du pain de vie, considérée jusqu'à présent d’une facon abstraite, est présentée maintenant comme un don formellement promis pour l'avenir. L'allusion à‘l'Eucharistie est évidente, et ne peut être méconnue par personne, sauf pour les protestants ἃ méconnaître la clarté des termes. Ce qui ἃ pu paraître douteux, c’est de savoir si la vie du monde est rapportée au pain (Weiss, etc.) ou à la chair, à cause de l'extrême concision des termes. La question ἃ été tranchée dans le premier sens par le ms. sinaïtique qui écrit... δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς À σάρξ μου ἐστίν (T, Calmes), mais il n’est appuyé que par Tert. et il faut y voir un arrangement pour aboulir à plus de netteté, Le texte étant ce qu'il est, le second sens en découle naturellement. Jo. ἃ exprimé ainsi l'efficacité salutaire de la mort (x, 32; 1 Jo. iv, 40). Le pain donne la vie à chacun, c'est l'immolation de la chair qui donne la vie au monde : il faut donc sous-entendre διδομένη (Schanz, Bauer), idée que beaucoup de mss. ont exprimée en lisant après σάρξ: ἣν ἐγὼ δώσω. Loisy dit très bien, avec une légère exagération : « L'idée de la passion et celle de l'eucharistie sont aussi étroitement associées dans notre évangile que dans Paul (1 Cor. x1, 24-25) et dans les relations synoptiques de la der- 2). On aura remarqué qu’à la différence des synoptiques et nière cène » (p. 242 ques de Paul qui disent σῶμα, Jo. emploie σάρξ, ce qui est assez naturel puisqu'il a dit du Logos σάρξ ἐγένετο (1, 44). —”, .
6:53
Discussion des Juifs entre eux, mais beaucoup plus intrinsèque au discours que celle des vv. 41-42. Ici elle porte sur les derniers mots, et Jésus y répond directement. — ἐμάχοντο indique bien que les Juifs (cf. 41) n'étaient pas d'accord, mais ne prouve pas que quelques-uns admettaient le sens littérai, puisque Jésus le confirmera sans distinguer entre eux. Probablement les uns jugeaient la proposition simplement absurde, d'autres opinaient qu'on pouvait l'entendre d'une façon figurée (Zahn). Dans le Midrach du Qoheleth on admet que le manger et le boire du texte doivent s'entendre de la doctrine et 54. om. ev a. ἐσχατὴη (TH) et non add. (SV). de la vertu (Wünsche). On expliquait « la ressource du pain » (15. m1, 4) des maîtres de l'enseignement, à cause de Prov. 1x, 5 : « prenez et mangez de mon pain » (Khagiga 142; W.). — πῶς rappelle Nicodème (τι, 4). — αὐτοῦ suppléé par Hort d’après B etc. après σάρκα est inutile en grec.
6:54
Au lieu de retirer sa proposition ou de l’expliquer symboliquement, Jésus la maintient littéralement, en ajoutant le sang, comme condition expresse de la vie éternelle. « Le fils de l'homme », non pas comme un titre messianique glorieux, mais pour insister sur sa nature humaine. — Les termes sont absolus; l’église grecque en a conclu qu'il fallait donner l'Eucharistie aux enfants, et Augustin le juge bon, L'Église latine attend l’âge du discernement; elle peut s'appuyer sur une raison très forte : Jésus rappelle que la première démarche auprès de lui se fait par la foi (35.45.47). De cette insistance que Jo. n'a pas exprimée à propos de la régénération, on peut conclure avec Thomas que l'Eucharistie exige la révérence et la dévotion qui supposent une certaine perception intellectuelle de la nourriture surnaturelle.
6:55
La même chose est répétée positivement, avec le mot τρώγων, « mâcher « croquer » non pas pour varier le style, mais pour couper court à toute échappatoire vers le sens symbolique (les catholiques, et aussi Bauer). D'ailleurs ce mot, qu'on employa d'abard des animaux, n'a aucun sens grossier et se disait en grec avec boire. Enfin Jésus promet dans ce cas la résurrection, comme aux vv. 39 et 40. Ce littéralisme — dans le sens d’un bienfait — est bien différent de la métaphore : « manger les chairs » pour faire du mal à un ennemi » (Ps. xxvir, 2).
6:56
C’est encore une nouvelle affirmation pour prévenir toute tenlative de symbolisme. ἀληθής n'est pas synonyme α᾽ ἀληθινός, encore moins si ἀληθινός avait l'article, comme pour dire la seule nourriture vraiment digne de ce nom; c'est simplement une nourriture vraie et non pas imaginaire; ef. I Jo. 11, 27: Act. x, 9; en somme l'adjectif est équivalent à ἀληθῶς introduit dans le texte par N elc. syrr. ug. et préféré par Zahn et Bauer : à lort, car dans ce cas les verss. ont peu d'autorité.
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La manducation donne la vie par l'union à Jésus (cf. xv, 4-7; xvn, 23: Ï Jo. ur, 24; 1v, 46). L'ordre des mots (différent seulement dans I Jo. iv, 45) n'est pas sans portée. On dirait que celui qui mange le corps a d’abord Jésus en soi, et cependant c’est lui qui demeure en Jésus, comme dans une plénitude infinie (ef. Mt. xxv, 21), et c'est par condescendance que Jésus demeure dans sa pauvre maison, Aug : Manemus autem in illo, cum sumus membra eius; manet autem ipse in nobis, Cum Sumus templum eius. On lit dans D (ὦ à la suite de ce verset : χαθῶς ἐν ἐμοὶ ὁ πατὴρ χἀγὼ ἐν τῷ πατρί. ἀμὴν ἀμήν λέγω ὑμῖν, ἐὰν μὴ λάδητε τὸ σῶμα τοῦ υἱοῦ τοῦ ἀνθρώπου ὡς τὸν ἄρτον τῆς ζωῆς, οὐκ ἔχετε ζωὴν ἐν αὐτῷ, st acceperit homo corpus filii hominis quemadmodum panem vitae habebit vitam in eo, dans α f?; cf. Victorin (P. L. VIII, 1418). — Mais la partie propre à D paraît empruntée à x, 38. Le reste, négatif dans D (d), affirmatif en a ff?ne forme pas une tradition bien consistante et rompt la suite entre 56 et 57.
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Quel est le résultat de l’union de l’homme au Fils de Dieu? Il est clair d'abord que l’apodose n’est pas à κἀγώ, mais à καὶ, dans le sens de « ainsi ». En soi, διά peut avoir deux sens; ou bien propter, « dans l'intérêt de, pour la cause de cf. Épict. IV, 4, 150 ἐγὼ μὲν οὐδὲ ζῆν ἤθελεν, εἰ διὰ Φηλιχίωνα ἔδει ζῆσαι (cité par Bauer); ou bien « par la vertu de, par l'action de » : Alexandre disait δι ἐχεῖνον (en parlant de son père) μὲν ζῶν, διὰ τοῦτον (Aristote) δὲ χαλῶς ζῶν (PEUT: Aleæ. VIH, p. 668 4). Augustin a proposé les deux explications : 19) uf ego vivam propter patrem, id est, ad illum tanquam maiorem (selon la nature humaine du Fils incarné) referam vilam mean, exinanitio mea fecit, in qua me misit; ul autem quisque vivat propier me, participatio facit qua manducat me; 2°) quia ipse de illo, non ille de ipso est; sine detrimento aequalitatis dictum est. Nec tamen dicendo, et qui manducat me, et ipse vivet propter me, eandem suam et nosiram aequalitatem significavit ; sed gratiam mediatoris ostendit. De même Thomas. Les modernes (Sehanz, Kn., Zahn, Tillm., Bauer, Loïsy) n’admettent que le second sens, tout à fait conforme à la doctrine de ce discours; cf. aussi v, 26. Ge serait donc une redite! Mais les termes sont bien différents dans v, 26. Ici le point de départ est la mission, donc pour faire l'œuvre du Père (cf. πὶ, 34; xvii, 8). Il y a d’ailleurs moins de disproportion entre l'intention du Fils incarné envers le Père et l'intention de celui qui communie envers le Fils, qu'entre la vie divine reçue par le Fils, et celle qu'il donne à l'homme. Le futur ζῆσει indique aussi ce sens; car la communication de la vie se fait à l'instant même: ef. v. 34 ἔχει, Nous aurions ainsi une idée nouvelle, d’une haute valeur : en s'unissant au Fils de Dieu, l’homme apprend à {ui consacrer sa vie. C’est d’ailleurs le sens des anciennes versions; en latin propter (sauf per dans br Hil.), sah. syr. Mais il faut confesser que le choix est difficile.
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εξ (THV) ou ex του (8). — om. ὑμῶν p. πατερες (TH) et non add. (SV)
Ce n'est pas un retour au v. 32 (Schanz, Zahn), car il suffit de lire les termes pour y reconnaître les vv. 49 et 50 dans l'ordre inverse, avec la conclusion du v. 51. C'est donc une tinclusio par rapport à la partie strictement ‘eucharistique. — χαταθάς au lieu de καταθαίνων (50), probablement à cause du voisinage de ἀπέστειλεν (57). — ζήσει la vie reçue par la manducation se prolongera à jamais. La défection humaine n'est pas indiquée; elle n'est pas dans le dessein bienveillant de Jésus. On ne peut argumenter de ces derniers mots pour expliquer au v. 57 διά au sens de « par »; les deux versets se complètent plutôt. La manducation donne la vie et en même temps produit l'union : de l'union découle la consécration au service du Fils comme il fait la volonté de celui qui j'a envoyé.
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Bauer traduit : « dans la synagogue », comme s’il y avait l'article, sans aucune insistance sur le caractère d’un discours prononcé « en synagogue » mais xvur, 20 et même les exemples cités Mc. 11, 1 ἐν οἴχῳ; Le. vu, 32 ἐν ἀγορᾷ prouvent qu'il ne s’agit pas de la situation dans un lieu quelconque, mais d’un ministère spécial. Cela est confirmé par διδάσκων, probablement l’enseignement du samedi, officiel, quoiqu'il n'émanât pas seulement des personnes qui adminisiraient la synagogue. Jo. veut situer clairement un discours d'une importance suprême, et prononcé avec solennité. On ne peut savoir exactement combien de personnes pouvait contenir l’ancienne synagogue de Capharnaüm. Celle du te siècle, dont on connaît très bien le dessin et l'architecture intérieure, pouvait tenir environ 750 personnes, tant au rez-de-chaussée que dans les galeries, <'est-à-dire au maximum.
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Nous n’avions entendu parler que de quelques disciples. On voit ici qu'il ÿ en avait un assez grand nombre qui s'étaient prononcés pour Jésus et qui volontiers lui faisaient escorte. Jamais il ne leur avait tenu pareil discours. Ils trouvent celui-ci σχληρός, « dur au toucher », au moral « morose, sévère » dans les LXX (Gen. xx, 11; χισι, 7) et dans Sophocle (0G. 774) « pénible » « rebutant » à propos de paroles. L'énoncé même leur en est intolérable. Cette protestation énergique ne peut porter que sur la fin du discours, relative à l'Eucharistie. Ces disciples, comme les autres, ÿ avaient trouvé une saveur d'anthropophagie. 01) Jésus connaît ἐν ἑαυτῷ, c’est-à-dire par sa science surnaturelle, qu'ils ne veulent pas le suivre jusque-là, qu'ils appréhendent de découvrir en lui un maître de doctrines inhumaines.
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Fort difficile, parce que l'interrogation oblige le lecteur à suppléer quelque chose. Avant Maldonat tout le monde suppléait : « vous serez sans doute portés à vous calmer »; el cette opinion est encore la plus commune. D'après les uns (Holiz., Bauer, Loïsy) : vous comprendrez que je n'ai pas voulu parler d’une manducation charnelle, devenue impossible après l'Ascension; d'après d’autres (Zañn, Tillm.) : vous devrez bien vous résoudre à me croire. Des deux façons Jésus essaierait de ramener 565 disciples en leur faisant entrevoir un événement surnaturel qui dissiperait leurs doutes, à savoir l'ascension du Fils de l'homme auprès de son Père. Mais Maldonat (suivi par Schanz) ἃ bien montré que οὖν n'est pas synonyme de ἀλλά, et que la phrase est construite à l'instar de τ, 50; 11, 42 : « Vous vous étonnez? que sera-ce donc quand vous verrez »... il en conclut que le Christ veut dire : « vous serez encore bien plus scandalisés à mon Ascension ». Cependant il est bien sùr que l'intention de Jésus n’est pas d'augmenter le scandale, mais de montrer que ce qui semblera 16 porter à son comble fournira précisément la solution désirée. Au premier moment on se dira : « Que nous parlait-il de manger sa chair. le voilà remonté au ciel »! Mais par là mème on comprendra qu'il s'agissait d'une manducation spirituelle. 11 semble donc qu'on peut conserver le sens littéral de οὖν et l'esprit de la tournure, tout en rejoignant le sens de l'opinion commune pour l'interprétation générale. — En d’autres termes : cela vous scandalise parce que Vous ne songez qu'à la nature humaine du Fils de l'homme : vous serez donc bien étonnés quand vous le verrez prendre possession de la place qui appartient à son être spirituel. Mais c'est précisément cet être spirituel qui doit vous mettre sur la voie. mn donne une apparence hypothétique qui n'empêche pas la certitude du fait (x, 32); néanmoins la 66. ex p. πολλοι (H} ou om. (TSV). nuance n'est pas négligeable et permet de résoudre l’objection que les disciples lâcheurs n’ont pas été témoins de l'Ascension. Cet événement est d’ailleurs indiqué en termes correspondants à ceux du discours : Jésus est désigné comme Fils de Fhomme, ainsi qu’au v. 53 (manger la chair du Fils de l’homme), et s’il remonte où il était, c’est qu'il en était descendu (33. 38. 51 cf. mu, 13).
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Ce verset ἃ été le point d'appui de ceux qui ont entendu la fin du discours dans un sens spiritualiste. Le Christ détromperait ici ceux qui auraient cru qu’il leur parlait de manger sa chair; ils auraient ἀὰ l'entendre symboliquement (Caj.). Mais, comme le disait déjà Aug., pourquoi tant insister sur la manducation? Autant vaudrait dire que Jésus avait poussé un peu vivement une allégorie; il s'expliquait maintenant en dissipant le malentendu qu'il avait créé il ne restait plus qu’à en rire. Augustin, Cyrille d'Al, etc. avaient déjà très bien compris ce qu'entendent les modernes (Schanz, Zahn, Tillm., Bauer, Loisy, ete.), que la chair est toujours la chair du Christ, et que la réponse est bien un éclaircissement qui ne relire rien de la doctrine proposée, mais en découvre l'élévation à l'encontre de l'objection des auditeurs. Ils ont trouvé les paroles de Jésus intolérables, parce qu'ils imaginaient une chair (ou du sang) détachée: du corps pour leur servir de nourriture. Dans cet état la chairne servirait de rien : Non prodest quidquam, sed quomodo illi intellsæerunt ; Carnem quippe sic ntellexerunt, quomodo in cadavere dilaniatur, aut in macello venditur, non quotmodo spirilu vegetalur (Aug.). Encore l'esprit qui anime la chair du Christ n'est point un esprit ordinaire; Jésus est descendu du ciel; s'ils ne veulent pas le croire, ceux-là le croiront qui le verront remonter où il était. C'est le Fils de Dieu, devenu Fils de l’homme, qui propose sa chair à manger pour donner aux hommes la vie éternelle; c’est son Esprit qui vivifie. Non qu'il se soit trop avancé en ordonnant la manducation de la chair; mais elle tiendra toute son efficacité vivifiante de l'Esprit, et il faut s’en rapporter à lui pour la solution du mystère. Il ne faudrait d'ailleurs pas dire que le Christ est devenu esprit par l'exaltation en alléguant I Cor. mr, 17 (contre Bauer) ou 1 Cor. xv, 44-50, puisque Jo. ἃ noté expressément qu'il ne faisait que reprendre sa place. C'est son état antérieur qui lui permet de donner à ses fidèles une chair vivifiante. 63b) La seconde partie du verset n'est pas un appui en faveur de l'opinion symboliste, comme si Jésus avait voulu dire : mes paroles sont à prendre dans. un sens figuré. Il conclut seulement que tout ce qu'il a dit du pain du ciel, de la chair, bref tout cet enseignement est une effusion de l'Esprit et un don de la vie. — Ce sens fixé,on peut en déduire avec Aug.et Thomas que ces paroles doivent être entendues spiritualiter. Jésus est lui aussi maître de l'esprit et de la vie; cf. I Macch. σιν, 46.
