Chapter 6
Chapter VI.
Second, the Son of God manifests Himself as preserver.
1. After these things Jesus went across the sea
etc. In the preceding chapter the Lord showed Himself as healer; in this part He shows Himself as preserver.
And because He is the preserver of bodies and of spirits, and through visible things one arrives at invisible things: first He shows Himself as preserver of bodies;
second, of spirits,
at the passage: The next day the crowd.
First He manifests Himself as preserver of bodies.
He shows Himself therefore as preserver of bodies
by wondrously refreshing them bodily: which wondrous refreshment is described with respect to three things: first, with respect to the antecedents;
second, with respect to the concomitants,
at the passage: Jesus therefore says: Make
etc.; third, with respect to the consequents,
at the passage: But those men, when they had seen
etc.
The antecedents,
however, which were the cause or occasion of performing the miracle, are four: first,
the arriving multitude;
second, the suitability of place and time;
third, the lack of money
for buying food; fourth, the insufficiency of food
for refreshing the multitude.
2. (Verse 1). The first occasion therefore of performing the miracle was the arriving multitude,
which followed Christ beyond His homeland to see His miracles. On account of which He says: After these things Jesus went across the Sea of Galilee, which is that of Tiberias:
it is called the Sea of Galilee
from the region, of Tiberias
from the city.
3. (Verse 2). And a great multitude followed Him:
and the reason for this is added: Because they saw the signs which He did upon those who were infirm.
On account of these signs to be seen they followed Christ, because, as is said in First Corinthians 1, "The Jews seek signs"; and when they see signs, they magnify God: Luke 5: "They were filled with fear and ecstasy, saying: We have seen wondrous things today." On account of these signs the Jews are attracted and also confirmed; Exodus 14: "Stand and see the great works of the Lord, which He is about to do."
4. (Verse 3). He went therefore to the mountain.
Here is noted the second occasion, namely the suitability of place and time. The place
was suitable for performing a miracle, because it was deserted, in which there was a lack of refreshment: therefore He says: Jesus therefore went to the mountain, and there He sat with His disciples.
The place which John calls a mountain
on account of its height, Matthew calls a desert
on account of its solitude; Matthew 14: "Jesus withdrew by boat to a deserted place apart." And this place was suitable for performing miracles, because there was no food there: whence it is said in Matthew 14 that the disciples said to the Lord: "The place is deserted: dismiss the crowds, so that going into the villages they may buy themselves food."
There was also a suitability of time,
because it was the Passover: whence He says:
5. (Vers. 4.). Now the Passover, the feast day of the Jews, was near:
on this feast the Lord had performed miracles, and he now had to renew them, because he had to make a new Passover. It should be noted, as Chrysostom says, that "from the Passover of John's imprisonment until this one, one year had passed, although the Evangelist narrates little about this," because others had narrated it.
6. (Vers. 5.). When therefore Jesus had lifted up his eyes
etc. Here is noted the third occasion, namely the lack of money
to buy food with which so great a multitude might be fed; and to make this lack manifest, the Lord asks Philip about the price. Therefore he says: When therefore Jesus had lifted up his eyes,
through the kindness of mercy, because, as it is said in the Psalm, "the eyes of the Lord are upon those who fear him, and upon those who hope in his mercy." And had seen that a very great multitude was coming to him,
on account of devotion; whence it is said in Matthew fourteen, that "the crowds followed him on foot from the cities." He says to Philip,
through the circumspection of providence: First Peter, last chapter: "He himself has care for you." Whence shall we buy bread, that these may eat?
for the refreshment of their bodies, as if to say: Do we have a sufficient sum to buy? Nor did he himself need silver: Isaiah fifty-five: "Come, buy without silver." He did not ask this because he doubted, but to test Philip; whence he says:
7. (Vers. 6.). But this he said testing him,
not doubting; for he himself knew what he was about to do.
Therefore he said this to test him, and by testing to show that the money was lacking. Therefore the response of Philip follows.
8. (Vers. 7.). Philip answered him: Two hundred denarii worth of bread is not sufficient for them, that each one might receive a little something:
and thus a great sum was necessary, and they themselves were poor and did not have even a small amount; for they had left all things, according to what Peter said in Matthew nineteen: "Behold, we have left all things and followed you," etc.; and Acts three: "Silver and gold I have not."
9. (Vers. 8.). One of his disciples says to him
etc. Here is noted the fourth occasion, namely the insufficiency of food
for the feeding of so great a multitude. For since there were five thousand, they had only five loaves; and this is noted in Andrew's response. Therefore he says: One of his disciples, Andrew, the brother of Simon Peter, says to him,
namely to the Lord, who was asking Philip about the feeding of the crowds:
10. (Vers. 9.). There is a boy here who has five barley loaves and two fish:
so many loaves, he says, we have, but they are not sufficient; therefore he says: But what are these among so many?
In this is noted the remarkable poverty of the Lord and the disciples, that they had few loaves and of poor quality; whence they also frequently suffered hunger with the Lord: Matthew twelve: "Jesus went through the grain fields; and his disciples, being hungry, began to pluck ears of grain and to eat."
11. Morally. The five loaves,
which the boy has, are the five refreshments of the affections, which have their origin from five considerations of the intellect: from the consideration of one's own sin,
the bread of compunction,
concerning which in the Psalm: You will feed us with the bread of tears,
etc. This is the bread of which Judges 7 says: There appeared to me something like a cake of barley bread baked under ashes.
From the consideration of the passion of Christ,
the bread of affliction:
Deuteronomy 16: For seven days you shall eat unleavened bread of affliction, because in fear you went out of Egypt, that you may remember the day of your departure from Egypt,
etc.; Lamentations 3: Remember my poverty and my transgression, the wormwood and the gall.
From the consideration of the failings of the brethren,
the bread of compassion:
Ecclesiastes 11: Cast your bread upon the passing waters,
namely, of tribulation. Without this, no one ought to be placed in authority: Isaiah 4: I am not a healer, and in my house there is neither bread nor clothing: do not make me a ruler of the people.
From the consideration of eternal punishment,
the bread of trembling:
Tobit 2: He ate bread with mourning and trembling,
remembering that word which the Lord spoke through Amos the prophet: Your feast days shall be turned into lamentation and mourning.
From the consideration of the delay of the reward,
the bread of devotion,
which is found in the perfect: the Psalm: My tears have been my bread day and night, while it is said to me daily: Where is your God?
Questions.
12. Question I. Here arises a question concerning the apparent contradiction
in the text:
1. Because it is said in Matthew 14 that the disciples approached the Lord
and told him to dismiss the crowds; and it is likewise said in the same chapter of Matthew that the Lord replied to the disciples: They have no need to go away;
yet here it is said that he sought from Philip counsel about feeding them.
2. Likewise it is objected, because it is said that Philip says: Two hundred denarii worth of bread would not suffice,
etc.; yet in Mark 6 it is said that the disciples said: Let us go and buy two hundred denarii worth of bread, and give them to eat.
I respond according to Augustine that the contradiction is resolved from the fact that frequently one Evangelist says what another omits. And it is to be understood that the disciples first went to the Lord, and afterward the Lord looked upon the crowds and addressed Philip; and then Philip responded, and another Evangelist attributed Philip's response to the others, as Mark does, by synecdoche. And then the Lord asked how many loaves they had, and this John omits; and Andrew answered that there were five. And this John says of Andrew specifically; the others attribute it to several, because he was speaking in the person of many.
13. Question II. There is also a question concerning the meaning
of the text.
Since Philip was not the steward, but Judas was, it seems that the Lord ought to have asked Judas, not Philip.
Chrysostom responds that that question was for testing and instructing, because Philip was more in need of instruction, as is clear below in the fourteenth chapter, when he asked: Show us the Father:
therefore he asked him in particular.
Alternatively it can be said that Philip was a native of that region: whence he was also known to the crowds, and therefore more concerned about them: and therefore it should be believed that he first approached the Lord concerning the crowds, and afterward the Lord asked him.
14. Question III. There is also a question about the truth
of the text, because it says here: But this he said testing him.
Against: 1. James 1: God tempts no one:
whence in the same place: God cannot be tempted.
2. Likewise, temptation is a path to sin: but God inclines no one to sin.
If you say,
that he tempts not by inclining to evil, but by proving, according to that saying of the Psalm: Prove me, O Lord, and try me; against this:
It belongs to one who does not know man to prove or take experiment of him: therefore if God knows man, he neither tempts nor proves.
I respond: It must be said that there is a temptation inclining to evil,
and this is from the flesh, the world, and the devil, not from God: and there is a temptation that proves,
and this can be threefold: either so that it becomes known to the one proving,
or so that it becomes known to others,
or so that the one proved becomes known to himself.
In the first way God does not tempt, but man does: Sirach 13: Through much speech he will try you.
In the second way God tempts the perfect man as an example; Genesis 22: God tempted Abraham.
In the third way he tempts the imperfect man for the merit of humility, because a man is humbled when his weakness becomes known to himself: Psalm: Prove me, O Lord, and try me.
15. Jesus therefore says.
After the antecedents to the wondrous feeding have been determined, here the concomitants
are noted, which are three: first, the seating of those reclining;
second, the multiplication of the loaves;
third, the collection of the fragments.
(Verse 10.). First therefore the seating of those reclining
at Christ's command is noted: whence he says: Jesus therefore says,
namely to the disciples: Make the people sit down,
that is, to sit in order to eat: for to sit down
or to recline
properly pertains to those eating: whence Luke 14: "When you are invited to a wedding feast, recline" etc. And the place was suitable for reclining; whence he says: Now there was much grass in the place.
