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1 After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. 2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased. 3 And Jesus went up into a mountain, and there he sat with his disciples. 4 And the passover, a feast of the Jews, was nigh. 5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? 6 And this he said to prove him: for he himself knew what he would do. 7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. 8 One of his disciples, Andrew, Simon Peter's brother, saith unto him, 9 There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? 10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. 11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. 12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. 13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. 14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world. 15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone. 16 And when even was now come, his disciples went down unto the sea, 17 And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them. 18 And the sea arose by reason of a great wind that blew. 19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid. 20 But he saith unto them, It is I; be not afraid. 21 Then they willingly received him into the ship: and immediately the ship was at the land whither they went. 22 The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone; 23 (Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:) 24 When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus. 25 And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? 26 Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. 27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. 28 Then said they unto him, What shall we do, that we might work the works of God? 29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. 30 They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work? 31 Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. 32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. 33 For the bread of God is he which cometh down from heaven, and giveth life unto the world. 34 Then said they unto him, Lord, evermore give us this bread. 35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. 36 But I said unto you, That ye also have seen me, and believe not. 37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. 38 For I came down from heaven, not to do mine own will, but the will of him that sent me. 39 And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. 41 The Jews then murmured at him, because he said, I am the bread which came down from heaven. 42 And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? 43 Jesus therefore answered and said unto them, Murmur not among yourselves. 44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. 45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father. 47 Verily, verily, I say unto you, He that believeth on me hath everlasting life. 48 I am that bread of life. 49 Your fathers did eat manna in the wilderness, and are dead. 50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die. 51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. 52 The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? 53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. 54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. 55 For my flesh is meat indeed, and my blood is drink indeed. 56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. 57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. 58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. 59 These things said he in the synagogue, as he taught in Capernaum. 60 Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it? 61 When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? 62 What and if ye shall see the Son of man ascend up where he was before? 63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. 64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. 65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. 66 From that time many of his disciples went back, and walked no more with him. 67 Then said Jesus unto the twelve, Will ye also go away? 68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. 69 And we believe and are sure that thou art that Christ, the Son of the living God. 70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil? 71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.
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[AD 202] Irenaeus on John 6:1
In Jerusalem; on which occasion He cured the paralytic man, who had lain beside the pool thirty-eight years, bidding him rise, take up his couch, and depart. Again, withdrawing from thence to the other side of the sea of Tiberias,
[AD 367] Hilary of Poitiers on John 6:1
Five loaves are then set before the multitude, and broken. The broken portions pass through into the hands of those who break, that from which they are broken all the time not at all diminishing. And yet there they are, the bits taken from it, in the hands of the persons breaking. There is no catching by eye or touch the miraculous operation: that is, which wasnot, that is seen, which is not understood. It only remains for us to believe that God can do all things.
[AD 367] Hilary of Poitiers on John 6:1-14
(iii. de Trin. c. 18) Five loaves are then set before the multitude, and broken. The broken portions pass through into the hands of those who break, that from which they are broken all the time not at all diminishing. And yet there they are, the bits taken from it, in the hands of the persons breakingd. There is no catching by eye or touch the miraculous operation: that is, which was not, that is seen, which is not understood. It only remains for us to believe that God can do all things.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 6:1
1. Beloved, let us not contend with violent men, but learn when the doing so brings no hurt to our virtue to give place to their evil counsels; for so all their hardihood is checked. As darts when they fall upon a firm, hard, and resisting substance, rebound with great violence on those who throw them, but when the violence of the cast has nothing to oppose it, it soon becomes weaker and ceases, so is it with insolent men; when we contend with them they become the fiercer, but when we yield and give ground, we easily abate all their madness. Wherefore the Lord when He knew that the Pharisees had heard that Jesus made and baptized more disciples than John, went into Galilee, to quench their envy, and to soften by His retirement the wrath which was likely to be engendered by these reports. And when He departed for the second time into Galilee, He comes not to the same places as before; for He went not to Cana, but to the other side of the sea, and great multitudes followed Him, beholding the miracles which He did. What miracles? Why does he not mention them specifically? Because this Evangelist most of all was desirous of employing the greater part of his book on the discourses and sermons [of Christ]. Observe, for instance, how for a whole year, or rather how even now at the feast of the Passover, he has given us no more information on the head of miracles, than merely that He healed the paralytic and the nobleman's son. Because he was not anxious to enumerate them all, (that would have been impossible,) but of many and great to record a few.

Ver. 2 . A great multitude followed Him beholding the miracles that He did. What is here told marks not a very wise state of mind; for when they had enjoyed such teaching, they still were more attracted by the miracles, which was a sign of the grosser state. For miracles, It says, are not for believers, but for unbelievers. The people described by Matthew acted not thus, but how? They all, he says were astonished at His doctrine, because He taught as one having authority. Matthew 7:28-29

And why does He occupy the mountain now, and sit there with His disciples? Because of the miracle which was about to take place. And that the disciples alone went up with Him, was a charge against the multitude which followed Him not. Yet not for this only did He go up into the mountain, but to teach us ever to rest at intervals from the tumults and confusion of common life. For solitude is a thing meet for the study of wisdom. And often does He go up alone into a mountain, and spend the night there, and pray, to teach us that the man who will come most near to God must be free from all disturbance, and must seek times and places clear of confusion.
[AD 407] John Chrysostom on John 6:1-14
(Hom. xlii. 1) As missiles rebound with great force from a hard body, and fly off in all directions, whereas a softer material retains and stops them; so violent men are only excited to greater rage by violence on the side of their opponents, whereas gentleness softens them. Christ quieted the irritation of the Jews by retiring from Jerusalem. He went into Galilee, but not to Cana again, but beyond the sea: After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.

(Hom. xlii. 1) Though favoured with such teaching, they were influenced less by it, than by the miracles; a sign of their low state of belief: for Paul says of tongues, that they are for a sign, not to them that believe, but to them that believe not. (1 Cor. 14:22) They were wiser of whom it is said, that they were astonished at His doctrine. (Matt. 7:28) The Evangelist does not say what miracles He wrought, the great object of his book being to give our Lord's discourses. It follows: And Jesus went up into a mountain, and there sat with His disciples. He went up into the mountain, on account of the miracle which was going to be done. That the disciples alone ascended with Him, implies that the people who stayed behind were in fault for not following. He went up to the mountain too, as a lesson to us to retire from the tumult and confusion of the world, and leave wisdom in solitude. And the passover, a feast of the Jews, was nigh. Observe, in a whole year, the Evangelist has told us of no miracles of Christ, except His healing the impotent man, and the nobleman's son. His object was to give not a regular history, but only a few of the principal acts of our Lord. But why did not our Lord go up to the feast? He was taking occasion, from the wickedness of the Jews, gradually to abolish the Law.

(Hom. xlii. 1) Nor did He only sit with His disciples, but conversed with them familiarly, and gained possession of their minds. Then He looked, and saw a crowd advancing. But why did He ask Philip that question? Because He knew that His disciples, and he especially, needed further teaching. For this Philip it was who said afterwards, show us the Father, and it sufficeth us. (c. 14:8) And if the miracle had been performed at once, without any introduction, the greatness of it would not have been seen. The disciples were made to confess their own inability, that they might see the miracle more clearly; And this He said to prove him.

(Hom. xlii. s. 1) Or they are two different occasions altogether.

(Hom. xlii. 2.) Probably He had some reason in his mind for this speech. He would know of Elijah's miracle, by which a hundred men were fed with twenty loaves. This was a great step; but here he stopped. He did not rise any higher. For his next words are, But what are these among so many? He thought that less could produce less in a miracle, and more more; a great mistake; inasmuch as it was as easy for Christ to feed the multitude from a few fishes as from many. He did not really want any material to work from, but only made use of created things for this purpose in order to show that no part of the creation was severed from His wisdom.

(Hom. xlii. 2.) And let those of us, who are given to pleasure, observe the plain and abstemious eating of those great and wonderful menb. He made the men sit down before the loaves appeared, to teach us that with Him, things that are not are as things that are; as Paul says, Who calleth those things that be not, as though they were. (Rom. 4:17.) The passage proceeds then: And Jesus said, Make the men sit down.

(Hom. xlii. 2.) But why when He is going to heal the impotent, to raise the dead, to calm the sea, does He not pray, but here does give thanks? To teach us to give thanks to God, whenever we sit down to eat. And He prays more in lesser matters, in order to show that He does not pray from any motive of need. For had prayer been really necessary to supply His wants, His praying would have been in proportion to the importance of each particular work. But acting, as He does, on His own authority, it is evident, He only prays out of condescension to us. And, as a great multitude was collected, it was an opportunity of impressing on them, that His coming was in accordance with God's will. Accordingly, when a miracle was private, He did not pray; when numbers were present, He did.

(Hom. xlii. 3) Observe the difference between the servant and the lord. The Prophets received grace, as it were, by measure, and according to that measure performed their miracles: whereas Christ, working this by His own absolute power, produces a kind of superabundant result. When they were filled, He said unto His disciples, Gather up the fragments that remain, that nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments. This was not done for needless ostentation, but to prevent men from thinking the whole a delusion; which was the reason why He made use of an existing material to work from. But why did He give the fragments to His disciples to carry away, and not to the multitude? Because the disciples were to be the teachers of the world, and therefore it was most important that the truth should be impressed upon them. Wherefore I admire not only the multitude of the loaves which were made, but the definite quantity of the fragments; neither more nor less than twelve baskets full, and corresponding to the number of the twelve Apostles.

Their expression, that should come into the world, shows that they expected the arrival of some great Prophet. And this is why they say, This is of a truth that Prophet: the article being put in the Greek, to show that He was distinct from other Prophets.

Source: Catena Aurea by Aquinas
[AD 428] Theodore of Mopsuestia on John 6:1
From here the evangelist passes to the account of the miracle of the bread, which all the other evangelists related as well. However John reports this episode because of the doctrine that was drawn by our Lord from it and that was omitted by the others. He believed that this (doctrine) needed especially to be related in his narrative.

Source: COMMENTARY ON JOHN 3.6.1
[AD 430] Augustine of Hippo on John 6:1
1. The miracles performed by our Lord Jesus Christ are indeed divine works, and incite the human mind to rise to the apprehension of God from the things that are seen. But inasmuch as He is not such a substance as may be seen with the eyes, and His miracles in the government of the whole world and the administration of the universal creation are, by their familiar constancy, slightly regarded, so that almost no man deigns to consider the wonderful and stupendous works of God, exhibited in every grain of seed; He has, agreeably to His mercy, reserved to Himself certain works, beyond the usual course and order of nature, which He should perform on fit occasion, that they, by whom His daily works are lightly esteemed, might be struck with astonishment at beholding, not indeed greater, but uncommon works. For certainly the government of the whole world is a greater miracle than the satisfying of five thousand men with five loaves; and yet no man wonders at the former; but the latter men wonder at, not because it is greater, but because it is rare. For who even now feeds the whole world, but He who creates the cornfield from a few grains? He therefore created as God creates. For, whence He multiplies the produce of the fields from a few grains, from the same source He multiplied in His hands the five loaves. The power, indeed, was in the hands of Christ; but those five loaves were as seeds, not indeed committed to the earth, but multiplied by Him who made the earth. In this miracle, then, there is that brought near to the senses, whereby the mind should be roused to attention, there is exhibited to the eyes, whereon the understanding should be exercised, that we might admire the invisible God through His visible works; and being raised to faith and purged by faith, we might desire to behold Him even invisibly, whom invisible we came to know by the things that are visible.

2. Yet it is not enough to observe these things in the miracles of Christ. Let us interrogate the miracles themselves, what they tell us about Christ: for they have a tongue of their own, if they can be understood. For since Christ is Himself the Word of God, even the act of the Word is a word to us. Therefore as to this miracle, since we have heard how great it is, let us also search how profound it is; let us not only be delighted with its surface, but let us also seek to know its depth. This miracle, which we admire on the outside, has something within. We have seen, we have looked at something great, something glorious, and altogether divine, which could be performed only by God: we have praised the doer for the deed. But just as, if we were to inspect a beautiful writing somewhere, it would not suffice for us to praise the hand of the writer, because he formed the letters even, equal and elegant, if we did not also read the information he conveyed to us by those letters; so, he who merely inspects this deed may be delighted with its beauty to admire the doer: but he who understands does, as it were, read it. For a picture is looked at in a different way from that in which a writing is looked at. When you have seen a picture, to have seen and praised it is the whole thing; when you see a writing, this is not the whole, since you are reminded also to read it. Moreover, when you see a writing, if it chance that you can not read, you say, What do we think that to be which is here written? Thou ask what it is, when already you see it to be something. He of whom you seek to be informed what it is that you have seen, will show you another thing. He has other eyes than you have. Do you not alike see the form of the letters? But yet you do not alike understand the signs. Well, you see and praisest; but he sees, praises, reads and understands. Therefore, since we have seen and praised, let us also read and understand.

3. The Lord on the mount: much rather let us understand that the Lord on the mount is the Word on high. Accordingly, what was done on the mount does not, as it were, lie low, nor is to be cursorily passed by, but must be looked up to. He saw the multitude, knew them to be hungering, mercifully fed them: not only in virtue of His goodness, but also of His power. For what would mere goodness avail, where there was not bread with which to feed the hungry crowd? Did not power attend upon goodness, that crowd had remained fasting and hungry. In short, the disciples also, who were with the Lord, and hungry, themselves wished to feed the multitudes, that they might not remain empty, but had not wherewithal to feed them. The Lord asked, whence they might buy bread to feed the multitude. And the Scripture says: But this He said, proving him; namely, the disciple Philip of whom He had asked; for Himself knew what He would do. Of what advantage then was it to prove him, unless to show the disciple's ignorance? And, perhaps, in showing the disciple's ignorance He signified something more. This will appear, then, when the sacrament of the five loaves itself will begin to speak to us, and to intimate its meaning: for there we shall see why the Lord in this act wished to exhibit the disciple's ignorance, by asking what He Himself knew. For we sometimes ask what we do not know, that, being willing to hear, we may learn; sometimes we ask what we do know, wishing to learn whether he whom we ask also knows. The Lord knew both the one and the other; knew both what He asked, for He knew what Himself would do; and He also knew in like manner that Philip knew not this. Why then did He ask, but to show Philip's ignorance? And why He did this, we shall, as I have said, understand afterwards.

4. Andrew says: There is a lad here, who has five loaves and two fishes, but what are these for so many? When Philip, on being asked, had said that two hundred pennyworth of bread would not suffice to refresh that so great a multitude, there was there a certain lad, carrying five barley loaves and two fishes. And Jesus says, Make the men sit down. Now there was there much grass: and they sat down about five thousand men. And the Lord Jesus took the loaves, gave thanks; He commanded, the loaves were broken, and put before the men that were set down. It was no longer five loaves, but what He had added thereto, who had created that which was increased. And of the fishes as much as sufficed. It was not enough that the multitude had been satisfied, there remained also fragments; and these were ordered to be gathered up, that they should not be lost: And they filled twelve baskets with the fragments.

5. To run over it briefly: by the five loaves are understood the five books of Moses; and rightly are they not wheaten but barley loaves, because they belong to the Old Testament. And you know that barley is so formed that we get at its pith with difficulty; for the pith is covered in a coating of husk, and the husk itself tenacious and closely adhering, so as to be stripped off with labor. Such is the letter of the Old Testament, invested in a covering of carnal sacraments: but yet, if we get at its pith, it feeds and satisfies us. A certain lad, then, brought five loaves and two fishes. If we inquire who this lad was, perhaps it was the people Israel, which, in a childish sense, carried, not ate. For the things which they carried were a burden while shut up, but when opened afforded nourishment. And as for the two fishes, they appear to us to signify those two sublime persons, in the Old Testament, of priest and of ruler, who were anointed for the sanctifying and governing of the people. And at length Himself in the mystery came, who was signified by those persons: He at length came who was pointed out by the pith of the barley, but concealed by its husk. He came, sustaining in His one person the two characters of priest and ruler: of priest by offering Himself to God as a victim for us; of ruler, because by Him we are governed. And the things that were carried closed are now opened up. Thanks be to Him. He has fulfilled by Himself what was promised in the Old Testament. And He bade the loaves to be broken; in the breaking they are multiplied. Nothing is more true. For when those five books of Moses are expounded, how many books have they made by being broken up, as it were; that is, by being opened and laid out? But because in that barley the ignorance of the first people was veiled, of whom it is said, Whilst Moses is read, the veil is upon their hearts; 2 Corinthians 3:15 for the veil was not yet removed, because Christ had not yet come; not yet was the veil of the temple rent, while Christ is hanging on the cross: because, I say, the ignorance of the people was in the law, therefore that proving by the Lord made the ignorance of the disciple manifest.

6. Wherefore nothing is without meaning; everything is significant, but requires one that understands: for even this number of the people fed, signified the people that were under the law. For why were there five thousand, but because they were under the law, which is unfolded in the five books of Moses? Why were the sick laid at those five porches, but not healed? He, however, there cured the impotent man, who here fed multitudes with five loaves. Moreover, they sat down upon the grass; therefore understood carnally, and rested in the carnal. For all flesh is grass. Isaiah 40:6 And what were those fragments, but things which the people were not able to eat? We understand them to be certain matters of more hidden meaning, which the multitude are not able to take in. What remains then, but that those matters of more hidden meaning, which the multitude cannot take in, be entrusted to men who are fit to teach others also, just as were the apostles? Why were twelve baskets filled? This was done both marvellously, because a great thing was done; and it was done profitably, because a spiritual thing was done. They who at the time saw it, marvelled; but we, hearing of it, do not marvel. For it was done that they might see it, but it was written that we might hear it. What the eyes were able to do in their case, that faith does in our case. We perceive, namely, with the mind, what we could not with the eyes: and we are preferred before them, because of us it is said, Blessed are they who see not, and yet believe. John 20:29 And I add that, perhaps, we have understood what that crowd did not understand. And we have been fed in reality, in that we have been able to get at the pith of the barley.

7. Lastly, what did those men who saw this miracle think? The men, says he, when they had seen the sign which He had done, said, This is indeed a prophet. Perhaps they still thought Christ to be a prophet for this reason, namely, that they were sitting on the grass. But He was the Lord of the prophets, the fulfiller of the prophets, the sanctifier of the prophets, but yet a prophet also: for it was said to Moses, I will raise up for them a prophet like you. Like, according to the flesh, but not according to the majesty. And that this promise of the Lord is to be understood concerning Christ Himself, is clearly expounded and read in the Acts of the Apostles. Acts 7:37 And the Lord says of Himself, A prophet is not without honor, except in his own country. John 4:44 The Lord is a prophet, and the Lord is God's Word, and no prophet prophesies without the Word of God: the Word of God is with the prophets, and the Word of God is a prophet. The former times obtained prophets inspired and filled by the Word of God: we have obtained the very Word of God for our prophet. But Christ is in such manner a prophet, the Lord of prophets, as Christ is an angel, the Lord of angels. For He is also called the Angel of great counsel. Nevertheless, what says the prophet elsewhere that not an ambassador, nor an angel, but Himself coming will save them; Isaiah 35:4 that is, He will not send an ambassador to save them, nor an angel, but Himself will come. Who will come? The Angel himself? Certainly not by an angel will He save them, except that He is so an angel, as also Lord of angels. For angels signify messengers. If Christ brought no message, He would not be called an angel: if Christ prophesied nothing, He would not be called a prophet. He has exhorted us to faith and to laying hold of eternal life; He has proclaimed something present, foretold something future because He proclaimed the present, thence He was an angel or messenger; because He foretold the future, thence He was a prophet; and that, as the Word of God He was made flesh, thence He was Lord of angels and of prophets.
[AD 430] Augustine of Hippo on John 6:1-14
(de verb. Dom. Serm. 17) One kind of temptation leads to sin, with which God never tempts any one; (James 1:13.) and there is another kind by which faith is tried. (Deut. 13:3.) In this sense it is said that Christ proved His disciple. This is not meant to imply that He did not know what Philip would say; but is an accommodation to men's way of speaking. For as the expression, Who searcheth the hearts of men, does not mean the searching of ignorance, but of absolute knowledge; so here, when it is said that our Lord proved Philip, we must understand that He knew him perfectly, but that He tried him, in order to confirm his faith. The Evangelist himself guards against the mistake which this imperfect mode of speaking might occasion, by adding, For He Himself knew what He would do.

(de Con. Evang. l. ii. c. xlvi) But if our Lord, according to John's account, on seeing the multitude, asked Philip, tempting him, whence they could buy food for them, it is difficult at first to see how it can be true, according to the other account, that the disciples first told our Lord, to send away the multitude; and that our Lord replied, They need not depart; give ye them to eat. (Matt. 25:16) We must understand then it was after saying this, that our Lord saw the multitude, and said to Philip what John had related, which has been omitted by the rest.

(de Con. Evan. l. ii. c. xlvi) The reply, which is attributed to Philip by John, Mark puts in the mouth of all the disciples, either meaning us to understand that Philip spoke for the rest, or else putting the plural number for the singular, which is often done.

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

(Tr. xxiv. s. 1.) He multiplied in His hands the five loaves, just as He produces harvest out of a few grains. There was a power in the hands of Christ; and those five loaves were, as it were, seeds, not indeed committed to the earth, but multiplied by Him who made the earth.

(Tr. xxiv. s. 7) Christ is a Prophet, and the Lord of Prophets; as He is an Angel, and the Lord of Angels. In that He came to announce something, He was an Angel; in that He foretold the future, He was a Prophet; in that He was the Word made flesh, He was Lord both of Angels and Prophets; for none can be a Prophet without the word of God.

(Tr. xxiv. s. 1, 2) But let us reflect a little here. Forasmuch as the Divine Substance is not visible to the eye, and the miracles of the divine government of the world, and ordering of the whole creation, are overlooked in consequence of their constancy; God has reserved to Himself acts, beside the established course and order of nature, to do at suitable times; in order that those who overlooked the daily course of nature, might be roused to wonder by the sight of what was different from, though not at all greater, than what they were used to. The government of the world is a greater miracle, than the satisfying the hunger of five thousand with five loaves; and yet no one wonders at this: the former excited wonder; not from any real superiority in it, but because it was uncommon. But it would be wrong to gather no more than this from Christ's miracles: for, the Lord who is on the mounte, and the Word of God which is on high, the same is no humble person to be lightly passed over, but we must look up to Him reverently.

(lib. lxxxiii. Quæst. q. 61. in princ.) The five barley loaves signify the old law; either because the law was given to men not as yet spiritual, but carnal, i. e. under the dominion of the five senses, (the multitude itself consisted of five thousand:) or because the Law itself was given by Moses in five books. And the loaves being of barley is also an allusion to the Law, which concealed the soul's vital nourishment, under carnal ceremonies. For in barley the corn itself is buried under the most tenacious husk. Or, it alludes to the people who were not yet freed from the husk of carnal appetite, which cling to their heart.

(lib. lxxxiv. Quæst. qu. 61) The two fishes again, that gave the pleasant taste to the bread, seem to signify the two authorities by which the people were governed, the Royal, viz. and the Priestly; both of which prefigure our Lord, who sustained both characters.

(Tr. xxiv. 5) The boy who had these is perhaps the Jewish people, who, as it were, carried the loaves and fishes after a servile fashion, and did not eat them. That which they carried, while shut up, was only a burden to them; when opened became their food.

(Tr. xxiv. s. 5) By the act of breaking He multiplied the five loaves. The five books of Moses, when expounded by breaking, i. e. unfolding them, made many books.

(lib. lxxxiii. Quæst. qu. 61) Our Lord by breaking, as it were, what was hard in the Law, and opening what was shut, that time when He opened the Scriptures to the disciples after the resurrection, brought the Law out in its full meaning.

(Tr. xxiv. s. 5) Our Lord's question proved the ignorance of His disciples, i. e. the people's ignorance of the Law. They lay on the grass, i. e. were carnally minded, rested in carnal things, for all flesh is grass. (Isa. 40:6) Men are filled with the loaves, when what they hear with the ear, they fulfil in practice.

(Tr. xxiv. s. 6) And what are the fragments, but the parts which the people could not eat? An intimation, that those deeper truths, which the multitude cannot take in, should be entrusted to those who are capable of receiving them, and afterwards teaching them to others; as were the Apostles. For which reason twelve baskets were filled with them.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on John 6:1
CHAPTER IV. That oftentimes the departures of Christ from Jerusalem signify the transferring of His grace to the Gentiles: wherein is also the discourse of the five barley loaves and the two little fishes.

First I think it needful to tell my hearers, that the Lord evidently did not make His departures from Jerusalem without some most necessary reason. There is an economy on almost every occasion, and on the nature of things, as on a tablet, He inscribes mysteries. Of what nature then is the intent of the departure, and what is signified thereby, we will make manifest in its proper time, the chapters before us having reached their termination. For having divided every thing into sections, and interpreted what is profitable out of the Scriptures, and so set them before our readers for their understanding, we will offer the final consideration of the whole, epitomising in a summary what has been said in many portions. But I think we ought to speak first on what is now before us.

After these things (saith he) Jesus departed across the sea of Tiberias. After what things, must be sought not negligently. Christ then was manifested in Jerusalem as a wondrous Physician. He had healed the man who had been thirty and eight years in his infirmity, not by giving him any medicine, not by devising any disease-repelling remedy, but rather by a word, as God, by Almighty Authority and God-befitting beck: for Arise (saith He) take up thy bed, and go unto thy house. But since it was the sabbath, the Jews are ignorantly angry, who were sick with the grossness of the letter, who more than he, were bound by the folly that was their foster brother, who were sick of the listless want of all good things alike, who were paralytic in mind and enfeebled in habit, to whom might with reason be said, Strengthen ye, ye weak hands and ye palsied knees. But they are angry, saying that the honour due to the sabbath ought to be paid even by the Law-giver Himself; they condemn Christ as a transgressor, not admitting into their mind what is written, Impious is he who says to a king, Thou transgressest? For these things they received sharp reproofs from the Saviour, and much and long discourse was prepared to show that the rest of the sabbath had been typically ordained for them of old and that the Son of Man is Lord of the sabbath. But they prepared to no good thing, but full ready for all waywardness, rise up against Him Who teacheth what they ought to learn, and desire to kill Him who would make them wise, rewarding Him, as it is written, evil for good.

After these deeds therefore and words, the Lord, as of necessity, departs from Jerusalem, and since the Jews' Passover was nigh (as we shall find a little further on) He sailed across the sea of Tiberias, or the lake in the country of the Jews so called. But since what principally drove Him away, and induced Him to withdraw and to go to other places and those so far removed from Jerusalem, was (we have just said) that the Jews' Passover was nigh, I think it fitting to show that exceeding well did Jesus eschew being found in Jerusalem at that time.

The Law of Moses then commanded that the Jews should hasten from the whole country round about to Jerusalem, there to celebrate in a type the feast of tabernacles. And the spiritual person will thence perceive the gathering together of all the Saints into Christ, when they shall be brought together from the whole world after the resurrection of the dead to the city which is above, the heavenly Jerusalem, there to offer the thank-offerings of the true pitching of tabernacles, that is of the framing and abidance of bodies, corruption having been destroyed and death fallen into death. As far as one can speak as to the fact of history, the multitude of them who went up to Jerusalem knew not number, and it was probable that at that time the Pharisees had great influence, making believe to take the part of the law, and mid so great a multitude crying out against the transgressor, or Him Who seemed to them to transgress. For it is not at all hard to fire up the countless swarm of common people, when one says that they are wronged and endeavours to stir them up even against those that have nothing wronged them. For like water or fire, they are flung about everywhere by unconsidered and random impulses, and advance to everything that can hurt. These things then the Lord not ignorant of, withdraws privily from Jerusalem with His disciples, and goes across the sea of Tiberias. But that He does exceeding well in shunning the Jews who desire to kill Him, we shall see by these things also. For the blessed Evangelist himself says, And after these things Jesus walked in Galilee, for He would not walk in Jewry because the Jews were seeking to kill Him.

That He avoids walking in Jewry, in order not to undergo death before His time, I will grant (will some one haply say) but whether He also avoids the feast, I do not yet know. They then that were reputed His brethren come to Christ in Galilee, saying, Depart hence and go into Judaea, that Thy disciples also may see the works that Thou doest. But the Lord answered them, Go YE up unto the feast, I go not up unto this feast, for My time hath not yet been fulfilled.

It is then very plain and clear, that the Saviour had withdrawn from Jerusalem, not only sent into voluntary banishment, so to say, from thence, but also loathing the abomination of the unbelieving, both by His skill eluding the fierceness of His persecutors, and by His prudence thrusting back the dart of envy. He withdraws again, albeit able to suffer nothing, even though He were present, that He may limn us a fair example, not of cowardice, but of piety and charity towards our neighbour. For we shall know, led as by a pattern to the knowledge of what is profitable, that if our enemies persecute us, even though no harm at all be seen in our remaining, yet by retiring, and thereby evading the broadside of the onslaughts, and retreating from present heat, we may find the anger of those who wrong us beyond its zenith, and may cut away the boldness of their arrogance, profiting those who were not good towards us, and that unjustly, rather than ourselves profited, which is plainly, not seeking our own but also others' good. The work of love then, is the not wholly withstanding those who wish us evil, nor by being satisfied with not being able to suffer anything even if present, to work in them anger more bitter, from its not being able to attain the mastery over that which is hated. Love then, as Paul says, seeketh not her own, and this was purely in Christ.

But if you fix again the keen eye of the understanding upon what is written, you will be surprised to find a most excellent economy in the departures of our Saviour, I mean from Jerusalem. For He is driven out oftentimes by the mad folly of the Jews, and lodging with the aliens, seems both to be kept safe by them, and to enjoy due honour. Where by He gives judgment of superiority to the Church of the Gentiles, and through the piety of others, convicts them of Israel of their hatred of God, and shows the cruelty that is in them by means of the gentleness that is in these, that in every respect they may be proved to have been well and rightly thrust out of the promise to the fathers. But the Lord having hastened away from Jerusalem, lodges not at one of the cities round about, nor takes up His abode in the neighbouring villages, but goes across the sea of Tiberias, by a most evident act all but threatening those who blasphemously take up the idea that they ought to persecute Him, that He would so far depart from them and estrange Himself from their whole nation, as even to make the way of their conversion to Him in some sort impassable: for the sea can by no means be trodden by foot of man. Some such thing as this will He be found saying to them in what follows too, Ye shall seek Me and shall not find Me, and whither I go, YE cannot come. For most smooth and easy and free from ruggedness to those who by faith go to Him is the way of righteousness; rugged and up-hill, yea rather, wholly impassable to them that provoke Him, as is said by one of the holy Prophets, For right are the ways of the Lord, and the just shall walk in them, but the transgressors shall fail therein. Therefore the intervening tract of sea signifies the toilsomeness yea rather the impassableness by the Jews, of the way to Him, since God declares that He hedges up the ways of the ungodly soul, saying in the Prophets, Therefore, behold, I will hedge up her way with thorns, and she shall not find her path. What then the thorns there signified, this here too the sea in that it separates the Insulted from those who chose recklessly to insult Him, and severs the Holy from the unholy.

But the type seems as though it were pregnant to us with yet another hidden mystery. For when Israel was sent forth from the country of the Egyptians, Pharaoh was following in exceeding exasperation and, maddened at the unexpected well-doing of the nation, was hastening by law of battle to dare his envious and grievous designs; he was following, thinking he should be able to constrain to return to bondage those who had late and hardly slipped away from under his serfdom: but God was leading His people through the midst of the sea; and he hotly pursuing, and by no means enduring to abate his anger, and foolishly persuaded of his ungoverned wrath to fight against God, was swallowed up in the midst thereof with his whole army, and Israel alone was saved. But let now too Moses come forward in the midst of us, who lamented beforehand the mad folly of the Jews, and let him in his indignation at their impiety towards Christ say to them, An evil and adulterous generation, do ye thus requite the Lord? Him that bare thee through the midst of the sea and through mighty waves thou drivest over the sea, and dost thou not blush at persecuting Him? Thine then is the suffering, O Jew: thee will the sea at last swallow up. For to the persecutors, not to the persecuted did death belong both then in their case, and now in regard of Christ and of the unholy Jews. The divine David too singeth to us, Let not the waterflood overflow me, neither let the deep swallow me up, hinting at the all-dread shipwreck of the Synagogue of the Jews, and entreating not to be swallowed up with them in their depth of ignorance. But in respect of the Egyptians and him that ruled over them, the peril was then of their earthly bodies, but the Jews' conduct being in respect of what is more precious, more severely are they punished; for they undergo punishment of the soul, receiving recompence proportionate to their wickednesses. For with reason was Pharaoh punished, endeavouring to get what was free into bondage: contrariwise again justly is Israel punished, for not entering into bond-service under the Lord of all: but what the one was to him in the might of his greed, this was he too found to be towards God from his great vain-glory.

We must note, that he calls the Lake of Tiberias a sea, in accordance with the words of Divine Scripture, for the gathering together of the waters called the Creator Seas. Among profane writers too the word is often indifferently used, insomuch that some do not hesitate sometimes to call the sea a lake.
[AD 444] Cyril of Alexandria on John 6:1
[If] our enemies persecute us, it is possible for us to behave well towards them by leaving them for a time, even when there is no harm in remaining. By evading their attacks and avoiding their rage, we may find that their anger abates and thus we may undercut the boldness of their arrogance.… To do the work of love then is not necessarily enduring those who wish us evil, nor to remain among one’s enemies, causing them to become even more bitter and angry because they are unable to soften our opposition. Love then, as Paul says, “does not insist on its own way,” and this was [certainly true] in Christ.

Source: COMMENTARY ON THE GOSPEL OF JOHN 3.4
[AD 735] Bede on John 6:1-14
If we compare the accounts of the different Evangelists, we shall find very clearly, that there was an interval of a year between the beheading of John, and our Lord's Passion. For, since Matthew says that our Lord, on hearing of the death of John, withdrew into a desert place, where He fed the multitude; and John says that the Passover was nigh, when He fed the multitude; it is evident that John was beheaded shortly before the Passover. And at the same feast, the next year Christ suffered. It follows, When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread, that these may eat? When Jesus lifted up His eyes, this is to show us, that Jesus was not generally with His eyes lifted up, looking about Him, but sitting calm and attentive, surrounded by His disciples.

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

Our Lord went up to the mountain, when He ascended to heaven, which is signified by the mountain.

(Hom. in Luc. c. vi.) Barley is the food of cattle and slaves: and the old law was given to slaves and cattle, i. e. to carnal men.

Or, by the two fishes are meant the saying or writings of the Prophets, and the Psalmist. And whereas the number five refers to the five senses, a thousand stands for perfection. But those who strive to obtain the perfect government of their five senses, are called men, in consequence of their superior powers: they have no womanly weaknesses; but by a sober and chaste life, earn the sweet refreshment of heavenly wisdom.

(Aug. xxiv. 5) And well is it said, But what are these among so many? The Law was of little avail, till He took it into His hand, i. e. fulfilled it, and gave it a spiritual meaning. The Law made nothing perfect. (Heb. 7:19)

Source: Catena Aurea by Aquinas
[AD 804] Alcuin of York on John 6:1-14
This sea hath different names, from the different places with which it is connected; the sea of Galilee, from the province; the sea of Tiberias, from the city of that name. It is called a sea, though it is not salt water, that name being applied to all large pieces of water, in Hebrew. This sea our Lord often passes over, in going to preach to the people bordering on it.

viz. His giving sight to the blind, and other like miracles. And it should be understood, that all, whom He healed in body, He renewed likewise in soul.