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Si les disciples trouvent dures les paroles de Jésus, c'est qu'ils manquent de foi. {ls n'ont pas fait le sacrifice de leur sens propre, ils se font juges. Jésus avait sondé leur conscience ἐξ ἀρχῆς. Ce n'est pas de toute éternité, ni depuis le premier instant de sa conception (Cuj.); en effet Jo. ne parle pas ici de la science du Christ en elle-même, mais de son application à une circonstance donnée cf. xvr, ἀ; 1 Jo. un, 24; πὶ, 11; NL Jo. 5. Cette circonstance ne paraît pas être le moment où ils ont perdu la foi (Mald., Zahn), car peut-être ne l'ont-ils jamais eue. C'est plutôt pour chacun le moment où il ἃ commencé à suivre le maître. En effet la parenthèse a pour but d'expliquer co mment certains disciples avaient été admis par Jésus, l’un même parmi les Douze, et qui cependant ne devaient pas persévérer. Ce n'était pas qu'il n'ait toujours connu leurs dispositions dans le présent (oi πιστεύοντες) et dans l'avenir: παραδώσων, et non παραδούς (Mt. x, 4) ou παραδιδούς {χπτ, 11; XVII, 2-5; Mt. xxvi, 25; Mc. xiv, 42), pour mieux marquer cette prescience. Ce participe futur est tellement rare que D a écrit παραδιδούς et N μέλλων παραδιδόναι, COMME dans xu, 4,
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καὶ ἔλεγεν parce que le discours a été interrompu par la réflexion de l'évangéliste. Jésus rappelle qu'il a déjà indiqué (v. 44) la raison dernière de leur incrédulité. Pour venir à Jésus, non pas avec une foi humaine de nalionaliste, mais avec une foi surnaturelle, la foi véritable, il y faut l’action du Père, ce qui fait que la foi est justement caractérisée comme un don, cf. Mt. xui, 44. ως διὰ τοῦτο εἴρηκα buiv, d'après Schanz : « c'est précisément pour précipiter la crise que je vous ai parlé de la sorte ». Mais εἴρηχα est plutôt un renvoi au v. 44, et διὰ τοῦτο, vaguement : « à propos de votre manque de foi», comme à propos des murmures (43) — venir à moi, de la bonne façon. — ἐκ pour ὑπό.
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ἐκ soÿrou comme eæinde peut signifier : « à partir de ce moment », ou bien « à cause de cela » (syrr. copé.); c'est le même cas que dans xx, 42. On inclinerait vers le second sens, car Jo. sait dire : « à partir de ce moment » (xx, 27), s'il était possible d'en donner une raison. Est-ce : « à cause que le Père ne l'a pas donné? » — Ce serait ne pas tenir compte du motif principal du scandale. Si c'est : « à cause de tout ce discours », cela revient à dire : « dans celte situation, à partir de ce moment ». D'autant que Jo. semble indiquer un moment important du ministère du Sauveur. — Plusieurs disciples, et l'on dirait bien tous sauf les Douze (70). — εἰς τὰ ὀπίσω comme xvur, 6; xx, 14, mais ici au sens moral; cf. Le. 1x, 62. Ils s'en vont d'une seule fois (ἀπῆλθον aor.)et par conséquent ne marchaient plus habituellement (περιεπάτουν imparf.). Leur décision leur appartient bien. Au lieu de les absoudre, la parole de Jésus sur le don du Père les condamne. Et c’est sans doute pour les faire réfléchir qu’il n’a pas dit ceite fois « ceux que mon Père entraîne », mais « ceux auxquels il est donné Car les Juifs connaissaient le moyen d'obtenir les dons du Père : c'était de les demander, de recourir à la prière que les exemples d'Abraham, de Moïse, de Daniel montraient étre si efficace. Il faut donc croire qu'ils ne songeaient qu'à un Messie temporel et au secours qu’il était en eux de lui apporter. Ce Messie ne leur dit rien, ils le laissent. Pour une œuvre nationale, il eût suffi de quelque énergie naturelle avec la confiance dans un chef. Pour une œuvre divine, il fallait un don divin qu'ils ne demandaient pas, n’en comprenant pas la nécessité, malgré les avertissements de Jésus.
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Sans avoir rien dit du choix des Douze, Jo. suppose qu'ils sont suffisamment connus de ses lecteurs; d’ailleurs les Douze, si souvent nommés dans les synoptiques, ne se trouvent après ce passage que dans xx, 24. Jo. ne les nomme jamais les ἀπόστολοι, quoique l’idée de mission lui soit familière (1v, 38; χα, 16; xvi, 18; xx, 21). Ceux-là mêmes sont libres de s'en aller, quoique l'appel de Dieu leur ait été si clairement manifesté. Jésus met donc leur volonté à l'épreuve, afin de leur donner une occasion de confesser leur foi dans une crise si redoutable.
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Simon-Pierre n'a pas reparu en personne depuis que Jésus lui ἃ donné le nom de Pierre (1, 43). Il se trouve à la tête des apôtres, comme dans les synoptiques, puisqu'il parle avec assurance en leur nom. Sa réponse est inspirée par le discours précédent sur les paroles de Jésus qui sont esprit et vie (63), et qui avaient si souvent trait à la vie éternelle. IL n'y ἃ aucune raison de supposer entre cette déclaration et le premier départ des disciples un intervalle de jours ou de semaines (Zahn). Dans la perspective de Jo., que rien n'autorise à suspecter, la crise ἃ été aussi prompte que décisive.
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Après sa question qui retentit presque comme un reproche affectueux, comme si léur Maitre avait pu supposer qu'ils en cherchaient quelque autre! Pierre ajoute une confession de foi formelle. Les autres ne croyaient pas; les Douze ont eru et croient encore, et même ils savent : Credidimus enim ut cognosceremus : nam si prius cognoscere, et deinde credere vellemus, nec cognoscere nec credere valeremus (Aug.; de même Chrys.). Ce qu'Augustin condamne ici, c'est la prétention de connaître scientifiquement ce qui est proposé à la foi, car une certaine illumination, même surnaturelle, peut bien précéder la foi; cf. xvu, 8; E Jo. 1v, 16; voir : Rousseror S. J. Les yeux de la foi. La leçon ὃ ἅγιος τοῦ θεοῦ n'est pas douteuse (THSV), et non pas Vg. Christus: l'ilius Dei, avec quelques mss. grecs, pour se conformer à Mt. xvi, 16. — &yios (L Jo. 11, 20; Apoc. πὶ, 7) en parlant de Jésus, et spécialement ὁ ἅγιος τοῦ θεοῦ est une désignation de l'élu de Dieu (x, 36), destiné à une mission spéciale et unique, associé à la sainteté de Dieu; cf. Comm. Mc. τ, 24. — Il est assez étonnant que Pierre n'en dise pas plus, après tous les discours où Jésus ἃ parlé comme Fils dans ses rapports avec son Père : il ne les avait donc pas pénétrés. Il faut voir là un indice très significatif de la réserve de Jo. qui à reproduit telle quelle la réponse de Pierre. Cela prouve en même temps qu’il n’a pas transposé la confession de Pierre des synoptiques (Loisy); car s’il avait voulu en quelque sorte la démarquer, c'eût été pour la rapprocher des conceptions qu'it met en relief, non pour l'en éloigner : or la formule de Mt. xw, 16 est plus johannine que celle de notre verset. Au surplus l'esprit des deux incidents n’est pas le même. Ici Pierre, au nom des Douze, refuse de quitter le Christ ; la confession proprement dite ne vient qu'à l'appui. A Césarée, c'est cette confession: qui est provoquée par Jésus. Au lieu de n'admeltre qu'un épisode, celui de Césarée, parfaitement situé par les trois synoptiques et que Jo. aurait transposéarbitrairement, il serait plus critique de reconnaître le caractère propre historique de la scène de la fidélité.
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Jo. n’a jamais raconté le fait de l'élection des Douze, mais il le suppose constamment (x, 48; xv, 16. 19). S'il le rappelle ici, ce n’est point pour les inviter à l'humilité comme il le fera (xv, 16), mais pour relever le fait inouï de la trahison d’un de ceux qu'il avait choisis pour être ses intimes, les Douze. — On ne peut effacer τούς sur la seule autorité de ν, Épiph. (contre Zahn, Loisy). — soi « et cependant » après que moi-même (ἐγώ) j'avais fait le choix... déjà il est un diable, un démon. — διάδολος ne peut être qu'un substantif; Loisy (p. 254) « C'est Judas, qui, par un échange qui en dit long sur la méthode du rédacteur, reçoit l’épithète de « démon » attribuée à Simon-Pierre dans les deux premiers évangiles » (Me. vur, 33; ME. xvr, 93, σατανᾶς). Ge reproche est injuste, d'autant que Le. avait usé du même procédé, taisant l'épithète de Satan à propos de Pierre, et notant que Satan entra dans Judas (xx, 3). D'ailleurs les sentiments de Me. et de Mt. ne sont point différents, et l'on comprend assez que le reproche de Jésus à Pierre, si vif qu'il soit, a pour but de l'amener à comprendre les voies de Dieu dont il voulait écarter son Maître. Ici le terme de démon est moins fort que la prise de possession de Judas par Satan, qui aura lieu graduellement (ur, 2. 27); c'est une épithèle comparative : un véritable démon, aussi mauvais qu'un démon, etc. Il est théologiquement peu sûr de dire avec Cyr. ὥσπερ γὰρ ὁ χολλώμενος τῷ χυρίῳ ἕν πνεῦμα ἐστιν, οὕτω δηλονότι καὶ τὸ ἐναντίον, — mais il est 71. om. wy p. εἰς (H) plutôt que add. (TSV). encore plus éloigné de la pensée de Jo. de dire que « Judas est devenu comme une ihcarnation de Satan » (Loisy, p. 251). L'observation de Renan (Vie de Jésus, p. 499) sur la haïne plus réfléchie, plus personnelle du quatrième évangéliste contre Judas est assez piquante comme reflet de son propre caractère, très rancunier. — La prescience de Jésus est ainsi proclamée, mais en même temps son obéissance aux desseins de son Père, sa patience, sa douceur, et son zèle. Car 511} ἃ gardé Judas dans sa compagnie, s’il lui a adressé cet avertissement sévère sans le nommer, n'étaït-ce pas pour le gagner, tout en acceptant qu'il contribuât au salut du monde par sa trahison même? D'ailleurs la trahison n'est pas annoncée, ni prédite ici par Jésus. Judas est dans une mauvaise voie; à lui
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do. est le seul à nommer le père de Judas, Simon, auquel s'applique naturellement le nom d'origine, Iscariote. C’est le cas encore σαὶ, 26 et probablement xu, #; on comprend très bien qu'Iscariote se dise aussi du fils, comme dans Jo. xiv, 22 et dans les synoptiques. Sans aucune affectation, et sans la moindre invite au symbolisme, il nous met ainsi au courant d'un petit détail, lui qui ne les recherche guère. Sur Ἰσχαριώτης οἵ, Comm. Me. sur x, 49. À noter la leçon ἀπὸ Καρυώτον pour ‘Ioxaguirou qu’on trouve ici dans ΝΘ 13. 69. 124 et sur x, #; Χπὶ, 2. 26; x1v, 22 dans D seul. On comprendrait très bien que, Ia première fois qu'il nomme Judas, Jo. ait indiqué son père et son lieu d'origine, sauf à le nommer ensuite Iscariote, nom qui désormais était clair. Quel copiste aurait trouvé cet excellent renseignement? L'étymologie tirée de la ville ne figure pas dans les Onom. sacra de Wutz. Cependant Origène a constamment la leçon commune (7 cas), dont on n’ose se départir.