And in that suitable place the disciples made them recline: therefore he says: So the men sat down, in number about five thousand: about
is said because perhaps someone was lacking or in excess: but because Scripture does not insist upon minute details, others say that it was five thousand: Matthew 14: "And the number of those eating was five thousand men, not counting children and women".
16. (Vers. 11.). Jesus therefore took
etc. Here the second point is touched upon, namely the multiplication of the loaves,
which was obtained through the giving of thanks
and completed in the distribution of the loaves.
Therefore he says: Jesus therefore took the loaves,
in order to multiply them: for his hand is one of power; whence in Numbers 11 the Lord said to Moses: "Is the hand of the Lord weak? Now you shall see whether my word shall be fulfilled." And when he had given thanks,
in order to sanctify; 1 Timothy 4: "Nothing is to be rejected which is received with thanksgiving. For it is sanctified through the word of God and prayer." He distributed to those reclining,
namely for eating, through the Apostles, so that they might give to different people according to their will: Esther 1: "The king had appointed, setting over each table one of his princes, so that each person might take what he wished." Likewise of the fishes, as much as they wished,
that is, unto fullness: Exodus 16: "In the evening you shall eat flesh, and in the morning you shall be filled with bread."
17. (Vers. 12.). When they were filled.
Here the third point is touched upon, namely the collection of the fragments,
lest they should perish: on account of which he says: When they were filled,
that is, satisfied, he said to his disciples: Gather up the fragments that remain, lest they perish.
For since bread was made for the use of men, fragments perish when they are not taken up for the use of men; Psalm: "That bread may strengthen the heart of man." And the disciples of the Lord carry out the command: whence he says:
18. (Vers. 13.). They gathered therefore and filled twelve baskets:
behold, a measure and a full measure. Chrysostom: "I admire not only the multiplication of the loaves, but the certainty of that which was left over, and that the baskets were equal in number to the Apostles, signifying that the teaching of the Apostles was to be distributed throughout the whole world from the remnants of the teaching of Christ." They gathered,
I say, and filled twelve baskets of fragments from the five barley loaves, which were left over by those who had eaten.
He had these remnants collected so that the abundance might be apparent: whence in the Psalm: "In your remnants you shall prepare their countenance."
19. Allegorically.
One boy had five barley loaves and two fishes, which were multiplied into twelve baskets of remnants. This boy
is Moses, the bearer of the Law, who is called a boy
because he was a servant: Hebrews 3: Moses was most faithful in all his house,
as a servant.
Bread
is the instruction of the word: Deuteronomy 8: Man does not live by bread alone, but by every word that proceeds from the mouth of God. - The five
loaves,
therefore, are words, of which the Apostle speaks in First Corinthians 14: I would rather speak five words with my understanding,
etc.; Jerome: "The five words are the five books of Moses, of which the Apostle speaks." - These loaves are multiplied
when their manifold understanding is opened by the Lord: Luke, last chapter: Beginning from Moses, he interpreted to them in all the Scriptures the things that were about him.
From the multiplication of these there remain twelve baskets of fragments,
that is, the teaching of the twelve Apostles, who were dispersed throughout the world, according to that verse of the Psalm: Their sound has gone forth into all the earth;
and Mark, last chapter: Going into the whole world, preach the Gospel to every creature.
Questions.
20. Question I. The question is raised concerning the multiplication of the loaves. For if the Lord wished to manifest his power, and it is of greater power to create loaves than to multiply them, because the former is from nothing, the latter from something, and both were equally easy for the Lord: therefore, etc.
I respond: It must be said that both belong to infinite power — both the multiplication from so small a matter into so great a quantity, because this belonged to infinite power, and creation. Nevertheless, he multiplied rather than created, in order to shut the mouths of heretics who say that these visible things belong to the God of darkness, not to the God of light. Therefore, in order to show that he himself was the one who had created all visible things, he willed to multiply what had already been created.
Whether, however, God multiplied the loaves by adding new matter from elsewhere, or by creating it, or by extending it, seems doubtful, and I do not determine this. Without prejudice, however, it must be said that there was multiplication without creation and without extrinsic addition; nor was it merely an extension of matter, as occurs through the power of a natural agent, but there was simultaneously an increase in matter and form
through infinite power; and this has no parallel in nature, just as neither does creation.
21. Question II. It is asked here: since the Lord, above in chapter two, made the finest wine, whence is it that he distributed barley bread, lowly bread, to the crowds?
I respond: It must be said that the reason was literal,
from the fact that above he transmuted
water into wine and gave it the finest form; here he multiplied
and increased; therefore, with the form remaining, he gave a perfect quantity, because beyond necessity, twelve baskets.
The spiritual
reason is: because by the five loaves the five books of Moses are understood; but the teaching of Moses is rough and hard; and therefore he multiplied barley
loaves.
22. Question III. Likewise Chrysostom asks: why in performing this miracle did he give thanks, when in others he did not do so?
He seems to have shown weakness in himself.
The response is that he did not do this in order to obtain the miracle, but on account of the custom he had of giving thanks at the beginning of a meal and blessing the food: in which he instructed us that we ought to take food with thanksgiving and prayer.
23. Question IV. Again, there is a question: since everything superfluous is to be avoided, and the Lord made all things in a certain weight and measure
: therefore it seems that he ought not to have multiplied the loaves beyond sufficiency.
I respond: It must be said that although they were beyond necessity,
they were not however beyond usefulness;
indeed the usefulness was for refreshment
and for our instruction: refreshment,
because afterwards the disciples ate; instruction,
so that we may know that God is able and prepared to give beyond our need; that we may also know that the miracle was true; and that from the certain number of remaining fragments we may understand the doctrine of the Apostles and its abundant fruit.
24. Those men
etc. Above were described the antecedents to the wondrous feeding and the accompanying circumstances: here are described the consequences,
which are four, namely the devotion of the crowds
to honor Christ; the hiding of the Lord
to flee honor; the descent of the disciples
to cross over; the coming of Christ
to bring aid.
(Verse 14.). The first consequence of the aforesaid miracle, then, was the devotion of the crowds
to honor Christ, and this by recognizing him through the sign he had performed: whence he says: Those men therefore, when they had seen the sign that Jesus had done,
that is, had considered the greatness of the sign, said: This is truly the Prophet who is to come into the world,
that is, Christ, who was awaited as the Lord of the whole world. They said this on account of the signs: below in chapter seven: "When the Christ comes, will he do more signs than these which this man does?"
25. (Verse 15.). Jesus therefore.
Here is touched upon the second consequence, namely the hiding of the Lord
to flee the honor which he foresaw the crowds wished to offer him. Therefore he says: Jesus therefore, when he knew,
namely as God, that they would come to seize him,
as if by force, and make him king, he fled again into the mountain, he himself alone,
as if in his haste not waiting for the disciples. For they wished to seize him and make him king before the time, as he himself says below in chapter eighteen: "My kingdom is not of this world." Augustine says: "Christ fled when they wished to make him king: for Christ the man despised all earthly goods, to show that they are to be despised; he endured all evils, so that neither would happiness be sought in the former, nor adversity feared in the latter.".
26. (Vers. 16.). But when evening had come etc.
Here the third point is touched upon, namely the descent of the disciples
to depart; for the Lord wished to dismiss the crowds secretly, so that they would not find him: therefore he sent his disciples ahead, so that descending from the mountain they might cross over. For this reason he says: But when evening had come
— this is the hour of returning to lodging — his disciples had descended to the sea,
namely, so that they might cross over.
27. (Vers. 17.). And when they had boarded the ship, they came across the sea to Capernaum. They came,
that is, they began to come — said by way of anticipation. Therefore they came,
because the Lord dwelt there; Matthew 4: "He went down to Capernaum and dwelt there."
And darkness had already fallen
etc. Here the fourth point is touched upon, namely the coming of Christ
to bring aid, because they were placed in danger on account of the darkness of night and the storm of the sea: therefore he says: And darkness had already fallen;
behold, the danger of night, and especially because a guide was lacking: therefore he says: And Jesus had not yet come to them:
therefore they were in danger: below in chapter twelve: "He who walks in darkness does not know where he goes." There was also the danger of the storm: for this reason he says:
28. (Vers. 18.). But the sea, as a great wind was blowing, was rising up.
For the sea rises at the wind: whence Jonah 1: "The Lord sent a great wind upon the sea, and a great storm arose." And because the Lord is near "to those who are troubled in heart"; therefore the coming of the Lord to bring aid is introduced. For this reason he says:
29. (Vers. 19.). When therefore they had rowed about twenty-five or thirty stadia;
he says about
on account of the uncertainty of distance at sea; they saw Jesus walking upon the sea and drawing near to the ship,
to bring aid: but they did not recognize him: therefore it is added: And they were afraid:
and the reason for this is given in Mark 6: "They thought it was a phantom." And because the Lord strengthens fearful hearts, therefore he adds:
30. (Vers. 20.). But he said to them: It is I,
namely, who protect you: do not be afraid.
When the Lord is present, there is nothing to fear, according to that verse of the Psalm: "The Lord is my protector: of whom shall I be afraid?" And from this they took confidence.
31. (Vers. 21.). Therefore they wished to receive him into the ship,
recognizing him and rejoicing in safety: and immediately the ship was at the land to which they were going,
that is, to which — because the almighty Lord was there, who was not carried by the ship but carried it: Hebrews 1: "Upholding all things by the word of his power"; and immediately,
because Wisdom 12: "For the power to act is subject to you whenever you will." Whence there was a threefold miracle, namely the walking upon the sea, the calming of the storm, and the most swift arrival at port.