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

Wherein he shows his dulness: for, had he perfect ideas of his Creator, he would not be thus doubting His power.

Sit down, i. e. lie down, as the ancient custom was, which they could do, as there was much grass in the place.

Their faith being as yet weak, they only call our Lord a Prophet, not knowing that He was God. But the miracle had produced considerable effect upon them, as it made them call our Lord that Prophet, singling Him out from the rest. They call Him a Prophet, because some of the Prophets had worked miracles; and properly, inasmuch as our Lord calls Himself a Prophet; It cannot be that a prophet perish out of Jerusalem. (Luke 13:33)

Mystically, the sea signifies this tumultuous world. In the fulness of time, when Christ had entered the sea of our mortality by His birth, trodden it by His death, passed over it by His resurrectionf, then followed Him crowds of believers, both from the Jews and Gentiles.

His leaving the multitude below, and ascending the heights with His disciples, signifies, that lesser precepts are to be given to beginners, higher to the more matured. His refreshing the people shortly before the Passover signifies our refreshment by the bread of the divine word; and the body and blood, i. e. our spiritual passover, by which we pass over from vice to virtue. And the Lord's eyes are spiritual gifts, which he mercifully bestows on His Elect. He turns His eyes upon them, i. e. has compassionate respect unto them.

Baskets are used for servile work. The baskets here are the Apostles and their followers, who, though despised in this present life, are within filled with the riches of spiritual sacraments. The Apostles too are represented as baskets, because, that through them, the doctrine of the Trinity was to be preached in the four parts of the world. His not making new loaves, but multiplying what there were, means that He did not reject the Old Testament, but only developed and explained it.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on John 6:1-14
He goes from place to place to try the dispositions of people, and excite a desire to hear Him: And a great multitude followed Him, because they saw His miracles which He did on them that were diseased.

The persecutions of the Jews gave Him reason for retiring, and thus setting aside the Law. The truth being now revealed, types were at an end, and He was under no obligation to keep the Jewish feasts. Observe the expression, a feast of the Jews, (Mat. 14:13) not a feast of Christ.

Or to show others it. He was not ignorant of His disciple's heart Himself.

Thus tried by our Lord, Philip was found to be possessed with human notions, as appears from what follows, Philip answered Him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.

Andrew is in the same perplexity that Philip is; only he has rather higher notions of our Lord: There is a lad here which hath five burley loares and two small fishes.

This passage confounds the Manicheans, who say that bread and all such things were created by an evil Deity. The Son of the good God, Jesus Christ, multiplied the loaves. Therefore they could not have been naturally evil; a good God would never have multiplied what was evil.

i. e. green grass. It was the time of the Passover, which was kept the first month of the spring. So the men sat down in number about five thousand. The Evangelist only counts the men, following the direction in the law. Moses numbered the people from twenty years old and upwards, making no mention of the women; to signify that the manly and juvenile character is especially honourable in God's eyes. And Jesus took the loaves; and when He had given thanks, He distributedc to them that were sat down: and likewise of the fishes as much as they would.

We learn too from this miracle, not to be pusillanimous in the greatest straits of poverty.

Source: Catena Aurea by Aquinas
[AD 1963] CS Lewis on John 6:1-14
There is an activity of God displayed throughout creation, a wholesale activity let us say which men refuse to recognize. The miracles done by God incarnate, living as a man in Palestine, perform the very same things as this wholesale activity, but at a different speed and on a smaller scale. One of their chief purposes is that men, having seen a thing done by personal power on the small scale, may recognize, when they see the same thing done on the large scale, that the power behind it is also personal – is indeed the very same person who lived among us two thousand years ago. The miracles in fact are a retelling in small letters of the very same story which is written across the whole world in letters too large for some of us to see...

Every year God makes a little corn into much corn: the seed is sown and there is an increase, and men, according to the fashion of their age, say “It is Ceres, it is Adonis, it is the Corn-King,” or else “It is the laws of Nature.” The close-up, the translation, of this annual wonder is the feeding of the five thousand. Bread is not made there of nothing. Bread is not made of stones, as the Devil once suggested to Our Lord in vain. A little bread is made into much bread. The Son will do nothing but what He sees the Father do. There is, so to speak, a family style...

When He fed the thousands He multiplied fish as well as bread. Look in every bay and almost every river. This swarming, pulsating fecundity shows He is still at work. The ancients had a god called Genius – the god of animal and human fertility, the presiding spirit of gynecology, embryology, or the marriage bed – the “genial bed” as they called it after its god Genius. As the miracles of wine and bread and healing showed who Bacchus really was, who Ceres, who Apollo, and that all were one, so this miraculous multiplication of fish reveals the real Genius.

Source: Miracles, from God in the Dock
[AD 407] John Chrysostom on John 6:2
Though favored with such teaching as Jesus had done, they were influenced less by this than by the miracles—a sign of the low level of faith they had. For miracles, it says, are not for believers but for unbelievers. Those described by Matthew did not act this way; rather, he says, they “were astonished at his doctrine because he taught as one having authority.”

Source: HOMILIES ON THE GOSPEL OF JOHN 42.1
[AD 407] John Chrysostom on John 6:2
Observe, in a whole year, the evangelist has told us of no miracles of Christ, except of his healing of the paralytic and the nobleman’s son. His purpose was not to enumerate them all (which would have been impossible), but to record the great principal acts of our Lord.

Source: HOMILIES ON THE GOSPEL OF JOHN 42.1
[AD 444] Cyril of Alexandria on John 6:2
For when Christ had gone forth from Jerusalem, according to that which is said in the Prophets; I have forsaken Mine House, I have left Mine heritage; when having spurned the disobedient and unruly people of the Jews, He gave Himself to the aliens, then a great multitude followeth Him. But He goeth up into a mountain, according to that surely which He had afore said, And I, if I be lifted up from the earth, will draw all men unto Me. For He was lifted up from the earth, on ascending the Cross for our sakes; He was lifted up again in another way having ascended as unto a mountain, unto God-befitting honour and glory. For we do not, like Israel, dishonour Him as Man, but WE worship Him as God and Saviour and Lord. For among them He was conceived of as some lowly one and as nothing at all; and verily they would shrink not from calling Him a Samaritan, and with graver dishonour would call Him the carpenter's Son: but among them who believe on Him, He is admired as the Mighty Worker and God, a Doer of miracles. For you may hear how pious is the purpose of them who followed Him. For because they saw His miracles upon the infirm, therefore they thought they ought to follow Him more zealously, as being led from the things performed proportionably unto the knowledge of the Performer, and from His God-befitting Authority considering that He who was clothed therewith is by Nature Son. For by this way the Saviour commanded us to advance unto faith in Him. For the works that I do (saith He) the very works bear witness of Me, and again, If I do not the works of My Father, believe Me not, but if I do, though ye believe not Me, believe My works. As then from the greatness of the beauty of the creatures, their Maker God is seen, so from miracle, by a like process of thought, the Perfecter of signs is seen, and the faith of His followers is rightly marvelled at.

But I deem that some more special and not obvious interpretation is concealed in the things said. For we see that the Evangelist says that they who followed Christ were not only glad beholders of miracles, but also of what miracles they were most just admirers. For he adds, Which He did on them that were diseased, that hence he might show that the frame of mind of those that followed Him was contrary to that of the Jews. For these because He had healed the sick of the palsy, are impiously angry, but the former not only admire Him for these things when present, but also flock together to Him at His departure, as Wonder-worker and God. Let us then, who have subscribed unto ourselves Christ as our Lord, flee the ignorance befitting the Jews, let us cleave to Him by patience, as the most wise disciples did enduringly, by no means enduring to depart from Him and be deserters, but by our very deeds crying aloud, that which was valiantly spoken by Paul, Who shall separate us from the love of Christ? Let us then follow Him, both persecuted and in fleeing from the stubbornness of those who strive against Him, that we may both go up into a mountain and there sit with Him, that is, may spring up into glorious and most excellent grace, by reigning together with Him, according as Himself said, YE which have followed Me in My temptations, in the regeneration when the Son of Man shall sit in the throne of His glory, YE also shall sit upon twelve thrones, judging the twelve tribes of Israel. For I think that the disciples being said to abide with the Saviour, and to go up into a mountain and sit with Him, introduces these ideas.
[AD 407] John Chrysostom on John 6:3
He went up onto the mountain because of the miracle he was going to do. The disciples alone ascended with him which implies that the people who stayed behind were at fault for not following. He went up to the mountain too as a lesson to us to retire from the tumult and confusion of the world. For solitude is appropriate for the study of wisdom. Jesus often went up alone onto a mountain in order to pray, even spending the night there. He did this in order to teach us that the one who will come most near to God must be free from all disturbance and must seek times and places away from all the confusion.

Source: HOMILIES ON THE GOSPEL OF JOHN 42.1
[AD 407] John Chrysostom on John 6:4
How then, says some one, does He not go up unto the feast, but, when all are pressing to Jerusalem, goes Himself into Galilee, and not Himself alone, but takes His disciples with Him, and proceeds thence to Capernaum? Because henceforth He was quietly annulling the Law, taking occasion from the wickedness of. the Jews.
[AD 407] John Chrysostom on John 6:4
Why doesn’t he go up to the feast, some might ask, especially when everyone else is pressing towards Jerusalem? Why instead does he go into Galilee, and even at that, he does not go alone but takes his disciples with him and proceeds to Capernaum? He did this because he was quietly annulling the law, taking occasion from the wickedness of the Jews.

Source: HOMILIES ON THE GOSPEL OF JOHN 42.1
[AD 735] Bede on John 6:4
Matthew and Mark make mention of the murder of John [the Baptist] in connection with the miracle of the bread while John here mentions it was near the day of the festival of Pascha of the Jews. It is evident that the festival of the Passover here coincides with the beheading of John the Baptist, and that a year later [the evangelist] returns again to the time of the Pascha when the mystery of the Lord’s passion was completed.

Source: On the Gospel of Mark 2.6
[AD 407] John Chrysostom on John 6:5
So in the Old [Testament] He spoke to Moses, for He wrought not the sign until He had asked him, What is that in your hand? Because things coming to pass unexpectedly and all at once, are wont to throw us into forgetfulness of things previous, therefore He first involved him in a confession of present circumstances, that when the astonishment should have come upon him, he might be unable afterwards to drive away the remembrance of what he had confessed, and thus might learn by comparison the greatness of the miracle, which in fact takes place in this instance; for Philip being asked, replied,
[AD 407] John Chrysostom on John 6:5
This shows that He sat not at any time idly with the disciples, but perhaps carefully conversing with them, and making them attend and turn towards Him, a thing which peculiarly marks His tender care, and the humility and condescension of His demeanor towards them. For they sat with Him, perhaps looking at one another; then having lifted up His eyes, He beheld the multitudes coming unto Him. Now the other Evangelists say, that the disciples came and asked and besought Him that He would not send them away fasting, while St. John says, that the question was put to Philip by Christ. Both occurrences seem to me to be truly reported, but not to have taken place at the same time, the former account being prior to the other, so that the two are entirely different.

Wherefore then does He ask Philip? He knew which of His disciples needed most instruction; for this is he who afterwards said, Show us the Father, and it suffices us John 14:8, and on this account Jesus was beforehand bringing him into a proper state. For had the miracle simply been done, the marvel would not have seemed so great, but now He beforehand constrains him to confess the existing want, that knowing the state of matters he might be the more exactly acquainted with the magnitude of the miracle about to take place. Wherefore He says . . .
[AD 407] John Chrysostom on John 6:5
Jesus spoke the same way to Moses in the Old Testament, for he did not bring about a sign until he had asked him, “What is that in your hand?” Because things that happen unexpectedly and all at once are liable to throw us into forgetfulness of what happened previously, Jesus first involved Philip in a confession of the present circumstances. In this way, when the astonishment comes upon him, afterwards he might be unable to drive away the memory of what he had confessed, and thus might learn by comparison the greatness of the miracle, which in fact takes place in this instance.

Source: HOMILIES ON THE GOSPEL OF JOHN 42.1
[AD 444] Cyril of Alexandria on John 6:5
A lesson most excellent did Christ again devise for His disciples, and fittest for the most holy men, both persuading them in utter straits to overcome cowardice in respect of hospitality, and to cast far away hesitation hereto, rather with more zealous motions to attain unto the virtue thereof. For what is there greater than this among those who know and will the things whereby it befitteth to purchase unto themselves the friendship from above? For when no small crowd cometh to Him, and an innumerable multitude is pouring forth like waters upon the parts, wherein He was stopping, He immediately ordered them to make preparations for feeding them. And in truth it was not unlikely that the zeal even of a very rich man would numb, by the multitude of those he saw startled into fear of not being able to be hospitable. But Christ shows that it is nothing at all great, when our brotherly love comes to a few, but wills that we should overcome with manful courage also things that surpass our expectation, firmly grounded by confidence in Him to boldness unto all good things.

In regard then of the narrative, the force of what is said, aims not away from the mark; but changing again these things unto their spiritual significance, and cutting away the gross typical dress, we say more openly, that those who by good zeal and faith seek Him, God fore-beholdeth, as from a mountain, that is from His high and God-befitting foreknowledge, according to that which is said by Paul, For whom He did foreknow and predestinate to be conformed to the Image of His Son, these He also called. Christ then lifts up His Eyes as showing that they who love Him are worthy of the Divine Gaze, even as in blessing it was said to Israel, The Lord lift up His Countenance upon thee and give thee peace. But not by the mere looking on them is His grace toward them that honour Him bounded, but the blessed Evangelist adding something more, shows that the Lord was not unmindful of the multitudes, but well prepared for their food and entertainment: that hereby again thou mayest understand that which is delivered us in Proverbs, The Lord will not suffer the righteous soul to famish. For He sets before them Himself, as Bread from Heaven, and will nourish the souls of them that fear Him: and prepareth all things sufficient to them for sustenance; as he saith in the Psalms, Thou preparest their food, for thus is Thy provision. And Christ Himself somewhere saith, Verily, verily I say unto you, he that cometh to Me shall never hunger. For He will give, as we said before, food from heaven, and will richly bestow the manifold grace of the Spirit. He prepareth moreover to give food to them that come to Him, not even awaiting their asking. For we know not what we should pray for as we ought, but He forecometh us in reaching forth those things which preserve us unto eternal life.

He saith then unto Philip, Whence shall we buy bread? We must needs see, why to Philip, although the rest of the disciples were standing by and cleaving to Him: Philip then was a questioner and apt to learn, but not over quick in ready power of understanding the more Divine. This you will learn, if you consider with yourself that he, after having followed the Saviour for a long time and gathered manifold lessons concerning His Godhead and gotten to himself apprehension through both deeds and words, as though he had learnt nothing yet, in the last times of the economy says to Jesus, Lord, show us the Father, and it sufficeth us; but as saying it in his simplicity he was fitly re-instructed, So long time am I with you, and hast thou not known Me, Philip? saith Christ. Therefore as to one duller of understanding, and advancing more slowly than he ought to the apprehension of things more Divine, He puts forth the question, exercising the disciple in faith. For this is one meaning of, To prove him, in this passage, although as the blessed Evangelist affirmed, He Himself knew what He would do.

But His saying Whence shall we buy proves the uncare for money of them that were with Him, and their voluntary poverty for God's sake, in that they had not even wherewithal to buy necessary food. Together with this He works something, and orders it skillfully. For He says Whence, not emptily, as to those who had taken no trouble to provide anything at all, but as to those who were accustomed to entire uncare for money. Excluding then, and cutting short most skilfully expectation arising from money, He well nigh persuades them to go on to entreat the Lord, that He would, if He willeth them when they have nothing to feed those that come to Him, by His unspeakable Power and God-befitting Might create food. For this was what yet remained, and He was calling them at length to see that their only remaining hopes were thence, according to the Greek poets,

---------- the iron wound of necessity.
[AD 428] Theodore of Mopsuestia on John 6:6
Through his question to Philip, he intended to expose his disciples to doubt, so that they might observe more clearly the miracle he would do. Even though he appears to speak to one disciple only, his words concerned all for the common benefit. By explaining the purpose of that question the evangelist added: “He said this to test him, for he himself knew what he was going to do.” “To test him,” he says, but he means, rather, to provide the proof. Indeed, he first kept Philip in doubt and difficulty because of the shortage of food, but then, when Philip would see the miracle accomplished, he would learn that everything must always be committed to God and that he should never feel embarrassed because of any shortage.

Source: COMMENTARY ON JOHN 3.6.5
[AD 444] Cyril of Alexandria on John 6:6
Smallness of faith is the worst sickness and surpasses all evil. If God works or promises to do anything, then let it be believed in simple faith. Just because we are powerless to accomplish anything, we should not let God be accused by our inability to understand how he will accomplish things beyond our understanding.… What is then beyond our comprehension is received by faith and not by investigation. Therefore, just as one who believes is admired, so also one who doubts is not free from blame. The Savior himself testifies about this when he says, “He who believes in him is not condemned; he who does not believe is condemned already.”

Source: COMMENTARY ON THE GOSPEL OF JOHN 3.4
[AD 407] John Chrysostom on John 6:7
2. What means, to prove him? Did not He know what would be said by him? We cannot assert that. What then is the meaning of the expression? We may discover it from the Old [Testament]. For there too it is said, And it came to pass after these things that God did tempt Abraham, and said unto him, Take your beloved son whom you love Genesis 22:1-2; yet it does not appear in that place either, that when He says this He waited to see the end of the trial, whether Abraham would obey or not, (how could He, who knows all things before they come into existence? but the words in both cases are spoken after the manner of men. For as when (the Psalmist ) says that He searches the hearts of men, he means not a search of ignorance but of exact knowledge, just so when the Evangelist says that He proved (Philip), he means only that He knew exactly. And perhaps one might say another thing, that as He once made Abraham more approved, so also did He this man, bringing him by this question to an exact knowledge of the miracle. The Evangelist therefore, that you may not stop at the feebleness of the expression, and so form an improper opinion of what was said, adds, He Himself knew what He would do.

Moreover we must observe this, that when there is any wrong suspicion, the writer straightway very carefully corrects it. As then in this place that the hearers might not form any such suspicion, he adds the corrective, saying, For He Himself knew what He would do: so also in that other place, when He says, that the Jews persecuted Him, because He not only had broken the Sabbath, but said also that God was His Father, making Himself equal with God, had there not been the assertion of Christ Himself confirmed by His works, he would there also have subjoined this correction. For if even in words which Christ speaks the Evangelist is careful that none should have suspicions, much more in cases where others were speaking of Him would he have looked closely, had he perceived that an improper opinion prevailed concerning Him. But he did not so, for he knew that this was His meaning, and immovable decree. Therefore after saying, making Himself equal with God, he used not any such correction; for the matter spoken of was not an erroneous fancy of theirs, but His own assertion ratified by His works. Philip then having been questioned,

-->Ver. 8, 9 . Andrew, Simon's brother, said, There is a lad here, which has five barley loaves, and two small fishes: but what are they among so many?

Andrew is higher minded than Philip, yet had not he attained to everything. Yet I do not think that he spoke without an object, but as having heard of the miracles of the Prophets, and how Elisha wrought a sign with the loaves 2 Kings 4:43; on this account he mounted to a certain height, but could not attain to the very top.

Let us learn then, we who give ourselves to luxury, what was the fare of those great and admirable men; and in quality and quantity let us behold and imitate the thriftiness of their table.

What follows also expresses great weakness. For after saying, has five barley loaves, he adds, but what are they among so many? He supposed that the Worker of the miracle would make less out of less, and more out of more. But this was not the case, for it was alike easy to Him to cause bread to spring forth from more and from less, since He needed no subject-matter. But in order that the creation might not seem foreign to His Wisdom, as afterwards slanderers and those affected with the disease of Marcion said, He used the creation itself as a groundwork for His marvels.

When both the disciples had owned themselves at a loss, then He wrought the miracle; for thus they profited the more, having first confessed the difficulty of the matter, that when it should come to pass, they might understand the power of God. And because a miracle was about to be wrought, which had also been performed by the Prophets, although not in an equal degree, and because He would do it after first giving thanks, lest they should fall into any suspicion of weakness on His part, observe how by the very manner of His working He entirely raises their thoughts of it and shows them the difference (between Himself and others). For when the loaves had not yet appeared, that you may learn, that things that are not are to Him as though they were, (as Paul says, who calls the things that be not as though they were Romans 4:17) He commanded them as though the table were prepared and ready, straightway to sit down, rousing by this the minds of His disciples. And because they had profited by the questioning, they immediately obeyed, and were not confounded, nor said, How is this, why dost Thou bid us sit down, when there is nothing before us? The same men, who at first disbelieved so much as to say, Whence shall we buy bread? began so far to believe even before they saw the miracle, that they readily made the multitudes to sit down.

3. But why when He was about to restore the paralytic did He not pray, nor when He was raising the dead, or bridling the sea, while He does so here over the loaves? It was to show that when we begin our meals, we ought to give thanks unto God. Moreover, He does it especially in a lesser matter, that you may learn that He does it not as having any need; for were this the case, much more would He have done so in greater things; but when He did them by His own authority, it is clear that it was through condescension that He acted as He did in the case of the lesser. Besides, a great multitude was present, and it was necessary that they should be persuaded that He had come according to the will of God. Wherefore, when He does miracles in the absence of witnesses, He exhibits nothing of the kind; but when He does them in the presence of many, in order to persuade them that He is no enemy of God, no adversary of Him who has begotten Him, He removes the suspicion by thanksgiving.

And He gave to them that were set down, and they were filled.

Do you see how great is the interval between the servants and the Master? They having grace by measure, wrought their miracles accordingly, but God, who acts with free power, did all most abundantly.

Ver. 12 . And He said unto His disciples, Gather up the fragments which remain; — and they gathered them together, and filled twelve baskets.

This was not a superfluous show, but in order that the matter might not be deemed a mere illusion; and for this reason He creates from matter already subsisting. But why gave He not the bread to the multitudes to bear, but (only) to His disciples? Because He was most desirous to instruct these who were to be the teachers of the world. The multitude would not as yet reap any great fruit from the miracles, (at least they straightway forgot this one and asked for another,) while these would gain no common profit. And what took place was moreover no ordinary condemnation of Judas, who bore a basket. And that these things were done for their instruction is plain from what is said afterwards, when He reminded them, saying, Do ye not yet understand— how many baskets ye took up? Matthew 16:9 And for the same reason it was that the baskets of fragments were equal in number to the disciples; afterwards, when they were instructed, they took not up so many, but only seven baskets. Matthew 15:37 And I marvel not only at the quantity of loaves created, but besides the quantity, at the exactness of the surplus, that He caused the superabundance to be neither more nor less than just so much as He willed, foreseeing how much they would consume; a thing which marked unspeakable power. The fragments then confirmed the matter, showing both these points; that what had taken place was no illusion, and that these were from the loaves by which the people had been fed. As to the fishes, they at this time were produced from those already subsisting, but at a later period, after the Resurrection, they were not made from subsisting matter. Wherefore? That you may understand that even now He employed matter, not from necessity, nor as needing any base (to work upon), but to stop the mouths of heretics.

And the multitudes said, that this is of a truth The Prophet.

Oh, excess of gluttony! He had done ten thousand things more admirable than this, but nowhere did they make this confession, save when they had been filled. Yet hence it is evident that they expected some remarkable prophet; for those others had said (to John), Are you that Prophet? while these say, This is that Prophet.

Ver. 15 .  When Jesus therefore perceived that they would come and take Him by force to make Him a king, He departed again into a mountain.

Wonderful! How great is the tyranny of gluttony, how great the fickleness of men's minds! No longer do they vindicate the Law, no longer do they care for the violation of the Sabbath, no longer are they zealous for God; all such considerations are thrown aside, when their bellies have been filled; He was a prophet in their eyes, and they were about to choose Him for a king. But Christ flees. Wherefore? To teach us to despise worldly dignities, and to show us that He needed nothing on earth. For He who chose all things mean, both mother and house and city and nurture and attire would not afterwards be made illustrious by things on earth. The things which (He had) from heaven were glorious and great, angels, a star, His Father loudly speaking, the Spirit testifying, and Prophets proclaiming Him from afar; those on earth were all mean, that thus His power might the more appear. He came also to teach us to despise the things of the world, and not be amazed or astonished by the splendors of this life, but to laugh them all to scorn, and to desire those which are to come. For he who admires things which are here, will not admire those in the heavens. Wherefore also He says to Pilate, My Kingdom is not of this world John 18:36, that He may not afterwards appear to have employed mere human terror or dominion for the purpose of persuasion. Why then says the Prophet, Behold, your King comes unto you, meek, and sitting upon an ass? Zechariah 9:9 He spoke of that Kingdom which is in the heavens, but not of this on earth; and on this account Christ says, I receive not honor from men. John 5:41

Learn we then, beloved, to despise and not to desire the honor which is from men; for we have been honored with the greatest of honors, compared with which that other is verily insult, ridicule, and mockery. And as the riches of this world compared with the riches of that are poverty, as this life apart from that is deadness, (for let the dead bury their dead Matthew 8:28) so this honor compared with that is shame and ridicule. Let us then not pursue it. If they who confer it are of less account than a shadow or a dream, the honor itself much more so. The glory of man is as the flower of the grass 1 Peter 1:24; and what is meaner than the flower of the grass? Were this glory everlasting, in what could it profit the soul? In nothing. Nay, it very greatly injures us by making us slaves, slaves in worse condition than those bought with money, slaves who obey not one master only, but two, three, ten thousand, all giving different commands. How much better is it to be a free man than a slave, to be free from the slavery of men, and subject only to the dominion of God? In a word, if you will desire glory, desire it, but let it be the glory immortal, for that is exhibited on a more glorious stage, and brings greater profit. For the men here bid you be at charges to please them, but Christ, on the contrary, gives you an hundredfold for what you give Him, and adds moreover eternal life. Which of the two then is better, to be admired on earth, or in heaven? By man, or by God? To your loss, or to your gain? To wear a crown for a single day, or for endless ages? Give to him that needs, but give not to a dancer, lest you lose your money and destroy his soul. For you are the cause of his (coming to) perdition through unseasonable munificence. Since did those on the stage know that their employment would be unprofitable, they would have long ago ceased to practice it; but when they behold you applauding, crowding after them, spending and wasting your substance upon them, even if they have no desire to follow (their profession), they are kept to it by the desire of gain. If they knew that no one would praise what they do, they would soon desist from their labors, by reason of their unprofitableness; but when they see that the action is admired by many, the praise of others becomes a bait to them. Let us then desist from this unprofitable expense, let us learn upon whom and when we ought to spend. Let us not, I implore you, provoke God in both ways, gathering whence we ought not, and scattering where we ought not; for what anger does not your conduct deserve, when you pass by the poor and givest to a harlot? Would not the paying the hire of sin and the bestowing honor where it were meet to punish have been a charge against you, even had you paid out of your just earnings? But when you feed your uncleanness by stripping orphans and wronging widows, consider how great a fire is prepared for those who dare such things. Hear what Paul says, Who not only do these things, but also have pleasure in them that do them. Romans 1:32

Perhaps we have touched you sharply, yet if we touch you not, there are actual punishments awaiting those who sin without amendment. What then avails it to gratify by words those who shall be punished by realities? Do you take pleasure at a dancer, do you praise and admire him? Then are you worse than he; his poverty affords him an excuse though not a reasonable one, but you are stripped even of this defense. If I ask him, Why have you left other arts and come to this accursed and impure one? he will reply, because I can with little labor gain great profits. But if I ask you why you admire one who spends his time in impurity, and lives to the mischief of many, you can not run to the same excuse, but must bow down your face and be ashamed and blush. Now if when called by us to give account, you would have nothing to reply, when that terrible and inexorable Judgment comes where we shall render account of thoughts and deeds and everything, how shall we stand? With what eyes shall we behold our Judge? What shall we say? What defense shall we make? What excuse reasonable or unreasonable shall we put forward? Shall we allege the expense? The gratification? The perdition of others whom by means of his art we ruin? We can have nothing to say, but must be punished with a punishment having no end, knowing no limit. That this come not to pass, let us henceforth guard all points, that having departed with a good hope, we may obtain the everlasting blessings; to which may we all attain through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.
[AD 430] Augustine of Hippo on John 6:7-9
To provide a brief explanation: the five loaves are understood as the five books of Moses; rightly they are not wheat but barley because they belong to the Old Testament. For you know that barley was created in such a way that one can scarcely get to its kernel. For this kernel is clothed with a covering of husk, and this husk is tenacious and adhering, so that it is stripped off with effort. Such is the letter of the Old Testament, clothed with the coverings of carnal mysteries; but if one gets to its kernel, it feeds and satisfies.And so a boy was carrying five loaves and two fishes. If we should seek to know who this boy was, perhaps he was the people of Israel, carrying the loaves and fish with a childlike understanding and not eating of them itself. For those things that it was carrying, when kept shut, were a burden, but when opened, were food. Moreover, the two fish seem to us to signify those two sublime personages in the Old Testament who were anointed to make holy and rule the people, the priest and king.

Source: TRACTATES ON THE GOSPEL OF JOHN 24.5.1-2
[AD 444] Cyril of Alexandria on John 6:7
Feebly again does Philip advance, not to the power of Jesus to do all things, and that easily, but on hearing Whence shall we buy said to prove him, forthwith he catches at it, and looks at the means by money alone, not conceiving that the nature of the thing may be accomplished otherwise than by the common law, and that practised by all, to wit, prodigality of expenditure. Therefore as far as regards the disciples' uncare for money and their possessing nothing, and Philip's own apprehension, which did not as yet with perfect clearness view the exceeding dignity of our Saviour, liberality towards the multitudes is turned into an impossibility. But it was not so, the will of the Saviour conducts it to its completion. The impossible with men is possible with God, and the Divine Power proves on all sides superior to the natural order of things with us, strong to accomplish all things wondrously, even what overleap our understanding.
[AD 444] Cyril of Alexandria on John 6:7-9
The five barley loaves signify the five books of Moses, that is, the whole law which gives as it were a coarser type of food.… But the fish signify good food attained through the fishermen, that is, the more delicate books of Christ’s disciples. Within the latter, there are two distinct types, the preaching of the apostles and the proclamation of the evangelists, which shine forth among us.

Source: COMMENTARY ON THE GOSPEL OF JOHN 3.4
[AD 555] Romanos the Melodist on John 6:7-9
“Master, we can find only five barley loaves;
No one of us brought anything into the desert,
But a child is here who has them.
O Lover of man, no other resource is possible for us.
For an enormous and boundless number of people, O Man of pity,
How can these five loaves be sufficient?
In addition, he has two fishes.
But hurry and nourish them, since Thou art
The heavenly bread of immortality.”
When Christ heard these words of His disciples,
He answered them in this way: “You are mistaken if you do not know
That I am the Creator of the universe; I provide for the world;
I now know clearly what these people need.
I see the desert and that the sun is setting;
Indeed I arranged the setting of the sun;
I understand the distress of the crowd which is here;
I know what I have in mind to do for them.
I myself shall cure their hunger, for I am
The heavenly bread of immortality.…
“Even though you consider carefully, can you as mere men secure nourishment,
Or can you, though you are worried, feed the people?
Or, Life’ you cannot feed them, have you the power to keep silent?
I, alone, as Creator take thought for all.
I exist as good, God before the centuries.
And I provide every kind of food for all people;
But you, on beholding the multitude, are worried,
And you do not consider the One who provides abundantly,
As I am set before all, offering
The heavenly bread of immortality.
“I know in advance what you are thinking and what you are saying to each other,
As you see the people, the means of provision, and the hour.
You are reasoning, ‘Who will feed the entire crowd in the desert?’
Well, know clearly, friends, who I am.
I fed Israel in the desert;
I gave them bread from Heaven;
In a region without water, I made water to flow from a rock; …
Since I am
The heavenly bread of immortality.

Source: KONTAKION ON THE MULTIPLICATION OF LOAVES 13.12-17
[AD 202] Irenaeus on John 6:9
(love), too, consists of five letters; and our Lord, after

Source: Against Heresies Book II
[AD 444] Cyril of Alexandria on John 6:9
He both thinks and reasons akin to Philip, and is convicted of having a kindred apprehension of the Saviour Christ. For neither considering the power, nor yet led by the greatness of His preceding works unto Jesus' being able for all things, and that most easily; he points out what the lad has, but is evidently weak in faith: for what are these (he says) among so many? Albeit (for we must say it) in no unready way but resolutely rather ought he to go forth to the memory of those things which had been already miraculously wrought, and to consider that it was a work by no means strange or foreign from Him Who had transformed into wine the nature of water, had healed the palsied and driven away so great an infirmity by one word, that He, I say, should create food of that which had no being, and multiply Divinely the exceeding little that was found ready to hand. For the Authority that wrought in the one, how should it not be able to work in the other? Wherefore the pair of disciples answered more feebly than was meet. But herein we must consider this again. For those things which appear to have been little falls in the Saints, are oftentimes not without their share of profit, but have something wrapt up with them, helpful to the nature of that in regard to which is the charge of their apparent infirmity. For the above mentioned holy disciples, having considered, and openly said, one, that Two hundred pennyworth of bread is not sufficient for them that every one may take a little, the other, of the five loaves and two little fishes, that what are these among so many? raise the marvel to its height, and make the Might of the Saviour most marked, indicating by their own words the multitude that but now was to be filled, and the strength of their unbelief is converted into good testimony unto Christ. For in that they confessed that so large money would not suffice the multitude for even a slight enjoyment, by this very thing do they crown the Ineffable Might of the Host, when He, while there was nothing (for, as Andrew says, what were the lad's supplies among so many?) very richly outdid His work of love towards the multitude.

The like littleness of faith we shall find in the wilderness in the all-wise Moses too. For they of Israel were weeping and, excited to a foul lusting after the tables of Egypt, were picturing to themselves unclean dishes of flesh, and turning aside after most strange pleasure, of onions and garlic, and the like unseemly things, and disregarding the Divine good things, were attacking Moses their mediator and leader. But God was not ignorant, for what the multitude were eagerly groaning, and promised to give them flesh. But since the promise of liberality was made in the wilderness, and the thing appeared hard of accomplishment, as regards man's understanding, Moses came to Him crying out, The people among whom I am, are six hundred thousand footmen, and THOU saidst, I will give them flesh, and they shall eat a whole month: shall the flocks and the herds he slain for them, and shall it suffice them? And what said God to these things? Will the Lord's Hand suffice not? For unto what can God be powerless?

Therefore one may well say to the words of Philip and Andrew also, Will the Lord's Hand suffice not? And let us too taking the nature of the thing by way of example, hold that littleness of faith is the worst of sicknesses and surpasses all evil, and if God work or promise to do, be it full surely received in simple faith, and let not the Deity be accused, from our inability to conceive how what is above us shall happen, by reason of our own powerlessness unto ought. For it becomes the good and sober-minded and him that hath his reason sound, to consider this too in his mind, how the bodily eye too sees not surely as far as one would like, but as far as it can, and as the limit of our nature permits. For the things that are situated at too great a height, it cannot distinguish, even if it imagine them, with difficulty snatching even the slightest view of them. So do thou conceive of the mind of man also, so far as the bounds given it by its Maker it attaineth and stretcheth forth, even if it be wholly purified; for it will see none of those things that are beyond, but will give way, even against its will, to what is above nature, wholly unable to grasp them. The things then that are above us are received by faith, and not by investigation, and as he that so believes is admired, so he that falls into the contrary is by no means free from blame. And this will the Saviour Himself testify, saying, He that believeth on the Son is not condemned, but he that believeth not is condemned already.