Note sur le sens eucharistique. Le discours du ch. vr a été interprété de plusieurs manières. a) Sens purement spiritualiste. Au début de tout le discours, Jésus se donne comme le pain du ciel, qu'on doit s’assimiler par la foi; si plus tard il parle de sa chair et de son sang, ces nouvelles images ne changent rien à sa pensée. C'est l'opinion de Clém. d'Al. (Paed. 1, 6, ed. Stählin p. 148) : οὕτως πολλαχῶς ἀλληγορεῖται ὁ λόγος, χαὶ βρῶμα καὶ σὰρξ χαὶ τροφὴ καὶ ἄρτος καὶ αἷμα καὶ γάλα, ἃ πάντα ὁ χύριος εἰς ἀπόλαυσιν ἡμῶν τῶν εἰς αὐτὸν πεπιστευχότων, De même Eusèbe (de Eccles. Theol. πὶ, 42 éd. Klostermann, p. 168) : ὥστε αὐτὰ εἶναι τὰ ῥήματα χαὶ τοὺς λόγους ᾿αὐτοὺς τὴν σάρκα χαὶ τὸ αἷμα ὧν ὃ μετέχων ἀεὶ ὡσανεὶ ἄρτῳ οὐρανίῳ τρεφόμενος τῆς οὐρανίου μεθέξει ζωῆς. C'était sûrement l'opinion d'Origène, dont le commentaire sur cet endroit est perdu, mais qui y fait allusion ailleurs dans le même ouvrage, cf. v, 17; xx, 41 et surtout vi, 43 : ὁ τοῦ θεοῦ λόγος οἷς μέν ἐστιν ὕδωρ, ἑτέροις δὲ οἶνος;.. ἄλλοις δὲ αἷμα... citation de Jo. νι, 53... ἀλλὰ καὶ τροφὴ λεγόμενος. Le principal argument de cette opinion c’est de maintenir l'unité de tout le discours; il touche très peu les modernes qui regardent la première partie comme une préparation à la seconde. δ) La chair signifie la chair du Christ immolée pour le salut du monde la manger c'est s'unir par la foi à la vertu du sacrifice. Augustin (de doctrina christ. ΠῚ, 16) : figura ergo est praecipiens passionibus Domini esse communicandum, et suaviter atque utiliter recondendum in memoria, quod pro nobis caro eius crucifixa et vulnerata est (quoique par ailleurs Augustin tienne dans son commentaire pour une allusion à l'Eucharistie). Cajetan, les réformés, surtout les Calvinistes, se sont prononcés pour ce sens qui aurait encore quelques partisans. Il s'appuie surtout sur vi, 54, subsidiairement sur 1, 29; πὶ, 14; I Jo. iv, 40, qui n'ont rien à faire dans la question. Zahn a réfuté longuement l'argument de vi, 51; manifestement ce n’est qu'une allusion à la mort salutaire du Christ qui rappelle précisément les circonstances de l'institution de l'Eucharistie dans les synopliques. 6) Pour mémoire, l'opinion attribuée (Bauer) à Augustin (Tractatus xxvr, 15. 18. 19; xxvnr, 6) sur l'identité de la chair avec la société des fidèles unis au Christ : ce n'est dans Aug. qu'une allégorie greffée sur le réalisme eucharistique. On trouve ce sens dans les Excerpta ex Theodoto de Clém. d'Al (ni) : ἤτοι ᾧ τρέφεται ἡ σὰρξ διὰ τῆς εὐχαριστίας. ἢ"», ὅπερ χαὶ μᾶλλον, ἡ σὰρξ τὸ σῶμα αὐτοῦ ἐστιν, ὅπερ ἐστιν à ἐκχλησία. Celle opinion semble avoir eu très peu d'écho. d) Le sens eucharistique. C’est celui de presque tous les Pères. On peut citer saint Ignace, qui se sert de σάρξ et non de σῶμα pour désigner le corps du Sauveur dans l'Eucharistie : Rom. vu, 3; Philad. 1v, 1; x, 2; Smyÿrn. vu, d, et de même saint Justin, 1 Apol. cxvr. Ensuite Cyprien, Hilaire, Chrys., Cyrille d'Al. Ich‘odad, et selon nous Aug. et Thom. De nos jours les catholiques, et les protestants conservateurs (Zahn), ou plus ou moins radicaux ou les non confessionnels (Bauer, Loisy, Holtz., ete.) sont parfaitement d'accord pour voir à partir du v. 50 un enseignement eucharistique. Les raisons se trouvent dans le commentaire. Un lecteur des synoptiques et de saint Paul, connaissant la pratique de l’eucharistie, ne pouvait comprendre le texte autrement. Aussi le dernier refuge des symbolistes impénitents est de nier l'authenticité de 50b-58. Il est inutile de s'attarder à réfuter cette fantaisie. On doit seulement s'abstenir de faire intervenir ici l'autorité du Concile de Trente d'une facon formelle. Dans la Session xut, ὁ, 2, il dit seulement en parlant de l'Eucharistie : quo alantur et confortentur viventes vita illius, qui dixit : Qui manducat me, et ipse vivet propter me (Jo. νι, 58). Mais on ne saurait voir dans cette allusion une exégèse qui s'impose, puisque dans la Session xu, ©. 1, le Concile a réservé les différentes opinions : ufcunque iuxla varias sanctorum Patrum et Doctorum interpretationes intelligatur (le discours du ch. vi. Cette réserve a été acceptée après un long débat dans lequel les orateurs en faveur du sens spiritualiste, — neuf contre dix-neuf, — préten- Thomas, sans parler de Cajetan (Ε΄. GAvALLERA, L'interprétation du chapitre VI de saint Jean. Une controverse exégétique au Concile de Trente, dans la Revue d'histoire eeclés. de Louvain, 1909, p. 687-709). Le regain de popularité du système spiritualiste parmi les catholiques au début du xvr siècle lui vint sûrement des attaques des Hussites, comme on le voit par le Commentaire de Cajetan. Ils déduisaient du texte la nécessité absolue de la communion sous les deux espèces, même pour les enfants. Le sens spirituel coupait court à ces prétentions, mais il se trouva faire le jeu des protestants, d'où les injures de Maldonat envers des théologiens catholiques d'une parfaite bonne foi. Le Concile ἃ maintenu la discipline de l’Église latine, sans condamner l'usage des Grecs (Sess. XXI ὁ. 2 et 4). Et en effet le texte dit de la manducation seule ce qui est dit de manger et de boire, et surtout, tout en faisant allusion au sacrement, il ne parle pas des espèces du pain et du C'est une exagération de quelques modernes (Renan, Schweitzer, Réville), d'avoir prétendu que la multiplication des pains était une véritable institution du sacrement; cf. Barirror, L'Eucharistie... 5e ἐ4., p. ΤΊ 55. Autre exagération de la plupart des modernes, protestants ou indépendants, qui appartiennent à l'école de la science des religions. Tandis que plusieurs se contentent de vagues rapprochements, qui peuvent s'expliquer par des aspirations semblables, Loisy dit nettement (p. 242) : « Cette conception de l'eucharistie, qui se rencontre déjà dans Paul, avec des nuances différentes, a ses origines dans les anciens cultes, notamment les cultes de mystères, où il y avait des repas sacrificiels de communion divine (cf. Le Sacrifice, 403-418). » Ces rites de mystères sont indiqués par Bauer : Ce sont les orgies dionysiaques des Thraces anciens, perpétuées chez les Orphiques par les rites et le mythe de Zagreus (cf. RB., 1920, 424 ss.). L'idée religieuse exprimée par ces rites ou plutôt le résultat qu'on en atiendait était l'union à la divinité dont on s'assimilait la vertu, Mais le rite n’en était pas moins sauvage et bestial; c’est le sensus ferinus de l'Eucharistie rejeté par les anciens théologiens et par Jésus lui-même (γι, 63). Lui ἃ su donner satisfaction à ce qui est l'essence même de 18 religion, le désir de s’unir à Dieu, mais d'une façon spirituelle. Si les rites sauvages, et regardés comme tels par les Juifs et l'immense majorité des gentils, avaient été pour quelque chose dans les origines de lEucharistie, on eût été conduit à regarder l'agneau pascal comme identifié avec Jésus, el l’on en aurait conservé la manducation ἃ ns le christianisme. Aussi bien le rite chrétien ne tient aucun compte du principe de l'omophagie, qu'il faut manger la chair vive, puisqu'il est au contraire un souvenir de la passion et de la mort du Christ. Les espèces eucharistiques du pain et du vin sont la matière la plus simple d’un repas, le souvenir du dernier repas, choisies aussi pour rappeler le sang versé et séparé du corps. Nous sommes loin des rites de Zagreus. La logique de l'Incarnation n'avait besoin d'aucun emprunt étranger pour se dérouler : le Verbe fait chair pour se rapprocher des hommes, nourriture des âmes comme le pain est la nourriture du COrps, 8. voulu associer les corps mêmes à cette union qui met en contact avec Dieu: il a donné à manger la chair même qu'il a prise mais d'une façon spirituelle: la manducation réclle sous la forme de l'aliment le plus substanltiel produit l'union au Fils de Dieu, et cette union hausse la chair à l'ordre de l'esprit. Le sens eucharistique ἃ cependant une difficulté : comment un pareil discours pouvait-il être compris à Capharnaüm? Les critiques radicaux ne voient aucun inconvénient à rejeter le caractère historique du récit; ils s'en font mème une arme contre la valeur du quatrième évangile. Leurs objections tendent à montrer que Jo. ἃ parlé pour ses lecteurs du début du second siècle, et non Jésus pour ses contemporains. De ces difficultés, parfaitement appréciées par M& Ruch évêque de Strasbourg (Dict. de théolog. V, α. 1019 ss.), la seule qui ait quelque valeur est le caractère énigmatique des termes, qu’on ne pouvait bien comprendre qu'en connaissant l'Eucharistie, si bien que plusieurs catholiques des plus éminents s’y sont trompés. Mer Ruch répond : « Écrivant pour des lecteurs qui connaissaient l’eucharistie et que les formules liturgiques avaient familiarisés de longue date avec les affirmations chrétiennes, l'évangéliste pouvait abréger, omettre des explications qui avaient été données aux Juifs, présenter les paroles de Jésus sous une forme qui ne compromeltait pas l'exactitude de ka pensée, mais qui n'élait pas littéralement celle dont le Verbe avait revêtu ses idées pour les exposer à Ia foule de Capharnaüm » (c. 1023 s.). Le même dit encore : « Il nous serait permis d'affirmer sans invraisemblance que Jean ἃ voulu grouper dans ce chapitre les enseignements de Jésus sur le pain, tout cc que Jésus ἃ fait symboliser par cet élément. » (c. 995). — En usant de cette permission, nous proposons de regarder la (roisième partie du discours comme prononcée dans une autre circonstance, les vv. 51 à 58 spécialement auraient élé dits devant un auditoire plus intime, composé de disciples qui jusque-là paraissaient sûrs. Cette solution jette une vive lumière sur tout le discours, tient un compte suffisant des difficultés critiques et donne une réponse appropriée à celles qui sont imaginaires. Le discours tel qu’il est avait son opportunité au temps où Jean écrivait, et formail un ensemble imposant sur la doctrine eucharistique, préparée par la multiplication des pains et par un premier discours sur Jésus regardé comme pain de vie. Les fidèles n'éprouvaient aucune peine à le comprendre. Mais il serait étrange qu'il ait été proposé tel quel à tous les Juifs de la synagogue de Capharnaüm, si mal disposés même à reconnaître en Jésus un Messie descendu du ciel, et nullement préparés, semble-t-il, à la doctrine encore plus mystérieuse de l'Eucharistie. Ce qui leur convenait, ce qui est en tout cas parfaitement en situation, c'est toute la première partie du discours jusqu'à 50 inclus. À la vue du miracle, les Galiléens sont portés à reconnaître Jésus pour le Prophète annoncé par Moïse, un second Moïse, peut-être plus grand que lui (44). 5115. ont voulu pour cela en faire un roi, le litre de Messie étant devenu celui du grand attendu, il n’en est pas moins vrai qu'ils lui demandent comme à un second législateur des règles de vie (28). Jésus répond que le premier point est de croire en lui. 115 demandent alors un signe qui dépasse ce qu'avait fait Moïse : Jésus avait bien multiplié le pain naturel, mais Moïse avait donné un pain du ciel. Jésus leur en promet, et ils acceptent; mais quand il déclare que lui-même est ce pain, descendu du ciel, ils commencent à murmurer. Tel qu'il est ce discours est tout à fait de circonstance après la multiplication des pains, et il n'y a rien à objecter contre son caractère historique. Le second discours a aussi sa raison d’être; on ne jugerait pas prudent que Jésus ait institué l'Eucharistie sans y avoir jamais préparé ses disciples. Et c'est précisément par rapport aux disciples que le discernement se fait. Nous avons au v. 60 un indice assez clair que la dualité de l'auditoire répond à la dualité des thèmes : c’est uniquement aux disciples que Jésus ἃ désormais affaire. Quand cet autre discours a-t-il été prononcé, nous ne saurions le dire : l'indication du lieu au v. 59 s'entend de l'ensemble du discours. Les deux discours pouvaient d'autant plus aisément être groupés, que tous deux s'étaient terminés par des murmures et une sécession. Si l’on admet cette partition historique, on comprendra l'hésitation de l’exégèse. Les très grands exégètes qui ont incliné à voir même dans 51-58 un pain spirituel ont toujours donné comme raison principale le contexte. Cette raison tombe dès lors qu’on a reconnu la juxtaposition de deux enseignements différents, dont le premier pouvait cependant être rapporté au second comme une figure à la réalité. On n'a plus dès lors aucune difficulté à entendre la deuxième partie comme directement et immédiatement relative à l'Eucharistie. L'effet d'ensemble d’un seul enseignement gradué est admirable; mais l'intelligence historique du détail n'est satisfaite que lorsque chaque discours est dans sa perspective propre. On n’est plus hanté de cette objection difficile à résoudre : comment Jésus s'est-il exposé à la défection des Galiléens en leur préchant ouvertement une doctrine si difficile à concevoir? Mais ils n'étaient pas excusables, après le miracle des pains, de se refuser à voir en Jésus l'envoyé de Dieu. Ce n'était pas Moïse, c'était Dieu qui avait donné la manne maintenant Dieu envoyait son Messie, incomparablement supérieur à Moïse 115 demandaient un pain descendu du ciel, et quand Jésus s'offre à eux en cette qualité, ils se moquent parce qu'ils connaissent ses parents! Chapitre vit. LA FÊTE DES TABERNACLES; ÉTAT DES Esprits. Le ch. vi ἃ montré quelle fut, à l'égard de Jésus, la crise des esprits en Galilée, Mais c'est à Jérusalem que sa mission devait être discutée, reconnue ou méconnue. Les positions sont prises à propos de l’enscignement de Jésus lors de la fête des Tabernacles. Refusant de s'y montrer en thaumaturge, escorté de Galiléens dont quelquesuns peut-être tenteraient d'exploiter son succès (1-13), Jésus entend cependant enseigner dans le Temple à cette occasion, et spécialement se défendre de l'accusation portée jadis contre lui d’avoir violé 16 sabbat (14-24). Il insiste sur l'origine divine du Messie et ses paroles produisent des effels divers de foi ou d'hostilité (25-30). Il annonce alors sa disparition prochaine (31-36), et promet le don de l'eau vive, qui symbolise l'Esprit-Saint (37-39). Cette dernière manifestation accentue la crise; les mouvements de la foule sont toujours très variés (40-43), mais les dirigeants ont pris leur parti et le maintiennent insolemment malgré la timide observation de Nicodème (45-52). CHAPITRE VI
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ỷ. 1. POST HEC ABIIT JESUS TRANS MARE GALILEAE. JESUS s’en alla ensuite au-delà de la mer de Galilée. Saint Jean l’Evangéliste s’étant principalement appliqué à suppléer à ce que les autres Evangélistes n’avoient pas remarqué, passe tout d’un coup de la seconde Pâque que JESUS fit à Jérusalem depuis le commencement de sa mission, au miracle de la multiplication des cinq pains, qui n’arriva qu’un an après. Ce miracle est rapporté par les quatre Evangélistes : mais saint Jean y ajoute des circonstances très-remarquables, qui ne se lisent pas ailleurs. La mer de Galilée, de Généfareth, & de Tibériade, est la même, que celle qui est nommée mer de Cinéret, dans les Livres de l’ancien Testament. JESUS la passa peu de jours avant Pâque, comme saint Jean lui-même le remarque ici, ỷ. 4.
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ỷ. 2. QUIA VIDE BANT SIGNA. Parce qu’ils voyoient les miracles qu’il faisoit sur les malades. Saint Jean n’a pas rapporté ces miracles : mais on les voit dans les autres Evangélistes, & ils occupent une grande partie de leur Evangile ; car ils se font principalement appliquer à rapporter ce que le Sauveur avoit fait pendant cette seconde année se son ministère.
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ỷ. 3. SUBIIT IN MONTEM. Il monta sur une montagne du désert de Betzaide, dans les Etats de Philippe Tétrarque de Galilée. J e s u s s’y étoit retiré, pour se dérober aux importunités des troupes, qui ne lui laissoient pas le tems de respirer, & de manger.
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ỷ. 4. ERAT PROXIMUM PASCHA. Le jour de la Pâque, qui est la grande Fête des Juifs, étoit proche. Ceci arriva environ dix, ou douze jours avant la troisième Pâque que fit JESUS-CHRIST depuis le commencement de sa predication, & depuis son baptême.
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ỷ. 5. CUM SUBLEVASSET OCULOS. Ayant levé les yeux, quelque tems après qu’il fut descendu de la montagne : Car le miracle ne se fit que sur le soir ; & je pense qu’il avoit passé la nuit sur la montagne. Et il est certain que les troupes ne purent être assemblées autour de lui en si grand nombre, qu’après un assez long espace de tems ; puisqu’elles étoient venues par terre, au lieu que pour lui il avoit passé le lac dans une barque.
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ỷ. 6. TENTANS EUM. Pour le tenter. Pour éprouver sa foi, & pour voir quel progrés il avoit fait dans la vertu. Pour voir comment il lui répondoit, & pour faire voir la grandeur du miracle; car s’il n’eût pas interrogé saint Philippe, nous ne saurions pas diverses circonstances du miracle. Les autres Evangélistes nous apprennent que J E S U S - C H R I S T guérit les malades qui se trouvèrent là; qu’il commença à enseigner les troupes; & que le soir étant venu, ses Apôtres lui dirent qu’il faudroit renvoyer les troupes, qu’il se faisoit tard, & qu’on ne trouvoit rien à manger dans ce désert. J E S U S leur dit de leur donner eux-mêmes à manger; & comme ils s’en excusoient sur l’impossibilité où ils étoient de le faire, André, & les autres Apôtres avec lui, lui dirent qu’ils n’avoient pour toute provision que cinq pains, & deux poissons.