32. Spiritually, it should be noted what the village is to which they go, how they cross over, and by what guide they arrive. — The village to which they go is Capernaum, which is interpreted as the most beautiful village. This is the heavenly homeland, in which there is supreme beauty, as is said of the Saints in Wisdom 5: They shall receive the kingdom of beauty and the diadem of comeliness from the hand of the Lord.
To this village one crosses through the sea, that is, through the bitternesses of tribulations: Acts 14: Through many tribulations we must enter the kingdom of God.
Through this sea carries the little ship of penance, in which man is saved, according to that passage in Acts 27: Unless you remain in the ship, you cannot be saved; likewise: If we do not do penance, we shall fall into the hands of the Lord, Sirach 2.
This little ship is shaken when it is battered by the blasts of temptations: Matthew 7: The floods came, and the winds blew.
Those sailing see the Lord walking, as here; those fighting see him standing, Acts 7; those contemplating, sitting, Isaiah 6: I saw the Lord sitting.
But the Lord is present and leads to port, according to that passage in Isaiah 43: When you pass through the waters, I will be with you, and the rivers shall not overwhelm you; and according to that passage of the Psalm: I am with him in tribulation; I will deliver him and glorify him; with length of days I will fill him and show him my salvation.
Questions.
33. Question I. It is asked here first concerning this, that the crowds say of Christ: This is truly the Prophet — whether they speak truth or falsehood. — That it is true seems apparent, because it is said in Deuteronomy 18:
The Lord will raise up a Prophet for you; and the Gloss says that it understands this literally of Christ.
But to the contrary: Prophecy does not belong to comprehensors, who see in clarity, but rather these see in a mirror; if therefore Christ was a comprehensor, then he is not a prophet.
I respond: It must be said that prophet is said in two ways: either by reason of interior inspiration and revelation, and thus it implies an accompanying ignorance; one is also called a prophet by reason of infallible and truthful proclamation. By reason of the first, Christ is not called a prophet, but by reason of the second, because he spoke truth in all things and infallibly.
34. Question II. It is asked concerning this, that the Lord fled to the mountain.
1. For if he was king, then he ought to have been received as king, and he ought to have willed that his own receive him as they ought; therefore he ought not to have fled, but rather to have presented himself.
2. Likewise, when the salvation of the people depends on someone chosen, such a one ought not to absent himself; therefore, if the salvation of the people depends on Christ, therefore, etc.
3. Likewise, why did he flee alone, when previously he did not ascend alone, but he and his disciples?
I respond: It must be said that Christ is received as king when he is received so that he may reign in the heart through faith; but because those people cared nothing for faith and salvation, but only for temporal refreshment, he justly absents himself.
2. And through this the solution to what follows is clear: because the salvation of the people did not depend on a carnal kingdom of Christ, but on a spiritual kingdom.
3. To what is asked: why did he flee alone? I respond: on account of haste, he did not wait for the others; on account of concealment, he did not wish to have company; on account of instruction, so that he might show that in the acceptance of honors, counsel is not to be sought from close friends and familiars, because in this is verified that saying of Micah 7: The enemies of a man are those of his own household.
35. Question III. It is asked concerning the descent of the disciples:
1. Because it is said that they went down when evening had come: how did they leave their Master alone? — It seems that they were blameworthy.
2. Likewise it is said that the disciples came to Capernaum: because in Mark 6 it is said that he commanded them to come to Bethsaida.
I respond: It must be said that, as Matthew says, the Lord compelled his disciples to get into the boat: therefore they were not blameworthy, because they obeyed the Lord.
2. To what is objected concerning the contradiction, it must be said that Mark names the nearest town, but John names the one to which they intended to go.
36. Question IV. It is also asked concerning the Lord's walking upon the sea:
1. On which side was the miracle: whether of the water supporting, or of the body walking upon it.
2. And why also did he not show this miracle to the crowds?
I respond: Some say that it was on the part of the body, and that for that time he assumed the gift of agility: Master Hugo says this.
Others say that it was on the part of the water, which rendered itself walkable beneath the feet of the Creator: and this is taken from Gregory. — But it is better to say that, with each preserved in its own nature and property, the body was borne above the waters by divine power.
2. Moreover, he manifested this more to the disciples than to the crowds, because, just as the disciples excelled in understanding of words as masters, so also in the beholding of miracles: whence he showed many things to them in secret.
Second, he manifests himself as the preserver of spirits.
37. The next day the crowd etc. The Lord showed above that he is the preserver by bodily refreshment: in this part he shows that he is the preserver by spiritual refreshment. And since no one is refreshed spiritually unless consenting, and free will does not consent unless it is attracted and aroused, therefore this part has two sections, because first the arousing of the crowds takes place, and second spiritual refreshment is proposed to them, at the place: They said to him: Lord, always give us this bread, etc.
The stirring up
therefore of the crowds
is described in this order. First is noted the solicitude:
of the crowds in seeking the Lord Christ;
second, the correction:
of those seeking inordinately;
third, the instruction:
of those who doubt;
fourth, the humiliation of the proud.
There is therefore first intimated the solicitude of the crowds
in seeking Christ, arising from the miracle they had seen; and because they did not know where he was, they therefore sought him, because they did not know when and how he had departed. Therefore he says:
38. (Vers. 22.). The next day, the crowd that stood beyond the sea; stood,
I say, in expectation:
whence they could say that word of Peter, Matthew seventeen: "Lord, it is good for us to be here"; therefore they had not immediately departed; beyond the sea,
where, namely, they had been fed. Saw,
through consideration,
according to that saying: "I have given you a wise and understanding heart." Saw that there was no other boat there but one,
in which, namely, Jesus could have crossed over, nor did he cross in that one. And, saw
— supply — that Jesus had not entered the boat with his disciples, but only the disciples had departed.
And because they did not find him, they believed he had crossed over miraculously; and they wished to seek him and were able to, because boats had arrived. Therefore he adds:
39. (Vers. 23.). But other boats came from Tiberias,
from the city after which that lake was named; near the place where they had eaten the bread, giving thanks to God, because thus one ought to eat.
40. (Vers. 24.). When therefore the crowd had seen that Jesus was not there, nor his disciples:
and they themselves had come on account of Jesus: they boarded the boats and came to Capernaum, seeking Jesus:
they sought him therefore because he had fed them in his presence, according to that saying of Sirach: "They who eat me shall yet hunger." On wood
they sought him who wrought salvation, according to that saying of Wisdom fourteen: "Men entrust their souls to a small piece of wood, and crossing the sea on a raft, are delivered."
41. (Vers. 25.). And when they had found him,
etc. Here is touched upon the second point, namely the correction of those seeking inordinately.
For the Jews seek Jesus, and having found him, put a question to him; therefore he says: And when they had found him across the sea,
they who had not seen him cross over: they said to him: Rabbi, when did you come here?
They ask out of wonder, not knowing how he had come; and they inquire curiously about the time, just as the disciples, Matthew twenty-four: "Tell us, when shall these things be?" And the Lord does not respond to the inquiry, but to the intention of those seeking inordinately. Therefore he adds:
42. (Vers. 26.). Jesus answered and said: Amen, amen I say to you: You seek me, not because you saw the signs,
which I performed, so that through the signs you might come to faith, and thus you seek nothing spiritual, but carnal:
but because of my loaves,
that is, multiplied by me, you ate and were filled.
And this is what the carnal Jews were seeking, namely the satiation of the body, just as their fathers also: Exodus 16: "Would that we had died by the hand of the Lord in the land of Egypt, when we sat over the pots of flesh and ate bread to satiety." And because they were seeking in a disordered manner, therefore the Lord directs and orders them.
43. (Vers. 27.). Work,
that is, seek laboriously, not for the food which perishes,
that is, carnal food: because First Corinthians 6: "Food for the belly, and the belly for food; but God will destroy both it and them"; Matthew 15: "Everything that enters the mouth goes into the belly," etc.; but for the food which endures unto eternal life,
that is, spiritual food. This food is the Word of God, which endures forever: whence in Isaiah 40 it is said: "The Word of the Lord abides forever"; and therefore it gives eternal life; below in the same chapter: "Lord, to whom shall we go? You have the words of eternal life." Christ gives this food; therefore he says: Which the Son of man will give you,
as the good shepherd: below in chapter 10: "If anyone enters through me, he will be saved, and will go in and go out, and will find pasture." And he shows that it belongs to him to give this food: For him God the Father has sealed: he sealed,
by the sign of his testimony he showed him to be his Son, who is able to give life and food: Matthew 3, at the baptism: "This is my beloved Son."
Or: he sealed,
that is, by his own sign he distinguished
from others, so that he might be singular and "holding the primacy in all things." For the Father distinguished Christ by a threefold distinction, namely by the union of the Word,
above in chapter 1: "The Word was made flesh"; by the fullness of gifts,
above in chapter 3: "God does not give the Spirit by measure"; by immunity from sin,
above in chapter 1: "Behold the Lamb of God; behold him who takes away the sins of the world." This sealing was prefigured in Haggai, the last chapter: "I will take you, Zerubbabel, my servant, says the Lord, and I will set you as a signet ring; because I have chosen you, says the Lord of hosts." By Zerubbabel
is understood Christ;
therefore concerning the lamb, Exodus 13: "It shall be as a sign in your hand."
44. (Vers. 28.). They said therefore: What shall we do,
etc. Here the third point is touched upon, namely the instruction of those who doubt:
for not understanding Christ's correction, they begin to doubt and to inquire. On account of this he says: They said therefore to him,
namely the Jews: What shall we do, that we may work the works of God?