Now having once taken up the discourse upon the duty of not mistrusting God, come, let us again showing forth somewhat out of the sacred writings, put it forward, and blazon forth the punishment of the unbelief for the profit of our readers. Therefore (for I will go again to the hierophant Moses) he was once bidden, in the wilderness, when the people were oppressed with intolerable thirst, to take Aaron, and smite the rock with his rod, that it might gush forth fountains of water. But he, not wholly believing the words of Him Who bade Him, but fainthearted by reason of human nature, saith, Hear now, ye rebels, must we fetch you water out of this rock? And Moses lifted up his hand and with his rod he smote the rock once and again, and much water came out: and the Lord spake unto Moses and Aaron, Because ye believed Me not, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. Is it not hence clear to every one, how bitter the wages of unbelief? And if Moses so great as he was, was reproved, whom shall God spare, upon whom will not He who thus respecteth not persons, inflict His wrath for their unbelief, since He would not spare even that Moses, to whom He had said, I know thee above all, and thou didst find grace in My Sight.
[AD 367] Hilary of Poitiers on John 6:10
And so, taking the loaves and fishes, the Lord looked up to heaven, then blessed and broke them, giving thanks to the Father that, after the law and the prophets, he has himself become the evangelical bread. And when he had commanded the people to sit down on the grass, not to lie prone on the earth, but to sit upheld by the law, each one spread his own good works, like the grass of the earth, under him. The bread is also given to the apostles, because it is through them the gifts of the divine grace are to be given. Then the people ate of the five loaves and two fishes and were filled. And of the fragments of the bread and of the fishes, after all who had sat down were satisfied, there remained over enough to fill twelve baskets: that is, the hunger of the multitude is satisfied by the word of God coming to them from the teaching of the law and the prophets. And the abundance of the divine goodness, kept in reserve for the people of the Gentiles, has overflowed from the source of eternal food unto the filling of the twelve apostles.And the number of those who ate is, we find, the same as that of those who were to believe. For, as we learn from the book of the Acts, out of the numbers of the people of Israel five thousand believed. For, the miracle of these things extends even to the measure of the reason that underlies them. The bread together with the fishes broken for the feeding of the people increased to the need of the number of people who believed, and to the number of apostles chosen to be filled with heavenly graces. The quantity conformed to the number, and the number to the quantity.

Source: Commentary on Matthew 14.11
[AD 428] Theodore of Mopsuestia on John 6:10
“Now there was a great deal of grass in the place,” and therefore the place where they sat down was pleasing, and the weather was good. It was Nisan (more or less April), when the earth usually becomes adorned with growing weeds, especially in those regions with hotter weather. He also had indicated this above by saying, “Now the Passover was near.”

Source: COMMENTARY ON JOHN 3.6.10
[AD 444] Cyril of Alexandria on John 6:10
The Saviour practised His accustomed gentleness, and takes away the sharpness of His reproaches. For He doth not rebuke bitterly His disciples, albeit they were deeply slumbering in respect of their faintheartedness and littleness of faith in Him: but rather He leads them by His Deeds to the apprehension of the things which as yet they believe not. For the words Make the men sit down have no slight force, and wellnigh show Jesus speaking after this sort, O slow to understand My Power, and to perceive Who it is that speaketh, Make the men sit down, that ye may see them filled with the nothing that lies before you and marvel. Make the men sit down. For it is what is lacking to them. For not two hundred pence would have sufficed to get means of life for the multitudes, but the lack of money such as men use, in respect of its being able to preserve life, My Power shall attain, which calleth all things into being, and createth out of things which are not. Nor did Elias the Prophet render the widow's cruse of oil unfailing, and make the barrel the source of unwasting food: but He, Who gave him the power, shall He not be able to multiply nothing, and to render any mere chance supply a fount of His ineffable Bounty and the principle and root of unlooked for grace?

It is not incredible that such were Christ's thoughts in what He said. Profitably doth the blessed Evangelist mention, that there was much grass in the place, showing that the country was fit for the men to sit down in. But observe how, whereas the multitude of them that were fed was promiscuous, and that women were there with their children, he numbered the men only, following I suppose the custom of the Law. For God commanded the hierophant Moses, saying, Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, by their polls, every male from twenty years old and upwards. The Prophet did as he was commanded, and collected a great list of names, and is seen to have completely passed over females and childhood, and enrols the multitude that are of full age. For honourable in the book of God too is all that is manly and vigorous, and not what is infantile in purpose after good things. Therefore did he honour the custom of the Law also herein, and form again some spiritual conception. For shall we not with reason say, if we look to the whole mind of the passage, that the violent and vainglorious people of the Jews Christ rightly turns away from and leaves: but receives very graciously them that come to Him, and fattens them with heavenly Food, reaching them the Spiritual Bread, which strengthened man's heart? For He feedeth them not sadly, but joyously and freely and with much enjoyment in piety. For this the reclining of the multitudes on the grass signifieth, so that now too it is fit that each one to whom such grace has been vouchsafed should say that in the Psalms, The Lord is my Shepherd, and nought shall fail me: in a grassy spot there He settled me. For in much enjoyment and delight through the gifts of the Spirit is the mind of the Saints fed, as it is said in the Song of Songs, Eat and drink and he inebriated, ye neighbours. But while there were many, and they sitting down promiscuously, as we said before, he mentioned the men alone, passing over in silence the women and children profitably for the idea [conveyed thereby]. For he teaches us, as in a riddle, that to those who quit them as men, that is, in good, will the food be supplied by the Saviour more fittingly and specially, and not to those who are effeminate unto no good habit of life, nor yet to those who are infantile in understanding, so as to be thereby able to understand none of the things that are necessary to be known.
[AD 202] Irenaeus on John 6:11
For although the Lord had the power to supply wine to those feasting, independently of any created substance, and to fill with food those who were hungry, He did not adopt this course; but, taking the loaves which the earth had produced, and giving thanks,

Source: Against Heresies Book III
[AD 215] Clement of Alexandria on John 6:11
So very mystically the five loaves are broken by the Savior, and fill the crowd of the listeners. For great is the crowd that keep to the things of the senses, as if they were the only things in existence. “Cast your eyes round, and see,” says Plato, “that none of the uninitiated listen.” Such are they who think that nothing else exists but what they can hold firmly with their hands; but do not admit as in the department of existence, actions and processes of generation, and the whole of the unseen. For such are those who keep by the five senses. But the knowledge of God is a thing inaccessible to the ears and other organs of the senses with this kind of people.

Source: STROMATEIS 5.6
[AD 311] Methodius of Olympus on John 6:11
Of the bread that was eaten at that spontaneous banquet;
[AD 367] Hilary of Poitiers on John 6:11
Five loaves are then set before the multitude, and broken. While the apostles are dividing them, a succession of newly created portions passes—they cannot tell how—through their hands. The loaf which they are dividing does not grow smaller and yet their hands are continually full of the pieces. The speed of the process baffles the sight. You follow with the eye a hand full of portions, and in the meantime you see that the contents of the other hand are not diminished. And all the while the heap of pieces grows. The carvers are busy at their task, the eaters hard at work at theirs. The hungry are satisfied and the fragments fill twelve baskets. Neither sight nor any of the other senses can discover how such an amazing miracle happened. What did not exist was created; what we see passes our understanding. It only remains for us to believe that God can do all things.

Source: ON THE TRINITY 3.6
[AD 407] John Chrysostom on John 6:11
But why did he not pray when he was about to restore the paralytic, nor when he was raising the dead, or bridling the sea, while he does so here over the loaves? It was to show that when we begin our meals, we ought to give thanks to God. He does not do this because he needs to, but to show in both lesser and greater things it is fitting.

Source: HOMILIES ON THE GOSPEL OF JOHN 42.3
[AD 430] Augustine of Hippo on John 6:11
He therefore created as God creates. For, just as he multiplies the produce of the fields from a few grains, from that same source of power he multiplied in his hands the five loaves. There was power, indeed, in the hands of Christ. And those five loaves were like seeds, not indeed committed to the earth, but multiplied by him who made the earth.

Source: TRACTATES ON THE GOSPEL OF JOHN 24.1
[AD 430] Augustine of Hippo on John 6:11
And he who was signified through them [i.e., the loaves] in mystery now came at last. He came now at last who was shown by the kernel of the barley but was hidden by the husk of the barley. He came, himself, one person carrying both personages in himself, priest and king. He is priest through the victim which he offered for us to God—himself. He is king because we are ruled by him. And those things that were being carried concealed [i.e., barley husks] are opened. Thanks be to him. He fulfilled through himself what was promised in the Old Testament. And he ordered the loaves to be broken; by breaking they were multiplied.Nothing is truer. For those five books of Moses, how many books have they made when they are explained, as if by breaking [them], that is, by discussing [them]?

Source: TRACTATES ON THE GOSPEL OF JOHN 24.5.3-4
[AD 444] Cyril of Alexandria on John 6:11
He gives thanks, as an ensample to us and a pattern of the piety which ought to be in us: and attributes again as Man the Power of the miracle to the Divine Nature. For this was His custom, both helping by an example of piety, as we have said, those to whom He was manifested as a Teacher of what is most excellent, and by an economy concealing yet His God-befitting Dignity, till the time of His Passion should be at hand: for it was His earnest care that it should be hid from the prince of this world. For this reason, doth He elsewhere too use words befitting men, as a Man, and heals again the understanding of His hearers, sometimes making most wise alluring as in the words, Father, I thank Thee that Thou heardest Me. Seest thou in how human guise His speech, and well calculated to trouble the understanding of the more simple? But when He says this, as Man, then again He straightway unfolds the mode of the economy, and the object of His will to lie hid, by most excellent arrangement fortifying the mind of the more simple which had received a shock. For I knew (He saith) that Thou hearest Me always. Why then dost Thou speak these things? Because of the multitude which stood by I said it, that they may believe (saith He) that Thou sentest Me. Is it not then hereby plain, that with a view manifoldly to assist us, and to fulfill, as befitted Him, the secret economy with Flesh, He sometimes speaks more lowlily, than He really is? As therefore in that passage, I thank Thee, is taken economically, so here too. [He blessed is understood of the bread.]

But we must observe that instead of gave thanks, Matthew has said, blessed, but the edition of the saints will in no wise differ. For Paul will show that they are both one, saying that every meat 9 of God is good, and nothing to be refused: for it is sanctified by the word of God and prayer. But that which is sanctified through the prayer in supplication, which we are wont ever to make over the table, is surely blessed..

But since it is fit that nothing profitable be left uninvestigated by us; come let us say a little of the five loaves which the lad had and of the two little fishes: for both the species itself, and besides the numbers are replete with mystery. For why (will some more studious person say) were not the loaves rather five, and the fishes three? why not five, and the fishes four? what occasion was there at all for recounting the number found, and why did not he rather say more simply and absolutely that the innumerable multitude of them that followed Him were fed off exceeding few chance things? But the fact that the blessed Evangelist recounted very diligently these things too, gives us something surely to think of, which we must needs search into.

He says then that the loaves are five, and they of barley, and the fishes two, and with these Christ feedeth them that love Him. And I think (and let the lover of wisdom look out for something better) that by the five barley loaves are signified the five-fold book of the all-wise Moses, that is, the whole Law, bringing in as it were coarser food, that by the letter and history. For this the barley hints at. But by the little fishes is signified the food got through the fishermen, that is, the more delicate books of the disciples of the Saviour; and these two (he says), the apostolic and Evangelic preaching, shine forth among us. And both these are draughts and spiritual writings of the fishermen. The Saviour therefore mingling the new with the old, by the Law and the teachings of the New Testament nourishes the souls of them that believe on Him, unto life, plainly eternal life. That the disciples were of fishermen, is (I suppose) plain and clear: and though all were not so, yet since there are some such among them, our argument will not recede from truth in what has been said.
[AD 555] Romanos the Melodist on John 6:11
Christ had brought to Him the five loaves of bread,
And straightway, lifting His eyes to the Father, He said:
“I am doing Thy deeds; for I am Thy Son;
For in the beginning, I created the whole world
Together with Thee and the Holy Spirit; for I am
The heavenly bread of immortality.”
Behold how the masters, the servants of Christ, were arranged and attended
The Servant, Jesus; and they found Him at once.
For the Lord blessed the five loaves of bread,
Speaking to them as follows in spiritual fashion:
“Grow and multiply perceptibly,
And nourish now all who are assembled here.”
And immediately the loaves obeyed the Lord;
They multiplied invisibly
As Christ spoke to them, for He is
The heavenly bread of immortality.

Source: KONTAKION ON THE MULTIPLICATION OF LOAVES 13.19-20
[AD 100] Didache on John 6:12
Now concerning the Eucharist, give thanks as follows.… concerning the broken bread: “We give you thanks, our Father, for the life and knowledge which you have made known to us through Jesus, your servant; to you be the glory forever. Just as this broken bread was scattered upon the mountain and then was gathered together and became one, so may your church be gathered together from the ends of the earth into your kingdom; for yours is the glory and the power through Jesus Christ forever.”

Source: DIDACHE 9.1-4
[AD 373] Ephrem the Syrian on John 6:12
But it was not because he had the ability to multiply it [the loaves of bread and the fish] that he did thus multiply them, but rather because there would then be enough food for those who would eat them. His miracle, therefore, was not in proportion to his own power, but rather in proportion to the hunger of those who were hungry. For if his miracle were to be proportional to his power, there would be no way to measure how much his power overcame. Rather, his miracle was in proportion to the hunger of thousands, and it surpassed the number of the twelve baskets. In the case of all artisans, the desire of those who seek their services is greater that the ability of the artisans, for the artisans are unable to work in line with the desires of those who need them. For God, however, his activity surpasses [the desires of] those who need him. [He said], “Gather up the pieces so that absolutely nothing may be lost,” so that it not seem concerning him that he had made use of an apparition; but when a remainder for a day or two was left, they might believe that he had truly acted, and that this was not some vacuous vision.

Source: COMMENTARY ON TATIAN’S DIATESSARON 12.4
[AD 444] Cyril of Alexandria on John 6:12
To some one Christ may seem out of sparing of the fragments to have bidden His disciples to gather them together. Yet (I think) every one will fitly imagine, that Christ would not endure to descend to such littleness: and why say I Christ? not even one of us would do so: for what would be supposed to be the remnant of five barley loaves? But the verse has a great economy, and makes the miracle evident to the hearers. For so great is the efficacy of God-befitting Authority in this matter, that not only was so great a multitude sated from five barley loaves and two little fishes, but twelve baskets full of fragments were gathered besides. Moreover the miracle repelled another (as is like) suspicion, and by the finding of the fragments confirmed the belief of there having been really and truly an abundance of food, and not rather the appearance of a vision deceiving both the eye of the feasters and of those who minister to them. But greater yet and more noteworthy, and of exceeding profit to us, is this: consider how by this miracle He makes us most zealous in our desire to exercise hospitality most gladly, wellnigh calling aloud to us by the things that were done, that the things of God shall not fail him that is ready to communicate, and rejoiceth in habit of neighbourly love, and readily fulfilleth what is written, Break thy bread to the hungry. For we find that the disciples at the beginning were hampered by reluctance about this, but seeing they were thus minded, the Saviour gave them, a rich gathering from the fragments: and teacheth us too thereby, that we, on expending a little for the glory of God, shall receive richer grace according to the saying of Christ, Good measure, pressed down and shaken together and running over, shall they give into your bosom. We must not be slothful therefore unto the communion of love to the brethren, but rather advance unto good resoluteness, and put as far as possible from us the cowardice and fear that dispose us to inhospitality and, confirmed in hope through faith in the power of God to multiply little things too, let us open our bowels to the needy, according to the appointment of the Law, for He says, Thou shalt open thy bowels wide unto thy needy brother within thee. For when wilt thou be found merciful, if thou remainest hard in this life? when wilt thou fulfil the commandment, if thou sufferest the time of being able to do it to slip by in idleness? Remember the Psalmist saying. For in death there is none that remembereth Thee: in the grave who shall confess to Thee? For what fruit is there yet of the dead, or how shall one of them that have gone down into the pit remember God by fulfilling His Commandments? For God closed upon him, as it is written. Therefore did the most wise Paul too instruct us, writing to certain, While we have opportunity let us do good.
[AD 220] Tertullian on John 6:13
Such was the greatness of his miracle that he willed the slender supply of food not only to be enough but even to prove superabundant. Here he followed ancient precedent. For in the same way during the famine in Elijah’s time, the scanty and final meal of the widow of Zarephath was multiplied by the blessing of the prophet through-out the period of the famine.… O Christ, even in your novelties you are old!

Source: AGAINST MARCION 4.21
[AD 253] Origen of Alexandria on John 6:13
In the Psalms it is written of Joseph, “His hands had served in baskets.” And the disciples of Jesus, the Twelve, I believe, gathered up twelve baskets of the remainder of the broken bread. These baskets were not half filled but full. And with the disciples of Jesus, as the teachers of the multitudes, now and until the end of the world, remain the twelve baskets of fragments of the living Bread that the multitudes could not eat.

Source: COMMENTARY ON MATTHEW 11.2
[AD 444] Cyril of Alexandria on John 6:13
And these things shall be said for profit from the narrative. But since we taking what has been said in a spiritual sense (for so we ought, and not otherwise) said that by the five barley loaves the book of Moses was hinted at, and by the two little fishes, the wise writings of the holy Apostles: in the gathering together of the fragments too, I suppose we ought to perceive some mystical and spiritual conception, agreeing with the order of the account. The Saviour then commanded the multitudes to sit down, and having blessed, He distributed the bread and the fishes, i. e., through the ministry of the disciples: but when they that had eaten were miraculously filled, He commands them to gather together the fragments, and twelve baskets are filled, one (it seems) for each of the disciples: for so many were they too. What then shall we understand from thence, save surely this, and truly, that Christ is the President of them that believe on Him, and nourishes them that come to Him with Divine and heavenly food? doctrines plainly of the Law and Prophets, Evangelic and Apostolic. But He does not altogether Himself appear as the Worker of these things, but the disciples minister to us the grace from above (for it is not they that speak, as it is written, but the Spirit of the Father which speaketh in them) yet not without reward to the holy Apostles shall be their labour therein. For they having dispensed to us the spiritual food, and ministered the good things of our Saviour, will receive richest recompense and obtain the fullest grace of bounty from God. For this and nothing else, I think, is the meaning of the gathering together of a basketful by each at the commandment of Christ, after their toils and the service expended upon the feasters. But there is no doubt, that after them the things typically signified will pass also to the rulers of the holy Churches.
[AD 444] Cyril of Alexandria on John 6:13
Initially the disciples were reluctant to feed the hungry, but seeing this, the Savior gave to them in abundance from the fragments. This teaches us as well, that we, by expending a little for the glory of God, shall receive richer grace according to the saying of Christ, “a good measure, pressed down, shaken together, running over, will be put into your lap.” Therefore, we must not be slothful regarding the communion of love toward our brothers and sisters but rather put away from us, as far as possible, the cowardice and fear that lead to inhospitality. Thus we might be confirmed in hope through steadfast faith in the power of God to multiply even our smallest acts of goodness.

Source: COMMENTARY ON THE GOSPEL OF JOHN 3.4
[AD 373] Ephrem the Syrian on John 6:14
Thus, when they were satisfied, they saw that he had fed them in the wilderness, as Moses [had done] with prayer, and they cried out, saying, “This is the prophet about whom it was said that he is coming into the world.” They were repeating the [prophecy] of Moses that “The Lord will raise up a prophet for you,” not someone ordinary, but rather “like me,” who will fill you with bread in the desert; “like me,” he walked on the sea, and appeared in the cloud. He set his church free from circumcision, and he appointed John, the virgin, in place of Joshua son of Nun. He entrusted Mary, his church, to him, as Moses his flock to Joshua, so that this [prophecy] “like me” would be fulfilled.

Source: COMMENTARY ON TATIAN’S DIATESSARON 12.5
[AD 430] Augustine of Hippo on John 6:14
The divine substance is not visible to the eye, and the miracles of the divine government of the world and ordering of the whole creation are overlooked because of their constancy.… Because of this, God has reserved for himself acts that are above and beyond the established course and order of nature that he does at suitable times. He does this so that those who overlooked the daily course of nature might be roused to wonder by the sight of what was different from—though not at all greater than—what they were used to. The government of the world is certainly a greater miracle than satisfying the hunger of five thousand with five loaves; and yet no one wonders at this. The miracle excited wonder, not from any real superiority in it but because it was rare.… But it would be wrong to gather no more than this from Christ’s miracles.… Let us understand that the Lord on the mount is the Word on high.… He saw the multitude and knew they were hungry, and so he mercifully fed them not only in virtue of his goodness but also of his power. For what could mere goodness do when there was not even enough bread to feed the hungry crowd? If power had not accompanied goodness, the crowd would have remained fasting and hungry. In short, the disciples, hungry themselves, also wanted to feed the multitudes, but they did not have the wherewithal to feed them.

Source: TRACTATES ON THE GOSPEL OF JOHN 24.1-3
[AD 444] Cyril of Alexandria on John 6:14
They marvel at the sign who know how to approve things God-befitting, and regulate themselves by human reason rather than are diseased with unreason befitting the beasts, as were the blasphemous Jews, who, when they ought to have profited by the publicity of the things wrought, lost even the power of right judgment. For they deemed that Jesus ought now to be stoned also, because He so often appeared as a Worker of miracles. Superior then, and that in no small degree, to the folly of those men, are they who marvel, soberly persuaded by this one great miracle, that He it surely was Whose coming into the world as a Prophet was foretold. But observe, how great a difference hence appears, I mean, between the race of Israel, and those situate out of Judaea; for the one, although they were spectators of many things, and those not unworthy of admiration, are not only hard of heart and inhuman, but also desire unjustly to slay Him Who was zealous to save them, driving Him with their wild folly from their city and country: while they who dwelt away from Jerusalem, and hence signify the race of aliens, from one miracle alone glorify Him, and nobly determine that their conceptions of Him should be received with faith unhesitatingly. From all these things, was Israel shown to be self-condemned and self-invited to her final just rejection, and that it was due to the Gentiles to obtain at length their share of mercy from above and love through Christ.
[AD 220] Tertullian on John 6:15
If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry; if, in short, though conscious of His own kingdom, He shrank back from being made a king, He in the fullest manner gave His own an example for turning coldly from all the pride and garb, as well of dignity as of power.

Source: On Idolatry
[AD 397] Ambrose of Milan on John 6:15
Under the Old Testament, imperial power was bestowed by priests, not despotically claimed, and it is commonly said that emperors aspired to the priesthood rather than priests to the imperial power. Christ fled lest he be made a king. We have a power of our own. The power of the priest is weakness. He [Paul] said, “When I am weak, then I am strong.”

Source: LETTER 60 (TO MARCELLINA)
[AD 407] John Chrysostom on John 6:15-21
(Hom. xlii. 3) See what the belly can do. They care no more for the violation of the Sabbath; all their zeal for God is fled, now that their bellies are filled: Christ has become a Prophet, and they wish to enthrone Him as king. But Christ makes His escape; to teach us to despise the dignities of the world. He dismisses His disciples, and goes up into the mountain.— (Hom. xliii. 1). These, when their Master had left them, went down in the evening to the sea; as we read; And when even was now come, His disciples went down unto the sea. They waited till evening, thinking He would come to them; and then, as He did not come, delayed no longer searching for Him, but in the ardour of love, entered into a ship, and went over the sea toward Capernaum. They went to Capernaum thinking they should find Him there.

(Hom. xlii. 1) The mention of the time is not accidental, but meant to show the strength of their love. They did not mate excuses, and say, It is evening now, and night is coming on, but in the warmth of their love went into the ship. And now many things alarm them: the time, And it was now dark; and the weather, as we read next, And the sea arose by reason of a great wind that blew; their distance from land, So when they had rowed about five and twenty or thirty furlongs.

(Hom. xliii. 1) And at last He appears quite unexpectedly: They see Jesus walking upon the sea, drawing nigh. He reappears after His retirement, teaching them what it is to be forsaken, and stirring them to greater love; His reappearance manifesting His power. They were disturbed, were afraid, it is said. Our Lord comforts them: But He saith unto them, It is I, be not afraid.

(Hom. xliii. s. 1) He appeared to them in this way, to show His power; for He immediately calmed the tempest: Then they wished to receive Him into the ship; and immediately the ship was at the land, whither they went. So great was the calm, He did not even enter the ship, in order to work a greater miracle, and to show his Divinity more clearlyg.

(Hom. xliii. 1) Jesus does not show Himself to the crowd walking on the sea, such a miracle being too much for them to hear. Nor even to the disciples did He show Himself long, but disappeared immeditately.

(Hom. xliii. 1) Or take another explanation. This miracle seems to me to be a different one, from the one given in Matthew: for there they do not receive Him into the ship immediately, whereas here they doh: and there the storm lasts for some time, whereas here as soon as He speaks, there is a calm. He often repeats the same miracle in order to impress it on men's minds.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 6:15
Wonderful! How great is the tyranny of gluttony, how great the fickleness of people’s minds! No longer do they vindicate the law, no longer do they care for the violation of the sabbath, and no longer are they zealous for God. All such considerations are thrown aside when their bellies have been filled. He was a prophet in their eyes, and they were about to choose him for a king. But Christ flees. Why? To teach us to despise worldly dignities and to show us that he needed nothing on earth. For the one who chose all the ordinary things of life, such as mother, house, city, nurture and clothing, would not afterwards be made illustrious by things on earth.

Source: HOMILIES ON THE GOSPEL OF JOHN 42.3
[AD 430] Augustine of Hippo on John 6:15
1. Following upon yesterday's lesson from the Gospel is that of today, upon which this day's discourse is due to you. When that miracle was wrought, in which Jesus fed the five thousand with five loaves, and the multitudes marveled and said that He was a great prophet that came into the world, then follows this: When Jesus therefore knew that they came to seize Him, and to make Him king, He escaped again unto the mountain alone. It is therefore given to be understood that the Lord, when He sat on the mountain with His disciples, and saw the multitudes coming to Him, had descended from the mountain, and fed the multitudes on its lower parts. For how can it be that He should escape there again, if He had not before descended from the mountain? There is something meant by the Lord's descending from on high to feed the multitudes. He fed them, and ascended.

2. But why did He ascend after He knew that they wished to seize Him and make Him a king? How then; was He not a king, that He was afraid to be made a king? He was certainly not such a king as would be made by men, but such as would bestow a kingdom on men. May it not be that Jesus, whose deeds are words, does here, too, signify some thing to us? Therefore in this, that they wished to seize Him and make Him a king, and that for this He escapes to the mountain alone, is this action in His case silent; does it speak nothing, does it mean nothing? Or was this seizing of Him perhaps an intention to anticipate the time of His kingdom? For He had come now, not to reign immediately, as He is to reign in the sense in which we pray, Your kingdom come. He ever reigns, indeed, with the Father, in that He is the Son of God, the Word of God, the Word by which all things were made. But the prophets foretold His kingdom according to that wherein He is Christ made man, and has made His faithful ones Christians. There will consequently be a kingdom of Christians, which at present is being gathered together, being prepared and purchased by the blood of Christ. His kingdom will at length be made manifest, when the glory of His saints shall be revealed, after the judgment is executed by Him, which judgment He Himself has said above is that which the Son of man shall execute. Of which kingdom also the apostle has said: When He shall have delivered up the kingdom to God, even the Father. 1 Corinthians 15:24 In reference to which also Himself says: Come, you blessed of my Father, receive the kingdom which is prepared for you from the beginning of the world. Matthew 25:34 But the disciples and the multitudes that believed on Him thought that He had thus come immediately to reign; hence, they wished to seize Him and to make Him a king; they wished to anticipate the time which He hid with Himself, to make it known in due time, and in due time to declare it in the end of the world.

3. That ye may know that they wished to make Him a king—that is, to anticipate, and at once to have manifest the kingdom of Christ, whom it behooved first to be judged and then to judge,— when He was crucified, and they who hoped in Him had lost hope of His resurrection, having risen from the dead, He found two of them despairingly conversing together, and, with groaning, talking with one another of what had been done; and appearing to them as a stranger, while their eyes were held that He should not be recognized by them, He mixed with them as they held discourse: but they, narrating to Him the matter of their conversation, said that He was a prophet, mighty in deeds and in words, that had been slain by the chief priests; And we, say they, did hope that it was He that should have redeemed Israel. Luke 24:13-21 Rightly you hoped: a true thing you hoped for: in Him is the redemption of Israel. But why are you in haste? You wish to seize it. The following, too, shows us that this was their feeling, that, when the disciples inquired of Him concerning the end, they said to Him, Will You at this time be made manifest, and when will be the kingdom of Israel? For they longed for it now, they wished it now; that is, they wished to seize Him, and to make Him king. But says He to the disciples (for He had yet to ascend alone), It is not for you to know the times or seasons which the Father has put in His own power: but you shall receive virtue from on high, the Holy Spirit coming upon you, and you shall be witnesses to me in Jerusalem, and in all Judea and Samaria, and unto the ends of the earth. Acts 1:6-8 You wish that I should manifest the kingdom now; let me first gather what I may manifest; you love elevation, and you shall obtain elevation, but follow me through humility. Thus it was also foretold of Him, And the gathering of the peoples will surround You, and for this cause return Thou on high; that is, that the gatherings of the peoples may surround You, that You may gather many together, return Thou on high. Thus He did; He fed men, and ascended.

4. But why is it said, He escaped? For He could not be held against His will, nor seized against His will, since He could not be recognized against His will. But that you may know that this was done mystically, not of necessity, but of express purpose, you will presently see in the following: that He appeared to the same multitudes that sought Him, said many things in speaking with them, and discoursed much about the bread of heaven; when discoursing about bread, was He not with the same people from whom He had escaped lest He should be held of them? Then, could He not have so acted at that time that He should not be seized by them, just as afterwards when He was speaking with them? Something, therefore, was meant by His escaping. What means, He escaped? His loftiness could not be understood. For of anything which you have not understood you say, It has escaped me. Wherefore, He escaped again unto the mountain alone—the first-begotten from the dead, ascending above all heavens, and interceding for us.

5. Meanwhile, He, the one great High Priest being above (He who has entered into that within the veil, the people standing without; for Him that priest under the old law, who did this once a year, did signify): He then be ing above, what were the disciples enduring in the ship? For that ship prefigured the Church while He is on high. For if we do not, in the first place, understand this thing which that ship suffered respecting the Church, those incidents were not significant, but simply transient; but if we see the real meaning of those signs expressed in the Church, it is manifest that the actions of Christ are a kind of speeches. But when it was late, says he, His disciples went down to the sea; and when they had entered into a ship, they came over the sea to Capernaum. He declared that as finished quickly, which was done afterwards—They came over the sea to Capernaum. He returns to explain how they came; that they passed over by sailing across the lake. And while they were sailing to that place to which He has already said they had come, He explains by recapitulation what befell them. It was now dark, and Jesus had not come to them. Rightly he said dark, for the light had not come to them. It was now dark, and Jesus had not come to them. As the end of the world approaches, errors increase, terrors multiply, iniquity increases, infidelity increases; the light, in short, which, by the Evangelist John himself, is fully and clearly shown to be charity, so much so that he says, Whoso hates his brother is in darkness; 1 John 2:11 that light, I say, is very often extinguished; this darkness of enmity between brethren increases, daily increases, and Jesus is not yet come. How does it appear to increase? Because iniquity will abound, and the love of many will begin to wax cold. Darkness increases, and Jesus is not yet come. Darkness increasing, love waxing cold, iniquity abounding—these are the waves that agitate the ship; the storms and the winds are the clamors of revilers. Thence love waxes cold; thence the waves do swell, and the ship is tossed.

6. And a great wind blowing, the sea rose. Darkness was increasing, discernment was diminishing, iniquity was growing. When, therefore, they had rowed about twenty-five or thirty furlongs. Meanwhile they struggled onward, kept advancing; nor did those winds and storms, and waves and darkness effect either that the ship should not make way, or that it should break in pieces and founder; but amid all these evils it went on. For, notwithstanding iniquity abounds, and the love of many waxes cold, and the waves do swell, the darkness grows and the wind rages, yet the ship is moving forward; for he that perseveres to the end, the same shall be saved. Matthew 24:12 Nor is that number of furlongs to be lightly regarded. For it cannot really be that nothing is meant, when it is said that, when they had rowed twenty-five or thirty furlongs, Jesus came to them. It were enough to say, twenty-five, so likewise thirty; especially as it was an estimate, not an assertion of the narrator. Could the truth be anything endangered by a mere estimate, if he had said nearly thirty furlongs, or nearly twenty-five furlongs? But from twenty-five he made thirty. Let us examine the number twenty-five. Of what does it consist? Of what is it made up? Of the quinary, or number five. That number five pertains to the law. The same are the five books of Moses, the same are those five porches containing the sick folk, the same are the five loaves feeding the five thousand men. Accordingly the number twenty-five signifies the law, because five by five— that is, five times five— make twenty-five, or the number five squared. But this law lacked perfection before the gospel came. Moreover, perfection is comprised in the number six. Therefore in six days God finished, or perfected, the world, and the same five are multiplied by six, that the law may be completed by the gospel, that six times five become thirty. To them that fulfill the law, therefore, Jesus comes. And how does He come? Walking upon the waves, keeping all the swellings of the world under His feet, pressing down all its heights. Thus it goes on, so long as time endures, so long as the ages roll. Tribulations increase, calamities increase, sorrows increase, all these swell and mount up: Jesus passes on treading upon the waves.

7. And yet so great are the tribulations, that even they who have trusted in Jesus, and who strive to persevere unto the end, greatly fear lest they fail; while Christ is treading the waves, and trampling down the world's ambitions and heights, the Christian is sorely afraid. Were not these things foretold him? Justly they were afraid, too, at seeing Jesus walking on the waves; like as Christians, though having hope in the world to come, are frequently disquieted at the crash of human affairs, when they see the loftiness of this world trampled down. They open the Gospel, they open the Scriptures, and they find all these things there foretold; that this is the Lord's doing. He tramples down the heights of the world, that He may be glorified by the humble. Concerning whose loftiness it is foretold: You shall destroy strongest cities, and the spears of the enemy have come to an end, and You have destroyed cities. Why then are you afraid, O Christians? Christ speaks: It is I; be not afraid. Why are you alarmed at these things? Why are you afraid? I have foretold these things, I do them, they must necessarily be done. It is I; be not afraid. Therefore they would receive Him into the ship. Recognizing Him and rejoicing, they are freed from their fears. And immediately the ship was at the land to which they went. There is an end made at the land; from the watery to the solid, from the agitated to the firm, from the way to the goal.

8. On the next day the multitude that stood on the other side of the sea, whence the disciples had come, saw that there was none other boat there, save that one whereinto His disciples were entered, and that Jesus went not with His disciples into the boat, but that His disciples had gone away alone; but there came other boats from Tiberias, near unto the place where they did eat bread, giving thanks to the Lord: when, therefore, the multitudes saw that Jesus was not there, nor His disciples, they also took shipping, and came to Capernaum seeking Jesus. Yet they got some knowledge of so great a miracle. For they saw that the disciples had gone into the ship alone, and that there was not another ship there. But there came boats also from near to that place where they did eat bread; in these the multitudes followed Him. He had not then embarked with His disciples, and there was not another ship there. How, then, was Jesus on a sudden beyond the sea, unless that He walked upon the sea to show a miracle?