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ỷ. 7. DUCENTORUM DENARIORUM. Deux cens deniers. Si ces deniers marquent des sicles, les deux cens feront environ trois cens vingt-quatre livres de nôtre monnoye. Si on prend le denier pour une monnoye Romaine d’environ huit fols, cela fera quatre-vingt livres, ou environ de nôtre monnoye.
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ỷ. 8. DICIT EI UNUS. Un de ses Disciples, qui étoit André. J’ai déjà remarqué que les autres Evangélistes attribuënt cette réponse aux Apôtres en commun.
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ỷ. 9. EST PUER UNUS. Il y a ici un petit garçon, qui a cinq pains d’orge, & deux poissons. Ces poissons étoient aux Apôtres; ou du mois ils les avoient retenus pour les acheter auprès de ce petit garçon qu’ils avoient. On voit par ces pains d’orge, & par ce petit nombre de petits poissons, quelle étoit la frugalité de JESUS-CHRIST, & de ses Disciples. Le Grec de cet endroit lit : Deux mets : Mais le terme original se prend ou en général pour toute forte de mets, ou de ragoûts, qui se mangent avec le pain ; ou en particulier, pour du poisson.
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ỷ. 10. ERAT AUTEM FOENUM MULTUM IN LOCO. Or il y avoit beaucoup d’herbe en ce lieu-là. C’étoit un endroit dé-fert, où il y avoit beaucoup d’herbe, & où l’on pouvoit s’asseoir commodément. Ajoutez que la Fête de Pâque étant proche, & les orges étant presque mûres, l’herbe de la campagne étoit fort avancée dans ce pays-là.
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ỷ. 11. CUM GRATIAS EGISSET, DISTRIBUIT. Ayant rendu graces, il les distribua à ceux qui étoient assis. Il rend graces à Dieu, avant que de faire le miracle de la multiplication, parce que, comme il le dit ailleurs, il est sûr que son Pere l’écoutetoujours, & qu’il ne lui peut rien refuser de tout ce qu’il lui demande. Il distribua ce pain, & ses poissons à ses Disciples, qui les servirent au peuple qui étoit assis. C’est ce qui est remarqué par les trois autres Evangélistes, & ce qui se lit même ici dans quelques Exemplaires Grecs.
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Ỷ. 12. COLLIGITE QUE SUPERAVERUNT FRAGMENTA. Amassez les morceaux qui sont restez. On voit ici, comme en plusieurs endroits de l’Evangile, l’attention du Sauveur à persuader les Apôtres de la verité des miracles qu’il faisoit, & le soin des Evangélistes à en remarquer toutes les circonstances.
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Ỷ. 14. HIC EST VERE PROPHETA QUI VENTURUS EST. C’est-là vraiment le Prophète qui doit venir dans le monde. Ils font allusion à ce passage du Deutéronome : Le Seigneur suscitera du milieu de vos freres, & de vôtre nation, un Prophète ; vous l’écouterez, & vous lui obéirez. Les Apôtres en plus d’une occasion, ont appliqué ce même passage à la personne de JESUS-CHRIST, & à sa mission. Mais d’où vient que le Sauveur ayant fait tant d’autres miracles, les Juifs n’ont pensé à le faire Roi, & à le reconnoître pour le Messie, qu’après qu’il leur a donné à manger ? C’est apparemment qu’étant tout charnels, & attendant un Messie qui devoit les combler des faveurs, & des biens temporels, & sur tout de plaisirs des sens, & de la bonne-chère, ils crurent que le miracle qu’il venoit de faire, étoit un échantillon des biens dont il avoit envie de les remplir ; & qu’ils devoient tout attendre d’un Prophète, qui avoit tant de bonté, & tant de pouvoir.
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ỷ. 15. JESUS CUM COGNOVISSET. JESUS sachant qu’ils devoient venir l’enlever, pour le faire Roi. Il l’apprit ou par quelques signes extérieurs, ou par quelques paroles qu’ils lâcherent ; ou plûtôt, par la pénétration, qui lui faisoit voir le fond des cœurs. Ils résolurent donc entre eux de le reconnoître pour Souverain, & de fecouër le joug d’Hérode, & des Romains. Comme ils attendoient un Messie qui devoit regner sur tout Israël, & les remettre en une parfaite liberté, ils crûrent que JESUS-CHRIST ne demandoit que leur déclaration, pour se mettre à leur tête, & exécuter ses grands desseins de conquête, & de Monarchie. C’étoit-là l’idée de toute la nation. Les Apôtres eux-mêmes demeurèrent pleins de ces préjugés jusqu’après la descente du Saint Esprit. Alors ils commencèrent à comprendre que le Royaume de JESUS-CHRIST n’étoit pas de ce monde.
FUGIT ITERUM IN MONTEN IPSE SOLUS. Il s’enfuit encore sur la montagne lui seul. Il monta de nouveau sur la montagne, où d’abord il s’étoit retiré avec ses Disciples. Mais auparavant il obligea ses Apôtres de s’embarquer, & de repasser la mer. Ainsi il demeura seul dans le désert de Betzaïde, & congédia les troupes. Il leur dit qu’elles pouvoient se retirer, & que pour lui il ne demeureroit pas davantage dans ce canton-là. La résolution de le faire Roi n’étoit pas encore bien formée. Le peuple avoit dessein de lui en déclarer sa volonté le lendemain. Mais pourquoi évite-t-il l’honneur qu’on vouloit lui rendre? Il semble que ç’auroit été un bon moyen pour convertir les Juifs, de se déclarer leur Roi, & de recevoir leurs hommages. Mais cela auroit arrêté les persécutions de ses ennemis, & auroit empêché l’exécution des desseins de Dieu, qui vouloît sauver le monde par la mort du Messie, & établir l’Eglise par la patience, & par les travaux. De plus il vouloit nous donner un exemple de modestie, & de véloignement que nous devons avoir pour les Dignitez. Enfin il vouloit éviter tout ce qui avoit la moindre apparence de révolte, & d’in-dépendance des Puissances établies de Dieu.
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ỷ. 17. IN CAPHARNAUM. Pour aller à Cipharnaüm. Saint Marc dit que JESUS-CHRIST ordonna à ses Apôtres de passer la mer, & d’aller l’attendre à Betzaïde ; & saint Jean dit ici que s’étant embarquez, ils alloient du côté de Capharnaüm; & dans la fuite de l’histoire, on les voit aborder non à Capharnaüm, ni à Betzaïde ; mais dans le pays de Génézareth. Pour concilier tout cela, il ne faut que remarquer avec les Evangélistes, que pendant cette nuit il s’éleva un grand vent, qui leur étoit contraire, & qui souffloit du nord. Ainsi au lieu d’aller à Betzaïde, qui est à la pointe septentrionale de la mer de Génézareth, ils se trouverent au matin presqu’à l’autre bout opposé, vers Tibériade, & au midi de Capharnaüm. Le Sauveur leur avoit dit d’aller à Betzaïde : mais le vent leur ayant été contraire, ils essayèrent d’aller au moins à Capharnaüm, où ils ne pûrent pas même arriver ; mais assez loin au-delà, vers le midi.
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ỷ. 19. CUM REMIGASSENT QUASI STADIA VIGIN TI QUINQUE. Comme ils eurent fait environ vingt-cinq, ou trente stades. Les vingt-quatre stades font une lieüe, ou trois milles de chemin. Ayant donc avancé environ une lieüe ou une, lieuë & demie de la mer, ils virent JESUS venir à eux, marchant sur les eaux. La mer de Tibériade a, selon Joseph, quarante stades, ou cinq milles de large, & cent quarante stades, ou environ dix-huit milles de long. Pline lui donne six milles de large, & seize milles de long. Ainsi les Apôtres auroient dû être fort près du bord, lorsque JESUS-CHRIST s’apparut à eux, s’ils n’eussent fait que le trajet du défer de Betzaïde, à l’autre bord. Mais comme le vent les avoit repoussez fort loin, ils avoient encore un assez long trajet à passer, avant que d’atteindre au rivage.
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ỷ. 21. VOLUERUNT EUM ACCIPERE. Ils voulurent donc le prendre dans leur barque. Saint Jean ne parle pas de ce qui arriva alors à saint Pierre, qui marcha aussi sur les eaux au commandement de JESUS-CHRIST. Mais, comme on l’a dit, cet Evangeliste ne touche guères que ce qui n’a pas été remarqué par les autres qui ont écrit avant lui. Saint Mathieu, & saint Marc ajoutent que le Sauveur entra véritablement dans la barque, & qu’aussi-tôt le vent cessa.
ET STATIM NAVIS FUJT AD TERRAM. Et la barque se trouva aussitôt au lieu où ils alloient. Selon la Carte Géographique il devoit y avoir encore plus d’une lieuë & demie jusqu’au bord où ils arrivèrent, en prenant le trajet du bord du défer de Betzaïde, jusqu’à une lieuë au-dessus de Capharnaüm vers le midi. Ainsi il faut encore reconnoître ici une espèce de miracle, dans la promtitude avec laquelle ils arrivèrent à bord.
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ỷ. 22. TURBA QUE STABAT TRANS MARE. Le peple qui étoit demeuré de l’autre côté de la mer. Ce peuple que le Sauveur avoit raffassié; & qui étoit demeuré dans le désert de Betzaïde, dans la résolution de ne plus quitter JESUS, & de le prendre pour son Roi, s’étant apperçu le lendemain qu’il n’étoit plus dans ce lieu, ne pouvoit deviner comment il avoit pû s’en aller, sachant qu’il ne s’étoit point embarqué avec ses Disciples, & qu’il n’avoit point eu là d’autres barques. Pendant qu’ils étoient dans cette inquiétude, il arriva au bord où ils étoient, des barques de Tibériade, (ỷ. 23.) qui leur apprirent que JESUS-CHRIST étoit arrivé de grand matin de l’autre côté du lac, un peu au-dessus de Tibériade vers le nord. C’est ce qui les détermina à s’embarquer, & à passer la mer pour l’aller joindre.
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ỷ. 24. ASCENDERUNT IN NAVICULAS. Ils entrèrent dans ces barques; apparemment dans les barques qui étoient venues de Tibériade, & passèrent aussi la mer. Ils abordèrent à Capharnaüm, se doutant bien que le Sauveur y seroit venu. Il est fort probable qu’une grande partie d’entre eux alla prendre le tour par Betzaïde, & vint par terre à Capharnaüm; car il n’est pas croyable que cinq, ou six mille personnes ayent toutes pû passer dans ces barques.
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ỷ. 26. QUÆRITIS ME, NON QUIA VIDISTIS SIGNA. Vous me cherchez, non à cause des miracles que vous avez vûs; mais parce que je vous ai donné à manger: JESUS-CHRIST ne répond pas à la demande que lui fait ce peuple : Maître, quand êtes-vous venu ici ? Il voyoit dans leur cœur des pensées basses & intéressées, & dans leurs paroles un air de flatterie, & de louange qu’il ne pouvoit approuver. C’est pourquoi il leur fait une réponse un peu sèche : Vous ne me cherchez point comme des gens qui seroient persuadez de ma Divinité, & de ma qualité de Messie, par les miracles dont ils ont été témoins : C’est l’interêt, & l’esperance d’être nourris par moi, qui vous engagent à me venir chercher ; ce n’est ni vôtre foi, ni votre amour pour la vérité : Propter carnem me quaritis ; non propter spiritum, dit saint Augustin.
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ỷ. 27. OPERAMINI NON CIBUM QUI PERIT. Travaillez pour avoir non la nourriture qui périt ; mais celle qui demeure pour la vie éternelle. Ce n’est pas le pain, & la nourriture temporelle que vous devez rechercher à ma fuite ; mais la nourriture de l’âme. Et quelle est cette nourriture, de l’âme ? C’est la parole de Dieu, c’est la foi, c’est la charité, c’est JESUS-CHRIST même, selon saint Augustin. Croyez en moi, imitez-moi, & vous aurez mangé cette divine nourriture que je vous offre. Le Sauveur dit de lui-même en un autre endroit, que la nourriture est de faire la volonté de son Pere. Ce doit être aussi celle de tous les Fidèles. Et cette nourriture donne la vie à l’âme, & nous conduit à l’éternité ; au lieu que la nourriture sensible ne nourrit que le corps, & ne le garantit pas de la nécessité de mourir.
HUNC ENIM PATER SIGNAVIT. Car c’est en lui que le Pere a imprimé son sceau, & son caractère. JESUS-CHRIST est l’image du Pere l’éclat de sa gloire, la figure de sa substance, le caractère de sa Majesté, son Verbe, & sa Sagesse; dans qui toute la plénitude de la Divinité habite réellement. Il lui a donc imprimé son sceau, & son caractère dans sa génération éternelle. J. C. l’a aussi scellé, distingué, séparé des hommes dans son Incarnation. Il a pris la nature humaine; mais d’une manière bien différente des autres hommes. Ceux-ci ne sont qu’hommes & pécheurs; celui-là est Dieu, & impeccable: Segregatus à peccatoribus, & excelsior Cælis factus. Enfin le Pere lui a imprimé le sceau de sa puissance, & l’a déclaré son Fils, & Dieu égal à lui, non-seulement par le témoignage public qu’il lui rendit par une voix du Ciel dans son baptême; mais aussi par les miracles qu’il a faits, & qui sont des preuves démonstratives de sa Divinité, & de la qualité de Fils de Dieu.
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ỷ. 29. HOC EST OPUS DEI. L’œuvre de Dieu est que vous croyiez en celui qu’il a envoyé. Les Juifs avoient bien compris que sous le nom de nourriture qui ne périt point, & qui demeure dans l’éternité, le Sauveur avoit entendu les bonnes œuvres. Ils lui demandent quelles font ces bonnes œuvres qu’il désire d’eux; quel est ce pain qu’ils doivent gagner. Il leur répond ici que cette nourriture est la foi. Vous me cherchez avec empressement, pour avoir la nourriture du corps, & pour être déchargés de la peine de gagner vôtre vie à la sueur de vôtre front. Ce n’est pas cela que je demandois, lorsque je vous ai nourris dans le désert de Betzaïde. Je voulois vous persuader que j’étois le Fils de Dieu, envoyé du Pere pour le salut de tout le monde. Mon intention étoit de vous attacher à moi, non par des vûës intéressées de vôtre part; mais par un désir sincère de vôtre conversion. Je voulois que vous crûssiez en moi, & qu’en conséquence vous pratiquassiez les véritez que je vous ai enseignées.
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ỷ. 30. QUOD ERGO TU FACIS SIGNUM? Quel miracle faites-vous, afin que nous croyions? La réponse de JESUS-CHRIST choqua ce peuple grossier. Il se sentit irrité du reproche qu’il lui fasoit de ne pas croire, & de ne le chercher que pour vivre plus à son aïse, & hors de la nécessité de travailler. Ils lui demandent insolemment ce qu’il avoit fait pour mériter leur créance, & leur confiance; comme si le miracle de la multiplication des cinq pains n’étoit pas un miracle assez évident, & une preuve assez forte pour les obliger à le reconnoître pour Fils de DIEU. Et si cela ne suffisoit pas, combien d’autres merveilles n’avoit-il pas fait dans tout le pays?
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ỷ. 31. PATRES NOSTRI MANDUCAVERUNT MANNA. Nos peres ont mangé la manne dans le désert. Vous n’avez encore rien fait qui égale ce que Moyse fit autrefois dans le désert en faveur de nos peres. Vous avez nourri à la verité cinq mille hommes avec cinq pains, & deux petits poissons: mais qu’est-ce que cela au prix de ce qu’a fait Moyse dans le désert, où il a nourri pendant quarante ans plus d’un million de personnes avec la manne, qui étoit un pain du Ciel, une nourriture toute céleste? Faites quelque chose de semblable; & alors nous croirons en vous, comme nous avons cru à Moyse.