Therefore they were asking about the work, because through it they wished to come to refreshment. For this is the order: Second Thessalonians, the last chapter: "He who does not labor, let him not eat"; Proverbs 12: "He who works his land will be filled with bread." And the Lord instructs those who are seeking; whence he adds:
45. (Vers. 29.). Jesus answered and said to them,
namely to those asking and doubting: This is the work of God, that you believe in him whom he sent. This is the work
that is good, the principle of all good works, since it is said in Hebrews 11: "Without faith it is impossible to please God." He who wishes to work well ought to begin from faith: Genesis 15: "Abraham believed God, and it was reckoned to him as righteousness."
46. (Vers. 30.). They said therefore to him
etc. Here the fourth point is touched upon, namely the humiliation of those who despise and are proud:
for they did not wish to believe in Christ through the signs which they had seen, as if their fathers had seen greater signs. Therefore they say: What sign therefore do you perform, that we may see and believe you?
For the Hebrews do not believe unless they see signs: 1 Corinthians 1: "Jews seek signs." What do you work?
As if they were saying: what great thing have you done? What you have done is little in comparison to what was done in the desert.
47. (Vers. 31.). Our fathers ate manna in the desert,
not barley bread, but heavenly bread; whence they also add: As it is written: He gave them bread from heaven to eat.
It is written in the Psalm: "Man ate the bread of Angels; he sent them provisions in abundance." Thus they were puffed up about the miracle shown to their fathers, despising the miracle of Christ; and the Lord humbles them by showing that that Scripture was not fulfilled through Moses, but is fulfilled through himself. Therefore he adds:
48. (Vers. 32.). Jesus therefore says to them: Amen, amen I say to you: Moses did not give you bread from heaven,
as that Scripture speaks; not, I say,
truly,
but typologically,
because, as is said in 1 Corinthians 10, "all things happened to them in figure." But my Father gives you the true bread from heaven:
and therefore we ask from him: "Give us this day our supersubstantial bread," Matthew 6. And he gives the reason for this:
49. (Vers. 33.). For the true bread is that which descends from heaven and gives life to the world:
and this bread was not the manna, but Christ: below in chapter 10: "I came that they may have life and have it more abundantly." To descend from heaven,
this is to come into flesh; whence Augustine says: "The Word, which was the bread of Angels, when it descended into flesh, was turned into milk for little ones."
Questions.
50. Question I. There is a question about what he says: You seek me, not because you saw signs.
To the contrary:
Above in the same chapter: A great multitude followed him, because they saw signs
etc.
I respond: It must be said that this contradiction is resolved in two ways: in one way by reference to different times:
because those same ones who first followed on account of signs,
afterwards, having been fed, followed on account of food.
In another way it is resolved by reference to different persons:
because both are true: for some followed on account of signs,
some on account of food.
Hence it should be noted that there were five reasons why some followed the Lord, which are contained in these verses:
Sickness, signs, food, blasphemy, doctrine were
The reasons why the crowd followed the Lord.
51. Question II. Likewise, there is a question about what he says: Work not for the food that perishes.
Chrysostom asks: whether a man ought to work for bodily food?
It seems that he should not:
By this text.
Likewise, Matthew 6: Be not anxious about what you shall eat,
etc.
Likewise, in Luke 10 the Lord rebuked Martha, who was anxious about bodily food. Therefore it does not seem that a man ought to work for bodily food.
On the contrary: 1 Thessalonians 4: Work with your hands, as we have commanded you. — Likewise, 2 Thessalonians, last chapter: He who does not work, let him not eat:
where the Apostle also says that he provided an example.
I respond: It must be said that it is good to work for obtaining bodily food, as it is said: You shall eat the labor of your hands: blessed are you,
etc. But concerning this manual labor, a threefold disorder can occur: in intention,
as when one seeks this food as an ultimate end, and the Lord prohibits this here; in solicitude,
as when the mind is absorbed in earthly things, and thus the Lord prohibits in Matthew; in timing,
as when one ought to be free for hearing the word of God, one is occupied with work or bodily food: and thus Christ rebuked Martha, who ought to have been listening to the Lord preaching.
52. Question III. There is a question about what he says: The work of God is that you believe in him whom he sent.
On the contrary: The Apostle says in Romans 3: We reckon that a man is justified by faith without the works of the Law:
therefore to believe is not a work.
I respond: Work
is taken broadly
to include the work of working
and the work wrought, spiritual
and corporal, interior
and exterior:
in another way, properly,
according to one of these distinctions. In the first way, to believe
is a work;
in the second way, not at all.
53. Question IV. Likewise, there is a question about what he says: Moses did not give you bread from heaven:
Because it is said in Wisdom 16: You provided them with ready bread from heaven.
Some respond that there is the empyrean
heaven and the aerial
heaven: from the first they did not have bread, but from the second.
This solution does not resolve the matter, because Christ was not bread from the empyrean heaven: and furthermore it is said in the Psalm: Man ate the bread of Angels,
but the bread of Angels is not from the air.
I respond: It must be said that manna
was a material food and from the material heaven, yet bearing the figure
of the true, heavenly, and spiritual food. The authorities, therefore, which call that food heavenly,
are to be understood according to figure
and type: while the opposing ones are to be understood according to the manifest truth.
54. They said therefore to him.
The Lord aroused the Jews to seek spiritual refreshment; here, to those now aroused and asking, he grants instruction.
And since Christ is the bread that refreshes according to the divine nature and according to the human, therefore this part has two sections. In the first is treated the refreshment of this heavenly bread according to the divine
nature; in the second, with respect to the human,
there: And the bread which I shall give is my flesh,
etc.
The first part has two parts. In the first is set forth instruction
in response to the Jews' petition; in the second, the confirmation of the instruction
on account of the Jews' murmuring, there: The Jews therefore murmured, etc.
He instructs
therefore the Jews concerning the refreshment of this heavenly bread in this order: first he shows who
this refreshing bread is; second, who
are refreshed by this bread;
third, why
it refreshes those and not others.
55. (Verse 34). First therefore, in response to the Jews' petition, he teaches who
this refreshing bread is; on account of which he introduces the Jews asking: They said therefore to him,
namely the Jews: Lord, give us this bread always;
because he had promised them living bread,
therefore they ask so that they might not hunger, just as the woman asked for water; above in chapter four: "Lord, give me this water, that I may not thirst nor come here to draw." Thus therefore to those asking, the Lord shows the spiritual
bread.
56. (Verse 35). But Jesus said to them: I am the bread of life,
that is, the bread giving life;
because he himself is Wisdom, of which Sirach four says: "Wisdom breathes life into her children"; nor is he only life-giving, but indeed also satisfying
both the affection and the intellect; whence he says: He who comes to me,
namely through charity, shall not hunger;
Matthew eleven: "Come to me, all you who labor and are burdened, and I will refresh you." And he who believes in me shall never thirst,
because, as is said above in chapter four, "whoever drinks of the water that I shall give him shall not thirst forever; but the water that I shall give shall become in him a fountain of water springing up into eternal life." —And it should be noted that charity feeds,
because it resides in the affection, which is more closely united; faith gives drink,
because it regards the act of the intellect, which is less closely united. And therefore, just as drink carries food through the members, so faith and the operation of the intellect directs the way for the virtues residing in the affection, in which the feeding takes place.
57. (Vers. 36.): But I said to you.
Here the second point is noted, who namely are refreshed by this bread: because not the unbelieving, but the faithful elected and called by God. Therefore he says: Thus I said that "he who comes to me shall not hunger": but you, because you do not believe, cannot be refreshed: whence he says: But I said to you: That you have both seen me and do not believe.
Above in the third chapter he said: "We speak what we know, and we testify to what we have seen, and you do not accept our testimony"; likewise above in the fifth chapter: "How can you believe, who receive glory from one another, and do not seek the glory that is from God alone"? Likewise above in the same chapter: "You seek me, not because you saw signs, but because you ate of my loaves." And because you do not believe, you cannot be refreshed. Whence Bede says: "Do you desire bread from heaven? You have it before you and do not eat," because you do not believe: but those eat who have been elected by God and, being called, believe. Whence he says:
58. (Vers. 37.). All that the Father gives me, through eternal election and temporal calling; shall come to me, through faith and love. Concerning this giving, in the Psalm: "Ask of me, and I will give you the nations as your inheritance." The Lord requested these below in the seventeenth chapter: "Father, those whom you have given me, keep them in your name," etc. Concerning this coming to Christ, it is said in Isaiah 2: "Come, let us go up to the mountain of the Lord and to the house of the God of Jacob, and he will teach us his ways." To this coming Isaiah exhorts in chapter 55: "All you who thirst, come to the waters." Those who come thus he refreshes: whence he also adds: And him who comes to me I will not cast out: I will not cast out, but I will refresh: I will not cast out, but I will bring in, according to that passage in Song of Songs 2: "He brought me into the wine cellar," etc. — Or: I will not cast him out, but I will enter in to him: Revelation 3: "Behold, I stand at the door and knock: if anyone hears my voice and opens the door to me, I will enter in to him and dine with him." And in this is shown the justice of God, because he refreshes only those who come, and his kindness, because he receives all and rejects none.