9. And when the multitudes had found Him. Behold, He presents Himself to the people from whom He had escaped into the mountain, afraid that He should be taken of them by force. In every way He proves to us and gives us to know that all these things are said in a mystery, and done in a great sacrament (or mystery) to signify something important. Behold, that is He who had escaped the crowds unto the mountain; is He not speaking with the same crowds? Let them hold Him now; let them now make Him a king. And when they had found Him on the other side of the sea, they said unto Him, Rabbi, when camest Thou hither?

10. After the sacrament of the miracle, He introduces discourse, that, if possible, they who have been fed may be further fed, that He may with discourse fill their minds, whose bellies He filled with the loaves, provided they take in. And if they do not, let that be taken up which they do not receive, that the fragments may not be lost. Wherefore let Him speak, and let us hear. Jesus answered and said Verily, verily, I say unto you, you seek me, not because ye saw the signs, but because you have eaten of my loaves. You seek me for the sake of the flesh not for the sake of the spirit. How many seek Jesus for no other object but that He may bestow on them a temporal benefit! One has a business on hand, he seeks the intercession of the clergy; another is oppressed by one more powerful than himself, he flies to the church. Another desires intervention in his behalf with one with whom he has little influence. One in this way, one in that, the church is daily filled with such people. Jesus is scarcely sought after for Jesus' sake. You seek me, not because you have seen the signs, but because you have eaten of my loaves. Labor not for the meat which perishes, but for that which endures unto eternal life. You seek me for something else, seek me for my own sake. For He insinuates the truth, that Himself is that meat: this shines out clearly in the sequel. Which the Son of man will give you. You expected, I believe, again to eat bread, again to sit down, again to be gorged. But He had said, Not the meat which perishes, but that which endures unto eternal life, in the same manner as it was said to that Samaritan woman: If you knew who it is that asks of you drink, you would perhaps have asked of Him, and He would give you living water. When she said, Whence have you, since you have nothing to draw with, and the well is deep? He answered the Samaritan woman: If you knew who it is that asks of you drink, you would have asked of Him, and He would give you water, whereof whoso drinks shall thirst no more; for whoso drinks of this water shall thirst again. And she was glad and would receive, as if no more to suffer thirst of body, being wearied with the labor of drawing water. And so, during a conversation of this kind, He comes to spiritual drink. Entirely in this manner also here.

11. Therefore this meat, not that which perishes, but that which endures unto everlasting life, which the Son of man shall give unto you; for Him has God the Father sealed. Do not take this Son of man as you take other sons of men, of whom it is said, And the sons of men will trust in the protection of Your wings. This Son of man is separated by a certain grace of the spirit; Son of man according to the flesh, taken out from the number of men: He is the Son of man. This Son of man is also the Son of God; this man is even God. In another place, when questioning His disciples, He says: Whom do men say that I, the Son of man, am? And they answered, Some John, some Elias, some Jeremias, or one of the prophets. And He said unto them, But whom say ye that I am? Peter answered, You are the Christ, the Son of the living God. Matthew 16:13-16 He declared Himself Son of man, Peter declared Him the Son of the living God. Most fitly did He mention that which in mercy He had manifested Himself to be; most fitly did the other mention that which He continues to be in glory. The Word of God commends to our attention His own humility: the man acknowledged the glory of his Lord. And indeed, brethren, I think that this is just. He humbled Himself for us, let us glorify Him. For not for Himself is He Son of man, but for us. Therefore was He Son of man in that way, when the Word was made flesh, and dwelt among us. For to that end God the Father sealed Him. What is to seal, but to put some particular mark? To seal is to impress some mark which cannot be confounded with the rest. To seal is to put a mark on a thing. When you put a mark on anything, you do so lest it might be confused with other things, and you should not be able to recognize it. The Father, then, has sealed Him. What is that, has sealed? Bestowed on Him something peculiar, which puts Him out of comparison with all other men. For that reason it is said of Him, God, even Your God, has anointed You with the oil of gladness above Your fellows. What is it then to seal, but to have Him excepted? This is the import of above Your fellows. And so, do not, says He, despise me because I am the Son of man, but seek from me, not the meat that perishes, but that which endures to eternal life. For I am the Son of man in such manner as not to be one of you: I am Son of man in such manner that God the Father sealed me. What does that mean, He sealed me? Gave me something peculiarly my own, that I should not be confounded with mankind, but that mankind should be delivered by me.

12. They said therefore unto Him, What shall we do, that we may work the works of God? For He had said to them, Labor not for the meat which perishes, but for that which endures unto eternal life. What shall we do? they ask; by observing what, shall we be able to fulfill this precept? Jesus answered and said unto them, This is the work of God, that you believe in Him whom He has sent. This is then to eat the meat, not that which perishes, but that which endures unto eternal life. To what purpose do you make ready teeth and stomach? Believe, and you have eaten already. Faith is indeed distinguished from works, even as the apostle says, that a man is justified by faith without the works of the law: Romans 3:28 there are works which appear good, without faith in Christ; but they are not good, because they are not referred to that end in which works are good; for Christ is the end of the law for righteousness to every one that believes. Romans 10:4 For that reason, He wills not to distinguish faith from work, but declared faith itself to be work. For it is that same faith that works by love. Galatians 5:6 Nor did He say, This is your work; but, This is the work of God, that you believe in Him whom He has sent; so that he who glories, may glory in the Lord. And because He invited them to faith, they, on the other hand, were still asking for signs by which they might believe. See if the Jews do not ask for signs. They said therefore unto Him, What sign will you do, that we may see and believe you? What do you work? Was it a trifle that they were fed with five loaves? They knew this indeed, but they preferred manna from heaven to this food. But the Lord Jesus declared Himself to be such an one, that He was superior to Moses. For Moses dared not say of himself that ge gave, not the meat which perishes, but that which endures to eternal life. Jesus promised something greater than Moses gave. By Moses indeed was promised a kingdom, and a land flowing with milk and honey, temporal peace, abundance of children, health of body, and all other things, temporal goods indeed, yet in figure spiritual; because in the Old Testament they were promised to the old man. They considered therefore the things promised by Moses, and they considered the things promised by Christ. The former promised a full belly on the earth, but of the meat which perishes; the latter promised, not the meat which perishes, but that which endures unto eternal life. They gave attention to Him that promised the more, but just as if they did not yet see Him do greater things. They considered therefore what sort of works Moses had done, and they wished yet some greater works to be done by Him who promised them such great things. What, say they, will you do, that we may believe you? And that you may know that they compared those former miracles with this and so judged these miracles which Jesus did as being less; Our fathers, say they, did eat manna in the wilderness. But what is manna? Perhaps ye despise it. As it is written, He gave them manna to eat. By Moses our fathers received bread from heaven, and Moses did not say to them, Labor for the meat which perishes not. You promise meat which perishes not, but which endures to eternal life; and yet you work not such works as Moses did. He gave, not barley loaves, but manna from heaven.

13. Then Jesus said unto them, Verily, verily, I say unto you, not Moses gave you bread from heaven, but my Father gave you bread from heaven. For the true bread is He that comes down from heaven, and gives life to the world. The true bread then is He that gives life to the world; and the same is the meat of which I have spoken a little before—Labor not for the meat which perishes, but for that which endures unto eternal life. Therefore, both that manna signified this meat, and all those signs were signs of me. You have longed for signs of me; do ye despise Him that was signified? Not Moses then gave bread from heaven: God gives bread. But what bread? Manna, perhaps? No, but the bread which manna signified, namely, the Lord Jesus Himself. My Father gives you the true bread. For the bread of God is He that comes down from heaven, and gives life to the world. Then said they unto Him, Lord, evermore give us this bread. Like that Samaritan woman, to whom it was said, Whoso drinks of this water shall never thirst. She, immediately understanding it in reference to the body, and wishing to be rid of want, said, Give me, O Lord, of this water; in the same manner also these said, O Lord, give us this bread; which may refresh us, and yet not fail.

14. And Jesus said unto them, I am the Bread of Life: he that comes to me shall never hunger; and he that believes in me shall never thirst. He that comes to me; this is the same thing as He that believes in me; and shall never hunger is to be understood to mean the same thing as shall never thirst. For by both is signified that eternal sufficiency in which there is no want. You desire bread from heaven; you have it before you, and yet you do not eat. But I said unto you, that you also have seen me, and you believed not. But I have not on that account lost my people. For has your unbelief made the faith of God of none effect? Romans 3:3 For, see what follows: All that the Father gives me shall come to me; and him that comes to me, I will not cast out of doors. What kind of within is that, whence there is no going out of doors? Noble interior, sweet retreat! O secret dwelling without weariness, without the bitterness of evil thoughts, without the solicitings of temptations and the interruptions of griefs! Is it not that secret dwelling whither shall enter that well-deserving servant, to whom the Lord will say, Enter into the joy of your Lord? Matthew 25:23

15. And him that will come to me, I will not cast out. For I came down from heaven, not to do my own will, but the will of Him that sent me. Is it for that reason that You will not cast out him that shall come unto You, because You have descended from heaven, not to do Your own will, but the will of Him that sent You? Great mystery! I beseech you, let us knock together; something may come forth to us which may feed us, according to that which has delighted us. That great and sweet secret dwelling-place: He that will come to me. Give heed, give heed, and weigh the matter: He that will come unto me, I will not cast out. Why? Because I came down from heaven, not to do my own will, but the will of Him that sent me. Is it then the very reason why Thou castest not out him that comes unto You, that You came down from heaven, not to do Your own will, but the will of Him that sent You? The very reason. Why do we ask whether it be the same? The same it is; Himself says it. For it would not be right in us to suspect Him to mean other than He says, Whoso will come to me, I will not cast out. And, as if you asked, wherefore? He answered, Because I came not to do my own will, but the will of Him that sent me. I am afraid that the reason why the soul went forth away from God is, that it was proud; nay, I do not doubt it. For it is written, Pride is the beginning of all sin; and the beginning of man's pride is a falling away from God. It is written, it is firm and sure, it is true. And hence what is said of proud mortal man, clad in the tattered rags of the flesh, weighed down with the weight of a corruptible body, and withal extolling himself, and forgetting with what skin-coat he is clothed—what, I ask, says the Scripture to him? Why is dust and ashes proud? Why proud! Let the Scripture tell why. Because in his life he put forth his inmost parts. Sirach 10:14-15 What is put forth, but threw afar off? This is to go forth away. For to enter within, is to long after the inmost parts; to put forth the inmost parts, is to go forth away. The proud man puts forth the inmost parts, the humble man earnestly desires the inmost parts. If we are cast out by pride, let us return by humility.

16. Pride is the source of all diseases, because pride is the source of all sins. When a physician removes a disorder from the body, if he merely cures the malady produced by some particular cause, but not the cause itself, he seems to heal the patient for a time, but while the cause remains, the disease will repeat itself. For example, to speak of this more expressly, some humor in the body produces a scurf or sores; there follows a high fever, and not a little pain; certain remedies are applied to repress the scurf, and to allay that heat of the sore; the remedies are applied, and they do good; you see the man who was full of sores and scurf healed; but because that humor was not expelled, it returns again to ulcers. The physician, perceiving this, purges away the humor, removes the cause, and there will be no more sores. Whence does iniquity abound? From pride. Cure pride and there will be no more iniquity. Consequently, that the cause of all diseases might be cured, namely, pride, the Son of God came down and was made low. Why are you proud, O man? God, for you, became low. You would perhaps be ashamed to imitate a lowly man; at any rate, imitate the lowly God. The Son of God came in the character of a man and was made low. You are taught to become humble, not of a man to become a brute. He, being God, became man; do thou, O man, recognize that you are man. Your whole humility is to know yourself. Therefore because God teaches humility, He said, I came not to do my own will, but the will of Him that sent me. For this is the commendation of humility. Whereas pride does its own will, humility does the will of God. Therefore, Whoso comes to me, I will not cast him out. Why? Because I came not to do my own will, but the will of Him that sent me. I came humble, I came to teach humility, I came a master of humility: he that comes to me is made one body with me; he that comes to me becomes humble; he who adheres to me will be humble, because he does not his own will, but the will of God; and therefore he shall not be cast out, for when he was proud he was cast out.

17. See those inner things commended to us in the psalm: But the sons of men will put their trust in the covering of Your wings. See what it is to enter within; see what it is to flee for refuge to His protection; see what it is to run even under the Father's lash, for He scourges every son whom He receives. But the sons of men shall put their trust under the cover of Your wings. What is within? They shall be filled with the plenteousness of Your house, when You shall have sent them within, entering into the joy of their Lord; they shall be filled with the plenteousness of Your house; and You shall give them to drink of the stream of Your pleasure. For with You is the fountain of life. Not away without You, but within with You, is the fountain of life. And in Your light we shall see light. Show Your mercy upon them that know You, and Your righteousness to them that are of upright heart. They who follow the will of their Lord, not seeking their own, but the things of the Lord Jesus Christ, they are the upright in heart, their feet shall not be moved. For God is good to Israel, to the upright in heart. But, as for me, says he, my feet were almost moved. Why? Because I was jealous at sinners, looking at the peace of sinners. To whom is God good then, unless to the upright in heart? For God was displeasing to me when my heart was crooked. Why displeasing? Because He gave happiness to the wicked, and therefore my feet tottered, as if I had served God in vain. For this reason, then, my feet were almost moved, because I was not upright of heart. What then is upright in heart? Following the will of God. One man is prosperous, another man toils; the one lives wickedly and yet is prosperous, the other lives rightly and is distressed. Let not him that lives rightly and is in distress be angry; he has within what the prosperous man has not: let him therefore not be saddened, nor vex himself, nor faint. That prosperous man has gold in his own chest; this other has God in his conscience. Compare now gold and God, chest and conscience. The former has that which perishes, and has it where it will perish; the latter has God, who cannot perish, and has Him there whence He cannot be taken away: only if he is upright in heart; for then He enters within and goes not out. For that reason, what said he? For with You is the fountain of life: not with us. We must therefore enter within, that we may live; we must not be, as it were, content to perish, nor willing to be satisfied of our own, to be dried up, but we must put our mouth to the very fountain, where the water fails not. Because Adam wished to live by his own counsel, he, too, fell through him who had fallen before through pride, who invited him to drink of the cup of his own pride. Wherefore, because with You is the fountain of life, and in Your light we shall see light, let us drink within, let us see within. Why was there a going out thence? Hear why: Let not the foot of pride come to me. Therefore he, to whom the foot of pride came, went out. Show that therefore he went out. And let not the hands of sinners move me; because of the foot of pride. Why do you say this? They are fallen, all they that work iniquity. Where are they fallen? In their very pride. They were driven out, and they could not stand. If, then, pride drove them out who were not able to stand, humility sends them in who can stand for ever. For this reason, moreover, he who said, The bones that were brought low shall rejoice, said before, You shall give joy and gladness to my hearing. What does he mean by, to my hearing? By hearing You I am happy; because of Your voice I am happy; by drinking within I am happy. Therefore do I not fall; therefore the bones that were brought low will rejoice; therefore the friend of the Bridegroom stands and hears Him; therefore he stands, because he hears. He drinks of the fountain within, therefore he stands. They who willed not to drink of the fountain within, there are they fallen: they were driven, they were not able to stand.

18. Thus, the teacher of humility came not to do His own will, but the will of Him that sent Him. Let us come to Him, enter in unto Him, be ingrafted into Him, that we may not be doing our own will, but the will of God: and He will not cast us out, because we are His members, because He willed to be our head by teaching us humility. Finally, hear Himself discoursing: Come unto me, you who labor and are heavy laden: take my yoke upon you, and learn of me; for I am meek and lowly of heart: and when you have learned this, you shall find rest for your souls, Matthew 11:28-29 from which you cannot be cast out; because I have come down from heaven, not to do my own will, but the will of Him that sent me; I teach humility; none but the humble can come unto me. Only pride casts out; how can he go out who keeps humility and falls not away from the truth? So much as could be said about the hidden sense has now been said, brethren: this sense is hidden enough, and I know not whether I have drawn out and shaped in suitable words for you, why it is that He casts not out him that comes unto Him; because He came not to do His own will, but the will of Him that sent Him.

19. And this, says He, is the will of the Father that sent, that of all that He has given me I should lose nothing. He that keeps humility was given to Him; the same He receives: he that keeps not humility is far from the Master of humility. That of all which He has given me, I should lose nothing. So it is not the will of your Father that one of these little ones should perish. Of the proud, there may perish; but of the little ones, none perishes; because, if you will not become as this little one, you shall not enter into the kingdom of heaven. Of all that the Father has given me, I should lose nothing, but I will raise it up again on the last day. See how here He delineates that twofold resurrection. He that comes unto me immediately rises again, being made humble in my members; but I will raise him up again on the last day also according to the flesh. For this is the will of my Father that sent me, that every one who sees the Son, and believes in Him, may have eternal life; and I will raise him up on the last day. He said above, Whoso hears my word, and believes Him that sent me: but now, Whoso sees the Son, and believes in Him. He has not said, sees the Son, and believes in the Father; for to believe in the Son is the same thing as to believe in the Father. Because, even as the Father has life in Himself, so has He given also to the Son to have life in Himself. That every one who sees the Son, and believes in Him, may have eternal life: by believing and by passing unto life, just as by that first resurrection. And, because that is not the only resurrection, He says, And I will raise him up at the last day.
[AD 430] Augustine of Hippo on John 6:15
Yet he who shrank from being made a king, was a king [already]; not made king by people but one who would bestow a kingdom on people.… For he ever reigns with the Father, in that he is the Son of God, the Word of God, the Word by which all things were made. The prophets had foretold his kingdom. Christ, by being made man, made the believers in him Christians. There will consequently be a kingdom of Christians that at present is being gathered together, being prepared and purchased by the blood of Christ. And this kingdom will be made manifest after the judgment when the glory of his saints shall be revealed.… The disciples, however, and the multitude who believed in him thought that he had come to reign immediately, and so they would have taken him by force to make him a king, seeking to anticipate his time, which he kept secret.

Source: TRACTATES ON THE GOSPEL OF JOHN 25.2
[AD 430] Augustine of Hippo on John 6:15
Indeed our Lord teaches us here that whenever escape is necessary, there is an even greater necessity for prayer.

Source: HARMONY OF THE GOSPELS 2.47.100
[AD 444] Cyril of Alexandria on John 6:15
Most praiseworthy judgment would one give, and full rightly, to those who had been easily brought by the great miracle to believe, that it was indeed befitting that their very choicest should be Christ's, and their chiefest offered to Him as an honour. For what else but this does their desire to choose Him for their King signify to us? But among other things one may admire this too; for Christ is made an example to us of contempt of glory, in that He flees from those who desire to give Him due honour, and refuses a kingdom that highest earthly prize, although to Him it was in truth no object of envy, in that He with the Father reigneth over all things, yet giveth He to them too who look for the hope to come, to understand that little to them is worldly greatness, and that it is not good to accept honours in this life, that is, in the world, though they offer themselves, that they may mount up to honour from God. For unseemly is it in truth that they should wish to shine in these things, who are pressing on to the Divine grace, and thirsting for everlasting glory.

We must then eschew the love of glory, sister and neighbour of arrogance, and not far distant from its borders. And illustrious honour in this present life let us eschew us hurtful, let us rather seek for a holy lowliness, giving way to one another as the blessed Paul too ad-monisheth, saying, Be each among you so minded according to what was also in Christ Jesus; Who, being in the form of God, thought it not robbery to be Equal with God, but emptied Himself, taking servant's form, made in the likeness of men, and being found in fashion as a Man, He humbled Himself, made obedient unto death, even the death of the Cross: wherefore God also highly exalted Him and gave Him the Name which is above every Name. Seest thou how His voluntary abasement hath a glorious consummation, and His lowly-mindedness shows itself a root of many good things to us? For the Only-Begotten being in the Form of God the Father hath humbled Himself, being made Man for our sakes, but even though He appeared in this life with Flesh, yet He remained not lowly: for He hastes back to His ancient Dignity and to His God-befitting glory, even though He became Man: this same way may one suppose will it be as to us too. For when we bring ourselves down from the empty heights of the present life and seek low things, then shall we surely receive in return the glory from above, and mount up unto being gods by grace, receiving after likeness so to say to Him Who is truly and by Nature Son, the being called children of God. And that I may say something akin to the subject before us, let us refuse, if it offer itself, excellency upon earth, the mother of all honour, if we mind heavenly things, and live for things above rather than those on the earth.

But our discourse is not devoid of spiritual thought, therefore we will repeat, summing up as it were the whole force of what has been done, and again going through from the beginning the account before us. For so will it become clear to us what is about to be said, specially as the blessed Evangelist hath added, as though hinting at something necessary and not to be rejected, that He withdrew into the mountain Himself Alone. Therefore rejecting the cruelty of the Jews, Christ began to depart from Jerusalem, which plainly is, I have forsaken Mine House, I have left Mine heritage. When He had crossed the sea of Tiberias, and was very far removed from their folly, He goes up into a mountain together with His disciples. This we said signified the impassable so to say and impracticable nature of the way to Him unto the Jews, and Christ's withdrawal from them in anger at His Passion, for a season, that is, the fit time, and that Christ will be manifest, together with His disciples, when He departs from Judaea, and goes unto the Gentiles, transferring His grace to them. From the mountain did He look on them that followed Him, and moreover take thought for their food. And this again we said signified as it were typically, the supervision from above which is due to the Saints according to, The eyes of the Lord are upon the righteous, and that Christ is not without thought for them that fear Him. Next much people were miraculously fed with the five loaves and two little fishes; of which we defined that they ought to be conceived to be the writings of the Saints old and new set by the Apostles before them that love Christ. Moreover, that the choir of the disciples will receive from God the rich fruit of their ministry to usward, and after them, the overseers of the holy churches of God: for the type was in the beginning to all in them. Next the spectators marvel at the miracles, and devise to take Jesus by force for a king. This He understanding, departs alone into the mountain, as it is written; for when Christ was marvelled at by the Gentiles, as Wonder-worker and God, when all enrolled Him their King and Lord, then was He received up Alone into Heaven, no one at all following Him thither. For He, the Firstfruits of the dead, hath gone up Alone into the great and truer mountain, according as is said by the Psalmist, Who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that hath clean hands and a pure heart. For such an one shall follow Christ, and shall go up into the spiritual mountain also, at the time of the Kingdom of Heaven. But He hath withdrawn into the mountain, that is, hath gone up into Heaven, not refusing to reign over them that believed on Him, but delaying the time of His more manifest kingdom, until His return to us from above, when He shall descend in the glory of the Father, no longer by miracles, as before, known to be truly and by Nature Lord, but by God-befitting glory confessed that He is undoubtedly King.

Therefore (for I will say it again briefly, compressing the multitude of words), when by His miracles He was believed on and acknowledged to be God, having gone away from the Jewish people, then do all press forward to receive Him for their King, but He ascends into Heaven Alone, laying up for its fitting time the more open manifestation of His Kingdom.
[AD 444] Cyril of Alexandria on John 6:15
When Christ flees from those who want to give him honor and refuses that highest earthly prize of a kingdom, … he teaches us that it is unseemly for those who pursue divine grace and thirst for everlasting glory to seek after worldly greatness. We must then forego the love of glory, the sister and neighbor of arrogance, residing not far from its borders. Let us have nothing to do with illustrious honor in this present life which is hurtful. Let us rather seek after a holy humility giving preference to one another.

Source: COMMENTARY ON THE GOSPEL OF JOHN 3.4
[AD 604] Gregory the Dialogist on John 6:15
Ation of the people come about You: for their sake therefore lift up Yourself again: i.e. that the congregation of the people may come about You, lift up Yourself again. But why is it fled; forthey could not have detained Him against His wild? This fleeing has a meaning; viz. that His flight is above our comprehension; just as, when you do not understand a thing, you see, Itescapes me. He fled alone to the mountain, because He is ascended from above all heavens. But on His ascension aloft a storm came upon the disciples in the ship, i.e. the Church, and it became dark, the light, i.e. Jesus, having gone. As the end of the world draws nigh, error increases, iniquity abounds. Light again is love, according to John, He that hates his brother is in darkness. The waves and storms and winds then that agitate the ship, are the clamors of the evil speaking, and love waxing cold. Nevertheless the wind, and storm, and waves, and darkness were not able to stop, and sink the vessel; For be that endures to the end, the same shall be saved. As the number five has reference to the Law, the books of Moses being five, the number five and twenty, being made up of five pieces, has the same meaning. And this law was imperfect, before the Gospel came. Now the number of perfection is six, so therefore five is multiplied by six, which makes thirty: i.e. the law is fulfilled by the Gospel. To those then who fulfill the law Jesus comes treading on the waves, i.e. trampling under foot all the swellings of the world, all the loftiness of men: and yet such tribulations remain, that even they who believe on Jesus, fear lest they should be lost.
[AD 735] Bede on John 6:15-21
The multitude concluding, from so great a miracle, that He was merciful and powerful, wished to make Him a king. For men like having a merciful king to rule over them, and a powerful one to protect them. Our Lord knowing this, retired to the mountain: When Jesus therefore perceived that they would come and take Him by force to make Him a king, He departed again into a mountain Himself alone. From this we gather, that our Lord went down from the mountain before, where He was sitting with His disciples, when He saw the multitude coming, and had fed them on the plain below. For how could He go up to the mountain again, unless He had come down from it.

(in v. cap. Joan.) The way of speaking we use, when we are in doubt; about five and twenty, we say, or thirty.

(in Matt. c. xiv.) He does not say, I am Jesus, but only I am. He trusts to their easily recognising a voice, which was so familiar to them, or, as is more probable, He shows that He was the same who said to Moses, I am that I am (Exod. 3:14)

This ship, however, does not carry an idle crew; they are all stout rowers; i. e. in the Church not the idle and effeminate, but the strenuous and persevering in good works, attain to the harbour of everlasting salvation.

Source: Catena Aurea by Aquinas
[AD 804] Alcuin of York on John 6:15-21
Baskets are used for servile work. The baskets here are the Apostles and their followers, who, though despised in this present life, are within filled with the riches of spiritual sacraments. The Apostles too are represented as baskets, because, that through them, the doctrine of the Trinity was to be preached in the four parts of the world. His not making new loaves, but multiplying what there were, means that He did not reject the Old Testament, but only developed and explained it.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on John 6:15-21
Observe the three miracles here; the first, His walking on the sea; the second, His stilling the waves; the third, His putting them immediately on shore, which they were some distance off, when our Lord appeared.

When either men or devils try to terrify us, let us hear Christ saying, It is I, be not afraid, i. e. I am ever near you, God unchangeable, immoveable; let not any false fears destroy your faith in Me. Observe too our Lord did not come when the danger was beginning, but when it was ending. He suffers us to remain in the midst of dangers and tribulations, that we may be proved thereby, and flee for succour to Him Who is able to give us deliverance when we least expect it. When man's understanding can no longer help him, then the Divine deliverance comes. If we are willing also to receive Christ into the ship, i. e. to live in our hearts, we shall find ourselves immediately in the place, where we wish to be, i. e. heaven.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 6:16
1. Christ provides for the good of his disciples not only when He is present in the body, but also when far away; for having abundance of means and of skill, He effects one and the same end by contrary actions. Observe, for instance, what He has done here. He leaves His disciples, and goes up into a mountain; and they, when even had come, went down unto the sea. They waited for Him until evening, expecting that He would come unto them; but when even had come, they could no longer endure not to seek their Master; so great a love possessed them. They said not, It is now evening, and night has overtaken us, whither shall we depart? The place is dangerous, the time unsafe; but, goaded by their longing, they entered into the ship. For it is not without a cause that the Evangelist has declared the time also, but by it to show the warmth of their love.

Wherefore then does Christ let them go, and not show Himself? And again, wherefore does He show Himself walking alone upon the sea? By the first He teaches them how great (an evil) it is to be forsaken by Him, and makes their longing greater; by the second, again, He shows forth His power. For as in His teaching they heard not all in common with the multitude, so in the case of the miracles they saw them not all with the mass of people, since it was needful that they who were about to receive in charge the presidency of the world, should have somewhat more than the rest. And what sort of miracles, says some one, saw they by themselves? The Transfiguration on the mount; this on the sea, and those after the Resurrection, which are many and important. And from these I conjecture that there were others also. They came to Capernaum without any certain information, but expecting to find Him there, or even in mid passage; this the Evangelist implies by saying that it was now dark, and Jesus was not yet come to them.

And the sea arose by reason of a great wind that blew. What did they? They were troubled, for there were many and various causes which forced them to be so. They were afraid by reason of the time for it was dark, of the storm for the sea had risen, of the place for they were not near land; but,
[AD 430] Augustine of Hippo on John 6:16
There is no inconsistency between Matthew and John. Matthew has told us first how Jesus commanded his disciples to embark in the little ship and to go before him to the other side of the lake until he sent the multitudes away, and then he informs us that after the multitudes were sent away [Jesus] went up into a mountain alone to pray. John mentions first that he departed to a mountain alone and then proceeds to say, “And when it became late, his disciples came down to the sea; and when they had entered into a ship, etc.” For who will not perceive that in recapitulating the facts, John has spoken of something as actually done at a later point by the disciples that Jesus had already charged them to do before his own departure to the mountain?

Source: HARMONY OF THE GOSPELS 2.47.100
[AD 444] Cyril of Alexandria on John 6:16
The first sign having been miraculously accomplished, His flight and withdrawal are economically found to be the root again and occasion of another, and the Wonderworker proceeds, as it is written, from might to might. For since He was being sought as King by them who were astonished at that great miracle, and was Himself refusing worldly honours according to the preceding account; it was altogether necessary that He should depart from the place, yea, rather from their whole country. In order then that He might seem to have sailed away, and might relax somewhat the intensity of the seekers, He orders the disciples to depart before Him, but Himself stays, advancing opportunely unto the next miracle. For it was His most earnest endeavour, by every occasion and act, to confirm the mind of the Apostles in their faith to Himward. For since they were to be teachers of the earth, and to shine forth as lights in the world, as Paul saith, He necessarily led them to all things that would profit them. For this was to show kindness not on them alone, but to those also who should be led by them unto the unerring apprehension of Him.

But why (will some one perchance say) after that miracle, is the Power of Jesus to walk on the very sea immediately introduced? Such an one shall hear a very credible cause. For when He desired to feed the multitudes, Philip and Andrew supposed that He would be powerless thereto, the one saying that no small sum of money would barely suffice them for just a little enjoyment, the other telling that five loaves and two small fishes were found with one of the lads, nay that what was found was nothing to so great a multitude; and from all (so to speak) their words, they thought that He could do nothing out of the due course of our affairs:----needs, in order that He might free Himself from so petty a conception, and might bring the still feeble mind of the Apostles to learn, that He doth all things wondrously which He willeth, unrestrained by the nature of things, the necessary order of things not hampering Him in the least, does He place under His Feet the humid nature of the waters, albeit unpractised to lie under the bodies of men, for all things were possible, as to God. Evening then being now come, and the time abating the vigilance of those who were seeking for Him, the choir of the holy disciples goes down to the sea, and began to sail away immediately, obeying in all things their God and Teacher, and that without delay.
[AD 444] Cyril of Alexandria on John 6:16
In order, then, that he might seem to have sailed away and thus diffuse the intensity of those who were looking for him, he orders the disciples to leave before him; but he stays, providing the opportunity for the next miracle. For his primary concern was to use every occasion to confirm the mind of the apostles in their faith toward him.… And so, when evening came and enough time had passed so that those who were seeking him gave up, the choir of holy disciples goes down to the sea and began to sail away immediately, obeying their God and teacher in everything without delay.

Source: COMMENTARY ON THE GOSPEL OF JOHN 3.4
[AD 430] Augustine of Hippo on John 6:17-18
He fled alone to the mountain—the first begotten from the dead—because he has ascended above all the heavens and is interceding for us. … But while he was above what were the disciples enduring in the ship below? For that ship prefigured the church while he is on high.…While they were sailing to [Capernaum], John tells us what happened to them. It became dark and Jesus had not come to them. It was right that John said it was dark, because the light [Jesus] had not yet come to them. As the end of the world draws near, errors increase, terrors multiply, iniquity abounds and infidelity escalates. Light, again, is love according to John. Whoever hates his brother is in darkness. … The waves and storms and winds then that agitate the ship, are the clamors of hurtful speech and love waxing cold.… Nevertheless the wind, and storm, and waves, and darkness were not able to stop and sink the vessel. For the one who endures to the end shall be saved.…
And how does Jesus come to the disciples? He comes walking upon the waves, keeping all the swellings of the world under his feet, pressing down all of humanity’s pride. And so it continues, so long as time endures, so long as the ages roll. Tribulations increase, all these swell and mount up: Jesus passes on treading upon the waves. And yet, so great are the tribulations that even those who have trusted in Jesus and who strive to persevere to the end greatly fear lest they fail.… But they open the gospel, they open the Scriptures and find all these things there foretold; that this is the Lord’s doing. He tramples down the heights of the world that he may be glorified by the humble.

Source: TRACTATES ON THE GOSPEL OF JOHN 25.4-7
[AD 444] Cyril of Alexandria on John 6:17-18
The circumstances of their journey drive the disciples to a more intense search for the Savior. For the deep darkness of the night troubles them, hovering like smoke on the raging waves and taking away any ability for navigation. The fierce winds, riding on the waves with a rushing sound that raises the billows high above their heads, had to trouble them more than a little bit. Yes, and through all of this, John records, “Jesus was not yet with them.” This was the real danger, and Christ’s absence from these voyagers was making their fear grow more and more.Those who are not with Jesus are in a fierce tempest of a storm. They are cut off from him or at least seem to be absent from him because they have departed from his holy laws. Because of their sin they are separated from the one who is able to save. If then it is overwhelming to be in such spiritual darkness, if it is oppressive to be swamped by the bitter sea of pleasures, let us then receive Jesus. For this is what will deliver us from dangers and from death in sin.

Source: COMMENTARY ON THE GOSPEL OF JOHN 3.4
[AD 491] Isaiah the Solitary on John 6:17-18
Like a pilot steering a boat through the waves, one should hold to the course, guided by grace. Keeping his attention fixed within himself, he should commune with God in stillness, guarding his thoughts from distraction and his intellect from curiosity.In storms and squalls we need a pilot, and in this present life we need prayer, for we are susceptible to the provocations of our thoughts, both good and bad. If our thought is full of devotion and love of God, it rules over the passions.

Source: ON GUARDING THE INTELLECT 23-24
[AD 444] Cyril of Alexandria on John 6:18
Many things at once are being profitably contrived, and the circumstances drive the disciples to a more zealous search after the Saviour. For the deep darkness of the night troubles them, hovering like smoke upon the raving waves, and takes from them all knowledge of whither at length to steer. Moreover the fierceness of winds troubles them not a little, riding on the waves with a rushing noise, and raising the billows to unwonted height. Yea, and though these things had taken place, Jesus (it says) was not yet come to them: for herein was their special danger, and the absence of Christ from the voyagers was working increase of their fear.