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ỷ. 32. NON MOYSES DEDIT VOBIS PANEM DE COELO. Moyse ne vous a pas donné le pain du Ciel ; mais c’est mon Pere qui vous donne le véritables pain du Ciel. JESUS-CHRIST réfute ici les Juifs, en leur soutenant 1°. Que ce n’est pas Moyse; mais Dieu qui a donné la manne à leurs peres. 2°. Que le Pere leur donne actuellement un pain infiniment plus excellent que la manne. 3°. Que lui JESUS-CHRIST est lui-même ce pain, cette nourriture dont il leur parle. Il ne s’é tend pas à prouver la première proposition; elle étoit claire d’elle-même. Moyse n’avoit jamais prétendu faire ses miracles par sa propre vertu; il en avoit toujours rapporté la gloire à Dieu; il ne faisoit que suivre fidélement ses ordres. Il n’a jamais osé se donner la qualité de Fils de Dieu, d’Eternel, d’Egal au Pere. Ce sont des blasphêmes qu’il a condamnez sous peine de mort. JESUS-CHRIST seul a osé prendre ces qualitez; & en les prenant il a usé de son droit. Il a soutenu sa prétention par une infinité de merveilles; Dieu l’a autorisée par des marques éclatantes de son approbation, & par des déclarations expresses. Pour montrer que lui-même étoit le vrai pain du Ciel, il prou ve deux choses: La premiere, que sa Doctrine étoit la vraie nourriture de l’ame; que la foi étoit la seule voie pour arriver à Dieu: Et la seconde, que réellement, & véritablement il donneroît son Corps, & son Sang pour nourriture, & pour breuvage à ceux qui croiroient en lui. Cette dernière proposition étoit si extraordinaire, qu’il n’est pas surprenant que ceux qui l’entendoient en ayent été choquez. Mais le Sauveur, qui par sa Sagesse infinie savoit quand, & comment la vérité devoit être dispensée, & distribuée, se contenta de dire alors à ces Disciples choquez de sa Doctri ne, que ce qu’il leur disoit étoit esprit, & vie; se reservant aux derniers momens de sa vie, de leur donner une plus parfaite explication de ce mystere. & figurée. Elle venoit de l’air, & tomboit sur la terre comme la rosée. Dans l’Ecriture l’air est souvent appellé le Ciel : De-là vient que la manne est nommée le pain du Ciel, & la nourriture des Anges. Mais JESUS-CHRIST est le vrai pain du Ciel, puisque réellement il est descendu du Ciel, pour prendre la chair humaine. De plus la manne n’étoit que la figure de la vérité, de la Doctrine évangélique, qui est la vraie nourriture de l’ame, le vrai pain descendu du Ciel. Il est donc vrai de dire que c’est le Pere qui nous a donné le véritable pain du Ciel, en nous donnant JESUS-CHRIST, Auteur de la vie, & de la vérité.
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ỷ. 34. SEMPER DA NOBIS PANEM HUNC. Seigneur, donnez-nous toujours ce pain ; ce pain de vie, ce pain céleste, ce pain surnaturel, si fort au-dessus de la manne. Donnez-le nous, non une, ou deux fois ; non pour un, ou deux jours ; mais pour toujours : Semper da nobis. Les Peres croyent que ces gens-là n’avoient pas pris la pensée de JESUS-CHRIST. Ils l’entendoient d’un pain matériel ; mais d’une nature plus excellente que la manne, qui devoit leur conserver la vie, & la santé pour toujours ; un pain qui ne leur manquât jamais : Panem qui nos reficiat, nec deficiat, dit saint Augustin.
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ỷ. 35. EGO SUM PANIS VITÆ. Je suis le pain de vie ; celui qui vient à moi, n’aura point faim. La manne étoit un pain matériel, & périssable ; une nourriture qui donnoit pas la vie à ceux qui en usoient, & qui ne les empêchoit pas de mourir : mais JESUSCHRIST est le pain vivifiant, qui donne la santé, qui la conferve, qui donne l’immortalité, & qui conduit au bonheur éternel. Il est le pain de vie, & vivifiant par sa grace, par sa vérité, par la foi; & il l’est encore d’une manière très-réelle dans le Sacrement de son Corps, & de son Sang, cachez sous les apparences du pain, & du vin. Qui boit, & qui mange JESUS-CHRIST par la foi, ne souffrira ni la faim, ni la soif; il fera pleinement rassasié dans le Ciel: Significatur æterna satieta, dit saint Augustin, ubi nulla est egestas.
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ỷ. 36. VIDISTIS ME, ET NON CREDITIS. Vous m’avez vû, & vous ne croyez point. Vous me demandez ce pain de vie, qui vous rassasie pour toûjours; je vous l’ai déjà dit: C’est moi qui suis ce pain: Dixi vobis, quia vidistis me, &c. Vous l’avez devant vous, & vous n’en mangez point. C’est moi qui suis ce pain. Croire en moi, c’est le manger. Vous me voyez, & vous ne croyez point: Vidistis me, & non creditis. Vous êtes à ma table, & vous ne mangez point: Ante vos habetis, & non manducatis, dit saint Augustin.
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ỷ. 37. OMNE QUOD DAT MIHI PATER, AD ME VENIET. Tous ceux que mon Pere me donne, viendront à moi. Et voici la raison qui vous empêche de croire, & de vous rassasier de ce pain de vie; c’est que vous n’êtes pas de ceux que mon Pere m’a donnez. Si vous en étiez, vous viendriez à moi, & je vous recevrois; car je ne rejetterai pas ceux que mon Pere m’a donnez. Vous n’êtes pas des sujets de mon Royaume, ni des brebis de mon troupeau. Et ne dites pas que si mon Pere vous avoit attiré à lui, s’il avoit daigné vous donner à moi, vous croiriez, & vous goûteriez le pain céleste dont je vous parle. Ne vous excusez point si vous ne croyez pas, & si vous n’avez pas reçu le don de la foi; le Pere a une volonté très-sincère de vous sauver. Il vous a donné une infinité de graces que vous avez méprifees; il vous a appellez, & vous lui avez tourné le dos : Vocavi, & renuifis. Combien de fois a-t-il voulu par ses Prophêtes, par ses serviteurs vous rappeller à la voie droite ; & vous n’avez pas voulu : Et noluistis ? Il pourroit à la vérité employer sa force toute-puissante à soumettre vos volontez rébelles, & à changer vos cœurs de pierre en des cœurs de chair : mais vôtre ingratitude, vôtre infidélité, vôtre endurcissement méritent-ils d’être recompenfés par de telles graces ? Vous n’êtes donc pas de mon troupeau, parce que mon Pere ne vous a pas donné à moi : mais vous ne m’avez point été donné à cause de vôtre cœur endurci, & impénitent. Vôtre perte ne vient que de vous seul : Perditio ex te, Israël.
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ỷ. 38. QUIA DESCENDI DE COELO, &c. Je suis descendu du Ciel, non pour faire ma volonté : mais pour faire celle de mon Pere. S’il vous avoit appellez, & s’il vous avoit donné à moi, je n’aurois garde de vous rejeter ; car je ne suis venu sur la terre que pour accomplir sa volonté. Ce n’est pas que ma volonté soit contraire à la sienne : Au contraire parce qu’elle lui est toujours semblable, & que ma volonté divine est essentiellement la même que la sienne, je ne puis faire, ni vouloir que ce qu’il fait, & ce qu’il veut lui-même. Il est vrai qu’en tant qu’homme, ma volonté n’est pas la même que celle du Pere : mais elle lui est toujours parfaitement soumise ; & je n’ai garde de vouloir autre chose que ce qu’il veut. En effet la foi nous apprend qu’il y a dans la personne de J E S U S-CHRIST deux volontez ; l’une Divine, & l’autre humaine : Et il a bien montré la différence de ces deux volontez dans sa prière au Jardin : Mon Pere, s’il est possible, faites que ce Calice passe sans que je le boive : Mais que vôtre volonté soit faite, & non pas la mienne. Toutefois la volonté humaine ne fut jamais contraire à la Divine, & le Sauveur ne refista jamais aux ordres de son Pere Céleste.
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ỷ. 39. HEC EST AUTEM VOLUNTAS. Or la volonté de mon Pere, est que je ne perde aucun de ceux qu’il m’a donné ; mais que je les ressuscite au dernier jour. Il sembleroit par là que le Pere ne donne à JESUS-CHRIST que les prédestinez, & que les réprovez qui sont dans l’Eglise, ne lui ont pas été donnés par le Pere ; qu’ils sont des intrus, & des ennemis qui sont entrez dans la sale du festin, sans la vocation, & contre la volonté du Pere ; aussi JESUS-CHRIST ne les conduit point à la résurrection. Mais il est d’ailleurs indubitable que l’Eglise de JESUS-CHRIST est composée des élûs, & des réprovez ; que dans l’aire du Pere de famille il y a du bon, & du mauvais grain ; que dans le collége des Apôtres il y a eu un Judas, mêlé avec douze Saints ; que Dieu n’accorde pas toujours le don de la persévérance à ceux à qui il a donné la grace de la vocation. Que faut-il donc conclure ? Il faut dire que nul de ceux que le Pere a donné au Fils, & qui sont predestinez, ne pérrira. Et que tous ceux qui ont reçû le don de la foi, & qui font actuellement dans l’Eglise, quoiqu’ils ne soient pas du nombre des prédestinez à la gloire, ne périront que par leur faute. Dieu qui les a justifiez dans le Bapteme, ne les abandonnera pas le premier ; ils persévéreront dans le bien s’ils vouloient : In eo quod andieras, & tenneras, perseverares si velles : dit saint Augustin.
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ỷ. 40. UT OMNIS QUI VIDET FILIUM, ET CREDIT IN EUM, &C. La volonté de mon Pere est que quiconque voit le Fils, & croit en lui, ait la vie éternelle. La volonté de Dieu est que tous ceux qu’il a prédestinez, & à qui il a par sa pure miséricorde préparé des moyens certains & infallibles pour les conduire à la beatitude soient certainement sauvez, & arrivent à la gloire céleste. Mais il ne s’ensuit pas que ceux qu’il a appellé à la foi, & à qui il a donné la grace de la justification dans le Bapteme, doivent tous persévérer dans le bien, & parvenir au salut. Ils ne sont pas tous du nombre de ceux que le Pere a donné à son Fils ; ils sont à présent dans sa bergerie, ils font membres de son Corps, ils sont encore attachez au sep de la vigne. Mais la fuite fera voir qu’ils sont des loups couverts de la peau de brebis; que ce sont des membres morts, que ce sont des branches inutiles & infructueuses, qui feront enfin retranchées de la mere souche.
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ỷ. 41. MURMURABANT JUDEI. Les Juifs se mirent à murmurer contre lui; non pas précisément de ce qu’il avoit dit qu’il étoit le pain de vie, & que sa doctrine étoit une nourriture céleste; mais de ce qu’il se disoit lui-même descendu du Ciel, & qu’il se mettoit au-dessus de Moyse. Cela leur fit faire attention à l’obscurité de ses parens, & à la bassesse de sa naissance. (ỷ. 42.) N’est-ce pas là Jésus fils de Joseph, dont nous connoissons le pere & la mere? Comment donc dit-il qu’il est descendu du Ciel?
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ỷ. 43. NEMO POTEST VENIRE AD ME, NISI PATER.... TRAXERIT EUM. Personne ne peut venir à moi, que mon Pere ne l’attire. Les Juifs murmuroient de ce que JESUS-CHRIST se disoit le pain descendo du Ciel. Il leur dit de ne pas murmurer; parce que personne ne vient à lui, si son Pere Céleste ne l’attire. Pour sentir la force de cette raison, il faut reprendre ce qu’il a dit dans les versets précédens : Vous m’avez vû, & vous ne croyez point; parce que vous n’êtes pas du nombre de ceux que mon Pere m’a donnez. Je ne suis pas surpris que vous murmuriez contre moi, & que mes discours soient pour vous un sujet de scandale : Nul ne peut venir à moi si mon Pere ne l’attire ; & comme vous n’êtes point du nombre de ceux qu’il attire; vous n’êtes point aussi de ceux qui croyent en moi, & qui goûtent ce pain de vie, dont je vous ai parlé. Mais quels sont les liens dont le Pere se fert, pour amener ceux qu’il attire à lui ? Dieu nous garde de dire, comme quelques-uns, que depuis le péché d’Adam, l’homme a perdu son libre arbitre ; qu’il n’a plus de liberté que pour le mal : que quand il fait le bien, il est entraîné par une force majeure qui l’y nécessite, sans que sa volonté s’y porte, & s’y détermine par son choix & son inclination toute libre. Si l’homme n’a plus ni liberté, ni choix, il n’est plus capable de mériter. Et si son penchant au mal est invincible, & nécessitant ; il n’est plus coupable, en péchant. Le Pere nous attire, mais sans nous faire violence, sans contrainte, sans effort. Il nous inspire une douceur, un plaisir secret, un amour tendre pour le bien, qui nous entraîne fortement, & doucement ; mais auquel nous pouvons toujours refister. C’est le plaisir, c’est l’attrait, c’est l’amour qui nous emportent : Crede, & venis ; ama & traheris, dit saint Augustin. Ne arbitreris istam asperam, molestamque violentiam ; dulcis est, suavis est ; ipsa suavitas te trahit. Vous montrez de l’herbe à une brebis, & vous la faites suivre ; vous montrez des noix à un enfant, & vous l’attirez : Et comment les attirez-vous, si ce n’est par le plaisir ? On peut donc être tiré, & tiré puissamment ; & toutefois sans contrainte, & sans violence. Mais d’où vient que les Juifs n’ont point éprouvé cette douce violence, que le Pere a faite à tant d’autres ? On peut répondre : 1° Que le Pere est maître de ses faveurs, & qu’il ne les doit à personne, 2°. Que les Juifs s’en étoient rendus indignes par leur incrédulité, & leur endurcissement. Combien de miracles lui avoient-ils vu faire ? Combien de fois l’avoient-ils entendu prêcher ? Combien d’exemples de vertu lui avoient-ils vu pratiquer ? Et non seulement ils n’en avoient fait aucun profit ; mais ils s’en étoient scandalisés ; ils en avoient pris occasion de le calomnier. Dominez par l’ambition, par l’envie, par l’avarice, pleins d’orgüeil, & de présomption, remplis de faux préjugés, & de superstitions, lorsque le Sauveur est venu leur annoncer l’humilité, la soumission, la pauvreté, les souffrances ; lorsqu’il a voulu déraciner la superstition, & les vaines traditions des Docteurs, & rappeller la Loi à sa perfection, & à sa pureté, il a rencontré des esprits intraitables, & indociles, & des cœurs fermés à la lumière, & à la grace ; il n’a trouvé en eux que des dispositions contraires aux desseins de sa miséricorde. En un mot, selon la doctrine de saint Augustin, ils ne pouvoient croire, parce qu’ils ne vouloient pas. Dieu auroit pû par la puissance de sa grace préparer leur volonté, & briser la dureté de leur cœur : mais avoient-ils droit de se promettre de pareils secours ? Dieu les leur devoit-il ? Combien de faveurs, & de lumières leur avoit-il accordées, dont ils n’avoient non-seulement fait aucun bon usage ; mais qu’ils avoient tourné contre eux-mêmes, & contre celui qui en étoit l’auteur? Dieu n’en avoit-il pas fait assez, sinon pour les convertir entièrement, du moins pour les rendre inexcusables? La lumière a brillé si long-tems à leurs yeux, & ils ont mieux aimé les ténèbres que la lumière. Il leur a fait si souvent entendre sa voix, & ils ont refusé de venir. Vocavi, & renuifis.