59. (Vers. 38.). Because I came down from heaven, etc. Here the third point is touched upon, why namely he refreshes only the predestined and those called by God. The reason is the conformity of his will to the divine will: therefore he says: Because I came down from heaven, by assuming flesh, not to do my own will, disagreeing with the Father, but the will of him who sent me, obeying him in all things: whence Philippians 2: "He was made obedient" to the Father "unto death, even the death of the cross"; above in the fifth chapter: "I do not seek my own will, but the will of him who sent me." But the will of the Father is that the elect and called be refreshed by this bread: on account of which he adds:
60. (Vers. 39.). For this is the will of my Father who sent me, that of all that he has given me,
through election; Romans 8: "Those whom he foreknew he also predestined to be conformed to the image of his Son"; I should lose nothing of it,
through reprobation, according to that passage of First Corinthians 1: "I will destroy the wisdom of the wise, and the prudence of the prudent I will reject." But should raise it up on the last day,
unto participation in eternal beatitude: Romans 8: "If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Jesus Christ from the dead will also give life to your mortal bodies." He fulfilled this will in part: below in chapter eighteen: "Father, of those whom you gave me, I have lost none of them." And because God so chose us that we might attain beatitude through the merits of faith, in order to show the cooperation of our free will, he repeats again:
61. (Vers. 40.). But this is the will of my Father who sent me, that everyone who sees the Son,
according to his humanity, and believes in him,
through the freedom of his own will, because, as Augustine says, "a man cannot believe unless willing": should have eternal life,
as a reward: and I will raise him up on the last day,
and thus he will attain this life through the Son: Ephesians 2: "When we were dead in sins, he made us alive together with Christ and raised us up together and made us sit together in the heavenly places in Christ Jesus"; and this on the last day,
because, as is said in First Corinthians 15, "the last of all enemies to be destroyed will be death."
Questions.
62. Question I. There is a question about what he says: He who comes to me shall not hunger.
To the contrary: It is found below in the same chapter that many of his disciples went back;
and it is established that they had previously come to him; therefore he speaks falsely.
I respond: It is to be understood of those who came with a perfect heart, not a feigned one; and these are they who come with persevering charity; otherwise they are regarded as if they had not come, because all their righteous deeds are given over to oblivion.
63. Question II. There is a question about what he says: You have seen me and you do not believe.
It seems that he says nothing meaningful, because faith is the substance of things that are not seen; therefore he cannot reproach them for not believing, since they see.
If you say
that seeing
is according to his humanity, but believing
is according to his Divinity: this is of no avail, because the vision of his humanity rather impedes faith in his Divinity than assists it; therefore he ought not to reproach them on this account.
I respond: It must be said that he understands this of a vision not of pure or weak humanity, but of a vision of power and might in their effect. And since they saw divine power in its effect, therefore they ought to have believed.
As to the objection that vision is incompatible with faith: it must be said that this is true of the vision of the essence, but it is not true of a vision that is in an effect as in a mirror, because it belongs to faith to see through a mirror and in an enigma.
64. Question III. Likewise, there is a question about what he says: Everything that the Father has given me, I shall not lose any of it.
Against this: Below in the seventeenth chapter: None of those whom you gave me has perished except the son of perdition:
therefore someone did perish from among those given to him.
I respond: It must be said that the force of the argument can bear upon what he says gave,
because to give
is twofold: either according to present justice,
and in this way Judas was given, and in this way he perished; or to give
is according to eternal election,
and in this way the predestined were given, of whom none perishes.
It is answered in another way, that the force may bear upon what he says I shall lose,
because Christ himself guards most diligently; hence no one perishes on account of a failing of the shepherd; but because he saves no one against his will, some perish on account of their own malice. Hence Christ does not lose them,
but they lose themselves.
65. The Jews therefore murmured,
etc. He set forth above the instruction in response to the Jews' petition; here secondly he sets forth the confirmation
to restrain their murmuring; and he proceeds in this part in this order: first is set forth the murmuring of the Jews;
second, the restraining of the murmuring;
third, the removal of the error;
fourth, the confirmation of the true doctrine.
(Verse 41.). Therefore, first is intimated the murmuring of the Jews
about the fact that the Lord had said he descended from heaven; on account of which he says: The Jews therefore murmured about him.
Murmuring is hidden detraction; hence Chrysostom says: "They did not contradict openly, but secretly, because the sign of the multiplication of the loaves was still recent." They were keeping the custom of their fathers, about whom Numbers fourteen says: "How long does this wicked multitude murmur against me?" And he adds what they were murmuring about: Because he had said: I am the living bread, who descended from heaven.
For they were seeking temporal bread to eat; hence, because they had been frustrated in their hope by this response, they murmured.
66. (Verse 42.). And they said: Is this not the son of Joseph?
Luke three: "He was beginning to be about thirty years old, as was supposed, the son of Joseph"; whose father and mother we know,
from the earth, not from heaven; Matthew thirteen: "Is this not the carpenter's son, and is not his mother called Mary, and are not his brothers and sisters among us?" How then does this man say that he descended from heaven?
since we know that he was born on earth. And so was verified what was said above in the fourth chapter: "A prophet has no honor in his own country." For because they knew his temporal generation, they denied his eternal generation; and because they despised the humble Christ, they were unable to see him as the sublime one.
67. (Vers. 43.). Jesus therefore answered and said to them.
Here the second point is touched upon, namely the restraining of murmuring.
For He restrains them from murmuring: whence He says: Do not murmur among yourselves:
and rightly so, because it profits nothing; Wisdom 1: "Guard yourselves from murmuring, which profits nothing," but rather harms: 1 Corinthians 10: "Neither let us murmur, as some of them murmured." And the reason why they ought not to murmur is that they do not understand Christ: and because they do not understand Him, they foolishly criticize Him: and truly they do not understand, because they do not believe: and they do not believe, because it has not been given to them by the Father. Therefore He says:
68. (Vers. 44.). No one can come to me,
through faith and love and knowledge; unless the Father, who sent me, draws him,
through revelation,
as Peter, to whom it is said in Matthew 16: "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but my Father, who is in heaven." Thus the Father draws to me through revelation. And I will raise him up on the last day,
through redemption
and liberation from death: 1 Corinthians 15: "For since indeed by a man came death, by a man also the resurrection of the dead; and as in Adam all die, so in Christ all shall be made alive." And in order to impose silence upon them more fully, He confirms by Scripture.
69. (Vers. 45.). It is written in the Prophets: They shall all be teachable by God,
that is, all shall be taught by God; in the Prophets
is said, because it is found in several places; Jeremiah 31: "I will place my law in their inward parts and I will write it upon their hearts, and I will be their God, and they shall be my people: and no longer shall a man teach his neighbor, nor a man his brother, saying: Know the Lord; for all shall know me, from the least even to the greatest"; likewise, Isaiah 54: "I will make all your children taught by the Lord"; and Joel 2: "I will pour out of my spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams."
Everyone who has heard from the Father
etc. Here the third point is touched upon, namely the removal of error.
For since He had said that all are taught by God: lest anyone should believe that they see God, by whom they are taught, He says that they do not see,
but hear.
Whence He says: Everyone who has heard from my Father and has learned,
through inspiration, according to that verse of the Psalm: "I will hear what the Lord God speaks within me": he, I say, comes to me,
through faith and love, according to that verse of Revelation, last chapter: "And let him who hears say: Come."
70. (Vers. 46.). Not that anyone has seen the Father,
namely anyone mortal and subject to suffering, because in Exodus 33 it is said: "Man shall not see me and live"; except He who is from God, He sees the Father.
This is the only-begotten Son, concerning whom it is said above in chapter 1: "No one has ever seen God, but the only-begotten Son, who is in the bosom of the Father," etc.
71. (Vers. 47.). Amen, amen I say to you
etc. Here is placed the confirmation of the preceding instruction:
whence he repeats what he had said and doubles the adverb of affirmation: on account of which he says: Amen, amen I say to you,
that is, truly, truly I say: He who believes in me has eternal life:
and he proves this, because he himself is the bread that gives life to believers: whence he says:
72. (Vers. 48.). I am the bread of life;
and this for believers, because, as is said in Proverbs three, "she is a tree of life to those who lay hold of her," namely through faith:
"and he who holds her fast is blessed," who holds fast through comprehension.
And that he is the bread of life,
he shows through the effect, because namely he gives the life of grace
and the life of glory:
the life of grace,
which that typical bread did not give; whence he says:
73. (Vers. 49.). Your fathers ate manna in the desert,
for forty years, namely, as is said in Deuteronomy eight: "He gave you manna for food, which you did not know": and they died,
by the death, namely, of fault and infidelity: Hebrews four: "The word heard did not profit them, not being mixed with faith."
74. (Vers. 50.). This is the bread descending from heaven,
through the incarnation, so that, if anyone shall eat of it,
through faith and love: he may not die,
through transgression: because, as is said in Habakkuk two, "the just man lives by his faith." Just as faith liberates from death, so also does love: First John three: "We know that we have passed from death to life, because we love the brethren; he who does not love remains in death." Nor does he give only the life of grace,
but indeed also the life of glory;
on account of which he adds:
75. (Vers. 51.). I am the living bread,
through essence, because having life in himself: above in chapter five: "Just as the Father has life in himself, so he has given to the Son also to have life in himself." Who descended from heaven,
through the abundance of mercy: Exodus three: "I have seen the affliction of my people in Egypt and their sorrow, and I descended to deliver them."
76. (Vers. 52.). If anyone shall eat of this bread, he shall live forever,
through glory. Concerning this eating, Song of Songs five: "Eat, friends, and drink, and be inebriated, dearest ones"; this will be in glory. From this kind of eating the sinner was prohibited in the figure of Adam: Genesis three: "Now therefore, lest perhaps he take from the tree of life and eat and live forever."
Questions.
77. Question I. It is asked here first concerning what he says, that the Jews were murmuring.
1. The Lord knew that the Jews were bound to fall from the doctrine of truth into murmuring: therefore, since he knew the doctrine would not profit them, since he was the physician of salvation, he ought not to have given it.