They therefore must needs be tempest-tost, who are not with Jesus, but are cut off, or seem to be absent from Him through their departure from His holy laws, and severed because of sin from Him Who is able to save. If then it be heavy to be in spiritual darkness, if grievous to be swallowed up in the bitter sea of pleasures, let us receive Jesus: for this will deliver us from dangers, and from death in sin. The figure of what has been said will be seen in what happened, He will therefore surely come to His disciples.
[AD 407] John Chrysostom on John 6:19
And, lastly, by reason of the strangeness of the thing, for,

They see Him walking upon the sea. And when they were greatly troubled,
[AD 444] Cyril of Alexandria on John 6:19-20
Christ does not appear to those in the boat immediately after they set sail or at the onset of danger but only when they are far away from the shore. For the grace of our Savior does not come to us when our tribulations begin but when our fear is at its height and the danger shows itself to be great—when we are found, so to say, in the midst of the waves of affliction. Then, Christ appears unexpectedly and removes our fear and frees us from all danger. By his ineffable power he changes horror into joy, and as it were, calms the storm.… When Christ appears and looks on us, we shall effortlessly succeed even against our hope. And we who are in danger because of our distance from Christ shall no longer have to labor to accomplish what is helpful for us when he is present. Christ is our deliverance from all danger and the accomplishment of achievements beyond hope to those who receive him.

Source: COMMENTARY ON THE GOSPEL OF JOHN 3.4
[AD 735] Bede on John 6:19-20
He says only “I am.” He trusts that they will easily recognize his voice, which was so familiar to them. Or, more probably, he shows that he was the same who said to Moses, “Say to the children of Israel, the one who is has sent me to you.”

Source: COMMENTARY ON MATTHEW 3.14
[AD 407] John Chrysostom on John 6:20
Wherefore then appears He? To show that it was He who would make the storm cease. For this the Evangelist has shown, saying,
[AD 407] John Chrysostom on John 6:21
He not only gave them a safe passage, but also one with a fair wind.

To the multitude He shows not Himself walking upon the sea, for the miracle was too great to suit their infirmity. Indeed, even by the disciples He was not seen long doing this, but He appeared, and at once retired. Now this seems to me to be a different miracle from that found in Matthew xiv .; and that it is different is clear from many reasons. For He works often the same miracles, in order to cause the beholders not merely to count them very strange, but also to receive them with great faith.

It is I, be not afraid. As He spoke the word, He cast out fear from their souls. But at another time not so; wherefore Peter said, Lord, if it be Thou, bid me to come unto You. Matthew 14:28 Whence then was it that at that time they did not straightway admit this, but now were persuaded? It was because then the storm continued to toss the bark, but now at His voice the calm had come. Or if the reason be not this, it is that other which I have before mentioned, that oftentimes working the same miracles, He made the second to be readily received by means of the first. But wherefore went He not up into the ship? Because He would make the marvel greater, would more openly reveal to them His Godhead, and would show them, that when He before gave thanks, He did not so as needing aid, but in condescension to them. He allowed the storm to arise, that they might ever seek Him; He stilled the storm, that He might make known to them His power; He went not up into the ship, that He might make the marvel greater.
[AD 428] Theodore of Mopsuestia on John 6:21
In order to increase the miracle before their eyes, he walked on the water and did not get into the boat. But the Evangelist says, “Then they wanted to take him into the boat, and immediately the boat reached the land toward which they were going.” He records this in order to demonstrate that they did not take him but that, while they tried to bring him in, both the boat and the Lord reached land at an awesome speed. They could not doubt what the Lord had done or consider him a ghost when they saw that the boat had reached the land toward which they were going at such a speed, coupled with the fact that the Lord was with them.

Source: COMMENTARY ON JOHN 3.6.21
[AD 444] Cyril of Alexandria on John 6:21
The Lord not only releases the voyagers from dangers, wondrously shining on them, but also frees them both from toil and sweat, by His God-befitting Power thrusting forward the ship on to the opposite shore. For they were expecting that by rowing on still, they should with difficulty be able to reach the end, but He releases them from these their toils, revealing Himself to them in a very little time the Worker of many miracles to their full assurance. When then Christ appears and beams upon us, we shall without any labour succeed even against our hope, and we who are in danger through not having Him, shall have no more need of toil to be able to accomplish what is profitable for us, when He is present. Christ then is our deliverance from all danger, and the accomplishment of achievements beyond hope to them that receive Him.

But since we have discoursed on every portion of the subject singly, come and let us, joining the meaning hereof with the connection of the preceding portions, work out the spiritual interpretation. We said then that Jesus ascended into Heaven as into a mountain, that is to say, being received up, after His resurrection from the dead. But when this has taken place, then His disciples alone and by themselves, a type of Ecclesiastical teachers in succession throughout all time, swim through the billows of this present life as a kind of sea, meeting with varied and great temptations, and enduring no contemptible dangers of teaching at the hands of those who oppose the faith and war against the Gospel preaching: but they shall be freed both from their fear and every danger, and shall rest from their toils and misery, when Christ shall appear to them hereafter too in God-befitting Power, and having the whole world under His Feet. For this I deem His walking on the sea signifies, since the sea is often taken as a type of the world by Divine Scripture, as it is said in the Psalms, This great and wide sea, there are things creeping innumerable, both small and great beasts. When Christ then cometh in the glory of His Father, as it is written, then shall the ship of the holy Apostles, that is, the Church, and they that sail therein, i. e., they who through faith and love toward God are above the things of the world, without delay and without all toil, gain the land, whither they were going. For it was their aim to attain unto the Kingdom of Heaven, as to a fair haven. And the Saviour confirms this understanding of all that has been said, in that he says to His Disciples at one time, A little while and ye shall no more see Me, and again a little while and ye shall see Me, at another again, Tribulation shall ye have in the world, but be of good cheer, I have overcome the world. But in the night the Lord cometh down from the mountain and visiteth His disciples who are watching, and they look on Him coming, not without fear (for they tremble) that something needful for our understanding may in this too be made known unto us. For He shall descend from Heaven, as in the night, the world yet sleeping and slumbering in much sin. Therefore to us too doth He say, Watch therefore, for ye know not what hour your Lord doth come. The parable too of the Virgins will no less teach us this. For He says that five were wise, five foolish: but while the Bridegroom tarried, they all slumbered and slept: and at midnight there was a cry made, Behold, the Bridegroom cometh, go ye out to meet Him. Seest thou how at midnight the Bridegroom is announced to us? And what the cry is, and the mode of the meeting, the Divine Paul will make known, saying at one time, For the Lord Himself shall descend from heaven with a summons, with voice of archangel, with the trump of God, at another of the saints who are raised up, WE which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and so shall we ever be with the Lord. But the disciples being smitten with fear, albeit they saw Him coming, and were found in toil and watching, signifies that the Judge will come terrible to all, and that the righteous man will surely quake within himself, proven as by fire, albeit ever foreseeing Him Who was to come, and not shrinking from toils in virtue, nourished in vigilance alike and good watching. But the Lord doth not enter into the ship with His disciples, as though He were going to sail with them, but rather moveth the ship on to the land. For Christ will not appear co-working any more with those who honour Him, unto their achievement of virtue, but to give to them that have already achieved their looked-for end.
[AD 367] Hilary of Poitiers on John 6:22-27
(viii. de Trin. c. 44) A seal throws out a perfect impression of the stamp, at the same time that it takes in that impression. This is not a perfect illustration of the Divine nativity: for sealing supposes matter, different kinds of matter, the impression of harder upon softer. Yet He who was God Only-Begotten, and the Son of man only by the Sacrament of our salvation, makes use of it to express the Father's fulness as stamped upon Himself. He wishes to show the Jews He has the power of giving the eternal meat, because He contained in Himself the fulness of God.

Source: Catena Aurea by Aquinas
[AD 367] Hilary of Poitiers on John 6:22
A seal throws out a perfect impression of the stamp, at the same time that it takes in that impression. This is not a perfect illustration of the Divine nativity: for sealing supposes matter, different kinds of matter, the impression of harder upon softer. Yet He who was God Only-Begotten, and the Son of man only by the Sacrament of our salvation, makes use of it to express the Father’s fullness as stamped upon Himself. He wishes to show the Jews He has the power of giving the eternal meat, because He contained in Himself the fullness of God.
[AD 407] John Chrysostom on John 6:22-27
(Hom. xliii. 2) Our Lord, though He did not actually show Himself to the multitude walking on the sea, yet gave them the opportunity of inferring what had taken place; The day following, the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto His disciples were entered, and that Jesus went not with His disciples into the boat, but that His disciples were gone away alone. What was this but to suspect that He had walked across the sea, on His going away? For He could not have gone over in a ship, as there was only one there, that in which His disciples had entered; and He had not gone in with them.

(Hom. xliii. 1) Yet after so great a miracle, they did not ask Him how He had passed over, or show any concern about it: as appears from what follows; And when they had found Him on the other side of the sea, they said unto Him, Rabbi, when earnest Thou hither? Except we say that this when meant how. And observe their lightness of mind. After saying, This is that Prophet, and wishing to take Him by force to make Him king, when they find Him, nothing of the kind is thought of.

(Hom. xliv. 1) Kindness and lenity are not always expedient. To the indolent or insensible disciple the spur must be applied; and this the Son of God does. For when the multitude comes with soft speeches, Rabbi, when earnest Thou hither? He shows them that He did not desire the honour that cometh from man, by the severity of His answer, which both exposes the motive on which they acted, and rebukes it. Jesus answered them and said, Verily, verily, I say unto you, Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.

(Hom. xliv. 1) After the rebuke, however, He proceeds to teach them: Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life; meaning, Ye seek for temporal food, whereas I only fed your bodies, that ye might seek the more diligently for that food, which is not temporary, but contains eternal life.

(Hom. xliv. 1.) But, inasmuch as some who wish to live in sloth, pervert this precept, Labour not, &c. it is well to notice what Paul says, Let him that stole steal no more, but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Ephes. 4:28) And he himself too, when he resided with Aquila and Priscilla at Corinth, worked with his hand. By saying, Labour not for the meat which perisheth, our Lord does not mean to tell us to be idle; but to work, and give alms. This is that meat which perisheth not; to labour for the meat which perisheth, is to be devoted to the interests of this life. Our Lord saw that the multitude had no thought of believing, and only wished to fill their bellies, without working; and this He justly called the meat which perisheth.

(Hom. xliv. 1) Or sealed, i. e. sent Him for this purpose, viz. to bring us food; or, sealed, was revealed the Gospel by means of His witness.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 6:22
And why is John so exact? Why said he not that the multitudes having passed over on the next day departed? He desires to teach us something else, namely, that Jesus allowed the multitudes if not openly, at least in a secret manner, to suspect what had taken place. For, They saw, says he, that there was none other boat there but one, and that Jesus went not into it with His disciples.
[AD 407] John Chrysostom on John 6:22-24
Why didn’t he enter the ship? Because his intention was to make the miracle greater and more openly reveal to them his Godhead.… The day following, the people who had stood on the other side of the sea saw that there was no other boat there except the one that his disciples entered. They also saw that Jesus had not gone with his disciples into the boat but that his disciples were alone when they left. And why is John so exact about this? Why didn’t he simply say that the multitude had crossed over on the next day? He wants to teach us that Jesus allowed the multitudes, if not openly, at least indirectly to infer what had taken place.… What else could they do but suspect that he had crossed the sea on foot? For he could not have gone over in a ship since there was only one ship there—that in which his disciples had entered.

Source: HOMILIES ON THE GOSPEL OF JOHN 43.1
[AD 407] John Chrysostom on John 6:22-24
The Jews, guided by Moses, passed over the Red Sea, but that case is widely different. Moses did everything with prayer and as a servant. Christ does this with absolute power. There when the south wind blew, the water yielded so as to allow them to pass over on dry land, but here the miracle is greater. For the sea retained its proper nature and in this way carried its Lord upon its surface, thus testifying to the Scripture that says, “Who walks on the sea as on pavement.”

Source: HOMILIES ON THE GOSPEL OF JOHN 43.2
[AD 430] Augustine of Hippo on John 6:22-27
(Tr. xxv. 8) Knowledge of the miracle was conveyed to them indirectly. Other ships had come to the place where they had eaten bread; in these they went after Him; Howbeit there came other boats from Tiberias, nigh unto the place where they did eat bread, after that the Lord had given thanks. When the people therefore saw that Jesus was not there, neither His disciples, they also look shipping, and came to Capernaum, seeking for Jesus.

(Tr. xxv. 8) So He Who had fled to the mountain, mixes and converses with the multitude. Only just now they would have kept Him, and made Him king. But after the sacrament of the miracle, He begins to discourse, and fills their souls with His word, whose bodies He had satisfied with bread.

(Tr. xxv. 10) As if He said, Ye seek Me to satisfy the flesh, not the spirit.

(Tr. xxv. 10) Under the figure of food He alludes to Himself. Ye seek Me, He saith, for the sake of something else; seek Me for My own sake.

(Tr. xxv. 10) As He told the woman of Samaria above, If thou knewest Who it is that saith to thee, Give me to drink, thou wouldest have asked of Him, and He would have given thee living water. (c. 4) So He says here, Which the Son of man shall give unto you.

(Tr. xxv. 10) How many there are who seek Jesus, only to gain some temporary benefit. One man has a matter of business, in which he wants the assistance of the clergy; another is oppressed by a more powerful neighbour, and flies to the Church for refuge: Jesus is scarcely ever sought for Jesus' sake.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on John 6:22
The miracle does not escape notice, I mean Jesus walking on. the very sea, although it took place by night and in the dark, and was ordered in secret. But the crowd of those who were wont to follow Him perceives, assured (as is probable) by much watching, that He had neither sailed with His disciples, nor had crossed in any other ship. For there was there the Apostles' ship alone, which they took and went away before Him. Nought then is hidden of what is good even though it be performed in secret by any, and here we see that that is true, Nothing is secret that shall not be made manifest, neither hid that shall not be known and come abroad. I say then that he who desireth to track the footsteps of Christ, and, as far as man can, to be moulded after His Pattern, ought not to be eager to live in much boasting, nor when he practises virtue to be led away in pursuit of praise, nor if he enter upon an extraordinary and exceeding disciplined life, should he desire to glory immoderately thereat, but should desire to be seen alone by the Eyes of the Deity, Who revealeth hidden things, and that which is performed in secret bringeth He into clearest apprehension.
[AD 604] Gregory the Dialogist on John 6:22-27
(xxiii. Moral. [c. xxv.]) In their persons too our Lord condemns all those within the holy Church, who, when brought near to God by sacred Orders, do not seek the recompense of righteousness, but the interests of this present life. To follow our Lord, when filled with bread, is to use Holy Church as a means of livelihood; and to seek our Lord not for the miracle's sake, but for the loaves, is to aspire to a religious office, not with a view to increase of grace, but to add to our worldly means.

Source: Catena Aurea by Aquinas
[AD 735] Bede on John 6:22-27
They too seek Jesus, not for Jesus' sake, but for something else, who ask in their prayers not for eternal, but temporal blessings. The mystical meaning is, that the conventicles of heretics are without the company of Christ and His disciples. And other ships coming, is the sudden growth of heresies. By the crowd, which saw that Jesus was not there, or His disciples, are designated those who seeing the errors of heretics, leave them and turn to the true faith.

Source: Catena Aurea by Aquinas
[AD 804] Alcuin of York on John 6:22-27
He who set an example of declining praise, and earthly power, sets teachers also an example of deliverance in preaching.

Bodily food only supports the flesh of the outward man, and must be taken not once for all, but daily; whereas spiritual food remaineth for ever, imparting perpetual fulness, and immortality.

When, through the hand of the priest, thou receivest the Body of Christ, think not of the priest which thou seest, but of the Priest thou dost not see. The priest is the dispenser of this food, not the author. The Son of man gives Himself to us, that we may abide in Him, and He in us. Do not conceive that Son of man to be the same as other sons of men: He stands alone in abundance of grace, separate and distinct from all the rest: for that Son of man is the Son of God, as it follows, For Him hath God the Father sealed. To seal is to put a mark upon; so the meaning is, Do not despise Me because I am the Son of man, for I am the Son of man in such sort, as that the Father hath sealed Me, i. e. given Me something peculiar, to the end that I should not be confounded with the human race, but that the human race should be delivered by Me.

To take the passage mystically: on the day following, i. e. after the ascension of Christ, the multitude standing in good works, not lying in worldly pleasures, expects Jesus to come to them. The one ship is the one Church: the other ships which come besides, are the conventicles of heretics, who seek their own, not the things of Jesus Christ. Wherefore He well says, Ye seek Me, because ye did eat of the loaves. (Phil. 2:21)

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 6:24
What else then could they suspect, save that He had arrived there crossing the sea on foot? For it was not possible to say that He had passed over in another ship. For there was one, says the Evangelist, into which His disciples entered. Still when they came to Him after so great a wonder, they asked Him not how He crossed over, how He arrived there, nor sought to understand so great a sign. But what say they?
[AD 444] Cyril of Alexandria on John 6:24
These men follow Him, marvelling perchance at His miracles, yet not receiving any profit from them unto the duty of faith, but as though they were making some return to the Wonder-worker by merely bestowing on Him a not undesired praise. For this is a dreary disease of a mind and soul which is never accustomed to be led to the choice of what is profitable for her. The reason why this was so with them was, that they delighted solely in the pleasures of the flesh, and jumped eagerly at the meanest temporal food, rather than hasten after spiritual goods, and endeavour to gain what would support them to life eternal. This you will learn clearly by what follows too.
[AD 407] John Chrysostom on John 6:25
2. Unless any one affirm that the when is here used by them in the sense of how. But it is worth while also to notice here the fickleness of their impulses For they who said, This is that Prophet; they who were anxious to take Him and make Him a king, now when they have found Him take no such counsel, but having cast out their astonishment, they no longer admire Him for His former deeds. They sought Him, desiring again to enjoy a table like the first.

The Jews under the guidance of Moses passed over the Red Sea, but that case is widely different from this. He did all with prayer and as a servant, but Christ with absolute power. There when the south wind blew, the water yielded so as to make them pass over on dry land, but here the miracle was greater. Exodus 14:21 For the sea retaining its proper nature so bare its Lord upon its surface, thus testifying to the Scripture which says, Who walks upon the sea as upon a pavement. Job 9:8

And with reason, when He was about to enter into stubborn and disobedient Capernaum, did He work the miracle of the loaves, as desiring not only by what took place within, but also by the miracles which were wrought without the city, to soften its disobedience. For was it not enough to soften even any stone, that such multitudes should come with great eagerness to that city? Yet they had no such feeling, but again desired food for the body; for which also they are reproached by Jesus.

Let us then, beloved, knowing these things, give thanks to God for things of sense, but much more for things spiritual; for such is His will, and it is on account of the latter that He gives the former, leading in, as it were, by these the more imperfect sort, and giving them previous teaching, because they are yet gaping upon the world. But when such persons having received these worldly things, rest in them, then are they upbraided and rebuked. For in the case of him that had the palsy, Christ wished first to give that which was spiritual, but they that were present endured it not; for when He said, Your sins be forgiven you, they exclaimed, This man blasphemes. Matthew 9:2 Let us not, I entreat you, be so affected, but let us make more account of those (spiritual) things. Wherefore? Because when spiritual things are present with us, no harm arises from the absence of fleshly things; but when they are not, what hope, what comfort, shall then remain to us? Wherefore it is for these we ought always to call upon God, and entreat Him for them. And for such has Christ also taught us to pray; for if we unfold that Prayer, we shall find that there is nothing carnal in it, but all spiritual, and that even the small portion which seems to relate to sense, becomes by the manner spiritual. For to bid us ask no more than our successive, that is, our daily, bread, would mark a mind spiritual and truly wise. And consider what goes before that, Hallowed be Your Name, Your kingdom come, Your will be done as in heaven so on earth; then, after naming that temporal (need), He quickly leaves it, and brings us again to the spiritual doctrine, saying, Forgive us our debts, as we forgive our debtors. Nowhere has He put in the Prayer riches or glory or dominion, but all things contributing to the benefit of the soul; nothing earthly, but all things heavenly. If then we are bidden to refrain from the things of this present life, how could we help being wretched and miserable, asking from God those things which even having He bids us cast away, to free us from care about them, and for which He bids us take no pains. This is the using vain repetition; and this is why we effect nothing by our prayers. How then, says some one, do the wicked grow rich, how the unjust and impure, plunderers and covetous? Not by God's giving; (away with the thought!) but by plundering, and taking more than their due. And how does God allow them? As He allowed that rich man, reserving him for greater punishment. Luke 16:25 Hear what (Abraham) says to him; Son, thou in your lifetime received your good things, and likewise Lazarus evil things, but now he is comforted, and you are tormented. Therefore that we also come not to hear that voice, by living softly and idly, and gathering together for ourselves many sins, let us choose the true riches and right wisdom, that we may obtain the promised good things; to which may we all arrive, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, now and ever and world without end. Amen.
[AD 407] John Chrysostom on John 6:25
After such a great miracle, the crowd does not ask Jesus how he had crossed over or how he had arrived there. In fact, they do not seem to be concerned about it at all. They ask him, “Rabbi, when did you get here?” but what they are really asking is “How did you get here?” And see how shallow they are. After noting that he was “that prophet” and trying to take him by force to make him king, they do nothing of the sort when they finally do find him.

Source: HOMILIES ON THE GOSPEL OF JOHN 43.1-2
[AD 430] Augustine of Hippo on John 6:25
So he who had fled to the mountain mixes and converses with the multitude. Only a little while before they would have kept him and made him king.… But after the sacrament of the miracle, he begins to teach … and fills their souls with his word whose bodies he had just satisfied with bread—provided they take it in. And if they do not, let that be taken up which they do not receive so that the fragments may not be lost.

Source: TRACTATES ON THE GOSPEL OF JOHN 25.9-10
[AD 444] Cyril of Alexandria on John 6:25
Their speech takes the form of being that of those who love Him and feigns sweetness, but is convicted of being exceeding senseless and childish. For they ought not on meeting with so great a teacher, to have talked to no purpose, and taken no pains to learn anything. For what was the need of being eager to ask Him, when He came there? what good would they be likely to get from knowing? We must then seek wisdom from the wise, and let a prudent silence be preferred to undisciplined words. For the disciple of Christ bids that our speech be seasoned with salt: and another of the wise exhorts us to this, saying, My son, if thou hast a word of understanding, answer, if not, lay thy hand upon thy mouth. And how evil it is to be condemned for an undisciplined tongue, we shall know from another: for he says, If any man among you seem to be religious, and bridleth not his tongue but deceiveth his own heart, this man's religion is vain.
[AD 407] John Chrysostom on John 6:26
And when he was about to enter into stubborn and disobedient Capernaum, he worked the miracle of the loaves because he wanted to soften their disobedience, not only by what took place within the city but also by those [miracles] done outside the city. For this should have been enough to soften even the hardest [heart] of stone, as is evidenced in the multitudes who flocked to that city [because of the miracles]. And yet their hearts are calloused, looking again for food for the body, which is why Jesus reproaches them.

Source: HOMILIES ON THE GOSPEL OF JOHN 43.2
[AD 430] Augustine of Hippo on John 6:26
It is as if he said, “You seek me to satisfy the flesh, not the Spirit.” How many seek Jesus for no other objective than to get some kind of temporal benefit! One has a business that has run into problems, and he seeks the intercession of the clergy; another is oppressed by someone more powerful than himself, and he flies to the church. Another desires intervention with someone over whom he has little influence. One person wants this, and another person wants that. The church is filled with these kinds of people! Jesus is scarcely sought after for his own sake.… Here too he says, you seek me for something else; seek me for my own sake. He insinuates the truth that he himself is that food … “that endures to eternal life.”

Source: TRACTATES ON THE GOSPEL OF JOHN 25.10
[AD 444] Cyril of Alexandria on John 6:26
We will say something common, yet worn by little use. Great teachers are often wont to be not slightly angry, when they are questioned about vain and useless matters. And we shall find them so, not out of haughtiness, but rather from annoyance at the folly of the questioners. Of us therefore and those like us I think that this is not unrightly said: but the Saviour inflicts a warm rebuke upon those who made those enquiries, for speaking uninstructedly, and unwisely enquiring not because it was their duty to seek out the things whereby they might become honest and good, but because they followed Him for carnal reward and that a most mean one. For what is less than daily food, and that not sumptuous? We must then practise piety towards Christ and Love of Him, not that we may obtain ought of carnal goods but that we may gain the salvation that is through Him; and let us not say good words to Him, as these say Rabbi, nor devise fair-speaking as a foundation of gain and boundless ingathering of riches. Truly he that attempts such things, will not be ignorant that he shall encounter Christ Who keenly convicteth him, and revealeth his hidden wickedness.

It is meet again to admire also the economy herein. For when He saw that they were enveloped with the afore-mentioned disease, as a Physician skilful and master of his art, He devised a twofold medicine for them, entwining the helpful reproof with most glorious miracle. The miracle then we shall find in His knowing their thoughts; and in the Wonder-worker not telling them what they sought not out of piety to know, you will behold the reproof. And the advantage is twofold. For in that He knows perfectly their devices and has accurate perception thereof, He shows that they are without understanding, in that they think to escape the Divine Eye, while they heap up wickedness in their heart, and practise sweet words with their tongue. But this is the part of One Who persuades them to leave off this their disease, and to cease from no slight sin. For outrageous is he and lawless, who hath this conception of God. In usefully convicting them of sinning, He restrains in some sort the future course of evil. For that which has no hindrance, creeps on and extends itself; but when caught in the fact, it is well-nigh ashamed, and like a rope contracts into itself. Therefore the Lord profiteth them by reproving also, and by those things whereby one thinks that He smites, by these very things He is seen to be their Benefactor. We must then hold that even though some flatter or with mild words wheedle the rulers of the Churches, yet are not sound concerning the faith, it is not meet that they should be carried away by their fawnings nor by way of payment for their applause lend in turn to them who need correcting, silence in regard to their faults: but we ought rather boldly to rebuke them, and to persuade them to change for the better, or at least hereby if so be to profit others, according to that spoken by Paul, Them that sin rebuke before all, that the rest also may fear.

This then for the subjects separately: but that they are in connection, and of necessity follow those before considered, I think I ought to show. We said then that our Saviour's coming down from the mountain typified His second and future Coming to us from Heaven, and we added as in summary, that He appeared to His disciples while they were watching, and yet toiling, and released them from their fear, and brought the ship at once to land. And what is hence pourtrayed to us, as in a type, we have there declared. But now observe, that after Jesus had come down from the mountain, certain miss following Him, and come to Him at last. For they come on the day following, the Evangelist having not without care added this also. Then on meeting with Him, they endeavour to wheedle Him with good words: but Christ chides them, bringing upon them hot and keen reproof, that we might consider this again, that after the Coming of our Lord to us from Heaven, most vain and profitless unto men is the search after good things, nor will the desire to follow Him find any fitting season. Yea even though certain approach Him, thinking to appease Him with smoothest words, they shall meet the Judge no longer mild and gentle, but reproving and avenging. For thou wilt see the flattery of them that are reproved, and the reproof itself in the words of the Saviour, when He saith, Many will say to Me in that Day, to wit, the Day of Judgment, Lord, Lord, did we not in Thy Name cast out devils? But says He, Then will I profess unto them, Verily I say unto you, I never knew you. For ye sought Me not purely (saith He) nor loved to excel in holiness, for thereby would I have known you, but since ye practised piety in semblance only and in mere imaginaries for the purpose of gain, justly do I confess that I have not known you. What then in that passage is Lord, Lord, here is Rabbi. To whomsoever therefore punishment is a bitter thing, let him not fall into inertness nor be manifoldly infirm in transgression, looking to the goodness of God, but let him prepare his works for his going forth, as it is written, and make it fit for himself in the field, i. e., while he is in the world. For the Saviour interpreted that the field is the world. Let him prepare to show holiness and righteousness before the Divine Judgment Seat. For he will behold no unseasonably clement Judge, nor yet yielding to entreaties for mercy, in Him Whom he ought without delay to have obeyed when He was calling him to salvation, while the time of mercy was granting to him both to beg for forgiveness for his already past transgressions, and to seek for loving-kindness from God Who saves.
[AD 215] Clement of Alexandria on John 6:27
"Labour "says the Lord, "not for the meat which perisheth, but for that which endureth to everlasting life.".
Servator autem de libero rum procreatione nil dixit, sed ad impertiendum ac communicandum cos hortatur, qui solum opibus abundare, egentibus autem nolebant opem ferre. Quamobrem dicit: "Operamini non cibum, qui petit; sed eum, qui manet in vitam aetenam.".
Ue philosophy, having delineated as well as possible the ethical argument conveyed in them, and having exhibited what the Gnostic is in his life, proceed to show the philosophers that he is by no means impious, as they suppose, but that he alone is truly pious, by a compendious exhibition of the Gnostic's form of religion, as far as it is possible, without danger, to commit it to writing in a book of reference. For the Lord enjoined "to labour for the meat which endureth to eternity."
[AD 220] Tertullian on John 6:27
How unworthy, also, is the way in which you interpret to the favour of your own lust the fact that the Lord "ate and drank" promiscuously! But I think that He must have likewise "fasted" inasmuch as He has pronounced, not "the full; "but "the hungry and thirsty, blessed: " (He) who was wont to profess "food" to be, not that which His disciples had supposed, but "the thorough doing of the Father's work; " teaching "to labour for the meat which is permanent unto life eternal; " in our ordinary prayer likewise commanding us to request "bread," not the wealth of Attalus therewithal.

Source: On Fasting
[AD 258] Cyprian on John 6:27
For daily bread cannot be wanting to the righteous man, since it is written, "The Lord will not slay the soul of the righteous by hunger; " and again "I have been young and now am old, yet have I not seen the righteous forsaken, nor his seed begging their bread. And the Lord moreover promises and says, "Take no thought, saying, "What shall we eat, or what shall we drink, or wherewithal shall we be clothed? For after all these things do the nations seek. And your Father knoweth that ye have need of all these things. Seek ye first the kingdom of God and His righteousness, and alI these things shall be added unto you." To those who seek God's kingdom and righteousness, He promises that all things shall be added. For since all things are God's, nothing will be wanting to him who possesses God, if God Himself be not wanting to him. Thus a meal was divinely provided for Daniel: when he was shut up by the king's command in the den of lions, and in the midst of wild beasts who were hungry, and yet spared him, the man of God was fed. Thus Elijah in his flight was nourished both by ravens ministering to him in his solitude, and by birds bringing him food in his persecution. And-oh detestable cruelty of the malice of man!-the wild beasts spare, the birds feed, while men lay snares, and rage!

Source: Treatise IV On the Lord's Prayer
[AD 311] Methodius of Olympus on John 6:27
For just as in a golden chain the links are so intimately joined and connected together, as that the one holds the other, and is fitted on to it, and so carries on the chain-even so the miracles that have been handed down by the holy Gospels, one after the other, lead on the Church of God, which delights in festivity, and refresh it, not with the meat that perisheth, but with that which endureth unto everlasting life.

Source: Methodius Oration on the Psalms
[AD 367] Hilary of Poitiers on John 6:27
It is the nature of a seal to exhibit the whole form of the figure graven on it and that an impression taken from it reproduces it in every respect. And since it receives the whole of that which is impressed, it displays also in itself entirely whatever has been impressed on it. Yet this comparison is not adequate to exemplify the divine birth, because seals presuppose matter, difference of nature and an act of impression where the likeness of stronger natures is impressed on things of a more yielding nature.… What God had sealed should display in itself none other than the form of the God who sealed it.… As far as his being in the form of God by virtue of God’s seal on him, he still remained God. But inasmuch as he was to take the form of a servant and become obedient unto death, not grasping at his equality with God, he emptied himself through obedience to take the form of a slave. And he emptied himself of the form of God, that is, of that in which he was equal with God—not that he regarded his equality with God as any encroachment—although he was in the form of God and equal with God and sealed by God as God.

Source: ON THE TRINITY 8.44-45
[AD 380] Apostolic Constitutions on John 6:27
Follow therefore your trades as by the by, for your maintenance, but make the worship of God your main business; as also our Lord said: "Labour not for the meat which perishes, but for that which endureth unto everlasting life."

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 397] Ambrose of Milan on John 6:27
[Christ] is our seal, which is the mark of perfection and of love because the Father, loving the Son, set his seal on him.

Source: ISAAC, OR THE SOUL 8.75
[AD 400] Pseudo-Clement on John 6:27
That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perishes, but for that food which abides unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent."

Source: Two Epistles on Virginity
[AD 407] John Chrysostom on John 6:27
To “take no thought” does not mean “not to work” but “not to be nailed to the things of this life.” In other words, do not worry about tomorrow’s comfort; in fact, consider it superfluous. There are those who do no work and yet lay up treasures for tomorrow. There are also others who do work and yet are careful for nothing. Carefulness and work are not the same thing. People do not work because they trust in their work but so that they may give to the person who is in need.

Source: HOMILIES ON THE GOSPEL OF JOHN 44.1
[AD 407] John Chrysostom on John 6:27
I fed your bodies, he says, so that after this you might seek that other food that endures, which nourishes the soul. But you run right back to that food that is temporal. Therefore you do not understand that I lead you not to this imperfect food but to that which nourishes not the body but the soul.

Source: HOMILIES ON THE GOSPEL OF JOHN 44.1
[AD 444] Cyril of Alexandria on John 6:27
CHAPTER V. That the Only-Begotten Son is the Impress of the Person of God the Father, and no other Impress either is, or is conceived of, save He.

He was not ignorant, as God, of the charges that would result from Jewish folly, nor of the reasons why they were often foolishly enraged. He knew that they would reason in themselves, looking to the flesh alone, and not conceiving of God the Word therein, Who is This That seizeth upon God-befitting words? for who can give unto men food that keepeth them unto everlasting life? for wholly foreign to man's nature is such a thing, and it beseemeth Him Alone Who is God over all. The Saviour therefore defends Himself beforehand, and by seasonable arguments, shames their looked-for shameless talk. For He says that the Son of Man will give them the food which nourisheth them unto everlasting life, and immediately affirmed that He is sealed by the Father. Sealed again is either put for anointed (for he who is anointed is sealed), or as showing that He has been by Nature formed unto the Father. Just as if He had said, I am not unable to give you food which endureth and bringeth up unto everlasting life and delight. For though I seem as one of you, that is Man with flesh, yet was I anointed and sealed by God the Father unto an exact Likeness with Him. For ye shall see (He saith) that He is in Me, and I again in Him Naturally, even though for your sakes I was born Man of a woman, according to the Ineffable order of the economy. For I can do all things in God-befitting Authority and do not in any way come short of the Might inherent in My Father. And though God the Father giveth you the Spiritual Food, which preserveth unto everlasting life, it is clear that the Son too will give it, even though made in Flesh, since He is His Exact Image; the Likeness in every thing being conceived, not after the lineaments of flesh, nor yet ought conceived of in bodily form, but in God-befitting glory and Equal Power and royal Authority. But we must observe again, that when He says that the Son of Man will give the things God-befitting and that He hath been sealed unto the Image of God the Father, He endureth not the division of him that separateth the Temple of the Virgin from the true Sonship, but defines Himself and willeth to be conceived of again as One. For One in truth over us is Christ, bearing as it were the royal purple His Own Robe, I mean His Human Body, or His Temple, to wit of Soul and Body; since One too of Both is Christ.