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ỷ. 45. EST SCRIPTUM IN PROPHETIS : ERUNT OMNES DOCIBILES DEI. Il est écrit dans les Prophètes : Ils feront tous enseignez de Dieu. Voici la preuve de ce qu’il a dit ci-devant, que personne ne pouvoit venir à lui, qu’il ne fût attiré par le Pere Céleste. Il écrit dans Isaïe : Je ferai que tous vos enfans soient les Disciples de Dieu même. Dieu fera leur Docteur & leur Maître. Il leur ouvrira le cœur & l’esprit, pour croire, & pour pratiquer les véritez du salut. Jérémie dit à peu près de même : Je mettrai ma Loi au milieu de leurs entrailles, & je la graverai dans leur cœur ; je serai leur Dieu, & ils feront mon peuple, & ils ne s’enseigneront plus l’un l’autre, en disant : Connoissez le Seigneur. Et Ezéchiel : Je leur donnerai un cœur nouveau, & je mettrai dans eux un nouvel esprit : J’ôterai le cœur de pierre, qui est dans vous, & je vous donnerai un cœur de chair. Si donc vous ne croyez point en mes paroles, c’est que le Pere ne vous a point encore ôté ce cœur de pierre, & cette péfanterie d’esprit qui est en vous. Et pourquoi ne vous l’a-t’il pas ôtée ? N’accusez ni sa justice, ni sa bonté. Il ne vous doit point ces graces. Combien vous en a-t-il fait que vous avez méprisées par l’endurcissement de vôtre cœur ?
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ỷ. 46. NON QUIA PATREM VIDIT QUISQUAM. Ce n’est pas qu’aucun homme ait vu le Pere. Quand je vous dis que tout homme qui croit, est instruit par mon Pere; & que nul ne peut croire, s’il n’est attiré par lui, & enseigné par son Esprit, ne vous imaginez pas que mon Pere doive vous parler d’une manière sensible, ou qu’il doive prendre une forme humaine, pour vous enseigner. Aucun homme ne l’a jamais vu. Ni Moyse, ni les Prophètes, ni les Patriarches ne l’ont point considéré des yeux du corps. Je suis le seul qui l’aye vu. Comme je suis né de Dieu, & que je suis descendu du Ciel, je connois parfaitement le Pere, & je l’ai vu dans toute sa gloire. Je suis le dépositaire de toute sa sagesse, & de sa puissance. Je suis moi-même sa Sagesse, son Fils, son Verbe, sa Vertu. Ainsi si vous voulez écouter le Pere, écoutez-moi, puisque je ne suis qu’une même substance avec lui : Quomodo audire potuimus à Patre ? A meipso audite. Défaites-vous de vos préjugés ; écoutez les veritez que le Pere vous dit au fond du cœur par ma bouche.
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ỷ. 47. QUI CREDIT IN ME, HABET VITAM ÆTERNAM. Celui qui croit en moi, a la vie éternelle. Il rappelle ce qu’il a déjà dit ci-devant, ỷ. 40. Celui qui croit au Fils, a la vie éternelle. Il est attiré par mon Pere; il a écouté ses instructions; il s’est nourri du pain de vie; il m’a été donné par mon Pere: je ne le perdrai point; je le ressusciterai au dernier jour; il aura la vie éternelle. Toutes véritez relatives, & liées les unes avec les autres, que le Sauveur a rebattuës, & tournées en différentes manières dans tout ce discours, pour les inculquer davantage.
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ỷ. 48. PATRES VESTRI MANDUCAVERUNT MANNA IN DESERTO. Vos Peres ont mangé la manne dans le désert, & ils sont morts. JESUS-CHRIST ayant déclaré aux troupes qu’il étoit le pain vivifiant descendo du Ciel, a exposé jusqu’ici comment il est la nourriture des ames par la foi, & par la charité dont il les anime, & par la vérité dont il les nourrit. Il lui reste encore à expliquer une troisième manière de nous nourrir, qui renferme les deux autres, & qui est plus parfaite, plus intime, & plus relevée que tout ce qu’il a dit jusqu’ici; c’est la manducation réelle de son Corps, & de son Sang dans le Sacrement de son amour, qu’il nous a laissé dans l’Eglise, sous les apparences du pain, & du vin. Quelque grand que soit le miracle de la manne que vos peres ont mangée dans le désert, cela n’est rien en comparaison de ce que je fais pour ceux qui croyent en moi. La manne ne garantiffloit pas de la mort ceux qui en mangeoient: mais ceux qui goûtent le pain que je leur offre, vivront éternellement. La manne ne nourrissoit que le corps; mon pain nourrit l’ame, & lui donne l’immortalité. Le pain que je donne, est la vérité, & la foi; c’est mon propre Corps, & mon Sang. Si vous croyez en moi, & que vôtre foi soit animée de la charité, & agissante par la pratique des bonnes œuvres; si vous recevez ma Chair & mon Sang dans le mystère de l’Eucharistie avec ces bonnes dispositions, & que vous y persévériez avec une fidélité constante, vous vivrez éternellement. Sans ces dispositions, mon Corps & mon Sang deviendront pour vous un poison mortel; le pain que je vous offre au lieu de vous donner la vie, vous causera une mort certaine: Ideò inter vos multi infirmi, & imbécilles, & dormiunt multi. Mais si vous y apportez des dispositions saintes, la foi, la charité, l’innocence, la pureté du cœur, vous y trouverez non-seulement la vie de l’ame, l’augmentation des graces du Ciel, la force contre vos ennemis invisibles; mais encore un principe d’immortalité, un germe de résurrection pour vôtre corps. C’est ainsi que les Peres l’ont conçu, & expliqué.
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ỷ. 51. PANIS QUEM EGO DABO, CARO MEA EST PRO MUNDI VITA. Le pain que je donnerai, c’est ma Chair que je dois livrer pour la vie du monde. Ce n’est plus sa parole, ni la foi, ni la prédication de l’Evangile qu’il appelle le pain du Ciel; c’est sa propre Chair, & la Chair qu’il doit livrer pour le salut du monde. Ce n’est pas sans doute en figure qu’il l’a livrée; ce n’est pas en figure qu’il nous la promet. Il la donne réellement, & en substance; mais enveloppée sous les espéces du pain, & du vin. Ce n’est pas seulement les bons qui la reçoivent, quoique ce soient les seuls qui en reçoivent les effets, les méchans la goûtent aussi; mais pour leur condamnation, & pour leur malheur: Qui manducat, & bibit indignè, judicium sibi manducat, & bibit. Que ceux donc qui veulent participer avec fruit à ce divin mystère, deviennent eux-mêmes les membres de JESUS-CHRIST; qu’ils remplissent de son Esprit: Fiant Corpus Christi, si volunt vivere de Spiritu Christi. Qu’ils vivent de la charité; qu’ils soient unis à leur Dieu, & à leurs freres par les liens de l’amour: O Sacramentum pietatis, ô signum unitatis, ô vinculum charitatis! Qui vult vivere, habet ubi vivat, habet unde vivat. Accedat; credat: incorporetur; ut vivificetur.
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ỷ. 52. QUOMODO POTEST HIC NOBIS CARNEM SUAM DARE AD MANDUCANDUM ? Comment celui-ci peut-il nous donner sa Chair à manger ? Comment nous donnera-t-il à manger sa Chair, & son Sang ? Se coupera-t-il par morceaux, & nous donnera-t-il à chacun une pièce de son Corps divisé, & sanglant ? Qui de nous pourra se résoudre à manger de la chair humaine ? Et quand nous le pourrions faire, comment la multipliera-t-il, pour nous en donner à tous quelque partie ? Comment subsistera-t-il lui-même au milieu de ce partage, & de ce déchirement de tout son Corps ? Voilà les difficultez qui vinrent d’abord en l’esprit des Juifs, qui entendent le discours de JESUS-CHRIST. Mais sans s’informer de la manière dont le Fils de Dieu devoit faire ce qu’il promettoit, ne devoient-ils pas l’en croire simplement sur sa parole, sans raisonner, sans murmurer ? Ignoiroient-ils la souveraine puissance de Dieu ? N’en avoient-ils pas des preuves toutes récentes, dans le miracle de la multiplication des cinq pains ? Ne devoit-il pas leur suffire que JESUS-CHRIST leur promit en termes si précis de les nourrir de sa Chair ? Il ne s’agissoit que de favor s’il le vouloit, & s’il l’entendoit d’une manducation réelle. Toute la difficulté se réduisoit là. Or s’il n’eût voulu parler que d’une nourriture figurative, & purement spirituelle, il n’avoit qu’un mot à dire, pour dissiper tous leurs doures, & pour arrêter tous leurs murmures. Mais il fait tout le contraire ; il confirme ce qu’il a dit ; il répète la même chose en termes encore plus forts.
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ỷ. 53. NISI MANDUCAVERITIS CARNEM FILII HOMINIS. Si vous ne mangez la Chair du Fils de l’homme, & si vous ne buvez son Sang, vous n’aurez point la vie en vous. Au lieu d’adoucir la première proposition, qui avoit choqué les Juifs, il insiste, & l’appuye de nouvelles raisons. Ce n’est pas assez de dire que je vous donnerai ma Chair pour nourriture; j’ajoute que si vous ne la mangez, vous ne vivrez point. Ainsi ce n’est point une chose indifférente, & de simple conseil; c’est une obligation que j’impose à tous mes Disciples de se nourrir de ma Chair, & de boire mon Sang. C’est par-là que je m’unis à eux, comme ils s’unissent à moi: Hæc accepta, atque hausta id efficiunt, ut & nos in Christo; & Christus in nobis fit, dit saint Hilaire. Il est en nous par sa Chair dont nous nous nourrissons, & nous sommes en lui par la chair dont il s’est revêtu: Est ergo in nobis ipse per Carnem, & sumus in eo, dum secum hoc quod nos sumus in Deo est. Les Conciles, & les Peres, qui sont les seuls véritables Interprètes des saintes Ecritures, ayant toujours expliqué ces passages de l’Eucharistie, nous les suivons avec respect, sans nous arrêter à réfuter ceux qui l’entendent autrement. Leur erreur est plus digne de compassion, que d’aigreur & d’insulte.
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ỷ. 56. CARO MEA VERE EST CIBUS. Ma chair est véritablement viande, & mon sang véritablement breuvage; toute autre nourriture ne peut ni conserver la vie pour toûjours, ni empêcher la mort; la nourriture du corps n’étant point d’une nature immortelle, & spirituelle, ne peut contribuer ni à la vie, ni au bonheur de la plus noble partie de nous-mêmes, qui est nôtre ame : il lui faut donc une autre nourriture : c’est le Corps, & le Sang du Sauveur dans l’Eucharistie. Ut cibo, & potu id appetant homines ut nec efuriant, nec sitiânt, dit saint Augustin, hoc veraciter non præstat nisi ille cibus, & potus, qui cos à quibus simitur, immortales, & incorruptibles facit.
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ỷ. 57. QUI MANDUCAT MEAM CARNEM, ET BIBIT MEUM SANGUINEM, IN ME MANET, ET EGO IN ILLO. Celui qui mange ma Chair, & boit mon Sang, demeure en moi, & je demeure en lui. De toutes les manières d’union, nous n’en connoissons point de plus intime, que celle qui se fait par la digestion des alimens, qui se changent en la substance de celui qui les mange. Cette union est le modèle de celle qui se fait de JESUS-CHRIST, & de notre ame dans le Sacrement de son Corps, & de son Sang. Nous demeurons en lui, & il demeure en nous par la foi, & par la charité. Crede, & manducasti, dit saint Augustin. Mais ce n’est pas tout ; nous devonons en quelque forte une même chair, & un même sang avec lui. Concorporei, & consanguinei Christi, comme parle saint Cyrille de Jérusalem ; nous devenons d’une nature toute divine, ut efficiamini divinæ confortes naturæ, dit l’Apôtre saint Pierre. De même, dit saint Clément d’Alexandrie, qu’un morceau de cire étant fondu, se mêle avec un autre morceau de cire, & devient un avec lui ; ainsi par la participation du Sacrement, nous devenons un avec JESUS-CHRIST, nous femmes dans lui, & il est dans nous. Saint Hilaire compare l’union que JESUS-CHRIST a avec nous dans la manducation de sa Chair, & de son Sang, à celle qu’il a avec son Pere, & à l’union hypostatique de la nature divine avec la nature humaine. Mais ces expressions, & celles des autres Peres qui leur sont semblables, ne doivent pas s’entendre dans toute la rigueur de la lettre : il est indubitable que tandis que les espèces sacramentelles sont dans nôtre estomac, JESUS-CHRIST est dans nous-mêmes substantiellement ; & en ce sens, nous sommes en quelque forte un même corps, & un même sang avec lui ; mais lorsque les espèces ont changé de nature, & qu’elles sont digérées, & répanduës dans le chile, ou dans le sang, la vertu du Corps de JESUS CHRIST réside simplement en nous ; il nous aime, il nous vivifie, il répand dans nôtre chair la semence de vie, & d’immortalité, & nous remplit de l’espérance certaine de la résurrection, & de la vie future.
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ỷ. 58. SICUT MISIT ME VIVENS PATER. Comme mon Pere qui m’a envoyé est vivant, & que je vis par mon Pere ; ainsi celui qui me mange, vivra par moi. On peut reduire ainsi la comparaison que fait JESUS-CHRIST : De même que mon Pere qui m’a envoyé est vivant, je suis aussi vivant ; & de même que je suis vivant, ainsi celui qui mange ma Chair, vivra. Ma vie est la même que celle de mon Pere ; je vis en lui, & il vit en moi. Celui qui mange ma Chair, & qui boit mon Sang, vivra de même dans moi, & je vivrai en lui. Le même Esprit qui m’anime, l’animerà. Il ne me changera pas en lui ; mais je le changerai en moi. Les Fidèles connoissent le corps de JESUS-CHRIST, s’ils font eux-mêmes du corps de JESUS-CHRIST. Et comment peuvent-ils devenir le Corps de JESUS-CHRIST ? S’ils vivent de son Esprit : Norunt Fideles Corpus Christi, si Corpus Christi non negligant esse. Fiunt Corpus Christi, si volunt vivere de Spiritu Christi : de Spiritu Christi non vivit, nisi Corpus Christi. S’ils font membres de son Corps, qu’ils lui demeurent étroitement unis ; qu’ils ne soient pas des membres malades qu’il faille retrancher, ni des membres tortus dont on ait honte ; qu’ils soient beaux, qu’ils soient sains, qu’ils vivent de Dieu, & en Dieu : Non sit putre membrum quod resecari mereatur ; non sit distortum de quo erubescatur ; sit pulchrum, fit aptum, fit sanum, habeat corpori, vivat Deo de Deo.
PROPTER PATREM, ET PROPTER ME, en cet endroit, font mis pour, per Patrem, & per me, suivant la plûpart des Peres, & des meilleurs Interprêtes. On voit de pareilles manières de parler dans les Auteurs Grecs les plus exacts, de même que dans les Evangélistes. La préposition Grecque dia, se prend souvent pour per.
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ỷ. 60. HÆC DIXIT IN SYNAGOGA. JESUS dit ces choses, enseignant dans la Synagogue de Capharnaüm. Comme la chose étoit d’une très-grande conséquence, & qu’il s’agissoit d’un des plus grands mystères de la Religion Chrétienne, JESUS-CHRIST voulut en parler dans la Synagogue de Capharnaüm, au milieu d’une grande assemblée ; afin que personne ne pût s’excuser sur cela d’ignorance, & que les ennemis de sa Doctrine ne pussent un jour se prévaloir du fécret dans lequel il auroit pû révéler ce mystère à ses Apôtres. Lorsqu’il institua l’Eucharistie, ce fut dans le secret, & en la compagnie de ses seuls Apôtres : Mais il la promit, il l’annonça, il la publia dans une très-grande assemblée, & avec des circonstances propres à persuader ceux qui viendroient après-lui. L’incrédulité, & le murmure de ceux qui l’écoutoient, loin de diminuer la créance de ce mystère, ne sont que la confirmer.