2. To this point is relevant what is written in Matthew 7: "Do not give what is holy to dogs, nor cast your pearls before swine"; to this same point, Proverbs 9: He who instructs a scoffer brings injury upon himself:
therefore it seems that instruction ought not to be given to such people who fall into detraction.
I respond: As Augustine says in the book On the Gift of Perseverance, the salvation of one good person is to be preferred over many wicked ones; this is drawn from his words. Hence he says in the same place that when we know our teaching benefits the good, even if we know that the wicked are scandalized thereby, we ought not to be silent. Since therefore the teaching on the bread of life was timely and most useful for the good, both for those who were present then and for us who read it, and the occasion presented itself because a wondrous and great feeding had taken place, therefore He did well in teaching, not on account of the wicked, but on account of the good.
Hence it must be resolved that although the Lord was speaking to the wicked, nevertheless He was instructing the good.
78. Question II. Likewise, an inquiry is made about what He says: Everyone who has heard from the Father: not that anyone has seen the Father,
etc.
On the contrary: 1. It is established that He speaks here of the seeing
and hearing
of the intellect itself; but in the intellect sight
and hearing
do not differ, and he who hears intelligibly sees intelligibly: therefore if the Father is heard interiorly, He is also seen.
2. Furthermore, if you say
that it is different:
it is certain that to understand
is to see;
therefore he who hears either understands or does not: if he understands, he sees; if he hears and does not understand, and comes to hearing, then he comes not understanding, like a brute animal.
I respond that vision
regards the speaker, but hearing
regards the speech. Properly, the speech
of God is the inspiration
of God, according to how it is understood here. This inspiration is an effect of God in the soul; the soul can know this effect in itself, although it does not fully know from whom it comes. Hence it must be said that it both sees
and hears
that inspiration, but nevertheless from this it does not follow that it sees God.
Hence He most aptly says: Everyone who has heard from the Father,
that is, the inspiration proceeding from the Father, and that inspiration,
I say, he sees, just as he also hears. But from this it does not follow that he sees the one who inspires,
because hearing does not regard Him,
but the effect,
just as sight does also.
79. Question III. An inquiry is made about what He says: No one can come to me unless the Father draws him.
On the contrary: 1. Drawing
is a violent motion; all merit is voluntary: therefore no one merits when he does something while being drawn.
2. Likewise, if one cannot come unless drawn,
then it is not in one's power to come to God; and if this is so, then since no one is blameworthy if he does not do what is impossible, no one is blameworthy if he does not come to God.
3. Likewise, since drawing
belongs to the whole Trinity, and it is through revelation, which properly belongs to the Son or to the Holy Spirit, how is it attributed to the Father? For it is neither by property
nor by appropriation.
I respond: It must be said that to remain in oneself belongs to nature as instituted; to descend or be inclined below oneself belongs to corrupted nature; but to be elevated above oneself belongs to nature sublimated through grace. Hence to stand belongs to nature, to descend to fault, to ascend to grace.
Since therefore nature is corrupted and prone to evil: if it is elevated above itself, there will be not only an elevation, but on account of the inclination to the contrary, a drawing. Since therefore everyone who comes to God is elevated above himself: no one comes unless he is drawn. Therefore he rightly says: No one comes, etc.
1. To the objection about violent motion, it is answered that there is a drawing of exterior coercion, and there is a drawing of inducement: the first involves violence, the second not at all.
Or otherwise: there is a drawing of affection, according to what Augustine says, that the poet says: "His own pleasure draws each one"; and this is both meritorious and demeritorious: and there is a drawing against the will, and by this he does not draw, and of this he does not speak.
2. To the second it must be said that it is not in one's full power to come, but it is in one's power to prepare oneself for divine assistance.
3. As to what he appropriates to the Father, I say that appropriation is made in the Trinity by reason of granting understanding, by reason of removing error, by reason of showing humility. Thus I say that in this third way the Son appropriates to the Father those things which belong to the Trinity, so that he may teach us to be humble: and thus it is clear.
80. Question IV. It is asked concerning what he says: They shall all be teachable by God:
1. Because this is most certainly false in every state.
a. Likewise, how is that true which is said in Joel 2: I will pour out of my spirit upon all flesh: and similarly that of Isaiah: I will make all your children taught by the Lord?
I respond according to Augustine that all is distributed for the kinds of individuals.
But then the authority would avail little for the purpose at hand.
For this reason it is explained otherwise, that those who will be taught will be taught by God, and no one except through him; therefore all teachable. And thus the authority avails for the purpose at hand.
81. And the bread which I shall give. Above the Lord showed that he is the bread that refreshes according to his divine nature; here he shows according to his human nature. And since this seemed false and harsh or hard, therefore this part has three parts. First is set forth the instruction of the faithful: second, its confirmation on account of the disputation of the Jews, at: The Jews therefore disputed, etc.: third, its explanation on account of the scandal of the disciples, at: These things he said in the Synagogue teaching, etc.
(Verse 52). A brief instruction is set forth, in which he says that his flesh is bread; on account of which he says: And the bread, etc.: thus I am bread according to my Divinity; I am also bread according to my flesh; whence he says: And the bread which I shall give, namely for refreshment, according to what we ask in the Lord's Prayer: "Give us this day our supersubstantial bread," Matthew 6: is my flesh, which namely refreshes: First Corinthians 10: "The bread which we break, is it not the body of the Lord?" For the life of the world, namely the flesh of Christ was given, when it was exposed to suffering, according to that passage in Lamentations 3: "He will give his cheek to the one who strikes him," indeed his whole body; whence Isaiah 50:
"I gave my body to those who struck me and my cheeks to those who plucked them"; and not only for striking, but indeed also for immolation; whence Ephesians 5: "He delivered himself for us as an offering and sacrifice to God."
82. The Jews therefore were disputing. The instruction has been set forth; here secondly, on account of the disputing of the Jews, a confirmation is set forth. And first the disputation of the Jews is set forth; second, the confirmation of the doctrine, at the passage: Jesus therefore said to them.
(Verse 53). The disputation therefore was about this, that he had called his flesh bread, which they understood carnally. For this reason he says: The Jews therefore were disputing. First they murmured, but now they dispute, when they contradict with loud and open speech. The Jews were contentious, which the servants of God ought not to be; whence Second Timothy 2: "The servant of God must not dispute, but be gentle toward all." Saying to one another: How can this man give us his flesh to eat? As if they were saying: this is impossible, unless he kills himself. Similarly Nicodemus asked above: "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born again?" Hence they asked this foolishly; Chrysostom: "You ask how he can give his flesh? Why did you not say concerning the loaves: how did you extend five loaves to so many?"
83. Jesus therefore said to them. The disputation of the Jews has been set forth; here the confirmation of the doctrine is set forth. He therefore confirms what he had said, that his flesh is bread, in this order: first the necessity of eating the flesh of Christ is set forth; second, the utility of eating; third, the truth of the refreshment; fourth, the dignity.
(Verse 54). First therefore the necessity of eating is shown, because without it there is no salvation; on account of which he says: Amen, amen I say to you, that is, in truth: Unless you eat the flesh of the Son of man, as true bread, and drink his blood, as true drink: you shall not have life in you, namely the life of grace, of which it is said in the Psalm: "Quicken me according to your word."
Augustine: "Nothing lives by the Spirit of Christ except the body of Christ. If therefore you wish to live by the Spirit of Christ, be in the body of Christ." But he who eats the body of Christ is in the body of Christ; therefore he who does not eat does not live, because it is said below in the same chapter: "He who eats my flesh abides in me."
84. (Vers. 55.). He who eats etc. Here the second point is touched upon, namely the benefit of eating: because he who eats the flesh is vivified in soul and body: in soul: whence he says: He who eats my flesh and drinks my blood has eternal life: has, I say, in merit; or has, because he has already in a certain way begun to possess it; Isaiah fifty-five: "Hear, you who hear me, and eat what is good, and your soul shall delight in richness: incline your ear and come to me, and your soul shall live, and I will make with you an everlasting covenant, the faithful mercies of David."
He also gives bodily life: whence he adds: And I will raise him up on the last day, in that hour, of which above in chapter five: "The hour comes, in which all who are in the tombs shall hear the voice of the Son of God: and those who have done good shall come forth to the resurrection of life, but those who have done evil to the resurrection of judgment."
85. (Vers. 56.). For my flesh etc. Here the third point is touched upon, namely the truth of the refreshment. For the flesh of Christ truly refreshes, because it is true food, and therefore gives life. For this reason he says: For my flesh is truly food: so truly have I said that he who eats has life; for my flesh is truly food, not in a phantasmic way, like bodily foods, which refresh for a moment and then fail. And my blood is truly drink, because it takes away thirst entirely; above in the same chapter: "He who comes to me shall not hunger, and he who believes in me shall never thirst." And that his flesh is true food that refreshes and vivifies, he shows by this reasoning: he who abides in me lives because of me; but he who eats my flesh abides in me; therefore he who eats my flesh lives because of me. Of this reasoning he first sets forth the minor premise, when he says:
86. (Vers. 57.). He who eats my flesh, by spiritual eating, and drinks my blood abides in me, through love: First John four: "He who abides in love abides in God, and God in him"; and I in him, through indwelling: below in chapter fourteen: "If anyone loves me, he will keep my word: and my Father will love him, and we will come to him and make our abode with him." Having set forth the minor premise, he adds the proof of the major premise, namely, that he who abides in the Son lives because of him. He makes this clear by a similitude.