But, most excellent sir, will the Christ-opposer again say, give the truth the power of overcoming: deal not subtilly with the saying, dishonourably turning it about, whithersoever thou wilt. Lo clearly hereby is the Son proved to be not of the Essence of the Father, but rather a copy of His Essence. Suppose some such thing (say they) as we say: A seal or signet impressed on wax, for example, or any other matter fit to receive it, and engraving a likeness only of itself, is taken away again by him who pressed it on, having lost no part of itself: so the Father, having imposed and imprinted Himself Wholly upon the Son in some way by a most accurate Likeness, from Himself hath He surely no part of His Essence, nor is conceived of as therefrom but a mere image and accurate likeness.

Let him that is zealous for knowledge see that now too is our opponent darting on us, like a serpent, and rears aloft his head surcharged with venom: but He Who shattereth the heads of the Dragon, will shatter it too, and will give us power to escape his manifold stubbornness. Let him then tell us, who has just been dinning us with dreadful words, Does not the seal or signet, which is made (it may be) of wood or of iron or of gold, full surely seal with |350 some impress those things whereon it comes, and will it not be and be conceived of as a seal apart from the impress? But I suppose that any one of our opponents too, even against his will constrained by fitness unto the very truth would confess that it will by all means seal with an impress; and without an impress, according to fair reasoning, not at all. Since then, as the Divine Scripture testifieth to us, the Son is the Impress of the Person of God the Father, in that He is in It and of It by Nature, whereupon is Himself impressed, or through whom else will the Father seal His Own Impress? For no one will say that the Father is not altogether in God-befitting Form, which is the Son, the Form of Him That begat Him; Whom if any behold spiritually, it is manifest that he will see the Father. Wherefore He says that He too is in Him Naturally, even though He be conceived to be of Him by reason of His Own Existence: as the brightness for instance, is in the brightening and of the brightening, and something different, according to the mode of conception, and again not different, as viewed in relation to it, because it is said to be of it, and again in it. And not I suppose in the way of division and complete essential partition are these things considered of: for they are inherent in respect of identity of essence in those things whence they are, and of which they are believed to be, tending forth according to expression in idea to something else, of their own, yet not separate. The Word of the Essence of the Father, not bare Word, nor without Flesh, is sealed then by the Father, yea rather through Him are sealed those things which are brought to likeness with God, as far as can be, as we understand in that which certain say, The light of Thy Countenance was marked upon us, O Lord. For he says that the Countenance of God the Father, is the Son, Which is again the Impress, but the light thereof is the grace which through the Spirit passeth through unto the creation, whereby we are remoulded unto God through faith, receiving through Him as with a seal, the conformation unto His Son, Who is the Image of the Father, that our being made after the Image and Likeness of the Creator, might be well preserved in us. But since the Son is confessedly the Countenance of God the Father, He will surely be the Impress too with which God seals.

Yea (says our opponent) we believe that God through the Spirit seals the Saints, but the things that you are bringing forward have no place in the present question. Wherefore we will recapitulate and say, The seal supposed to be of iron, or may be gold, impresses its own likeness on the matter whereon it comes, losing nothing of its own, but by the operation only of its being pressed on does it mark the things that receive it: thus do we hold that the Son has been sealed by the Father, not having ought of His Essence but possessing merely an accurate likeness thereof, and being Other than He, as the image to the archetype.

O boundless folly, and perilous conceit! how easily hast thou forgotten those things just now gone through. For we said that the Son was the Impress of the Father, and that with Him was sealed other than He, and not Himself, lest He be thought to be His Own Impress. But thou, having not rightly spurned our argument hereon, dost not blush to put about Him a likeness of operation only. In image only then will the Son be God according to you, and by Nature not at all, but merely in that He was fashioned and well formed after the Likeness of Him That begat; haply no longer of Him That begat: for it is time that ye should on these accounts take away the begetting also, yea rather there is every need even if ye will it not. On the duty of believing that the Son is begotten of the Father, we have already expended much argument, or shall do so in its place. But it were more fitting that we should proceed to the matter in hand, putting forward to those who are accustomed unrestrainedly to shameless talk the question, Will they not surely say that that which is given may also be taken away, and confess that that which is added can altogether be also lost? for does it not at some time happen that every thing is rejected, which is not firmly rooted in any by nature? It is evident, even should any of them not assent thereto. Some time then or other, according to the argument of possibility, the Son will be bereft of His Likeness. For He was sealed (as ye say) by the mere Operation of His Father upon Him, not having the stability that'is of natural Endowments, but conceived of and existing wholly other than His Father, and completely severed from His Essence. Doing then very excellently and fore-seeing matters by most cunning reasoning did ye secure the Father, by saying that He gives nought of Himself to the Son, save that He vouchsafes Him Likeness only, lest ought of passion should be conceived of as about Him. For this is your foolish mystery. For belike ye were ignorant that God the Father Who doeth all things without passion, will also beget without passion, and is superior to fire (for the argument brings us down to this necessity) which without passion or corporeal division, begets the burning which is of it. Let those then hear who are zealous in fancies only, and account unrestrained blasphemy to be not an unholy thing, but rather a virtue, that if they say that the Son is classed with the Father, in the propriety of likeness alone, He will abide in no secure possession of good things, but will wholly risk His being by Nature God, and will in possibility at least, admit of change for the worse. For there was said to that governor of Tyre too, words which reason necessitates us to attribute to the person of the devil, Thou art the seal of the likeness: but he to whom that speech is addressed, is found to have fallen from the likeness. Thou seest then, and clearly too, by such instances, that the mere being in the likeness of God is no security for an unmoved stability in things spiritual, nor yet does it suffice to perfect endurance in the good things in which they are, to have been duly sealed unto the Nature of the Maker. For they too fall, and are borne headlong, oft-times changing into a worse mind, than they had at the beginning. It is then possible, according to this argument, that the Son, attaining to Likeness with the Father by sameness of work only, and not firm fixed by the prop by Nature, but having His stability in the mere motions of His Own Will, should undergo change, or, though He do not suffer it, should find the not so suffering the result of admirable purpose, and not rather the steadfastness of Native stability, as God.

What then, most noble sirs, is the Son no longer God in truth? And if according to you, He is so found, why do we worship Him? why is He co-glorified with God the Father? why is He borne, as God, upon the highest Powers? Are then with us the Holy Seraphim themselves too ignorant that they do greatly err from what is fit, in glorifying Him Who is not by Nature God? They err, it seems, in calling Him Who is honoured with equal honour Lord of Sabaoth. Or shall we not say, that the highest Powers, Principalities Thrones and Dominions and Lordships, essay, after their power, to appear conformed to God? For if the so small animal of the earth, in respect of that creation, I mean man, be honoured with such beauty, what reason has one not for fully thinking, that to them who are far better than we, far better things are allotted? How then do they both call Him Lord of Sabaoth, and stand around as a guard, as ministering to the King of the universe? why sitteth He with the Father, and that on His Right Hand, the bond with the Lord, the creature with the Creator? For is it not fitter to bring that which by means of heed and wariness is free from passion and perfect, to the level of things originate rather than of God by Essence Who hath Naturally the inability to suffer? But it is manifest, though they confess it not. Who then will endure these babblers, or how will they not with reason hear, Woe to them that are drunken without wine?

But perchance they will Be ashamed of the absurdities of such arguments, and will betake themselves to this, and say, that the Son was sealed by the Father unto a most accurate Likeness, and is Unchangeable in Nature, even though He be not from the Father.

How then, tell me, will that which is not of God by Nature, bear His Attribute, and that be found not without share-essentially of the Excellences of the Divine Essence, which proceeded not therefrom, after the true mode of generation? For it is, I suppose, clear and confessed by all, that the Properties of the Godhead are wholly unattainable by the created nature, and that the qualities belonging to It by Nature will not exist in ought else that is, in equal and exact manner: as for example, Immutability is in God Naturally; in us by no means so, but a kind of stability likens us thereto, through heed and vigilance not suffering us readily to go after those things which we ought not. But if it were possible, that according to them, ought of Divine Attributes should be in any who is not of the Divine Nature Essentially, and that they should be so in him as they are in It; what (tell me) is to prevent all things God-befitting from at length coming down even upon those who are not by nature gods? For if one of them unhindered finds place (I mean Immutability) there will be room for the rest also, and what follows? utter confusion. For will not the superior pass below, and the inferior mount up into the highest place? And what is there yet to hinder even the Most High God from being brought down to our level, and us again from being gods even as the Father, when there no longer is or is seen any difference intervening, if the qualities which belong to God Only pass to us, and are in us naturally? And since God the Father contains in Himself Alone, as it seems, those Properties whereby we should be as He, we have remained men, and the angels likewise with us what they are, not mounting up to That which is above all. For if God should reveal Himself not Jealous, by putting His Own Attribute into the power of all, many surely would be those who were by nature gods, able to create earth and heaven and all the rest of the creation. For the Excellencies of Him Who is by Nature the Creator having once passed on, how will not they be as He is? or what prevents that which is radiant with equal goods from appearing in equal glory? But the God-opposer surely sees completely, how great the multitude of strange devices which is hence heaped up upon us and exclaims against the mislearning that is in him. The Godhead then will remain in Its Own Nature, and the creature will partake of It through spiritual relationship, but will never mount up unto the Dignity that unchangeably belongs to It. But our argument being thus arranged, we shall find that Immutability exists Essentially in the Son: He is then God by Nature, and of necessity of the Father, lest ought that is not of Him by Nature should reach to an equal dignity of Godhead.

But since they hold out to us as an incontestable argument their saying that the Son is other than the Father, as Image to archetype, and through this subtlety4 think to sever Him from the Essence of Him That begat Him, they shall be caught in no slight folly, and to have studied their assertion to no purpose, of any force in truth to accomplish fairly what they have at heart. For what further are they vainly contending for, or whence do they from only the distinctness of His own Being, sever the Son from the Father? For the fact that He exists Personally does not (I suppose) prove that He is diverse from the Essence of Him who begat Him. For He is confessedly of the Father, as being of His Essence; He is again in the Father, by reason of His being in Him by Nature; and you will hear Him say, at one time, I proceeded forth from the Father, and am come, again at another time, I am in the Father and the Father in Me. For He will not withdraw into a Personality wholly and completely separated, seeing that the Holy Trinity is conceived of as being in One Godhead; but being in the Father, in mode or position undivided as to consubstantiality, He will be conceived of as likewise of Him, according to the Procession which ineffably manifesteth Him in respect of beaming forth. For He is Light of Light. Therefore in the Father and of the Father, alike Undivided and separate, in Him as Impress, but as Image to Archetype will He be conceived of in His Own Person. But we will not simply discourse concerning this, but will confirm it by example from the Law, on all sides fortifying the force of truth against those who think otherwise.

The Law then appointed to the children of Israel to give to every man a ransom for his poll, half a didrachm. But one stater contains a didrachm. Yea and herein again was shadowed out to us Christ Himself, Who offered Himself for all, as by all, a Ransom to God the Father, and is understood in the one drachma, but not separately from the other, because that in the one coin, as we said before, two drachmae are contained. Thus may both the Son be conceived of in respect of the Father, and again the Father in respect of the Son, Both in One Nature, but Each Separate in part, as existing in His own Person, yet not wholly severed, nor One apart from the Other. And as in the one coin were two drachmae, having equal bulk with one another, and in no ways one less than the other; so shalt thou conceive of the in nought differing Essence of the Son in respect of God the Father, and again of the Father in respect of the Son, and thou shalt at length receive wholesome doctrine upon all points spoken of concerning Him.
[AD 444] Cyril of Alexandria on John 6:27
Something of this sort doth Paul teach us expanding the discourse universally and more generally, saying, He that soweth to his flesh shall of the flesh reap corruption, but he that soiveth to the Spirit shall of the Spirit reap life everlasting. For he says that they sow to the flesh who giving as it were full rein to the pleasures of the flesh, advance at full speed to whatever they will, by no means distinguishing what is profitable for them from what is hurtful and injurious, nor in any way accustomed to approve what seems good unto the Law-giver, but heedlessly hurried off to that alone which is pleasant and agreeable, and preferring nothing to things seen. Again he affirms that they sow to the Spirit, who expend the whole aim of their mind on those things wherein the Holy Ghost willeth us to excel, employing a mind so intense toward the cultivation of good things, that, did not voice of nature not to be disregarded constrain them to minister needful food to the flesh, they would not endure to descend even to this. I think then that we ought to take no forethought whatever for the flesh for the lusts thereof, but rather to apply ourselves to what is most needful, and to be zealous in practising those things, which bring us to the everlasting and Divine Life. For admiration for the delights of the body, and the esteeming nothing better than the superfluities of the belly, is truly brutish and akin to the extremest folly. But to apply ourselves to good things, and earnestly to strive to excel in virtues, and to be subject to the laws of the Spirit, and with all readiness to seek after the things of God, which are able to support us unto salvation:----I will grant that this truly beseemeth him who knoweth his own nature, and is not ignorant that he hath been made a reasonable creature after the Image of Him that created him. Therefore as the Saviour somewhere saith, Take we no thought, what shall we eat? or, what shall we drink? or, wherewithal shall we be clothed? but considering that the soul is more than meat, and the body than raiment, let us take thought how the more precious part of us may do well.

For though the body do well, and be fat with succession of delights, it will not profit the miserable soul; but on the contrary, will work it much harm. For it will depart into the everlasting fire, since they who have wrought no good, must needs undergo punishment for it: but if the body have been bridled with due reason, and brought under the law of the Spirit, both must surely be saved together. It is then most absurd, that for the flesh we should so take thought, which is but for a time and even now shall perish, as to think that it ought not to lack any one thing which it loves: and to take care for the soul, by way of appendix, or as though it were nothing worth; albeit I think we ought to apply ourselves so much the rather to cares for the soul, as it is of more value than the body. For so of a truth preferring what surpasses in the comparison to what is inferior, and giving a just vote in this matter, we shall become holy and wise jurors, and not bestow upon any other the palm of right reasoning, but rather shall put it upon our own heads. Let us then, as the Saviour saith, labour not for the meat which perisheth, which when it hath passed into the belly, and for a very little while deluded the mind with pettiest pleasure, goeth out into the draught, and is conveyed forth again from the belly. But the spiritual food which strengthened the heart, keepeth the man unto life everlasting, which also Christ promiseth to give us, saying, Which the Son of Man shall give unto you; at once knitting the human with that which is Divine, and connecting the whole mystery of the economy with Flesh in its order. But He hints, I suppose, at the Mystic and more Spiritual Food, whereby we live in Him, sanctified in body and soul. But we shall see Him speaking more openly of this hereafter. The discourse then must be kept for its fit time and place.
[AD 444] Cyril of Alexandria on John 6:27
The countenance of God the Father is the Son who is the imprint of God. But the light of God is the grace that passes into creation through the Spirit, by which we are refashioned to God through faith. We receive through God, as with a seal, the being conformed to his Son.

Source: COMMENTARY ON THE GOSPEL OF JOHN 3.5
[AD 367] Hilary of Poitiers on John 6:28-29
In setting forth the mystery of his incarnation and his Godhead, our Lord has also uttered the teaching of our faith and hope that we should work not for that food that perishes but that which abides for ever; that we should remember that this food of eternity is given to us by the Son of man as sealed by God the Father; that we should know that this is the work of God: even faith in him whom he has sent. And who is it whom the Father has sent? Even he whom the Father has sealed. And who is he whom the Father has sealed? In truth, the Son of man, even he who gives the food of eternal life.

Source: ON THE TRINITY 8.42
[AD 407] John Chrysostom on John 6:28-34
(Hom. xlv. 1) But they said this, not that they might learn, and do them, but to obtain from Him another exhibition of His bounty.

(Hom. xlv. 1) Nothing can be more unreasonable than their asking for another miracle, as if none had been given already. And they do not even leave the choice of the miracle to our Lord; but would oblige Him to give them just that sign, which was given to their fathers: Our fathers did eat manna in the desert.

(Hom. xlv. 1) Whereas many miracles were performed in Egypt, at the Red Sea, and in the desert, they remembered this one the best of any. Such is the force of appetite. They do not mention this miracle as the work either of God, or of Moses, in order to avoid raising Him on the one hand to an equality with God, or lowering Him on the other by a comparison with Moses; but they take a middle ground, only saying, Our fathers did eat manna in the desert.

(Hom. xxv. 1) Our Lord might have replied, that He had done miracles greater than Moses: but it was not the time for such a declaration. One thing He desired, viz. to bring them to taste the spiritual meat: then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but My Father giveth you the true bread from heaven. Did not the manna come from heaven? True, but in what sense did it? The same in which the birds are called, the birds of heavenk; and just as it is said in the Psalm, The Lord thundered out of heaven. (Ps. 17) He calls it the true bread, not because the miracle of the manna was false, but because it was the figure, not the reality. He does not say too, Moses gave it you not, but I: but He puts God for Moses, Himself for the manna.

(Hom. xlv. 1) Not only to the Jews, but to the whole world. The multitude, however, still attached a low meaning to His words: Then said they unto Him, Lord, evermore give us this bread. They say, Give us this bread, not, Ask Thy Father to give it us: whereas He had said that His Father gave this bread.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 6:28
1. There is nothing worse, nothing more shameful, than gluttony; it makes the mind gross, and the soul carnal; it blinds, and permits not to see clearly. Observe, for instance, how this is the case with the Jews; for because they were intent upon gluttony, entirely occupied with worldly things, and without any spiritual thoughts, though Christ leads them on by ten thousand sayings, sharp and at the same time forbearing, even thus they arise not, but continue groveling below. For consider; He said to them, You seek Me, not because ye saw the miracles, but because ye did eat of the bread, and were filled; He touched them by the reproof, He showed them what food they ought to seek, saying, Labor not for the meat that perishes; He set before them the prize, saying, but that which endures unto everlasting life; then provided a remedy for what might have been an objection, by declaring that He was sent from the Father.

What then did they? As though they had heard nothing, they said, What shall we do, that we might work the works of God? This they said, not that they might learn and do them, (as the sequel shows,) but to induce Him again to supply them with food, and desiring to persuade Him to satisfy them. What then says Christ? This is the work of God, that you believe in Him whom He has sent. On this they asked, What sign do you show, that we may see and believe?
[AD 430] Augustine of Hippo on John 6:28-29
Why do you make ready your teeth and stomach? Believe, and you have eaten. Faith is, indeed, distinguished from works, as the apostle says, “that a person is justified by faith without works.” And there are works that seem to be good … because they are not referred to that end from which they are good. “For the end of the law is Christ, unto justice to everyone who believes.” Therefore, he did not wish to separate faith from work, but he said that faith itself is a work. For this is the faith that works by love. He did not say, “This is your work” but “This is the work of God, that you believe in him whom he has sent,” so that he who takes glory may take glory in the Lord.

Source: TRACTATES ON THE GOSPEL OF JOHN 25.12.1-2
[AD 430] Augustine of Hippo on John 6:28-34
(Tr. xxv. in Joan) He does not say, That ye believe Him, but, that ye believe on Him. For the devils believed Him, and did not believe on Him; and we believe Paul, but do not believe on Paul. To believe on Him is believing to love, believing to honour Him, believing to go unto Him, and be made members incorporate of His Body. The faith, which God requires of us, is that which worketh by love. Faith indeed is distinguished from works by the Apostle, who says, That man is justified by faith without the deeds of the law. (Rom. 3:28) But the works indeed which appear good, without faith in Christ, are not really so, not being referred to that end, which makes them good. For Christ is the end of the law for righteousness to every one that believeth (Rom. 10:4). And therefore our Lord would not separate faith from works, but said that faith itself was the doing the work of God; He saith not, This is your work, but, This is the work of God, that ye believe on Him: in order that he that glorieth might glory in the Lord.

(xxv. 12) To eat then that meat which endureth unto everlasting life, is to believe on Him. Why dost thou make ready thy tooth and thy belly? Only believe, and thou hast eaten already. As He called on them to believe, they still asked for miracles whereby to believe; They said therefore unto Him, What sign shewest Thou then, that we may see and believe Thee? What dost Thou work?

(Tr. xxv. s. 12) Or thus; Our Lord sets Himself above Moses, who did not dare to say that He gave the meat which perisheth not. The multitude therefore remembering what Moses had done, and wishing for some greater miracle, say, as it were, Thou promisest the meat which perisheth not, and doest not works equal to those Moses did. He gave us not barley loaves, but manna from heaven.

(Tr. xxv. 13.) As if He said, That manna was the type of this food, of which I just now spoke; and which all my miracles refer to. You like my miracles, you despise what is signified by them. This bread which God gives, and which this manna represented, is the Lord Jesus Christ, as we read next, For the bread of God is He which cometh down from heaven, and giveth life unto the world.

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

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on John 6:28
Not of good purpose is the enquiry, nor yet as one might suppose does the question proceed from desire of knowledge on their part, but is rather the result of exceeding arrogance. For as if they would deign to learn nought beyond what they knew already, they well nigh say something of this sort, Sufficient, good Sir, to us are the writings of Moses: we know as much as we need of the things at which he who is skilful in the works of God ought to aim. What new thing then wilt Thou supply, in addition to those which were appointed at that time? what strange thing wilt Thou teach, which was not shown us before by the Divine words? The enquiry then is rather of folly, than really of a studious will. You have something of this kind in blessed Matthew too. For a certain young man, overflowing with not the most easily-gotten abundance of wealth, was intimating that he would enter upon the due service of God. When he came to Jesus, he eagerly enquired what he should do, that he might be found an heir of everlasting life. To whom the Lord saith, Thou knowest surely the commandments, Do not kill, Do not commit adultery, Do not bear false witness, and the like. But he, as lacking none of these things, or even not accepting an exposition of teaching which fell far short of his existing practice, says. All these things have I kept from my youth up, what lack I yet? what then he did joining haughtiness to ignorance in his question, what lack I yet, the same do these too through their over much arrogance alike and self-conceit, saying, What shall we do, that we might work the works of God?

A good thing then is a low conceit, and it is the work of a noble soul, to commit to her teachers the thorough knowledge of what is profitable, and so to yield to their lessons, which they think it right to instil, seeing they are superior in knowledge. For how shall they be accepted at all as teachers, if they have not superiority of understanding above what the mind of their pupils hath, since their advance will scarcely end at the measure of their masters' knowledge, according to the word of the Saviour, The disciple is not above his Master, and, It is enough for the disciple that he be as his Master?
[AD 735] Bede on John 6:28-34
i. e. By keeping what commandments shall we be able to fulfil the law of God?

Not to the physical world, but to men, its inhabitants.

Source: Catena Aurea by Aquinas
[AD 804] Alcuin of York on John 6:28-34
They understood that the meat, which remaineth unto eternal life, was the work of God: and therefore they ask Him what to do to work the work of God, i. e. obtain the meat: Then said they unto Him, What shall we do that we might work the works of God?

And to exalt the miracle of the manna, they quote the Psalm, As it is written, He gave them bread from heaven to eat.

Who by the humanity, which was assumed, came down from heaven, and by the divinity, which assumed it, gives life to the world.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on John 6:28-34
Christ, though He saw it would not avail, yet for the good of others afterwards, answered their question; and showed them, or rather the whole world, what was the work of God: Jesus answered and said unto them, This is the work of God, that ye believe on Him whom He hath sent.

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

But this bread, being essentially life, (for He is the Son of the living Father,) in quickening all things, does but what is natural to Him to do. For as natural bread supports our weak flesh, so Christ, by the operations of the Spirit, gives life to the soul; and even incorruption to the body, (for at the resurrection the body will be made incorruptible.) Wherefore He says, that He giveth life unto the world.

Source: Catena Aurea by Aquinas
[AD 220] Tertullian on John 6:29
It was therefore always the Son (of whom we read) under the designation of the Almighty and Most High God, and King, and Lord. To those also who inquired "what they should do to work the works of God," He answered, "This is the work of God, that ye believe on Him whom He hath sent.

Source: Against Praxeas
[AD 380] Apostolic Constitutions on John 6:29
And again: "This is the work of God, that ye believe on Him whom He hath sent."

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 444] Cyril of Alexandria on John 6:29
Most severely doth the Lord, even though secretly as yet and obscurely, attack the folly of the questioners. For one would suppose, looking merely at the simple meaning of the words, that Jesus was commanding them nothing else, save to believe on Him: but on examining the intent of the words, he will see that they refer to something else. For full well does He arrange His discourse suitably to the folly of the questioners. For they, as though they learnt sufficiently through the Law how to work what was well-pleasing to God, blasphemously neglect the teaching of our Saviour, saying, what shall we do, that we might work the work of God? But it was necessary that He should show them, that they were still very far removed from the worship most pleasing unto God, and that they knew no whit of the true good things, who cleaving to the letter of the law, have their mind full of mere types and forms. Therefore with some great emphasis does He say, opposing the fruit of faith to the worship of the Law, This is the work of God that ye believe on Him whom HE sent. That is, it is not what YE supposed (He says) looking to the types alone; but know ye, even though ye will not learn it, that the Lawgiver took no pleasure in your sacrifices of oxen, nor needest thou to sacrifice sheep, as though God willed and required this. For what is frankincense, though it curl in the air in fragrant steam, what will the he-goat profit (saith He) and the costly offerings of cinnamon? God eateth not the flesh of bulls, nor yet drinketh He the blood of goats: He knoweth all the fowls of the Heaven, and the wild beasts of the field are with Him. But He hath hated and despised your feasts, and will not smell in your solemn assemblies, as Himself saith: nor spake He unto your fathers concerning whole burnt offerings or sacrifices. Therefore not this is the tvork of God, but rather that, that ye should believe on Him whom He sent. For of a truth better than the legal and typical worship is the salvation through faith and the grace that justifieth than the commandment that condemneth.

The work then of the pious soul is faith to Christ-ward, and more excellent far the zeal for to become wise in the knowledge of Him, than the cleaving to the typical shadows. You will marvel also at this besides: for whereas Christ was wont to take no notice of those who questioned Him, tempting Him, He answers this for the present economically (even though He knew that they would be nothing profited) to their own condemnation, as He says elsewhere too, If I had not come and spoken unto them, they had not had sin; but now they have no cloke for their sin.
[AD 407] John Chrysostom on John 6:30
There is nothing worse, nothing more shameful, than gluttony, which clouds the judgment and reduces the soul to satisfying appetites.… For instance, nothing can be more unreasonable than their asking for another miracle, as if none had been given already. And they do not even leave the choice of the miracle to our Lord but would oblige him to give them just that sign that was given to their ancestors: “Our fathers ate manna in the desert.” … There were many miracles performed in Egypt, at the Red Sea and in the desert, and yet they remembered this one the best of any. Such is the force of appetite.… They do not mention this miracle as the work either of God or of Moses, in order to avoid raising Jesus on the one hand to an equality with God or lowering him on the other by a comparison with Moses. Rather, they take the middle ground, only saying, “Our fathers ate manna in the desert.”

Source: HOMILIES ON THE GOSPEL OF JOHN 45.1
[AD 444] Cyril of Alexandria on John 6:30
The disposition of the Jews unveils itself by little and little, although, hidden and as yet buried in less overt reasonings. For they were saying in their folly, What shall we do that we might work the works of God? as if, as we said before, they held the commandment through Moses sufficient to conduct them to all wisdom, whereby they might know how to perform what was well-pleasing unto God. But their aim being such was concealed, but is now being unveiled, and by little and little comes forth more plainly. For nothing is secret, as the Saviour says, that shall not be made manifest. What then (are they saying) What sign shewest THOU? The blessed Moses was honoured (he says) and with great reason, he was set forth as a mediator between God and man. Yea and he gave too a sufficient sign, for all they that were with him ate the manna in the wilderness. But do THOU at length, since Thou comest to us in a position greater than his, and dost not shrink from adding to the things decreed of old, with what signs wilt Thou give us a warrant, or what of wondrous works dost Thou showing us, introduce Thyself as the Author of more novel doctrines unto us? Hereby too is our Saviour's word shown to be true: for they are convicted by their own words of thinking that they ought to seek Him, not to admire Him for those things which He had in God-befitting manner wrought, but because they did eat of the loaves and were filled. For they demand of Him a sign, not any chance one, but such as (they thought) Moses wrought, when not for one day, but for forty whole years, he fed the people that came out of Egypt in the wilderness, by the supply of manna. For, knowing nothing at all (it seems) of the Mysteries in the Divine Scriptures, they did not consider that it was fit to attribute the marvellous working hereunto to the Divine power which wrought it, but very foolishly crown the head of Moses for this. They therefore ask of Christ a sign equal to that, giving no wonder at all to the sign which had been shown them for a day, even though it were great, but saying that the gift of food ought to be extended to them for a long time. For that even so hardly would He shame them into confessing and agreeing that most glorious was the Power of the Saviour, and His Doctrine therefore to be received. Manifest then is it even though they do not say it in plain terms, that they wholly disregard signs, and under pretext of marvelling at them, are zealous to serve the impure pleasure of the belly.
[AD 220] Tertullian on John 6:31
But what is the "people" which was ignorant of God, but ours, who in days bygone knew not God? and who, in the hearing of the ear, gave heed to Him, but we, who, forsaking idols, have been converted to God? For Israel-who had been known to God, and who had by Him been "upraised" in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions, or fed on this world's meats, but fed on "angel's loaves" -the manna-and sufficiently bound to God by His benefits-forgot his Lord and God, saying to Aaron: "Make us gods, to go before us: for that Moses, who ejected us from the land of Egypt, hath quite forsaken us; and what hath befallen him we know not.

Source: An Answer to the Jews
[AD 220] Tertullian on John 6:31
Now, just before (the passage in hand), He had declared His flesh to be "the bread which cometh down from heaven," impressing on (His hearers) constantly under the figure of necessary food the memory of their forefathers, who had preferred the bread and flesh of Egypt to their divine calling. Then, turning His subject to their reflections, because He perceived that they were going to be scattered from Him, He says: "The flesh profiteth nothing.

Source: On the Resurrection of the Flesh
[AD 373] Ephrem the Syrian on John 6:31-32
From a little bread, our Lord made an abundance of bread in the midst of the desert, and in Cana he turned water into wine. At first he set out to give instruction to their mouths about his bread and wine, until the time came for him to give them his blood and his body also. He gave them the taste of a superabundance of transitory bread and wine in order to give them an eager desire for the superabundance of his living body and blood. He gave them these lesser things without price, so that they might know that this gift of his, of highest value, was free. He gave to them freely those things that they were able to purchase from him at a price. He therefore did not sell to them anything that they were able to buy, so that they might know that there was no fee he required from them for that which they did not have; for they were able to pay the price of his bread and wine, but they could not pay the price of his body and blood. It was in this way that he not only gave to us freely, but he was even enticing us as well; for he gave these lesser things freely to captivate us to come and receive this of highest value, which is without price. These lesser things that he gave of bread and wine delighted the mouth; that [highest gift] of body and blood brings aid to the mind. He captivated us with these things, which bring pleasure to the palate, in order to draw us to that which brings life to [our] souls. For this reason, he hid the sweetness in the wine he made, so that they might know what treasure is hidden in his life-giving blood.

Source: COMMENTARY ON TATIAN’S DIATESSARON 12.1
[AD 407] John Chrysostom on John 6:31
Nothing more senseless, nothing more unreasonable, than these men! While the miracle was yet in their hands, as though none had been done, they spoke after this manner, What sign do you show? and having thus spoken, they do not even allow Him the right of choosing the sign, but think to force Him to exhibit none other than such a one as was wrought in the days of their fathers; wherefore they say, Our fathers did eat manna in the wilderness, thinking by this to provoke Him to work such a miracle as might supply them with carnal nourishment. Else why did they mention none other of the miracles of old, though many took place in those times, both in Egypt and at the sea and in the wilderness, but only that of the manna? Was it not because they greatly desired that one by reason of the tyranny of their bellies? You who when you saw His miracle called him a Prophet, and attempted to make Him a king, how is that now, as though none had been wrought, you have become thankless and ill-minded, and ask for a sign, uttering words fit for parasites, or hungry dogs? Does the manna now seem wonderful to you? Your soul is not now parched up.

Mark too their hypocrisy. They said not, Moses did this sign, what doest thou? thinking it would annoy Him; but for a while they address Him with great reverence, through expectation of food. So they neither said, God did this, what doest thou? that they might not seem to make Him equal with God; nor did they bring forward Moses, that they might not seem to lower Him, but put the matter in an intermediate form, Our fathers did eat manna in the wilderness. He indeed might have replied, I, but now, have wrought greater wonders than did Moses, requiring no rod, having no need of prayer, but doing all of Myself; and, if you call to remembrance the manna, see, I have given you bread. But this was not the season for such speeches; and the one thing He earnestly desired was, to bring them to spiritual food. And observe His infinite wisdom and His manner of answering.
[AD 407] John Chrysostom on John 6:31-32
He calls this the “true bread,” not because the miracle of the manna was false but because it was a type and not the very truth itself. But in mentioning Moses, Jesus does not compare himself with him, for the Jews did not as yet prefer him to Moses, of whom they still had a higher opinion. So that after saying, “Moses did not give,” he does not say “I give” but says that the Father, and not Moses, gives. When they heard this, the people replied, “Give us this bread to eat.” They still thought that it was something material, and they yet expected to satisfy their appetites, and so they quickly ran to him. And what does Christ do? Leading them on little by little, he says, “The bread of God is he who comes down from heaven and gives life to the world.”

Source: HOMILIES ON THE GOSPEL OF JOHN 45.1
[AD 200] The Liturgy Of The Blessed Apostles on John 6:32
For He is the living and life-giving bread which cometh down from heaven, and giveth life to the whole world, of which they who eat die not; and they who receive it are saved by it, and do not see corruption, and live through it for ever; and Thou art the antidote of our mortality,
[AD 215] Clement of Alexandria on John 6:32
For the bread of God is He that cometh down from heaven, and giveth life to the world. And the bread which I will give is My flesh, which I will give for the life of the world."

Source: Clement of Alexandria The Instructor Book I
[AD 407] John Chrysostom on John 6:32
Why said He not, It was not Moses that gave it to you, but I; but puts God in the place of Moses, and Himself instead of manna? Because the infirmity of His hearers was great. As is seen from what follows. For not even when He had spoken thus did He secure their attention, although He said at first, You seek Me, not because ye saw the miracle, but because ye did eat of the loaves, and were filled. John 6:26 Now because they sought these (carnal) things, He would have corrected them by His succeeding words, yet not even so did they desist. When He promised the Samaritan woman that He would give her the water, He made no mention of the Father. What says He? If you knew who it is that says unto you, Give Me to drink, you would have asked of Him, and He would have given unto you living water John 4:10; and again, The water which I shall give. He referrs her not to The Father. But here He makes mention of The Father, that you may understand how great was the faith of the Samaritan woman, and how great the infirmity of the Jews.