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ỷ. 61. DURUS EST HIC SERMO. Ces paroles sont bien dures ; & qui peut les écouter ? Ce ne furent pas seulement ceux de Capharnaüm, & ces autres qu’il avoit raffassez la veille, & qui se trouvèrent là par occasion, qui furent scandalisez des paroles du Sauveur; plusieurs de ses Disciples mêmes en furent choquez. Ces paroles étoient dures; mais seulement à leur égard; parce que leur cœur étoit indocile, & incrédule : Durus est, dit saint Augustin ; sed incredu lis. Ipsi erant duri, dit-il ailleurs ; non sermo. Si JESUS-CHRIST n’eût voulu rien dire autre chose, sinon que sa Doctrine étoit sa Chair, & son Sang, & que ses Disciples, & ses Seétateurs devoient se remplir de sa Doctrine, comme on se raffasse des viandes sensibles ; personne n’en auroit été scandalisé. Il avoit dit la même chose un peu auparavant, & dans le même discours, sans qu’aucun en fût choqué : Mais dès qu’il parle de la manducation réelle de son Corps, & de son Sang, & que sans avoir égard à leur murmure, il continue le même discours avec encore plus de force ; ils comprirent qu’il ne s’agissait point d’une manducation figurative, & spirituelle : Et comme ils ignoroient la manière dont JESUS-CHRIST devoit exécuter sa promesse, ils se retirèrent tout scandalisez. Ceux de ses Disciples qui murmurèrent, n’étoient pas des douze Apôtres, comme il paroît par le ỷ. 68.
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ỷ. 62. SCIENS JESUS APUD SEMETIPSUM. JESUS connoissant en lui-même que ses Disciples murmuroient. Ils ne murmuroient qu’en fécret : C’est pourquoi JESUS ne découvrit leur murmure, que par sa connoissance divine. Cela devoit leur faire comprendre que celui qui leur parloit, étoit Dieu, que rien ne lui étoit impossible, & qu’il étoit aussi incapable de les tromper dans ce qu’il leur disoit, qu’il étoit incapable d’être trompé lui-même.
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ỷ. 63. SI ERGO VIDERITIS FILIUM HOMINIS ASCENDENTEM ? Que fera-ce donc, si vous voyez le Fils de l’homme monter où il étoit auparavant ? Si ce que je vous ay dit de ma Chair, & de mon Sang, que vous devez manger, si vous voulez avoir la vie, vous scandalise ; & si cela vous paroît impossible, & incroyable, comment croirez vous ce qui doit m’arriver à mon Ascension dans le Ciel ? Que fera-ce, si je vous dis que je dois ressusciter, & monter au Ciel à la droite de mon Pere ? Ou bien : Vous êtes choquez de ce que je vous ai dit, que je vous donnerai ma Chair, & mon Sang ; ne croyez point que je doive vous la donner par morceaux, ni que je doive vous faire manger comme vous mangez la chair des animaux ; mon Corps fera élevé dans les Cieux, & demeurera impassible, & glorieux après ma Résurrection. Je me donnerai à vous d’une manière qui ne révoltera ni les sens, ni la raison. Vous me mangerez sous les apparences du pain, & du vin. J’y ferai réellement, & substantiellement ; mais je n’y ferai vû que des yeux de la foi.
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ỷ. 64. SPIRITUS EST QUI VIVIFICAT, CARO NON PRODEST QUIDQUAM. C’est l’esprit qui vivifie ; la chair ne sert de rien. Les paroles que je vous dis, sont esprit, & vie. Quand je vous promets la vie, si vous mangez ma Chair, ne croyez pas que cela doive s’entendre d’une manière grossiere, & charnelle, comme si l’on devoit m’arracher les membres, ou me les couper, & vous les donner, comme on fait la chair à la boucherie ; ni que je doive vous présenter mon Sang dans une coupe, comme quelques Peuples barbares ont accoutumé d’en user dans leurs alliances. Cette manière d’exprimer ma pensée est infiniment éloignée de mon esprit : Caro non prodest quidquam. Dans l’Ecriture, caro se met assez souvent pour la manière charnelle dont on entend quelque chose. Si vous voulez entrer dans mon esprit, & recevoir la vie que je vous promets, élevez vos cœurs à une intelligence plus spirituelle : Spiritus est qui vivificat. Alors vous trouverez que ce que je vous ai dit, est esprit, & vie : Verba que ego locutus sum vobis, spiritus, & vita sunt. Et comment est-il esprit, & vie ? Si vous l’entendez spirituellement, il est esprit, & vie ; & si vous l’entendez charnellement, il est toujours esprit, & vie en lui-même ; mais non pas pour vous : Quid est spiritus, & vita sunt ? Spiritualiter intelligenda sunt. Intellexisti spiritualiter ? spiritus, & vita sunt. Intellexisti carnaliter ? etiam sic illa spiritus, & vita sunt ; sed tibi non sunt. C’est l’explication qui paraît la plus simple, & la plus littérale. Quelques Peres l’entendent ainsi : C’est l’esprit qui donne la vie ; la chair ne sert de rien. La Chair de JESUS-CHRIST seule, son humanité sans la Divinité ne pourroit ni vous sanctifier, ni vous sauver. tifier, ni vous donner la vie : mais la Divinité jointe à l’humanité donne le salut, & la vie éternelle. D’autres (.) l’expliquent de cette forte : La Chair seule sans l’esprit ne fert de rien. C’est en vain que l’on reçoit le Corps de JESUS-CHRIST d’une manière sensible, & corporelle, si l’on ne le reçoit en esprit, & par la foi. Ce n’est pas la simple manducation de ma Chair qui vous rendra saints, elle doit être accompagnée de foi, & de charité.
6:65
ỷ. 65. SUNT QUIDAM EX VOBIS QUI NON CREDUNT. Il y en a quelques-uns d’entre vous qui ne croyent point. Ceci s’adresse à Judas, & à ceux des Disciples qui se retirèrent, en disant : Durus est hic sermo. Ils ne crurent pas que JESUS-CHRIST pût leur donner sa Chair à manger, ni que sa Chair pût leur procurer la vie. Cette déclaration que JESUS-CHRIST leur fait de la disposition secrète de leur cœur, qui ne pouvoit être connuë de personne, prouvoit bien sa Divinité, & sa Sagesse infinie. Il savoit dès le commencement, c’est-à-dire, depuis le commencement de leur vocation, leur indocilité, & leur peu de disposition à croire ce qu’il leur disoit. Il la connoissoit avant qu’ils l’eussent déclarée par leur murmure ; ou, selon d’autres, il la savoit de toute éternité. Il connoissoit ceux qui étoient à lui, & qui étoient véritablement fidèles.
6:66
ỷ. 66. PROPTEREA DIXI VOBIS, QUIA NEMO POTEST VENIRE AD ME, &c. C’est pour cela que je vous ai dit, que nul ne peut venir à moi, s’il ne lui est donné par mon Pere. Une preuve de cette vérité, c’est que vous ne croyez pas tous. Si vous étiez tous choisis par mon Pere, & attirez par sa grace, vous auriez une foi ferme, & constante. Et d’où vient que vous n’êtes pas tous attirez par mon Pere ? C’est là le grand mystere de la grace du Seigneur, dit saint Augustin, nul ne vient à Dieu, qu’il ne soit éclairé de sa lumière, & attiré par sa grace ; mais pourquoi celui-ci est-il attiré, & non pas celui-là ? N’entreprenez point d’en juger, si vous voulez ne vous pas tromper, dit saint Augustin, vous n’êtes pas encore attiré : priez Dieu qu’il vous attire. Quare illum trahat, & illum non trahat, noli velle judicare : si non vis errare… nondum traheris, ora ut traharis. Les Peres Grecs rejettent toute la faute de l’incrédulité des Juifs, & de ce que le Pere ne les a pas attiré, sur leur mauvaise volonté, & sur leur endurcissement ; Ils ne pouvoient venir à JESUS-CHRIST, parce qu’ils ne vouloient pas répondre à la vocation du Pere, ni aux instructions du Fils. Saint Augustin lui-même, reconnoît qu’ils ne pouvoient croire en lui, parce qu’ils ne vouloient pas. Quare autem non poterant credere, (Joan. xii. 39.) si à me queratur, citò respondeo, quia nolebant. Leur mauvaise volonté avoit mérité que Dieu les endurcit, c’est-à-dire, qu’il permit leur endurcissement, en ne leur donnant pas sa grace : Etiam hoc eorum voluntatem meruise respondeo, sic enim excacat, sic indurat Deus, deferendo, & non adjuvando.
6:67
ỷ. 67. ABIERUNT RETRO. Se retirèrent de sa suite, & n’allèrent plus avec lui. Ils se retirèrent de sa compagnie. & quittèrent la Foi, dont jusques là ils avoient fait profession, en reconnoissant JESUS-CHRIST pour le Messie. Saint Augustin, & l’Abbé Rupert semblent croire que leur foi n’avoit été que feinte, & qu’ils continuèrent à suivre Satan, à qui ils appartenoient.
6:68
ỷ. 68. NUMQUID ET VOS VULTIS ABIRE? Ne voulez-vous point aussi vous en aller? JESUS-CHRIST n’ignoroit pas leur fermeté dans la Foi: mais il vouloit leur faire comprendre qu’il n’avoit aucun besoin de leur secours, pour exécuter l’œuvre que son Pere lui avoit donnée à faire; qu’il leur étoit libre de suivre le mauvais exemple des autres Disciples; qu’il ne les retenoit point malgré eux. Mais en même tems il anime leur foi, il réveille leur ardeur, il les retient en quelque forte, en leur disant: Et vous, voulez-vous aussi vous en aller? Etes-vous du nombre de ceux que mon Pere n’a pas attirez, & qu’il ne m’a pas donné? Etes-vous de ces mauvais Disciples, dont la foi chancelante a fait naufrage au premier coup de vent? C’est-là les retenir, au lieu de les congédier. C’est ainsi que Josué disoit aux Israélites assemblés pour renouveler l’alliance avec le Seigneur: Choisissez aujourd’hui entre les Dieux des Amorrhéens, & le Seigneur. Pour moi, & ma maison nous demeurerons attachez au Seigneur. Le peuple répondit: A Dieu ne plaise que nous abandonnions le Seigneur, pour servir des Dieux étrangers. Josué répliqua: Vous ne pourrez servir le Seigneur; car il est Saint, Fort, Zélé, & Vengeur, & il ne vous épargnera point, si vous l’offensez. Mais le peuple lui dit: Dieu nous garde d’abandonner jamais le Seigneur, qui nous a comblez de tant de biens. Ainsi JESUS-CHRIST en cet endroit engage fortement les douze Apôtres à le suivre, en faisant semblant de leur donner la liberté de se retirer.
6:69
ỷ. 69. DOMINE, AD QUEM IBIMUS? A qui irions-nous, Seigneur ? vous avez les paroles de la vie éternelle. Saint Pierre avec son zéle, & sa vivacité ordinaire, prend la parole pour tous les autres, & s’oblige au nom d’eux tous de lui demeurer, fidèlement attachée jusqu’à la fin : Seigneur, à qui irions-nous ? Où trouverions-nous un aussi bon Maître, un aussi puissant protecteur, une aussi abondante source de tous biens ? Si vous voulez que nous vous quittions, donnez-nous un autre vous-même, dit S. Augustin : Repellis nos à te ; da nobis alterum te. Si à te recedimus, ad quem ibimus ? S. Pierre ajoute : Vous avez les paroles de la vie éternelle. Il fait allusion à ce que le Sauveur a dit un peu auparavant : Les paroles que je vous dis sont esprit, & vie. Elles doivent s’entendre d’une manière spirituelle, si l’on veut y trouver la vie. Mais si on les entend, & si on les pratique comme il faut, elles font une source de vie, & de félicité éternelle.
6:70
ỷ. 70. ET NOS CREDIDIMUS, ET COGNOVIMUS, Nous croyons, & nous savons que vous êtes le Christ Fils de Dieu. Saint Pierre confirme cette Doctrine de JESUS-CHRIST par une confession : Vous êtes le Christ Fils de Dieu. Vous êtes donc vrai, infallible, source de vie, de vertu, de sagesse ; vous pouvez donc exécuter tout ce qu’il vous plaîra ; rien ne vous est impossible ; & vous pouvez nous nourrir, comme vous l’avez dit, de vôtre Chair, & vôtre Sang, de la manière qu’il vous plaîra. Je ne pénétre point dans les fécrets de vôtre Sagesse infinie ; mais je la confesse, & la reconnnois. J’attens dans une humble, & simple foi l’exécution de vos promesses. Nous croyons par une ferme foi, & nous savons par une longue expérience que nous avons faite de vôtre sagesse, & de vôtre puissance toute divine, que vous n’êtes ni un simple homme, ni un simple Prophète ; mais le vrai Messie de Dieu.
6:71
ỷ. 71. UNUS EX VOBIS DIABOLUS EST. Ne vous ai-je pas choisi au nombre de douze ; & néanmoins un de vous est un Démon ? Pierre, vous parlez au nom de tous vos freres, comme si tous étoient dans les mêmes sentimens que vous, & que tous ayent été efficacement attirez par mon Pere. Ne vous y trompez pas. Je vous ai choisi tous douze du milieu de mes autres Disciples ; & toutefois l’un des douze est un Démon, un méchant, un infidèle, un traître. Ne vous tenez donc pas trop assûrez de la disposition présente où vous êtes, & ne vous élevez point trop au-dessus de ceux qui sont allez en arrière. Celui qui est debout, peut être renversé ; & je vous annonce que l’un de vous douze deviendra un Démon, & pire que ceux qui se sont retirez de ma compagnie. Il parloit de Judas, déja possédé alors du Démon de l’avarice. Mais son crime ne monta à son comble que quelque tems après.
6:1
A further argument comes to us from the three texts (John 4:35; 5:1; 6:4), which are linked to one another by the expression μετὰ ταῦτα (John 5:1; 6:1). From this it follows in fact that between the month of Feb. after the first Passover (John 2:13) and the penultimate Passover (John 6:4) a religious feast was celebrated in Jerusalem. …
γ) Galilean ministry. — The first part runs from June 27 to the second Passover, of the year 28, and embraces the events narrated by the Synoptics up to the multiplication of the loaves, where the Johannine account rejoins them (Jn. 6:1-13); Mt. 4:12-14:36; Mk. 1:14-6:56; Lk. 4:14-9:17. Jesus inaugurates the ministry with a preaching at Nazareth (Lk. 4:16-30; some place the event later, following the chronological order …
MULTIPLICATION OF THE LOAVES. - The representation of the miracle of the m. of the loaves and fishes narrated by the four Evangelists (Mt. 14:13-21; Mk. 6:32-44; Lk. 9:10-17; Jn. 6:1-13) was represented very early in primitive Christian funerary art.