87. (Verse 58.). As the living Father sent me: living,
by essence; and I live because of the Father,
namely because I have life from him; above in the fifth chapter: "As the Father has life in himself, so he has given to the Son also to have life in himself," and this from the Father remaining in him: below in the fourteenth chapter: "I am in the Father, and the Father is in me"; and from this the major premise is obtained:
He who remains in me, etc. And from this the conclusion is drawn: And he who eats me, he also shall live because of me:
because, namely, he who remains in life by eating truly lives because of me, since, as is said below in the eleventh chapter, "I am the resurrection and the life."
88. (Verse 59.). This is the bread,
etc. Here the fourth point is touched upon, namely the dignity of the refreshment,
which surpasses that refreshment of the fathers which the Jews were praising above, both because it is nobler
and because it is more lasting: nobler,
because this bread is from heaven: whence he says: This is the bread that descended from heaven:
above in the same chapter: "Moses did not give you bread from heaven, but my Father gives you bread from heaven," and thus it is nobler. It is also more lasting,
because that bread preserved temporally,
but this one eternally;
whence he says: Not as your fathers ate manna and died,
and thus were preserved only temporally,
because within forty years they died in the desert, according to that verse of the Psalm: "For forty years I was offended with that generation," etc.; Numbers chapter fourteen: "Your children shall wander in the desert for forty years and shall bear your fornication, until the corpses of the fathers are consumed in the desert." But this bread preserves eternally:
whence he says: He who eats this bread shall live forever:
that is, he who eats worthily shall live forever,
because, as is said in First Corinthians chapter eleven, "he who eats and drinks unworthily eats and drinks judgment upon himself": he who eats worthily shall live forever. He frequently promises eternal life, both so that they may desire that food and so that he may draw them away from love of earthly life to eternal life. For as is said in Matthew chapter ten: "He who loves his soul more than me is not worthy of me"; Deuteronomy chapter thirty: "Choose life for yourself."
Questions.
89. Question I. An inquiry is made concerning the quarreling of the Jews;
about which Chrysostom asks: whence is it that above they were murmuring in secret,
but now they quarrel
openly?
I respond to this that it arises from a twofold cause: both because evil men and seducers and the unruly grow worse the more the truth is explained to them; and also because what had been said above concerning the Divinity, although it seemed false, was nevertheless not inhuman: but what he had now said about eating his flesh seemed not only false but inhuman and unclean, which the Jews abhor: therefore they quarreled.
90. Question II. An inquiry is made here concerning the eating
of the body of Christ and his flesh. — And that it is not eaten seems to be the case:
1. Because what is eaten is ground down and chewed: but the impassible flesh of Christ cannot be ground down by the teeth: therefore neither can it be eaten.
2. Likewise, what is eaten is converted into the one eating: but the body of Christ is not converted into us, but we into him: therefore we do not eat him, but he eats us.
I respond: In eating we find three things, namely mastication, incorporation, and conservation. Mastication is twofold according to the twofold eating: for there is sacramental eating, and in this there is sacramental mastication, because the species is chewed: there is also spiritual eating, and in this there is spiritual mastication, which is a spiritual discernment through faith. There is furthermore incorporation, by which we are incorporated into the body of Christ: there is also conservation, by which we are conserved through the Spirit of Christ, as the members of the body are conserved through the soul. Concerning these three things Augustine says: "O sacrament of piety! O sign of unity! O bond of charity! Whoever wishes to live, let him draw near, let him believe, let him be incorporated, let him be vivified."
1. Through this the first objection is clear: because there is mastication there, not carnal but spiritual or sacramental.
2. To the objection that he is not incorporated into us, it must be said that the ultimate effect of food is to conserve; and because, although we are incorporated into Christ by eating, nevertheless because by eating we are conserved through him, he is rightly called our food.
91. Question III. Likewise there is a question concerning what he says: Unless you shall have eaten the flesh, etc. — From this it seems that the Sacrament of the Eucharist is of necessity, and that no one can be saved without it.
Against: Either he means the life of grace or the life of glory: not of grace, because whoever wishes to approach worthily must first have the life of grace: therefore he does not have it through eating; nor the life of glory, because if one can have the life of grace without eating, one can also have glory.
To this the response is given according to Augustine, that to believe is to eat: whence: "Why do you prepare your tooth and stomach? Only believe, and you have eaten." According to this, therefore, it must be noted that there is spiritual eating and there is sacramental eating: spiritual eating is through faith and charity, sacramental eating is under the Sacrament. Without sacramental eating there can be salvation, nor is it of necessity, as far as the institution of the Sacrament is concerned: spiritual eating is of necessity.
92. But objections are raised: 1. Concerning baptized infants, who are saved yet have never eaten either sacramentally or spiritually.
2. Likewise, he adds to the eating of the flesh the drinking of the blood, therefore without the drinking of the blood no one is saved: but only priests receive the blood: therefore they alone are saved.
I respond: It must be said that, as has been stated, the effect of eating is twofold, namely incorporation
and conservation.
No one is saved unless he is a member of Christ, and unless he is preserved by Christ: hence no one is saved without the effect
of eating: therefore eating is said to be necessary.
But because in little ones, by divine generosity, there can be the effect
of eating without eating: therefore they are saved even without any eating whatsoever. In adults, however, there cannot be incorporation
or conservation without spiritual
eating, which is through faith and charity, but there can be without sacramental
eating. Therefore the former is necessary for adults, but sacramental eating, although it is not of necessity, nevertheless confers great benefit, because by the power of the Sacrament every good is increased in us.
2. As for the objection raised concerning flesh and blood, Augustine explains it of spiritual
food and drink: hence "he wishes food and drink
to be understood as the fellowship of the body and members, which is the holy Church in his predestined and called saints and faithful," outside of which no one is saved.
93. Question IV. Likewise, inquiry is made concerning the benefit:
He who eats my flesh,
etc.
1. For many eat who nevertheless die and are damned, as Judas.
2. Likewise, just as the Son lives on account of the living Father, so it is said in the text that we live on account of the Son: but the Son does not live by eating: therefore by equal reasoning neither do we: or if we eat the Son, why does he himself not eat the Father?
I respond: It must be said to the first that a twofold heresy arose from this word: one which said that from the moment anyone eats the body of Christ, he cannot be damned, provided he ate as a believer.
But this is manifestly irrational on account of Judas.
Others said that whoever once ate worthily
would never afterward be damned: and this is manifestly false, because, as can be proved through Scripture, many were good in the Church who were afterward damned.
Therefore it must be understood in the catholic sense: he who eats,
namely worthily,
and does not depart from that worthiness, will live forever.
2. To the other objection it must be said that the comparison is not entirely similar, although it is adduced as a likeness. For the Son is said to live on account of the Father,
because he has life from the Father and because he remains in the Father, but not because he is made better by participation in the Father: but we live through the Son, because from him we have life, and by the Son remaining in us and by participation in him we are made better. Therefore, because he does not remain in us except through eating, we eat so that we may live and be made better.
94. Question V. Likewise, inquiry is made concerning the dignity
of this eating. For he says that those eating this bread will not die,
as those eating manna.
Contra: He either understands this of spiritual life or of bodily life. If of spiritual life, he says nothing, because the holy fathers who ate manna did not die spiritually. If of bodily life, likewise: because he who eats this bread does not live bodily, but dies.
If you say that those who ate manna unworthily died a spiritual death, and he calls these their fathers; likewise those who eat the body of Christ unworthily die a spiritual death; 1 Corinthians 11: He who eats and drinks unworthily eats and drinks judgment upon himself.
Therefore it is asked: what is it to eat unworthily, and why does one who eats unworthily sin?
I respond: It must be said that this food is set above that food by reason of giving life in two ways: first, because that food could not give life except through this one which it signified; therefore it is said of the just that they all ate the same spiritual food, 1 Corinthians 10; but those who had their eye only on that food died spiritually, because they tasted it only in a carnal manner. So Augustine responds.
In another way it can be said that manna was ordained for the preservation of bodily life, but this bread for the preservation of spiritual life. And the Lord means to say that that bread only sustained bodily life for a time, but this bread sustains spiritual life forever in those who receive it worthily; and therefore it is more worthy than that one.
But those who receive unworthily sin, and the bread is turned into poison for them, and these are those who bear the sting of mortal sin. The reason why they sin is contempt, because they bring so great a guest into so vile a lodging.
But how it is received worthily, Augustine teaches: "Bring innocence," he says, "to the altar; if there be daily sins, at least let them not be deadly. Before you approach the altar, let it be said: Forgive us our debts, etc. Then approach with confidence: it is bread, not poison."
95. He said these things in the Synagogue, etc. Above was set forth the confirmation of the instruction on account of the Jews' disputing; here is set forth the explanation on account of the disciples' scandal; and it proceeds in this order. First, the murmuring of the disciples is indicated; second, on account of the murmuring, the explanation of the doctrine; third, the reason for murmuring is given; fourth, the falling away of the unbelieving; fifth, the confirmation of the believing; sixth, the discernment among the confirmed.
(Verse 60). The murmuring of the disciples arose from this: that he had said his flesh was given to be eaten, and that without this there was no salvation. On account of which he says: He said these things teaching in the Synagogue, in Capernaum, that is, publicly, and therefore many were enraged; below, chapter 18: "I have always taught in the Synagogue."
96. (Vers. 61.). Many therefore of his disciples, hearing,
namely what had just been said about the eating of flesh, said: This is a hard saying,
that is, cruel and inhuman, to eat human flesh: who can hear it?
They do not say believe,
but hear,
on account of the horror: therefore they could not hear, because their ears were heavy, according to that passage in Isaiah chapter six: "Make the heart of this people blind and make heavy their ears," etc.