Was then the manna not from heaven? How then is it said to be from heaven? In the same manner as Scripture speaks of fowls of heaven Psalm 8:8; and again, The Lord thundered from heaven. Psalm 18:13 And He calls that other the true bread, not because the miracle of the manna was false, but because it was a type, and not the very truth. But in mentioning Moses, He does not compare Himself to him, for the Jews did not as yet prefer Him to Moses, of whom they still had a higher opinion. So that after saying, Moses gave not, He adds not that I give, but says that The Father, and not Moses, gives. They, when they heard this, replied, Give us this bread to eat; for they yet thought that it was something material, they yet expected to gratify their appetites, and so hastily ran to Him. What does Christ? Leading them on little by little, He says,
[AD 444] Cyril of Alexandria on John 6:32
Now too does the Saviour most severely convict them of being without understanding, and exceedingly ignorant of what is in the Mosaic writings. For they ought to have known quite clearly that Moses was ministering the things of God to the people, and again those of the children of Israel to God, and was himself the worker in none of the miracles, but a minister rather and under-worker of those things which the Giver to them of all good things willed to do for the benefit of those who had been called out of bondage. What they then were impiously imagining, this Christ very resolutely cuts away (for to attribute things which befit and are due to the Divine Nature Alone, to the honour of men and not rather to It, how is not this replete with folly alike and impiety?) and in that He deprived the hierophant Moses of the miracle, and withdrew it out of his hand, it is (I suppose) manifest that He rather attributes the glory of it to Himself together with the Father, even though He abstained from speaking more openly, by reason of the uninstructedness of His hearers. For it was a thing truly not contrary to expectation, that they should rage, as though Moses were insulted by such words, and should be kindled unto intemperate anger, never enquiring what the truth was, nor recognizing the dignity of the Speaker, but heedlessly going about to only honour Moses, and not reasonably as it happened, when he was compared with what excelled him.

Let us learn then, with more judgment and reason, to practise respect towards our holy fathers and to render, as it is written, fear to whom fear, honour to whom honour (for we shall in no wise injure, if we render what fittingly belongs to each, since the spirits of the Prophets are subject to the Prophets) but when any discourse about our Saviour Christ is entered into, then we must needs say, Who in the clouds can be equalled unto the Lord? or who among the sons of the mighty shall be likened unto the Lord?
[AD 220] Tertullian on John 6:33
For Christ is our Bread because Christ is Life, and bread is life. “I am,” says he, “the Bread of life.” And, a little above he says, “The bread of God is that which comes down from heaven.” Then we find, too, that his body is reckoned in bread: “This is my body.” And so, in petitioning for “daily bread,” we ask for perpetuity in Christ and indivisibility from his body. But, because “bread” is admissible in a carnal sense too, it cannot be so used without the religious remembrance of spiritual discipline. For the Lord commands that bread be prayed for which is the only food necessary for believers.

Source: ON PRAYER 6
[AD 220] Tertullian on John 6:33
"I am," saith He, "the Bread of Life; " and, a little above, "The Bread is the Word of the living God, who came down from the heavens." Then we find, too, that His body is reckoned in bread: "This is my body.

Source: On Prayer
[AD 339] Eusebius of Caesarea on John 6:33
He would be born nowhere else but in the place at Bethlehem, near Jerusalem, in the spot that is even now pointed out. For no one is witnessed to by all the inhabitants as having been born there—in accordance with the Gospel story, no one remarkable or famous among all people, except Jesus Christ. Bethlehem is translated “House of Bread,” bearing the name of him who came forth from it, our Savior, the true Word of God, and nourisher of spiritual souls, which he himself shows by saying, “I am the Bread that came down from heaven.”

Source: PROOF OF THE GOSPEL 7.2.43-44
[AD 407] John Chrysostom on John 6:33
Not, says He, to Jews alone, but to all the world, not mere food, but life, another and an altered life. He calls it life, because they all were dead in sins. Yet they still kept downward bent, saying,
[AD 444] Cyril of Alexandria on John 6:33
It was needful not only to remove Moses from God-befitting Authority, according to their conception, and to show that he was a minister of that miraculous working, rather than the bestower of it, but also to lessen the wonder though miraculously wrought, and to show that it was nothing at all in comparison with the greater. For imagine Christ calling out something like this, The great things, sirs, do ye reckon among the little and meanest, and the beneficence of the Lord of all ye have meted out with most petty limits. For with no slight folly do ye suppose that the manna is the Bread from heaven, although it fed the race alone of the Jews in the wilderness, while there are other nations besides without number throughout the world. And ye supposed that God willed to show forth lovingkindness so contracted, as to give food to one people only (for these were types of universalities, and in the partial was a setting forth of His general Munificence, as it were in pledge, to those who first received it): but when the time of the Truth was at our doors, My Father giveth you the Bread from heaven, which was shadowed forth to them of old in the gift of the manna. For let no one think (saith He) that that was in truth the Bread from heaven, but rather let him give his judgment in favour of That, which is clearly able to feed the whole earth, and to give in full life unto the world.

He accuses therefore the Jew of cleaving to the typical observances, and refusing to examine into the beauty of the Truth. For not that was, properly speaking, the manna, but the Only-Begotten Word of God Himself, who proceedeth from the Essence of the Father, since He is by Nature Life, and quickeneth all things. For since He sprang of the Living Father, He also is by Nature Life, and since the work of that which is by Nature Life is to quicken, Christ quickeneth all things. For as our earthly bread which is gotten of the earth suffereth not the frail nature of flesh to waste away: so He too, through the operation of the Spirit quickeneth our spirit, and not only so, but also holdeth together our very body unto incorruption.

But since our meditations have once got upon the subject of manna, it will not be amiss (I think) for us to consider and say some little on it also, bringing forward out of the Mosaic books themselves severally the things written thereon. For thus having made the statement of the matter most clear, we shall rightly discern each of the things signified therein. But we will show through them all, that the Very Manna is Christ Himself, understood as given under the type of manna to them of old by God the Father. The beginning of the oracles thereon, speaks on this wise, On the fifteenth day of the second month after their departing out of the land of Egypt, the whole congregation of the children of Israel were murmuring against Moses and Aaron, and the children of Israel said unto them, Would to God we had died, stricken by the Lord in the land of Egypt, when we sat by the flesh pots and were eating bread to the full, for ye have brought us forth into this wilderness to kill this whole assembly with hunger. The matter then of the history is clear and very plain, and I do not think it needs any words to test the obvious meaning: but we will speak of it, looking only to the spiritual meaning. The children of Israel then, while still in the country of the Egyptians, by Divine command were keeping typically their feast to Christ, and having taken their supper of the lamb, did thus hardly escape the tyranny of Pharaoh's rule and shake off the intolerable yoke of bondage. Then having miraculously crossed the Red sea, they got into the wilderness: and there famishing craved flesh to eat, and were dragged down to the accustomed desire for food: and so they began murmuring against Moses and fall into repenting of their free gift from God when they ought to have given no small thanks for it. Egypt then will be darkness, and will signify the condition of the present life, and the worldly state, wherein we enrolled as in some state, serve a bitter serfdom therein, working nothing at all to Godward but fulfilling only the works most delightsome to the Devil, and hasting down unto the pleasures of impure flesh, like clay or stinking mud, enduring a miserable toil, unpaid, profitless, and pursuing a wretched (so to say) love of pleasure.

But when the Law of God speaks to our soul, and we behold at length the bitter bondage of these things, then oh then do we, thirsting after riddance from all evil, come to Christ Himself, as to the beginning and door of freedom, and provisioned with the security and grace that come through His Precious Blood, we leave the carnal condition of this life, as it were a troublous and stormy sea, and, out of all the tumult of the world, we at length reach a more spiritual and purer state, as it were sojourning in the wilderness. But since he is not unexercised unto virtue, who is through the Law instructed thereunto, when we find that we are at length in this case, then we falling into the temptations which try us, are sometimes devoured by the memory of carnal lusts, and then, when the lust inflames us mightily, we cry oftentimes out of recklessness, albeit the Divine Law hath called us to liberty, being as it were in hunger for our old accustomed pleasures, and making slight account of our toils after temperance, we look upon the bondage of the world as no longer evil. And in truth, the will of the flesh is sufficient to draw the mind to all faintheartedness after goodness.

And the Lord said unto Moses, Behold I rain you bread from heaven. In these words you may very clearly see that which is sung in the Psalms, He gave them bread of heaven; man did eat angels' bread. But it is, I suppose, evident to all, that of the reasonable Powers in heaven, none other is the Bread and Food, save the Only Begotten of God the Father. He then is the True Manna, the Bread from heaven, given to the whole rational creation by God the Father. But entering into the order of our subject we say this: Observe how the Divine grace from above draws unto itself the nature of man even though at times sick after its wonted things, and saves it in manifold wise. For the lust of the flesh like a stone falling on the mind thrusts it down, and despotically forces it unto its own will; but Christ brings us round again, as with a bridle, unto longing for better things, and recovers them that are diseased unto God-loving habit of mind. For lo, lo to them that are sinking down into carnal pleasures, He promises to give Food from Heaven, the consolation, that is, through the Spirit, the Spiritual Manna. Through this are we strengthened unto all endurance and manliness and obtain that we fall not through infirmity into those things we ought not. The Spiritual Manna therefore, that is, Christ, was strengthening us before too unto piety.

But since we have once, by reason of need, digressed, I think it well not to leave the subject uninvestigated, since it is very conducive to our profit. Some one then may reasonably ask, Why is God who is so Loving to man and so loveth virtue when it behoved Him to forecome their request, tardy in respect of His Promise: and He nowise punishes those so perverse men, albeit He punished them afterwards, when they were sick with the same lusting, and pictured to themselves bread to the full, and fleshpots, and admitted longing for the rankest onions. For we shall find in Numbers, that both certain were punished, and the place, wherein they were then encamping, was called the graves of lust, for there they buried the people that lusted. With respect then to the first question, we say that it assuredly behoved Him to wait for the desire, and so at length to reveal Himself in due season the Giver. For most welcome is the gift to those in good case, when certain pleasures appear before it and precede it, inciting to thirst after what is not yet come: but the soul of man will be devoid of a more grateful sensation, if it do not first stretch after and labour for the pleasures of being well off. But perhaps you will say that there had been no way any entreaty from them, but murmuring rather, repentance, and outcry: for this would indeed be speaking more truly. To this we say, that entreaty through prayer will befit those who are of a perfect habit: and perchance the murmuring of the more feeble from depression or whatever cause, will partake of this: and the Saviour of all, being loving to man is not altogether angry at it. For as in those who are yet babes, crying will sometimes avail to the asking of their needs, and the mother is often called by it to find out what will please the child: so to those who were yet babes, and had not yet advanced to understanding, the cry of weariness so to say, has the force of petition before God. And He punisheth not in the beginning, even though He see them worsted by earthly lusts, but after a time, for this reason, as seems to me. They who were but newly come forth of Egypt, not having yet received the manna, nor having the Bread from heaven, which strengtheneth man's heart, fall as might be expected, into carnal lusts, and therefore are pardoned. But they who had already delighted in the Lord, as it is written, on preferring carnal delights to the spiritual good things, have to give most righteous satisfaction, and over and above their suffering have assigned them a notable memorial of their fate. For the graves of lust is the name of the place of their punishment.

And the people shall go out and gather the day's portion each day. We will consider the sensible manna a type of the spiritual manna; and the spiritual manna signifies Christ Himself, but the sensible manna adumbrates the grosser teaching of the Law. With reason is the gathering daily, and the lawgiver forbids keeping it till the morrow, darkly hinting to them of old, that when the time of salvation at length shines forth, wherein the Only Begotten appeared in the world with Flesh, the legal types should be wholly abolished, and the gathering food thence in vain, while the Truth Itself lieth before us for our pleasure and enjoyment.

And it shall come to pass, on the sixth day, and they shall prepare that which they bring in, and it shall be double what they gather. Observe again, that thou mayest understand, that He does not suffer them to gather on the seventh day the sensible manna, but commands that which is already provided and gathered to be prepared for their food beforehand. For the seventh day signifies the time of the Advent of our Saviour, wherein we rest in holiness, ceasing from works of sin, and receiving for food, both the fulfilment of our faith, and the knowledge already arranged in us through the Law, no longer gathering it as of necessity, since more excellent food is now before us, and we have the Bread from heaven. The manna is collected in double measure before the holy sabbath: and you will understand thence, that the Law being concluded in respect of its temporal close, and the holy sabbath, that is, Christ's coming, already beginning, the getting of the heavenly goods will be after some sort in double measure, and the grace two-fold, bringing in addition to the advantages from the Law, the Gospel instruction also. Which the Lord Himself too may be conceived to teach when He says, as in the form of a parable. Therefore every scribe instructed unto the kingdom of heaven is like unto a wealthy man which putteth forth out of his treasure things new and old: the old the things of the Law, the new those through Christ.

And Moses and Aaron said unto all the congregation of the children of Israel, At even ye shall know that the Lord brought you forth from the land of Egypt, in the morning ye shall see the glory of the Lord, in that the Lord giveth you in the evening flesh to eat and in the morning bread to the full. Moses promises to them of Israel, that quails shall be given them by God in the evening, and declares that hereby they shall know surely that the Lord brought them up out of Egypt. And in the morning ye shall see plainly, (he says) the glory of the Lord, when He shall give you bread to the full. And consider, I pray you, the difference between each of these. For the quail signifies the Law (for the bird ever flies low and about the earth): thus wilt thou see those too who are instructed through the Law unto a more earthly piety through types, I mean such as relate to sacrifice and purifications and Jewish washing. For these are heaved a little above the earth, and seem to rise above it, but are nevertheless in it and about it: for not in the Law is that which is perfectly good and lofty unto understanding. Moreover it is given in the evening: the account again by evening signifying the obscurity of the letter, or the darksome condition of the world, when it had not yet the Very Light, i. e.,. Christ, who when He was Incarnate said, I am come a Light into the world. But He says the children of Israel shall know that the Lord brought them out of Egypt. For knowledge only of the salvation generally through Christ is seen in the Mosaic book, while grace was not yet present in very person. This very thing He hinted at, when He added, In the morning ye shall see the glory of the Lord, in that He giveth you bread to the full. For when the mist of the Law, as it were night, hath been dispersed, and the spiritual Sun hath risen upon us all, we behold as in a glass the glory of the Lord now present, receiving the Bread from heaven to the full, I mean Christ Himself.

And it was evening and the quails came up and covered the camp, and in the morning as the dew ceased round about the host, and behold, upon the face of the wilderness a small thing, as coriander seed, white. Look at the arrangement of the things to be considered. He says of the quails, that they covered the camp; of the manna again, that in the morning when the dew was gone up, it lay on the face of the wilderness round about the camp. For the instruction through the Law, I mean that in types and figures, which we have compared to the appearance of quails, covers the synagogue of the Jews: for, as Paul saith, the veil lieth upon their heart, and hardness in part. But when it was morning, that is, when Christ had now risen, and flashed forth upon all the world, and when the dew was gone up, that is, the gross and mist-like introduction of legal ordinances (for Christ is the end of the Law and the Prophets); then of a surety the true and heavenly manna will come down to us, I mean the Gospel teaching, not upon the congregation of the Israelites, but round about the camp, i. e., to all the nations, and upon the face of the wilderness, that is the Church of the Gentiles, whereof it is said that more are the children of the desolate than of the married wife. For over the whole world is dispersed the grace of the spiritual manna, which is also compared to the coriander seed, and is called small. For the power of the Divine Word being of a truth subtle, and cooling the heat of the passions, lulleth the fire of carnal motions within us, and entereth into the deep of the heart. For they say that the effect of this herb, I mean the coriander, is most cooling.

And when the children of Israel saw it they said one to another, What is this? for they wist not what it was; being unused to what had been miraculously wrought and not being able to say from experience what it was, they say one to another What is this? But this very thing which is said interrogatively, they make the name of the thing, and call it in the Syrian tongue, Manna, i.e., What is this? and you will hence see, how Christ would be unknown among the Jews. For that which prevailed in the type, trial showed that it had also force in the truth.

And Moses said to them, Let no man leave of it till the morning; and they hearkened not unto Moses, but some of them left of it until the morning, and it bred worms and stank, and Moses was wroth with them. The morning in this place signifies the bright and most glorious time of the coming of our Saviour, when the shadow of the Law and the mist of

the devil among the nations, being in some sort undone, the Only-Begotten rose upon us like light, and spiritual dawn appeared. The blessed Moses then commanded not to leave of the typical manna until the morning; for when the aforementioned time hath risen upon us, superfluous and utterly out of place are the shadows of the Law by reason of the now present truth. For that a thing truly useless is the righteousness of the Law when Christ hath now gleamed forth, Paul showed, saying of Him, for whom I suffered the loss of all things, to wit, glorying in the Law, and do count them dung, that I may win Christ and be found in Him, not having mine own righteousness which is of the Law, but that which is through the faith of Jesus Christ. Seest thou then, how as a wise man he took care not to leave of it till the morning? They who kept of it unto the morning are a type of the Jewish multitude which should believe not, whose eager desire to keep the law in the letter, should be a producing of corruption and of worms. For nearest thou how the Lawgiver is exasperated greatly against them? And Moses said unto Aaron, Take one golden pot, and put therein manna, an omer full, and thou shalt lay it up before God to be kept. Well in truth may we marvel hereat, and say, O the depth of the riches and wisdom and knowledge of God! For incomprehensible in truth is the wisdom hidden in the God-inspired Scriptures, and deep their depth, as it is written, who can find it out? Thou seest then how our last comment fitted these things: For since Christ Himself was shown to be our Very Manna, declared in type by way of image to them of old, needs does he teach in this place, of Whom and of what virtue and glory will he be full, who treasureth up in himself the spiritual Manna, and bringeth Jesus into the inmost recesses of his heart, through right faith in Him and perfect love. For thou hearest how the omer full of manna was put in a golden pot, and by the hand of Aaron laid up before the Lord to be kept. For the holy and truly pious soul, which travaileth of the Word of God perfectly in herself, and receiveth entire the heavenly treasure will be a precious vessel, like as of gold, and will be offered by the High Priest of all to God the Father, and will be brought into the Presence of Him Who holdeth all things together and preserveth them to be kept, not suffering to perish that which is of its own nature perishable. The righteous man then is described, as having in a golden vessel the spiritual Manna, that is Christ, attaining unto incorruption, as in the Sight of God, and remaining to be kept, that is unto long-enduring and endless life. Christ with reason therefore convicts the Jews of no slight madness, in supposing that the manna was given by the all-wise Moses to them of old, and in staying at this point their discourse thereon and considering not one at all of the things presignified thereby, by His saying, Verily I say unto you, Not Moses hath given you the manna. For they ought rather to have considered this and perceived that Moses had brought in the service of mediation merely: but that the gift was no invention of human hand, but the work of Divine Grace, outlining the spiritual in the grosser, and signifying to us the Bread from Heaven, Which giveth Life to the whole world, and doth not feed the one race of Israel as it were by preference.
[AD 444] Cyril of Alexandria on John 6:33
Imagine Christ saying something like this: “You foolishly suppose that the manna is ‘the bread from heaven,’ since it merely fed the people of Israel in the wilderness while there were countless other nations throughout the world. You suppose that God wanted to demonstrate his loving kindness so narrowly as to give food to only one people?… Let no one think,” says Christ, “that the manna was truly the bread from heaven; but one should rather choose that which is clearly able to feed and to completely give life to the whole world.” … The only begotten of God the Father is the true manna, the bread from heaven, given to all rational creatures by God the Father.

Source: COMMENTARY ON THE GOSPEL OF JOHN 3.6
[AD 215] Clement of Alexandria on John 6:34
Elsewhere the Lord, in the Gospel according to John, brought this out by symbols, when He said: "Eat ye my flesh, and drink my blood; "

Source: Clement of Alexandria The Instructor Book I
[AD 407] John Chrysostom on John 6:34
Then He, to rebuke them, because while they supposed that the food was material they ran to Him, but not when they learned that it was a spiritual kind, said,
[AD 430] Augustine of Hippo on John 6:34
As the Samaritan woman, to whom it was said, “Whoever drinks of this water shall never thirst,” thought he meant natural water and said, “Sir, give me this water,” thinking she might never be in want again; in the same way these people say, “O Lord, give us this bread” that refreshes and sustains us and yet never fails.

Source: TRACTATES ON THE GOSPEL OF JOHN 25.13
[AD 444] Cyril of Alexandria on John 6:34
Hereby is clearly divulged, though much desiring to be hid, the aim of the Jews, and that one might see that it is not lawful for the Truth to lie, which said that not because they saw the miracles, were they therefore eager to follow Him, but because they did eat of the loaves and were filled. With reason then were they condemned for their much dulness, and I suppose one should truly say to them, Lo a foolish people and without heart, they have eyes and see not, they have ears and hear not. For while our Saviour Christ by many words, as one may see, is drawing them away from carnal imaginations, and by His all-wise teaching winging them unto spiritual contemplation, they attain not above the profit of the flesh, and hearing of the Bread which giveth life unto the world, they still picture to themselves that of the earth, having their belly for god, as it is written, and overcome by the evils of the belly, that they may justly hear, whose glory is in their shame. And you will find such language very consonant to that of the woman of Samaria. For when our Saviour Christ was expending upon her too a long discourse, and telling her of the spiritual waters, and saying clearly, Whosoever drinketh of this water shall thirst again, hut whosoever drinketh of the water that I shall give him shall never thirst, but the water that I shall give him shall be in him a well of water springing wp into everlasting life: she caught at it through the dulness that was in her, and letting go the spiritual fountain, and thinking nothing at all about it, but sinking down to the gift of sensible wells, says, Lord give me this water, that I thirst not neither come hither to draw. Akin therefore to her language is that of the Jews. For as she was weakly by nature, in the same way (I think) have these too nought male or manly in their understanding, but are effeminated unto the unmanly lusts of the belly, and show that that is true of them which is written, For the foolish man will utter folly, and his heart will imagine vain things.
[AD 108] Ignatius of Antioch on John 6:35
Do not talk about Jesus Christ while you desire the world. Do not let envy dwell among you.… I take no pleasure in corruptible food or the pleasures of this life. I want the bread of God, which is the flesh of Christ who is of the seed of David; and for drink I want his blood, which is incorruptible love.

Source: EPISTLE TO THE ROMANS 7
[AD 220] Tertullian on John 6:35
For Christ is our Bread; because Christ is Life, and bread is life. "I am," saith He, "the Bread of Life; " and, a little above, "The Bread is the Word of the living God, who came down from the heavens.

Source: On Prayer
[AD 235] Hippolytus of Rome on John 6:35
Aser obtained the parts about Ptolemais and Sidon. Wherefore he says, "His bread shall be fat, and he shall furnish dainties to princes." This we take to be a figure of our calling; for "fat" means "rich." And whose bread is rich, if not ours? For the Lord is out bread, as He says Himself: "I am the bread of life." And who else will furnish dainties to princes but our Lord Jesus Christ?-not only to the believing among the Gentiles, but also to those of the circumcision, who are first in the faith, to wit, to the fathers, and the patriarchs, and the prophets, and to all who believe in His name and passion.

Source: Exegetical Fragments
[AD 258] Cyprian on John 6:35
That the Jews would lose while we should receive the bread and the cup of Christ and all His grace, and that the new name of Christians should be blessed in the earth. In Isaiah: "Thus saith the Lord, Behold, they who serve me shall eat, but ye shall be hungry: behold, they who serve me shall drink, but ye shall be thirsty: behold, they who serve me shall rejoice, but ye shall be confounded; the Lord shall slay you. But to those who serve me a new name shall be named, which shall be blessed in the earth." Also in the same place: "Therefore shall He lift up an ensign to the nations which are afar off, and He will draw them from the end of the earth; and, behold, they shall come swiftly with lightness; they shall not hunger nor thirst." Also in the same place: "Behold, therefore, the Ruler, the Lord of Sabaoth, shall take away from Judah and from Jerusalem the healthy man and the strong man, the strength of bread and the strength of water." Likewise in the thirty-third Psalm: "O taste and see how sweet is the Lord. Blessed is the man that hopeth in Him. Fear the Lord God, all ye His saints: for there is no want to them that fear Him. Rich men have wanted and have hungered; but they who seek the Lord shall never want any good thing." Moreover, in the Gospel according to John, the Lord says: "I am the bread of life: he that cometh to me shall not hunger, and he that trusteth in me shall never thirst." Likewise He saith in that place: "If any one thirst, let him come and drink. He that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water." Moreover, He says in the same place: "Except ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 319] Theodore Stratelates on John 6:35
Since earthly bread customarily does give life to our weak nature of the flesh, [Christ] also does this through the energy of the Spirit by making the spirit alive and preserving the body for incorruptible incorruption after the resurrection and giving this to those who believe in him. Certainly he calls his flesh the bread of life in this place since it is eaten in the sacrament.

Source: FRAGMENTS ON JOHN 33
[AD 319] Theodore Stratelates on John 6:35
Because we have all died to sin—or because after the eternal, incorruptible resurrection he will give life to those who believe, when there will be neither food nor drink perceived by the senses—therefore we “will certainly not hunger.” To be sure, the manna of those who ate it “in the desert” nourished the body for a little while, but it did not contribute anything to the soul to help it live virtuously and nobly. All of them (except for a few) were discovered to have been godless. But the living Bread recovered the souls of the believers by his words of life and procured real life for the world.

Source: FRAGMENTS ON JOHN 31
[AD 367] Hilary of Poitiers on John 6:35
Not that He does what He does not wish. He fulfills obediently His Father's will, wishing also Himself to fulfill that will.
[AD 367] Hilary of Poitiers on John 6:35-40
(iii. de Trin. c. 9) Not that He does what He does not wish. He fulfils obediently His Father's will, wishing also Himself to fulfil that will.

Source: Catena Aurea by Aquinas
[AD 397] Ambrose of Milan on John 6:35
[Christ] is a rich treasure, for his bread is rich. And “rich” is an apt term, for one who has eaten this bread will be unable to feel hunger. He gave it to the apostles to distribute to a believing people, and today he gives it to us. For he, as a priest, daily consecrates it with his own words. Therefore this bread has become the food of saints.

Source: ON THE PATRIARCHS 9.38
[AD 407] John Chrysostom on John 6:35
2. Thus also John cries, saying beforehand, He speaks that He knows, and testifies that He has seen, and no man receives His testimony John 3:32; and again Christ Himself, We speak that We do know, and testify that We have seen John 3:11, and you believe not. This He does to prevent them, and to show them that the matter does not trouble Him, that He desires not honor, that He is not ignorant of the secrets of their minds, nor of things present, nor of things to come.

I am the bread of life. Now He proceeds to commit unto them mysteries. And first He discourses of His Godhead, saying, I am the bread of life. For this is not spoken of His Body, (concerning that He says towards the end, And the bread which I shall give is My flesh,) but at present it referrs to His Godhead. For That, through God the Word, is Bread, as this bread also, through the Spirit descending on it, is made Heavenly Bread. Here He uses not witnesses, as in His former address, for He had the miracle of the loaves to witness to Him, and the Jews themselves for a while pretending to believe Him; in the former case they opposed and accused Him. This is the reason why here He declares Himself. But they, since they expected to enjoy a carnal feast, were not disturbed until they gave up their hope. Yet not for that was Christ silent, but uttered many words of reproof. For they, who while they were eating called Him a Prophet, were here offended, and called Him the carpenter's son; not so while they ate the loaves, then they said, He is The Prophet, and desired to make Him a king. Now they seemed to be indignant at His asserting that He came down from heaven, but in truth it was not this that caused their indignation, but the thought that they should not enjoy a material table. Had they been really indignant, they ought to have asked and enquired how He was the bread of life, how He had come down from heaven; but now they do not this, but murmur. And that it was not this which offended them is plain from another circumstance. When He said, My Father gives you the bread, they exclaimed not, Beseech Him that He give; but what? Give us that bread; yet He said not, I give, but, My Father gives; nevertheless, they, from desire of the food, thought Him worthy to be trusted to for its supply. Now how should they, who deemed Him worthy of their trust for giving, be afterward offended when they also heard that the Father gives? What is the reason? It is that when they heard that they were not to eat, they again disbelieved, and put forth by way of a cloak for their disbelief, that it was a high saying. Wherefore He says, You have seen Me, and believe not John 5:39; alluding partly to His miracles, partly to the testimony from the Scriptures; For they, He says, are they which testify of Me c. v. 43, 44; and, I have come in My Father's Name, and you receive Me not; and, How can you believe which receive honor of men?
[AD 407] John Chrysostom on John 6:35
Now he proceeds to commit to them mysteries. First, he speaks of his Godhead, saying, “I am the bread of life.” For this is not spoken of his body since he says toward the end, “And the bread that I shall give is my flesh.” At present, [bread of life] refers to his Godhead, which is “bread” through God the Word, just as this bread [of the sacrament] through the Spirit descending on it, is made heavenly bread. Here he does not use witnesses as in his former address, for he had the miracle of the loaves to witness to him and also had the Jews themselves for a while pretending to believe him. In the former case they opposed and accused him. This is the reason why here he declares himself.

Source: HOMILIES ON THE GOSPEL OF JOHN 45.2
[AD 407] John Chrysostom on John 6:35-40
(Hom. xlv. 2) Our Lord now proceeds to set forth mysteries; and first speaks of His Divinity: And Jesus said unto them, I am the bread of life. He does not say this of His body, for He speaks of that at the end; The bread that I will give you is My flesh. Here He is speaking of His Divinity. The flesh is bread, by virtue of the Word; this bread is heavenly bread, on account of the Spirit which dwelleth in it.

(Hom. xliv. 2. c. 5.) Or, I said to you, refers to the testimony of the Scriptures, of which He said above, They are they which testify of Me; and again, I am come in My Father's name, and ye receive Me not. That ye have seen Me, is a silent allusion to His miracles.

(Hom. xliv. 2) The expression, that the Father giveth Me, shows that it is no accident whether a man believes or not, and that belief is not the work of human cogitation, but requires a revelation from on high, and a mind devout enough to receive the revelation. Not that they are free from blame, whom the Father does not give, for they are deficient even in that which lies in their own power, the will to believe. This is a virtual rebuke to their unbelief, as it shows that whoever does not believe in Him, transgresses the Father's will. Paul, however, says, that He gives them up to the Father: When He shall have given up the kingdom to God, even the Father. (1 Cor. 15:24) But as the Father, in giving, does not take from Himself, so neither does the Son when He gives up. The Son is said to give up to the Father, because we are brought to the Father by Him. And of the Father at the same time we read, By Whom ye were called unto the fellowship of His Son. (1 Cor. 1:9) Whoever then, our Lord says, cometh to Me, shall be saved, for to save such I took up flesh: For I came down from heaven not to do Mine own will, but the will of Him that sent Me. But what? Has thou one will, He another? No, certainly. Mark what He says afterwards; And this is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, should have everlasting life. And this is the Son's will too; For the Son quickeneth whom He will. (c. 5:21) He says then, I came to do nothing but what the Father wills, for I have no will distinct from My Father's: all things that the Father hath are Mine. But this not now: He reserves these higher truths for the end of His ministry.

(Hom. xliv. 3) I should lose nothing; He lets them know, he does not desire his own honour, but their salvation. After these declarations, I will in no wise cast out, and I should lose nothing, He adds, But should raise it up at the last day. In the general resurrection the wicked will be cast out, according to Matthew, Take him, and cast him into outer darkness. (Mat. 22:13) And, Who is able to cast both soul and body into hell. (Mat. 10:28) He often brings in mention of the resurrection for this purpose: viz. to warn men not to judge of God's providence from present events, but to carry on their ideas to another world.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on John 6:35-40
(Tr. xxv. 14) He that cometh to Me, i. e. that believeth on Me, shall never hunger, has the same meaning as shall never thirst; both signifying that eternal society, where there is no want.

(Tr. xxv. 14) Ye desire bread from heaven: but, though you have it before you, you eat it not. This is what I told you: But I said unto you, that ye also have seen Me, and believe not.

(Tr. xxv. 14) But, because ye have seen Me, and believed not, I have not therefore lost the people of God: All that the Father giveth Me, shall come unto Me; and him that cometh to Me, I will in no wise cast out.

(Tr. xxv. 14) That inner place, whence there is no casting out, is a great sanctuary, a secret chamber, where is neither weariness, or the bitterness of evil thoughts, or the cross of pain and temptation: of which it is said, Enter thou into the joy of thy Lord. (Mat. 25)

(Tr. xxv. 15) This is the reason why He does not cast out those who come to Him. For I came down from heaven not to do Mine own will, but the will of Him that sent Me. The soul departed from God, because it was proud. Pride casts us out, humility restores us. When a physician in the treatment of a disease, cures certain outward symptoms, but not the cause which produces them, his cure is only temporary. So long as the cause remains, the disease may return. That the cause then of all diseases, i. e. pride, might be eradicated, the Son of God humbled Himself. Why art thou proud, O man? The Son of God humbled Himself for thee. It might shame thee, perhaps, to imitate a humble man; but imitate at least a humble God. And this is the proof of His humility: I came not to do Mine own will, but the will of Him that sent Me. Pride does its own will; humility the will of God.

(Tr. xxv in Joan. 16) For this very reason therefore, I will not cast out Him that cometh to Me; because I came not to do Mine own will. I came to teach humility, by being humble Myself. He that cometh to Me, is made a member of Me, and necessarily humble, because He will not do His own will, but the will of God; and therefore is not cast out. He was cast out, as proud; he returns to Me humble, he is not sent away, except for pride again; he who keeps his humility, falleth not from the truth. And further, that He does not cast out such, because He came not to do His will, He shows when He says, And this is the Father's will which hath sent Me, that of all which He hath given Me, I should lose nothing. (Mat. 18:14) Every one of an humble mind is given to Him: It is not the will of your Father, that one of these little ones should perish. The swelling ones may perish; of the little ones none can; for except ye be as a little child, ye shall not enter into the kingdom of heaven. (Mat. 18:3, 5)

(de Cor. et Gratia, c. ix) They therefore who by God's unerring providence are foreknown, and predestined, called, justified, glorified, even before their new birth, or before they are born at all, are already the sons of God, and cannot possibly perish; these are they who truly come to Christ. By Him there is given also perseverance in good unto the end; which is given only to those who will not perish. Those who do not persevere will perish.

(Tr. xxv. 19) See how the twofold resurrection is expressed here. He who cometh to Me, shall forthwith rise again; by becoming humble, and a member of Me. But then He proceeds; But I will raise him up at the last day. To explain the words, All that the Father hath given Me, and, I should lose nothing, He adds; And this is the will of Him that hath sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life: and I will raise him up at the last day. Above He said, Whoso heareth My word, and believeth on Him that sent Me: (c. 5:24) now it is, Every one which seeth the Son, and believeth on Him. He does not say, believe on the Father, because it is the same thing to believe on the Father, and on the Son; for as the Father hath life in Himself, even so hath He given to the Son to have life in Himself; and again, That whoso seeth the Son and believeth on Him, should have everlasting life: i. e. by believing, by passing over to life, as at the first resurrection. But this is only the first resurrection, He alludes to the second when He says, And I will raise him up at the last day.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on John 6:35
He that cometh to Me shall not hunger, and he that believeth on Me shall never thirst.