… In Roman times, after T. had gained predominance over all the other cities of the shore, the name lake of T. prevailed (Jn. 6:1), which has been preserved down to our own days in the Arabic name Baḥr Ṭabarijjah. …
6:4
1. Two-year theory. — In the middle of Christ's preaching, John 6:4 mentions a Passover that is certainly neither the initial one (John 2:13) nor the one of his death: ἦν δὲ ἐγγύς τὸ πάσχα ἢ ἐορτὴ τῶν Ἰουδαίων "the Passover, the feast of the Jews, …
In the New Testament, wāqīx means for the most part the Jewish paschal feast: Mt. 26:2 and parallels Mc. 14:1; Lc. 22:1; cf. Lc. 2:41; Io. 2:13-23; 6:4; 11:55; 12:1; 18:39; 19:14; Act. 12:4; Hebr. 11:28). It sometimes has, however, the sense of paschal supper, as in Mt. 26:18 f.; Mc. 14:16; Lc. 22:8-9, 13. With the sense …
… The events narrated by Lk. 9:1-17 can be fixed more precisely in time: the mission of the Apostles must have taken place in Feb. 28; when they return, Jesus multiplies the loaves for the first time and the feast of Passover is near: cf. Lk. 9:10 with Jn. 6:4. Jesus' journey to Jerusalem for the feast of Passover or Pentecost of 28, during which he heals the paralytic of the pool of Bethsaida (Jn. 5), marks the division between the first …
6:5
… As he was about to multiply the loaves, to Jesus who asked him, to test him, "where to find bread" for all, P. replied that "two hundred denarii would not be enough to give each one a small portion" (Jn. 6:5-7). It does not follow from this that P. was the steward of the apostolic college.
6:6
In the lists of the Apostles J. is always named last, with the infamous note of "the traitor" (Matt. 10:4; Mark 3:19; Luke 6:16). Jesus knew from the beginning "who the traitor was" (John 6:6) and pointed him out with the titles: "a devil" and "son of perdition" (John 17:12). But one must not hold that J. had perverse desires from the very beginning or that he was an intruder …
6:8
… At the first multiplication of the loaves, he points out to Jesus a boy whose five barley loaves and two fish were insufficient to feed the multitude (John 6:8 ff.). …
6:11
Breaking of Bread (Ἐλᾶσις τοῦ δρῦσου)
This custom was adopted by Jesus, who as head of a new spiritual family broke bread before the crowd he fed in the miracle of the multiplication (Mt. 14, 19; 15, 36; Mk. 6, 41; 8, 6; Lk. 9, 16; Jn. 6, 11). On the eve of his death he repeated the rite in the institution of the Eucharist (Mt. 26, 26; Mk. 14, 22; Lk. 22, 19; I Cor. 11, 24), which St. Paul calls « panis quem frangimus » (ibid., 10, 16).
6:14
Attrition (from Latin attero = I strike down, I crush)
… act and capable of uprooting every attachment to sin. This doctrine is well founded in Scripture, which presents the Prophets (Jer. 31, 18-20; Ezek. 36, 31-32; Dan. 3, 38-40), Jesus Christ (Mt. 5, 20-30; 10, 28-33; 13, 41; Lk. 7, 44; 3, 5; Jn. 6, 14), the Apostles (Acts 8, 23; II Pt. 3, 3-9) as preachers of penance, who appeal above all to the fear of eternal punishments. …
The messianic expectation also emerges from various attitudes taken toward J. by the disciples of the Baptist, by the people, and by the leaders of Judaism (cf. Mt. 11:2-3; 12:23; 17:10; Mk. 11:7-10; 14:61; Jn. 4:25; 6:14, etc.). …
… There is no record of other prophets (cf. I Mach. 14:41) until John the Baptist (Mt. 11:9 ff.; Le. 7:26 ff.), precursor of the prophet par excellence, Jesus (Act. 3:20 ff. = Deut. 18:15-19; Io. 1:21, 45; 6:14; 7:40; Act. 7:37; Hebr. 1:1 ff.; A. Clamer, Ste Bible, II, Paris 1940, p. 634 ff.).
6:15
… Frey, op. cit., pp. 269-73). J. speaks of the humble and patient Messiah, who frees from sin, and who has a wholly spiritual mission (Lk. 4, 18-19); he does not want to become king (Jn. 6, 15); he refuses the prodigious signs that the crowd expects (Lk. 11, 29).
… passed to the analogy concerning its nature, assimilating it as to genesis, form and government to the empires of the nations (cf. Lk. 17, 20 f.). The M. therefore was considered, in a prevalent if not exclusive way, as a warrior king and conqueror (cf. Jn. 6, 15; 18, 34 ff.). …
6:17
… According to the Gospel data it was well known (τὸ ἑδρῶς), situated in the vicinity of Capernaum and characterized by high plateaus (Mt. 3:13; 5:1; 8:5; Mk. 3:20; Lk. 6:13, 17; 7:1; Jn. 6:17).
6:18
The starting point for these creations of ancient Christian art were: the historical word of Jesus: "I am the bread of life" (Jn. 6:18); the miracle of the multiplication of the loaves in the desert; the two eucharistic species. …
6:26
(Jn. 6:26-59) the Most Holy Eucharist (thus G. Orfali and B. Meistermann). …
II. IN ART. - Also in medieval and modern art it is necessary to distinguish the figures of the E. as they are deduced from the Old Testament from those referring to the promise of the E. (John 6:26-52) and to its institution.
6:27
… laborer is worthy of his hire»; Mt. 10, 10); idleness is to be condemned (cf. the parable of the talents, ibid., 25, 30). L., however, is not only an economic factor, but at the same time a means of redemption and of forgiveness, a source of elevation (Jn. 6, 27).
6:29
… J. demands, as an absolute condition of salvation, faith in him and in the Father (John 5, 24; 6, 29). The faith that he demands is not an adherence of the intellect alone, but of the whole man (J. mostly used the expression πιστεύω εἰς, stronger than πιστεύω τινι: one believes even …
6:39
… (De Gratia et libero arbitrio, I, II, chaps. 9-15) and by the Thomists: 1) God has elected certain men (Mt. 20:16; 24:31; Lk. 12:32; Rom. 8:33; Eph. 1:4); 2) God has elected them efficaciously, so that they infallibly attain eternal life (Mt. 24:24; Jn. 6:39 and 10:28; Rom. 8:30); 3) God has chosen the elect in a manner entirely gratuitous (Lk. 12:32; Jn. 15:16; Eph. 1:4; Rom. 8:29 and 11:5). From these texts of Scripture St. Augustine …
… will hear the voice of the Son of God, and those who hear it will live..." (Jn. 5:21, 25, 28-29). In the discourse given in the Synagogue of Capernaum Jesus established an intimate relationship between his Eucharistic flesh and somatic resurrection (ibid. 6:39-40) and again attributed to himself the divine power to raise the dead (ibid. 6:55). These categorical affirmations of Jesus had the dazzling proof of facts, above all in his Resurrection …
6:44
… The importance of the d. of s. derives from the fact that it is necessary to free oneself from the evil spirit, while one must be docile to the motions coming from God, both because the whole initiative of perfection and holiness starts from God (Io. 6:44), and because, by following what God suggests, the soul is sure that a further help from him will not be lacking.
… Even the unbelieving and sinners can receive inspirations (Leo XIII, encyclical De Spiritu Sancto, 1897). It is important to be docile to them, since God always leads to perfection and salvation the soul that follows his invitations and initiative (Jn 6:44; cf. Ps 20:4); ordinarily, in proportion to one's faithfulness in following the small inspirations, God disposes the soul to receive greater ones.
As St. Thomas Aquinas teaches, citing the words of Jesus who says: "No one comes to me unless my Father draws him" (Jn. 6:44), "man cannot prepare himself to receive the light of grace except by the gratuitous help of God moving him inwardly" (Sum. …
… It is clear, then, that faith cannot be unanimous, and that, consequently, the fact of incredulity occurs, due to the resistances of pride (John 6:44), of disordered attachment to earthly goods (Eph. 4:17; I Tim. 6:10), of luxury, of avarice (Luke 16:27-31) and of the other passions. …
6:45
… "It is written in the Prophets, says Jesus: And they shall all be taught by God. Everyone who has heard the Father and has let himself be taught by him comes to me" (Jn. 6:45).
6:46
… been said and is a truth defined against the Beguines (Council of Vienne, Denz-U, 475), Baius (ibid., 1002-1007) and Frohschammer (Pius IX, ep. Gravissimas, of 1862 to the Archbishop of Munich), founded on many explicit texts of Scripture (Mt. 11, 27; Jn. 6, 46; 1, 18; I Cor. 2, 9; I Tim. 6, 16).
6:47
… rejects, but by the kingdom of God which is spiritual and transcendent (Luke 17:21; John 18:36) and by eternal life, in which perfect happiness is realized, but which is already initially realized on earth in those who believe in Christ (John 3:36; 5:24; 6:47). Here is the crucial point of the message and work of salvation. …
6:48
… Paradise means precisely the definitive enjoyment of communion with the Divine Trinity through Jesus Christ, the true "bread of life" (Jn. 6:48), who will make partaker of that love which the Father has for him (Jn. 17:26) his mystical body, his Church, which from militant and purgative (v. PURGATORIO) has become triumphant. …
… Now this fruit is promised also to Communion under one kind only; indeed he said: "I am the bread of life;... this is the bread that came down from heaven, so that whoever eats of it may not die" (Jn. 6, 48-50). b) At the Last Supper Jesus, after the consecrated bread, handed the chalice to the Apostles, saying: "Drink of it, all of you" (Mt. 26, 27); and, when the Communion was finished, …
6:51
… Ego sum" (Jo. 6, 51-52; 16th century). …
… bread and wine, the firstfruits of food and the symbols of life; yet in Christian worship, more spiritualized, there remains of these material realities only a mystic veil, beneath which the Word of God communicates Himself to men as "the bread of life" (John 6:51) and "the drink of immortality" (St. Ignatius, Eph., 20, 2).
… Whoever eats my flesh and drinks my blood abides in me and I in him » (Jn. 6, 51-52, 56-57). Reciprocal permanence of Jesus in us and of us in Jesus, which again is the whole mystery of the spiritual union of the faithful with Christ. …
6:52
… Starting from Io. 6, 52-57, considered as the summit of Christian revelation, the Fathers of the Church consider in their mutual relationship the mysteries of the Trinity, of the Incarnation and of the Eucharist. …
6:53
… He communicates salvation only to one who is born from above of water and the Holy Spirit (John 3, 3-5), to one who eats the flesh of the Son of Man and drinks his blood (ibid. 6, 53). But beyond a sacramental life (the idea of life in John, chaps. 3-6 is connected with sacramental rites), J. requires moral dispositions, intimately connected with it. The first …
6:54
The glorious resurrection (ius ad gloriam) is promised by Jesus Christ in the discourse of Capernaum: "He who eats my flesh and drinks my blood has eternal life and I will raise him up on the last day" (Jn. 6:54). This divine promise was particularly dear to the first Christians, compelled to live in a world that regarded the resurrection of the
… Word instituted the mystery of his Eucharistic Body and of his Mystical Body, which is its prolongation and the organ of divine communications: "If you do not eat the flesh of the Son of Man and do not drink his blood, you will not have life in you" (Jn 6, 54). Now, it is precisely the Church that exercises and applies, through the very power of Christ, this indispensable sacramental activity. …
I. OBLIGATION. - By both divine law (cf. Jn. 6:54; Summ. …
6:55
… As the Father, who has life in himself, has sent me and I live through the Father, so he who eats of me will live through me" (Jn. 6:55-57). This Trinitarian-Eucharistic motif will be masterfully developed by St. Hilary of Poitiers (d. 368) against the Arians. …
… 5:21, 25, 28-29). In the discourse given in the Synagogue of Capernaum Jesus established an intimate relationship between his Eucharistic flesh and somatic resurrection (ibid. 6:39-40) and again attributed to himself the divine power to raise the dead (ibid. 6:55). These categorical affirmations of Jesus had the dazzling proof of facts, above all in his Resurrection (v. GESÙ CRISTO).
6:57
Theologically the m. is linked to the words of Sacred Scripture, according to which the Son is said to be sent by the Father and the Holy Spirit by the Father and the Son (Jn. 6:57; 14:16; 16:7; Gal. 4:4).
… The first Christians received the Holy Spirit "per impositionem manus Apostolorum" (Acts 8, 17; 19, 6); Christ affirms that his (eucharistic) flesh is a principle of supernatural life, just as bread is the cause of material life: "qui manducat me et ipse vivet propter me" (Io. 6, 57); these and other texts set forth the objective efficacy of the sensible rite (imposition of hands, eucharistic manducation) to produce Grace. …
… nature according to the vigorous expression of St. Peter (II Pt. 1:4). This rebirth, which St. Paul calls (II Cor. 5:17) καινὴ κτίσις, that is, a new creation in Christ, is brought about by means of Grace, which establishes a vital communion with God (Jn. 6:57), who comes to dwell in the sanctified soul (ibid., 14:23).
… The sanctification of man by way of faith or of Grace is called by St. John rebirth, regeneration in God (Io. 1, 12-13; 3, 5), communication and vital immanence in Christ (Io. 6, 57; 15, 1 ff.). …
6:59
… Jesus Christ, in fact, spoke of "bread come down from heaven," of "bread of life," noting its analogies with the "manna of the desert" (Jo. 6, 59), so that the disciples could easily understand that, just as each day the body is nourished by bread and each day the Hebrews were nourished by the manna, so each day the soul can …
6:62
… In Jn. 6:62 Jesus had promised his Ascension as a "sign."
… This false notice about Mark and Luke was accepted by St. Epiphanius, who completed it in a wholly fantastic manner: the two Evangelists were among those who were scandalized at Jesus' eucharistic discourse (Jn. 6:62) and separated from Him. Their masters Peter and Paul won them back to the faith (Haer., 51, 6, 11; PG 41, 900, 908; ed. Holl, 2, 256, 263). Moreover, Epiphanius names the 7 deacons …
6:64
… the invisible dynamism of man called "spirit" (πνεῦμα; I Cor. 5:5); the "fragile flesh" resists the "willing spirit" (Mt. 26:41; Mc. 14:38) in which God or the Spirit of God (Sap. 1:6-7; Iob 10:12; Proc. 8:31) works with mysterious efficacy (Io. 3:6-8; 6:64). The spirit-flesh dualism (πνεῦμα-σάρξ) is one of the great antitheses of Pauline preaching.
6:66
… In a stricter sense, it indicates those followers of Jesus who, not having been included in the apostolic college, were less intimate with the Savior, although they went with Him more or less often (Jn. 6:66). Therefore they were also "witnesses" (Acts 1:8; 10:59; etc.) for the future evangelization. …
6:68
Primacy of Saint Peter and of the Roman Pontiff
Peter himself was conscious of his position, since it is generally he who speaks on behalf of all (Mt. 14:28; 15:15; 16:16-22; 17:4; 18:21; 19:27; 26:33; Mk. 8:29; 10:28; 11:21; 14:29; Lk. 8:45; 9:20; 9:33; 12:41; 18:28; 22:31; Jn. 6:68; 13:6-10, 36). Peter's particular position cannot be attributed to his seniority (there is no reason to believe him the oldest), nor to priority of vocation (Jn. 1:35-42; Mk. 1:16-20 …
6:69
… From the Nativity (Mt. 2:4) to the confession of Peter (Mt. 16:16, 20; Mc. 8:29; Io. 6:69) and of Nathanael (with the synonym "King of Israel": Io. 1:49), of Martha (Io. 11:27), of the demons (Lc. 4:41), to the revelations of the Risen One (Lc. 24:26, 46; Act. …
6:70
The crisis perhaps began in the synagogue of Capernaum, where Jesus' answer to Peter lets it be understood that J. did not share the faith of the chief of the Apostles (John 6:70 f.). More than Peter, J. must have been scandalized by the repeated predictions of Jesus' Passion (Matt. 16:21-23; 17:22 f.; 20:18 f.). Then avarice grew in him, which made him a "thief" …
S., who sinned from the beginning (I Io. 3:8), is the agent of sin (Rom. 6:12-14; Io. 8:34), by which he makes man a slave (Io. 8:34) and assimilates him to himself (Io. 6:70; Judas). …
6:72
… Son of a certain Simon, from the city of Qerijoth (John 6:72; 13:2-26), perhaps the present-day Hirbet el-Qarjatejn, a small town in southern Judea, he was called to the apostolate (Luke 6:16) and appointed administrator of the group of the …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.