97. (Vers. 62.). But Jesus knowing
etc. Here the second point is touched upon, namely the explanation of the doctrine on account of the murmuring:
and although the murmuring was in secret, yet it did not escape the Lord: whence he says: But Jesus knowing in himself that his disciples murmured about this:
he knew this not by report, but in himself:
below in chapter sixteen: "The disciples said: Now we know that you know all things, and it is not necessary for anyone to question you." Knowing therefore the murmuring and wishing to cut it off, he explains that what he had said is not to be understood carnally,
but spiritually.
He shows therefore that it is not to be understood carnally,
both because it would be false,
and because it would be useless.
Therefore he said to them: Does this scandalize you, namely what I said about the eating of my flesh, because you believe carnally that it is to be divided into pieces: just as the Pharisees, in Matthew chapter fifteen: "Do you know that the Pharisees, having heard this word, were scandalized"? And this is false: whence he adds:
98. (Vers. 63.). If then you shall see the Son of man ascending where he was before —
the construction is incomplete.
then you will know that the flesh is not to be divided into pieces, because the whole Christ will be entire in heaven: Augustine: "He is whole and entire in heaven; he remains entire under the Sacrament, he remains entire in your heart."
Not only was their understanding false,
but useless:
whence:
99. (Vers. 64.). It is the Spirit that gives life, the flesh
— that is, carnal understanding — profits nothing;
Second Corinthians chapter three: "The letter kills, but the spirit gives life"; and therefore the words are not to be understood carnally, because they do not profit that way, but spiritually, so that they may profit. Whence the words that I have spoken to you are spirit and life,
because understood spiritually they give life: whence in Hebrews chapter four: "The word of God is living and effective"; it is living,
because it gives life: whence Deuteronomy chapter eight: "Man does not live by bread alone, but by every word that proceeds from the mouth of God." But they do not give life except to the one who understands spiritually; whence Augustine: "Have you understood spiritually? They are spirit and life.
Have you understood carnally? They are spirit and life,
but they are not so for you."
100. (Vers. 65.). But there are some.
Here the third point is touched upon, namely the reason for the murmuring,
that is, why the disciples were murmuring: because they did not have faith; but not all of them, only some, who were not chosen by God. Therefore he says: But there are some of you:
thus the words are to be understood spiritually, but some of you do not understand; whence some do not believe.
And he says this not from conjecture but from certain knowledge. Therefore the Evangelist says: For Jesus knew from the beginning who were the believers
; above in chapter two: "For he himself knew what was in man"; Sirach chapter twenty-three: "The eyes of the Lord are far brighter than the sun, surveying all the ways of men and the depth of the abyss, and beholding the hearts of men in their hidden places." And who would betray him:
whence he was not betrayed as one ignorant, as other men are. Therefore the Evangelist says this, lest Christ appear to have been deceived in admitting unstable disciples and treacherous disciples, such as the traitor. The reason, moreover, why they did not believe was that, although they had been called outwardly and according to present justice, they had not been called according to eternal election; and this he said above and repeats.
101. (Vers. 66.). And he said: Therefore I said to you: No one can come to me unless it has been given to him by my Father:
above in the same chapter: "No one comes to me unless the Father draws him." For to come
to the Son "is the best gift and the perfect gift," therefore "from above," James chapter one.
102. (Vers. 67.). And after this many of his disciples.
Here the fourth point is touched upon, namely the falling back of the unbelievers:
whence he says: After this,
that is, following this, or from this,
that is, on the occasion of this rebuke and instruction, many of his disciples went back,
not through imitation,
as was said to Peter in Matthew chapter sixteen: "Get behind me, Satan," but through indignation.
Whence they withdrew not only in heart but also in body; whence they no longer walked with him.
Therefore many withdrew and few remained, because, according to that saying in Matthew chapter twenty, "many are called, but few are chosen"; and because few are chosen for the kingdom of God, therefore few there are who do not turn back, according to that saying in Luke chapter nine: "No one putting his hand to the plough and looking back is fit for the kingdom of God."
103. (Vers. 68.). Jesus therefore said to the twelve.
Here the fifth point is touched upon, namely the confirmation of the believers and the elect:
and this indeed was accomplished in the faithful confession of Peter; therefore the inquiry of the Lord
and the response of Peter are set forth.
The Lord inquires of the twelve, whom he had specially chosen: Do you also wish to go away?
— abandoning me, just as the preceding ones do: Jeremiah chapter two: "They have forsaken me, the fountain of living water." But he asks, not because he is in doubt, but so that he might bring forth the faith of Peter as an example of firmness.
104. (Vers. 69.). Simon Peter answered him: Lord, to whom shall we go?
As if to say: we do not wish to depart, because we cannot find anyone like you: Psalm: "There is none like you among the gods, O Lord." Nor should we depart on account of these words; hence he says: You have the words of eternal life,
which to others who did not believe were harsh and death-dealing, but to Peter and the other believers were life. And the reason is added:
105. (Vers. 70.). And we have believed and have come to know that you are the Christ, the Son of God.
He made a similar confession in Matthew 16: "You are the Christ, the Son of the living God," "who have come into this world." He says we believe,
and then we have come to know,
because faith is the way into knowledge. "For unless you shall have believed, you shall not understand," Isaiah 7.
106. (Vers. 71.). Jesus answered them.
Here the sixth point is noted, namely the discernment of those who remained.
The Lord shows that even though none of the twelve departed, nevertheless not all remained faithful: on account of which he says: Jesus answered,
the confession of Peter, which he had spoken on behalf of all: Have I not chosen you twelve, and one of you is a devil?
Judas is called a devil,
because he consented to his suggestions: Psalm concerning Judas: "Set a sinner over him, and let the devil stand at his right hand," etc. He singles out one for malice, so that the rest may fear: and the Evangelist explains of whom he was speaking, namely of Judas: hence he says:
107. (Vers. 72.). Now he was speaking of Judas, son of Simon Iscariot; for he was about to betray him, though he was one of the twelve.
This was said so that they might fear and so that they might not be surprised at the others who had departed, because they had not been so specially chosen. Concerning this election of the twelve, it is said in Matthew 10: "And having called the twelve together, he gave them power," etc. Luke 6: "He chose twelve from among them," etc. This election was prefigured in Joshua 4: "Choose for yourself twelve men, one from each," etc.
Questions.
108. Question I. But here a question is raised about what he says: If you shall see the Son of Man ascending where he was before.
This cannot be said according to the human
nature, because according to that nature he was not in heaven before: similarly neither according to the divine
nature, because according to that nature he was still in heaven when he was speaking: hence above in chapter 3: No one has ascended into heaven except he who descended from heaven, the Son of Man, who is in heaven.
I respond that this was said by comparing the Son of God according to the divine
nature after the assumption of the flesh, in which it appeared to be humbled, to itself before the assumption: because then he could not be thought of as weak. "It is therefore the same as if he were to say: if you shall see the Son of Man ascend, that is, be so greatly glorified that he is believed to be equal to the Father."
109. Question II. Likewise it is asked concerning what he says: The flesh profits nothing. -
For if it profits nothing, then it ought not to be given for eating, nor is it truly food. On account of this, heretics say that these words must be understood spiritually, that is, not carnally; nor should it be understood that we literally receive the flesh of Christ under the Sacrament. And they say that his disciples were rebuked who thought this; whence they say that it is not in the Sacrament of the altar except as in a sign.
But they understand most poorly, because while they refuse the flesh, they flee from the truth. For even if the words of Christ are to be understood spiritually, they must nonetheless be true. On account of this it must be said that the flesh which he took from the Virgin is true food. - But that which is said, that it profits nothing,
is understood in two ways: either because it profits nothing without the spirit:
for just as a coal does not burn unless ignited, yet when ignited it burns, so the flesh of Christ, if it were separated from the Word, would not enkindle, but joined to the Word it is like an ignited coal. - Otherwise it is answered that the flesh profits nothing
according to carnal understanding,
understanding it thus, that Christ would give his flesh by dividing it as meats in a butcher's shop, and by materially chewing it under the form of flesh. Such an understanding, I say, profits nothing;
but rather that true flesh is eaten in the Sacrament without any cutting of it.
110. Question III. Likewise it is asked concerning the response of Peter:
1. Why did Peter alone respond and more so than the others?
2. Likewise, why was his confession not praised, as in Matthew sixteen?
3. Likewise it seems that he lied, at least on behalf of Judas, because he was speaking for all.
I respond: It must be said that Peter was more fervent than all, as is evident from his words, and he spoke boldly to the Lord; the others did not dare to do so; and therefore he was the mouth of the Apostles both in asking and in answering, and therefore he responded for all.
2. To the other point, Chrysostom says that he responded here for all; and because the faith of Judas was not praiseworthy, therefore he was not praised.
3. Nor however did he lie, although he said what was false, because he was deceived by a pious error, judging well of his fellow apostles.
111. Question IV. Likewise it is asked concerning what he says: One of you is a devil.
Chrysostom asks: why were they not saddened, as below in chapter thirteen, when he said: One of you will betray me
?
I respond that below they were saddened not so much for the fault as for the injury to the Lord, which was to be inflicted upon him by his own disciple; but here he only expressed the malice.
112. Question V. Likewise, why did he not cast him out, since he was a devil, and he knew that he would always be evil?
Augustine responds that "God makes good use of evil works, just as man makes evil use of good things." Therefore He chose Judas, a reprobate man, so that through him the dispensation of divine mercy for the salvation of the world might be fulfilled, and so that the wondrous patience of God might be shown, in that He endured so wicked a man in so great an office, and so that no one might glory in his present calling.