There is herein again something concealed which we must say. For it is the wont of the Saviour Christ, not to contend with the praises of the saints, but on the contrary to crown them with glorious honours. But when certain of the more ignorant folk, not perceiving how great His excellence over them, offer them a superior glory, then does He to their great profit bring them to a meeter idea, while they consider Who the Only-Begotten is, and that He will full surely surpass by incomparable Excellencies. But not over clear does He make His Discourse to this effect, but somewhat obscure and free from any boast, and yet by consideration of or comparison of the works it forcibly takes hold on the vote of superiority. For instance, He was discoursing one time with the woman of Samaria, to whom He promised to give living water; and the woman understanding nought of the things spoken said, Art THOU greater than our father Jacob who gave us the well? But when the Saviour wished to persuade her that He was both greater than he, and in no slight degree more worthy of belief, He proceeds to the difference between the water, and says, Whosoever drinketh of this water shall thirst again, but whosoever drinlceth of the water that I shall give him, it shall be in him a well of water syringing up into everlasting life. And what thence does He give to understand but surely this, that the Giver of more excellent gifts must needs be surely Himself more excellent than he with whom was the comparison? Some such method then of leading and instruction He uses now too. For since the Jews were behaving haughtily towards Him, and durst think big, putting forward on all occasions their Lawgiver Moses, and often asserting that they ought to follow his ordinances rather than Christ's, thinking that the supply of manna and the gushing forth of water from the rock, were most reasonable proof of his superiority over all, and over our Saviour Jesus Christ Himself, needs He did return to His wonted plan, and does not say downright, that He is superior to Moses, by reason of the unbridled daring of His hearers, and their being most exceeding prone to wrath; but He comes to this very thing that is marvelled at, and by comparison of it with the greater, proves that it is small. For he that cometh to Me (He says) shall never hunger and he that believeth on Me shall never thirst. Yea (saith He) I too will agree with you that the manna was given through Moses, but they that did eat thereof hungered. I will grant that out of the womb of the rocks was given forth unto you water, but they who drank thirsted, and the aforesaid gift wrought them some little temporary enjoyment; but he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst.

What then doth Christ promise? Nothing corruptible, but rather that Blessing in the participation of His Holy Flesh and Blood, which restoreth man wholly to incorruption, so that he should need none of the things which drive off the death of the flesh, food (I mean) and drink. It seems that He here calls water, the Sanctification through the Spirit, or the Divine and Holy Ghost Himself, often so named by the Divine Scriptures. The Holy Body of Christ then giveth life to those in whom It is, and holdeth them together unto incorruption, being commingled with our bodies. For it is conceived of as the Body of none other, but of Him which is by Nature life, having in itself the whole virtue of the united Word, and inqualitied, yea or rather, fulfilled with His effectuating Might, through which all things are quickened and retained in being. But since these things are so, let them who have now been baptized and have tasted the Divine Grace, know, that if they go sluggishly or hardly at all into the Churches, and for a long time keep away from the Eucharistic gift through Christ, and feign a pernicious reverence, in that they will not partake of Him sacramentally, they exclude themselves from eternal life, in that they decline to be quickened; and this their refusal, albeit seeming haply to be the fruit of reverence, is turned into a snare and an offence.

For rather ought they urgently to gather up their implanted power and purpose, that so they may be resolute in clearing away sin, and essay to live a life most comely, and so hasten with all boldness to the participation of Life. But since Satan is manifold in his wiles, he never suffers them to think that they ought to be soberminded, but after having denied them with evils, persuades them to shrink from the very grace, whereby it were likely, that they recovering from the pleasure that leads to vice, as from wine and drunkenness, should see and consider what is for their good. Breaking off therefore his bond, and shaking off the yoke cast upon us from his tyranny, let us serve the Lord with fear, as it is written, and through temperance show ourselves superior to the pleasures of the flesh and approach to that Divine and Heavenly Grace, and mount up unto the holy Participation of Christ; for thus, thus shall we overcome the deceit of the devil, and, having become partakers of the Divine Nature, shall mount up to life and incorruption.
[AD 444] Cyril of Alexandria on John 6:35
I am the Bread of life

It is the custom of our Saviour Christ when explaining the more Divine and already foretold Mysteries, to make His Discourse upon them darksome and not too transparent. For He commits not His so dread word to lie unveiled before the unholy and profane indiscriminately at their pleasure, to be trodden down by them, but having veiled it in the armour of obscurity, He renders it not invisible to the prudent, but when He seeth among His hearers any foolish ones, and who understand no whit of the things spoken, He opens clearly what He wills to make known, and removing as it were all mist from His Discourse, He sets the knowledge of the Mystery before them bare and in full view, hereby rendering their |373 unbelief without defence. That it was His wont (as we have said) to use an obscure and reserved method of speaking, He will Himself teach us, saying in the Book of Psalms, I will open My Mouth in parables. And the blessed prophet Isaiah too no less will confirm our explanation hereof, and show it in no wise mistaken, proclaiming, Behold a righteous King shall reign, and princes shall rule with judgment, and a man shall veil his words: for he says that He has reigned a righteous King over us who saith. Yet was I appointed King by Him, upon Sion His holy mountain, declaring the commandment of the Lord: and princes living together in judgment, that is, in uprightness in every thing, he calls the holy disciples who came to the Saviour Christ oftentimes veiling His words, saying, Declare unto us the parable. And He once on hearing the question, Why speakest Thou unto the multitudes in parables? is found to have declared most manifestly the cause, Because they seeing (He says) see not, and hearing they hear not, nor understand. For they were no ways worthy (it seems) seeing that God who judgeth justly, decreed this sentence upon them. The Saviour then, having devised many turns in His Discourse, when He saw that His hearers understood nothing, at length says more openly, I am the Bread, of life, and well-nigh makes an attack upon their unmeasured want of reason, saying, O ye who have the mastery over all in your incomparable uninstructedness alone, when God declares that He will give you Bread from Heaven, and has made you so great a promise in feeding you with manna, do ye limit the Divine Liberality, and are ye not ashamed of staying the grace from above at this, not knowing that it is but a little thing both for you to receive such things of God, and for God Himself to give them you? Do not then believe (saith He) that that bread is the Bread from Heaven. For I am the Bread of Life, Who of old was fore-announced to you as in promise, and shown as in type, but now am present fulfilling My due promise. I am the Bread of Life, not bodily bread, which cutteth off the suffering from hunger only, and freeth the flesh from the destruction therefrom, but remoulding wholly the whole living being to eternal life, and rendering man who was formed to be for ever, superior to death. By these words He points to the life and grace through His Holy Flesh, through which this property of the Only Begotten, i. e., life, is introduced into us.

But we must know (for I think we ought with zealous love of learning to pursue what brings us profit) that for forty whole years was the typical manna supplied to them of Israel by God, while Moses was yet with them, but when he had attained the common termination of life, and Jesus was now appointed the commander and general of the Jewish ranks: he brought them over Jordan, as it is written, and having circumcised them with knives of stone and brought them into the land of promise, he at length arranged that they should be fed with bread, the all-wise God having now stayed His gift of manna. Thus (for the type shall now be transferred to the truer) when Moses was shrouded, that is, when the types of the worship after the Law were brought to nought, and Christ appeared to us, the true Jesus (for He saved His people from their sins), then we crossed the Jordan, then received the spiritual circumcision through the teaching of the twelve stones, that is of the holy disciples, of whom if is written in the Prophets that the holy stones are rolled upon His land. For the holy stones going about and running over the whole earth, are of a surety these, through whom also we were circumcised with the circumcision made without hands in Spirit, i. e., through faith. When then we were called to the kingdom of Heaven by Christ (for this and nought else, I deem, it pointeth to, that some entered into the land of promise), then the typical manna no longer belongeth to us (for not by the letter of Moses are we any longer nourished) but the Bread from Heaven, i. e., Christ, nourishing us unto eternal life, both through the supply of the Holy Ghost, and the participation of His Own Flesh, which infuseth into us the participation of God, and effaceth the deadness that cometh from the ancient curse.
[AD 444] Cyril of Alexandria on John 6:35
In effect, Jesus is saying, “I am the bread of life,” not bodily bread, which merely eliminates the physical suffering brought on by hunger, but rather that bread that refashions the entire living being to eternal life. The human being, who had been created for eternal life, is now given power over death.

Source: COMMENTARY ON THE GOSPEL OF JOHN 3.6
[AD 444] Cyril of Alexandria on John 6:35
What then does Christ promise? Nothing corruptible, but rather that blessing in the participation of his holy flesh and blood that restores humanity wholly to incorruption so that it should need none of the things that normally drive off the death of the flesh, for example, food and drink.… The holy body of Christ gives life to those who have it within themselves, and by holding them together, [it] grants incorruption, inasmuch as it is commingled with our bodies.… Since these things are so, let those who have been baptized and tasted the divine grace understand this: if they are sluggish or reluctant about going to church and for long periods of time keep away from the eucharistic gift through Christ, feigning a pernicious reverence by not partaking of him sacramentally, they exclude themselves from eternal life inasmuch as they decline to be enlivened. Thus, their refusal [to partake of the Eucharist] though seeming to be an expression of reverence, is turned into a snare and an offense.

Source: COMMENTARY ON THE GOSPEL OF JOHN 3.6
[AD 735] Bede on John 6:35-40
All, He saith, absolutely, to show the fulness of the number who should believe. These are they which the Father gives the Son, when, by His secret inspiration, He makes them believe in the Son.

Source: Catena Aurea by Aquinas
[AD 804] Alcuin of York on John 6:35-40
As if He said, I did not say what I did to you about the bread, because I thought you would eat it, but rather to convict you of unbelief. I say, that ye see Me, and believe not.

Whomsoever therefore the Father draweth to belief in Me, he, by faith, shall come to Me, that he may be joined to Me. And those, who in the steps of faith and good works, shall come to Me, I will in no wise cast out; i. e. in the secret habitation of a pure conscience, he shall dwell with Me, and at the last I will receive him to everlasting felicity.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on John 6:35-40
He does not say, I am the bread of nourishment, but of life, for, whereas all things brought death, Christ hath quickened us by Himself. But the life here, is not our common life, but that which is not cut short by death: He that cometh to Me shall never hunger; and He that believeth on Me shall never thirst.

Or, shall never hunger or thirst, i. e. shall never be wearied1 of hearing the word of God, and shall never thirst as to the understanding: as though He had not the water of baptism, and the sanctification of the Spirit.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 6:36
When he says, “You have seen me and yet have not believed,” he alludes partly to his miracles, partly to the testimony from the Scriptures. “For they,” he says, “testify of me.”

Source: HOMILIES ON THE GOSPEL OF JOHN 45.2
[AD 444] Cyril of Alexandria on John 6:36
By many words doth He struggle with them, and in every way urge them to salvation by faith. But He was not ignorant, as God, that they would run off to unbelief, as their sister or intimate foster sister, and would regard as nought, Him who calleth them to life. In order then that they might know that Jesus was not ignorant what manner of men they would be found, or rather, to speak more fittingly, that they might learn that they were under the Divine wrath, He charges them again, But I said unto you that ye have both seen Me and believe not. I foreknew (says He) and clearly foretold, that ye would surely remain hard, and keeping fast hold of your cherished disobedience, ye would be left without share in My gifts. And when did Christ say any thing of this kind? remember Him saying to the blessed prophet Isaiah, Go and tell this people, Hear ye in hearing and understand not, and looking |378 look and see not, for the heart of this people is waxen fat. Will not the word be shown to be true by these things also which are before us? for they saw, they saw that the Lord was by Nature God, when He fed a multitude exceeding number which came unto Him with five barley loaves, and two small fishes, which He brake up. But they have seen and believe not, by reason of the blindness which like a mist hath come upon their understandings from the Divine wrath. For they were (I suppose) without doubt worthy to undergo this, for that they, caught in innumerable stumblings, and fast holden in the indissoluble bands of their transgressions, received not when He came Him who had power to loose them. For this cause was the heart of this people made fat.

But that the multitude of the Jews saw by the greatness of the sign that Jesus was by Nature God, you will understand full well by this too. For marvelling at what was done, as the Evangelist says above, they sought to seize Him to make Him a King. No excuse then for their folly is left unto the Jews. For astonished (and with much reason) at the Divine signs, and coming from the works proportionably to the Might of Him Who worketh, they wellnigh, shudder at their readiness to believe, and spring back from good habits, readily making a summerset as it were into the very depths of perdition.
[AD 220] Tertullian on John 6:37
No man indeed was able to come to Him, except the Father attracted him; whereas every one who had heard and learnt of the Father came to Him." He goes on then expressly to say, "Not that any man hath seen the Father; " thus showing us that it was through the Word of the Father that men were instructed and taught.

Source: Against Praxeas
[AD 258] Cyprian on John 6:37
The Lord cries aloud, that "whosoever thirsts should come and drink of the rivers of living water that flowed out of His bosom." Whither is he to come who thirsts? Shall he come to the heretics, where there is no fountain and river of living water at all; or to the Church which is one, and is founded upon one who has received the keys of it by the Lord's voice? It is she who holds and possesses alone all the power of her spouse and Lord. In her we preside; for her honour and unity we fight; her grace, as well as her glory, we defend with faithful devotedness. We by the divine permission water the thirsting people of God; we guard the boundaries of the living fountains. If, therefore, we hold the right of our possession, if we acknowledge the sacrament of unity, wherefore are we esteemed prevaricators against truth? Wherefore are we judged betrayers of unity? The faithful, and saving, and holy water of the Church cannot be corrupted and adulterated, as the Church herself also is uncorrupted, and chaste, and modest. If heretics are devoted to the Church and established in the Church, they may use both her baptism and her other saving benefits. But if they are not in the Church, nay more, if they act against the Church, how can they baptize with the Church's baptism?

Source: Epistle LXXII
[AD 407] John Chrysostom on John 6:37
Observe how He does all things for the sake of them that are saved; therefore He added this, that He might not seem to be trifling and speaking these things to no purpose. But what is it that He says, All that the Father gives Me shall come unto Me John 6:37, and I will raise it up in the last day? John 6:40 Wherefore speaks He of the common resurrection, in which even the ungodly have a part, as though it were the peculiar gift of those who believe in Him? Because He speaks not simply of resurrection, but of a particular kind of resurrection. For having first said, I will not cast him out, I shall lose nothing of it, He then speaks of the resurrection. Since in the resurrection some are cast out, (Take him, and cast him into outer darkness, Matthew 22:13) and some are destroyed. (Rather fear Him who is able to destroy both soul and body in hell.) Matthew 10:28 And the expression, I give eternal life John 10:28, declares this; for they that have done evil shall go forth to the resurrection of damnation, and they that have done good to the resurrection of life. John 5:29 This then, the resurrection to good things, is that which He here designed. But what means He by saying, All that the Father gives Me, shall come to Me? He touches their unbelief, showing that whosoever believes not on Him transgresses the will of the Father. And thus He says it not nakedly, but in a covert manner, and this He does everywhere, wishing to show that unbelievers are at variance with the Father, not with Him alone. For if this is His will, and if for this He came, that He might save man, those who believe not transgress His will. When therefore, He says, the Father guides any man, there is nothing that hinders him from coming unto Me; and in another place, No man can come unto Me, except the Father draw him. John 6:44 And Paul says, that He delivers them up unto the Father; When He shall have delivered up the kingdom to God, even the Father. 1 Corinthians 15:24 Now as the Father when He gives does so without first depriving Himself, so the Son when He delivers up does so without excluding Himself. He is said to deliver us up, because through Him we have access (to the Father).

3. And the by whom is also applied to the Father, as when the Apostle says, By whom you were called unto the fellowship of His Son 1 Corinthians 1:9: and, By the will of the Father. And again; Blessed are you, Simon Barjona, for flesh and blood has not revealed it unto you. Matthew 16:17 What He here intimates is something of this kind, that faith in Me is no ordinary thing, but needs an impulse from above; and this He establishes throughout His discourse, showing that this faith requires a noble sort of soul, and one drawn on by God.

But perhaps some one will say, If all that the Father gives, and whomsoever He shall draw, comes unto You, if none can come unto You except it be given him from above, then those to whom the Father gives not are free from any blame or charges. These are mere words and pretenses. For we require our own deliberate choice also, because whether we will be taught is a matter of choice, and also whether we will believe. And in this place, by the which the Father gives Me, He declares nothing else than that the believing on Me is no ordinary thing, nor one that comes of human reasonings, but needs a revelation from above, and a well-ordered soul to receive that revelation. And the, He that comes to Me shall be saved, means that he shall be greatly cared for. For on account of these, He says, I came, and took upon Me the flesh, and entered into the form of a servant. Then He adds;
[AD 407] John Chrysostom on John 6:37
When he says, “All that the Father gives me shall come to me,” he touches on their unbelief, showing that whoever does not believe on him transgresses the will of the Father. He covertly shows that unbelievers are not only at variance with him but also with the Father. For if this is [the Son’s] will, and if this is the reason he came, that is, that he might save the entire world, then those who do not believe transgress his will. When, therefore, he says, the Father guides someone, there is nothing that hinders that person from coming to [Jesus]. … And Paul says that [the Son] delivers them up to the Father. Now just as the Father, when he gives, does not take from himself, so neither does the Son take from himself when he gives up. The Son is said to give up to the Father because we are brought to the Father by him. And at the same time, we read that it was the Father “by whom you were called to the fellowship of his Son,” that is, by the will of the Father. … Faith in me, he intimates here, is no ordinary thing or one that comes from human reason, but [it] needs a revelation from above. And this he establishes throughout his discourse, showing that this faith requires a noble sort of soul, and one drawn on by God.…The expression “that the Father gives me” shows that it is no accident whether a person believes or not. It shows that belief is not the work of human reasoning but requires a revelation from on high and a mind devout enough to receive the revelation. “Whoever then,” our Lord says, “comes to me, shall be saved,” meaning they shall be greatly cared for. For to save such as these I took up flesh and the form of a servant.

Source: HOMILIES ON THE GOSPEL OF JOHN 45.2-3
[AD 430] Augustine of Hippo on John 6:37
This is the reason why he does not cast out those who come to him. “For I came down from heaven not to do my own will but the will of him that sent me.” The soul departed from God because it was proud.… Pride casts us out, humility restores us.… When a physician in the treatment of a disease cures certain outward symptoms but not the cause that produces them, his cure is only temporary. So long as the cause remains, the disease may return.… That the cause then of all diseases, that is, pride, might be eradicated, the Son of God humbled himself. Why are you proud, O man? The Son of God humbled himself for you. It might shame you, perhaps, to imitate a humble man; but imitate at least a humble God.… And this is the proof of his humility: “I came not to do my own will but the will of him that sent me.” Pride does its own will; humility does the will of God. For this very reason, therefore, I will not cast out the one who comes to me, because I came not to do my own will, but the will of him who sent me. I came to teach humility by being humble myself. Whoever comes to me is made a member of me. Such a person is necessarily humble, because he will not do his own will but the will of God; and therefore [this person] is not cast out. He was cast out, as proud.… But he will not cast us out because we are members of the one who desired to be our head by teaching us humility.

Source: TRACTATES ON THE GOSPEL OF JOHN 25.15-16, 18
[AD 444] Cyril of Alexandria on John 6:37
and him that cometh to Me I will in no wise cast out.

He says that conversion through faith will not be profitless unto them that come to Him. For He had to show that the being brought by God the Father was a most desirable thing, and productive of ten thousand goods. Things most excellent then (saith He) shall be theirs, who through the grace from above are called to Me and come. For I will not cast out him that cometh, that is I will not discard him as an unprofitable vessel, as is said through one of the Prophets, Jechonias was despised, as a vessel whereof there is no use, he was cast away, and cast forth into a land which he knew not. Earth, earth, hear the word of the Lord, write ye this man a man proscribed. He shall not then be proscribed (saith He) nor cast forth, as one despised, nor shall he abide without share of Mine regard, but shall be gathered up into My garner, and shall dwell in the heavenly mansions, and shall see himself possessed of every hope beyond understanding of man. For eye hath not seen nor ear heard neither have entered into the heart of man, the things which God prepared for them that love Him. It is probable that the word?, I will not cast out him that cometh to Me signify moreover, that the believer, and he that cometh to the Divine Grace, shall not be delivered over to the judgment. For you will find that the word out, has some such meaning, as in that parable in the blessed Matthew. For (saith He) the Kingdom of Heaven is like unto a net that was cast into the sea and gathered of every kind, which having brought up and dragged to the shore, they gathered the good into vessels, but cast the bad away. For that the good are gathered into the Divine and heavenly Courts, we shall understand by His saying that the good were gathered into vessels: and by the unprofitable being cast away, we shall see that the ungodly shall fall away from all good, and go away into judgment. When then Christ says, Him that cometh to Me I will in no wise cast out, let us understand that the people which cometh unto Him through faith shall never fall into torment. Most wisely does He seem to me in these words to veil a threat against those most abandoned men, that if any will not turn with all speed to obedience, they shall be deprived of all good, and be excluded even against their will from His Friendship. For wherein He promises not to cast out him that cometh, He in the same signifieth that He will surely cast out him that cometh not.
[AD 444] Cyril of Alexandria on John 6:37
All that the Father giveth Me shall come to Me,

It did not behove the Lord simply to say, Ye have both seen Me and believe not, but it was necessary that He should bring in besides the reason of their blindness, that they might learn that they had fallen under the Divine displeasure. Therefore as a skilful physician He both shows them their weakness, and reveals the cause of it, not in order that they on learning it may remain quiet in it, but that they may by every means appease the Lord of all, Who is grieved at them, i. e., for just causes. For He would never be grieved unjustly, nor would He Who knows how to give righteous judgment have given any such judgment upon them, were not reason calling Him thereto, from all sides hasting unto the duty of accusal. The Saviour hereby affirmed that everything should come to Him, which God the Father gave Him; not as though He were unable to bring believers to Himself, for this He would have accomplished very easily if He had so willed, according to the working whereby He is able even to subdue all things to Himself, as Paul saith: but since it seemed somehow necessary and more fit, to say that they who were in ignorance were illumined by the Divine Nature, He again as Man attributes to the Father the operation, as to things more God-befitting. For so was His wont to do, as we have often said. But it is probable that when He says that all that He giveth Him shall be brought to Him by God the Father, He points to the people of the Gentiles now about full soon to believe on Him. It is the word of one skilfully threatening, that both they shall fall away from grace, and that in their stead shall come in all who of the Gentiles are brought by the goodness of God the Father, to the Son, as to Him Who is by Nature Saviour and Lifegiving, that they, partaking of the Blessing from Him, may be made partakers of the Divine Nature, and be thus brought back to incorruption and life, and be reformed unto the pristine fashion of our nature. As though one should bring a sick man to a physician, that he might drive away the sickness that has fallen upon him, so we say that God the Father brings to the Son those who are worthy salvation from Him. Bitter then and full of destruction is hardness of heart to them that have it. Therefore doth the word of prophecy chide the Jews, crying aloud, Be ye circumcised to God, and circumcise the hardness of your heart, ye men of Judah and inhabitants of Jerusalem. Yet not for them, but for us rather hath God the Father kept the circumcision in the heart, namely that which is through the Holy Ghost, wrought according to the rites of him who is a Jew inwardly. It is then right to flee from their disobedience, and with all zeal to renounce hardness of heart, and to reform unto a more toward disposition, if we would avert the wrath that was upon them unto destruction.
[AD 220] Tertullian on John 6:38
If [Christ] himself proclaimed that he did not his own but the Father’s will, without doubt those things that he used to do were the Father’s will. We are now encouraged to do these exemplary things too: to preach, to work, to endure even to the point of death. And we need the will of God so that we may be able to fulfill these duties.… [Christ] himself was the will and the power of the Father. And yet, for the demonstration of the patience that was due, he gave himself up to the Father’s will.

Source: ON PRAYER 4
[AD 220] Tertullian on John 6:38
You have (then) the restoration of the entire man, inasmuch as the Lord purposes to save that part of him which perishes, whilst he will not of course lose that portion which cannot be lost, Who will any longer doubt of the safety of both natures, when one of them is to obtain salvation, and the other is not to lose it? And, still further, the Lord explains to us the meaning of the thing when He says: "I came not to do my own will, but the Father's, who hath sent me." What, I ask, is that will? "That of all which He hath given me I should lose nothing, but should raise it up again at the last day.

Source: On the Resurrection of the Flesh
[AD 220] Tertullian on John 6:38
And it is not His own will, but the Father's, which He has accomplished, which He had known most intimately, even from the beginning.

Source: Against Praxeas
[AD 220] Tertullian on John 6:38
There is, too, that will of God which the Lord accomplished in preaching, in working, in enduring: for if He Himself proclaimed that He did not His own, but the Father's will, without doubt those things which He used to do were the Father's will; unto which things, as unto exemplars, we are now provoked; to preach, to work, to endure even unto death.

Source: On Prayer
[AD 258] Cyprian on John 6:38
But there are some rich women, and wealthy in the fertility of means, who prefer their own wealth, and contend that they ought to use these blessings. Let them know first of all that she is rich who is rich in God; that she is wealthy who is wealthy in Christ; that those are blessings which are spiritual, divine, heavenly, which lead us to God, which abide with us in perpetual possession with God. But whatever things are earthly, and have been received in this world, and will remain here with the world, ought so to be contemned even as the world itself is contemned, whose pomps and delights we have already renounced when by a blessed passage we came to God, John stimulates and exhorts us, witnessing with a spiritual and heavenly voice. "Love not the world," says he, "neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, is lust of the flesh, and the lust of the eyes, and the pride of life, which is not from the Father, but is of the lust of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever, even as God also abideth for ever." Therefore eternal and divine things are to be followed, and all things must be done after the will of God, that we may follow the divine footsteps and teachings of our Lord, who warned us, and said, "I came down from heaven, not to do my own will, but the will of Him that sent me." But if the servant is not greater than his lord, and he that is freed owes obedience to his deliverer, we who desire to be Christians ought to imitate what Christ said and did. It is written, and it is read and heard, and is celebrated for our example by the Church's mouth, "He that saith he abideth in Christ. ought himself also so to walk even as He walked." Therefore we must walk with equal steps; we must strive with emulous walk. Then the following of truth answers to the faith of our name, and a reward is given to the believer, if what is believed is also done.

Source: Treatise II On the Dress of Virgins
[AD 258] Cyprian on John 6:38
We add, also, and say, "Thy will be done, as in heaven so in earth; "not that God should do what He wills, but that we may be able to do what God wills. For who resists God, that l He may not do what He wills? But since we are hindered by the devil from obeying with our thought and deed God's will in all things, we pray and ask that God's will may be done in us; and that it may be done in us we have need of God's good will, that is, of His help and protection, since no one is strong in his own strength, but he is safe by the grace and mercy of God. And further, the Lord, setting forth the infirmity of the humanity which He bore, says, "Father, if it be possible, let this cup pass from me'" and affording an example to His disciples that they should do not their own will, but God's, He went on to say, "Nevertheless not as I will, but as Thou wilt." And in another place He says, "I came down from heaven not to do my own will, but the will of Him that sent me." Now if the Son was obedient to do His Father's will, how much more should the servant be obedient to do his Master's will! as in his epistle John also exhorts and instructs us to do the will of God, saying, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world is the lust of the flesh, and the lust of the eyes, and the ambition of life, which is not of the Father, but of the lust of the world. And the world shall pass away, and the lust thereof: but he that doeth the will of God abideth for ever, even as God also abideth for ever." We who desire to abide for ever should do the will of God, who is everlasting.

Source: Treatise IV. On the Lord's Prayer.
[AD 258] Cyprian on John 6:38
That we are not to obey our own will, but the will of God. In the Gospel according to John: "I came not down from heaven to do mine own will, but the will of Him that sent me." Of this same matter, according to Matthew: "Father, if it be possible, let this cup pass from me; nevertheless, not what I will, but what Thou wilt." Also in the daily prayer: "Thy will be done, as in heaven, so in earth." Also according to Matthew: "Not every one who saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he who doeth the will of my Father which is in heaven, he shall enter into the kingdom of heaven." Also according to Luke: "But that servant which knoweth his Lord's will, and obeyed not His will, shall be beaten with many stripes." In the Epistle of John: "But he that doeth the will of God abideth for ever, even as He Himself also abideth for ever."

Source: Treatise XII. Three Books of Testimonies Against the Jews.
[AD 367] Hilary of Poitiers on John 6:38
It was not that he himself was unwilling but that he might manifest his obedience as the result of his Father’s will. For his own will is to do his Father’s. His will is to carry out the Father’s will.

Source: ON THE TRINITY 3.9
[AD 400] Ignatius of Antioch on John 6:38
Nor is He a mere man, by whom and in whom all things were made; for "all things were made by Him." "When He made the heaven, I was present with Him; and I was there with Him, forming [the world along with Him], and He rejoiced in me daily." And how could a mere man be addressed in such words as these: "Sit Thou at My right hand? " And how, again, could such an one declare: "Before Abraham was, I am? " And, "Glorify Me with Thy glory which I had before the world was? " What man could ever say, "I came down from heaven, not to do Mine own will, but the will of Him that sent Me? " And of what man could it be said, "He was the true Light, which lighteth every man that cometh into the world: He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not? " How could such a one be a mere man, receiving the beginning of His existence from Mary, and not rather God the Word, and the only-begotten Son? For "in the beginning was the Word, and the Word was with God, and the Word was God." And in another place, "The Lord created Me, the beginning of His ways, for His ways, for His works. Before the world did He found Me, and before all the hills did He beget Me."

Source: Epistle of Pseudo-Ignatius to the Tarsians
[AD 407] John Chrysostom on John 6:38
What sayest Thou? Why, is Your will one, and His another? That none may suspect this, He explains it by what follows, saying;
[AD 444] Cyril of Alexandria on John 6:38
CHAPTER I. That in nothing is the Son inferior to God the Father, because He is of Him by Nature, although He be said by some to be subject.

This passage will seem hard to a person who considers it superficially, and not far removed from offence regarding the faith, so that they even expect us hence to fall into difficulties hard to be overcome, which come from our opponents. But there is nothing at all hard herein, for all things are plain to them that understand, as it is written, and right to them that find knowledge, that is to those who piously study to interpret and understand the mysteries contained in the Divine Scriptures. In these words then Christ gives us a kind of proof and manifest assurance that he that cometh to Him shall not be cast out. For for this cause (saith He) I came down from Heaven, that is, I became Man according to the good pleasure of God the Father, and refused not to be employed in all but undesired works, until I should attain for them that believe on Me eternal life and the resurrection from the dead, having destroyed the power of death. What then was this that Christ both, willed and willed not 1? Dishonour from the Jews, revilings, insults, contumelies, scourgings, spitings, and yet more, false witnesses, and last of all, the death of the Body. These things for our sakes Christ willingly underwent, but if He could without suffering them have accomplished His Desire for us, He would not have willed to suffer. But since the Jews were surely and inevitably going to adventure the things done against Him, He accepts the Suffering, He makes what He willed not His Will, for the value sake of His Passion, God the Father agreeing with Him, and co-approving that He should readily undergo all things for the salvation of all. Herein specially do we see the boundless goodness of the Divine Nature, in that It refuseth not to make that which is spurned, Its choice for our sakes. But that the suffering on the Cross was unwilled by our Saviour Christ, yet willed for our sakes and the Good Pleasure of God the Father, you will hence understand. For when He was about to ascend thereunto, He made His addresses to God, saying, that is, in the form of prayer, Father, if it be possible, let this Cup pass from Me; nevertheless, not as I will, but as THOU. For that in that He is God the Word, Immortal and Incorruptible, and Life Itself by Nature, He could not shudder at death, I think is most clear to all: yet made in Flesh He suffers the Flesh to undergo things proper to it, and permits it to shudder at death when now at its doors, that He may be shown to be in truth Man; therefore He says, If it be possible, let this Cup pass from Me. If it may be (He says) Father, that I, without suffering death, may gain life for them that have fallen thereinto if death may die without My dying, in the Flesh that is, let this cup (He says) pass from Me; but since it will not take place (He says) otherwise, not as I will, but as THOU. Thou seest how powerless human nature is found, even in Christ Himself, as far as it is concerned: but it is brought |385 back through the Word united with it unto God-befitting undauntedness and is re-trained to noble purpose, so as not to commit itself to what seems good to its own will, but rather to follow the Divine Aim, and readily to run to whatever the Law of its Creator calls us. That we say these things truly, you may learn from that too which is subjoined, For the spirit indeed (He saith) is willing, but the flesh is weak. For Christ was not ignorant that it is very far beneath God-befitting Dignity, to seem to be overcome by death, and to feel the dread of it: therefore He subjoined to what He had said the strongest defence, saying that the flesh was weak, by reason of what befits it and belongs to it by nature; but that the spirit was willing, knowing that it suffered nought that could harm. Seest thou how death was unwilled by Christ, by reason of the Flesh, and the inglory of suffering: yet willed, until He should have brought unto its destined consummation for the whole world the Good Pleasure of the Father, that is, the salvation and life of all? For doth He not truly and indeed signify something of this kind, when He says that this is the Will of the Father, that of those who were brought to Him He should lose nothing, but should raise it up again at the last day? For as we taught before, God the Father in His Love to man brings to Christ as to Life and the Saviour, him that lacketh life and salvation.

But I perceive that I am saying what pleases not the enemy of the truth. For he will by no means agree to the things which we have just said: but will cry out loudly, and will come with his shrill cry, Whither are you leading astray (you sir) our line of thought and are devising intricate inroads of ideas and drawing away the passage from the truth? You blush I suppose (says he) to confess the involuntary subjection of the Son. For is it not hereby also evident to us, that He will never command and bear rule in the management of affairs, but is subject rather to |386 the Will of the Father? For He is conscious of so coming short of Equality with Him, that He is constrained in some sort to make what He wills not His Will, and to do not altogether as seems good to Him, but rather what pleases the Father. And do not tell me (says he) dragging the expression into the Incarnation, It is as Man that He is subject. For lo, as thou seest, He being yet God and bare Word and unentangled with Flesh, came down from Heaven, and before He was at all clothed with the form of a servant, was subject to the Father, i. e., as His Superior and Ruler.

With dread words, good sir, as you surely deem, and swift-coursing exceedingly do you overrun us, yet are they words that go not straight forward but are scared out of the Kings beaten highway; and having left (as the Greek proverb hath it) the carriage-way, you are pressing forward upon precipices and rocks. For vainly do ye maintain against us that the Son obeys the Father, ever speaking as though any of them who deem aright thought that one ought to hold the contrary, and were not rather determined to agree with you herein. For we do not conceive of the Holy and Consubstantial Trinity as ever divided against Itself, or cleft into diverse opinions, or that the Father (may be) or the Son or the Holy Ghost are severed unto what seems good to each individually, but They agree in all things, since of One Godhead, it is clear, One and the Same Will ever existeth, in the Whole Holy Trinity. Away then with a long argument with us hereon, still be the spirit that would wrangle where it least of all should, for since none is indignant thereat, it is superfluous still to press it.

But since ye, accustomed to think and to hold most perverse things, term the Son's agreement with the Will of the Father, subjection of necessity, on this matter we will discuss with you what is right. For if this statement were put forth by you in simplicity, we too would with reason hold our peace, and not too strictly test the agreement of language. But since we see that it is put forth in deep malice, we shall of necessity oppose you, trusting in the Power of the Holy Ghost, and not to our own words. For not absolutely, nor simply as His rule of conduct, nor yet for every action did. the Son affirm that He did not wholly and entirely hold by His Own Will, but He says that He kept His Father's Will in one definite act, on account of thy wresting of words (as I conceive) providing as God for our security. But He endured what He would not, and for our sakes made it His Will; I mean His Suffering upon the Cross, since so it was well-pleasing unto His Father, as we have said before. And one may see the proof straightway laid down, and the principle evidently set before us, on which (as Himself says) He left His Own Will, and fulfils the Father's. For this (He saith) is the Will of the Father that of all which He hath given Me I should lose nothing but should raise it up at the last day. And that the Suffering on the Cross was really unwilled alike and willed by the Only Begotten, hath been clearly stated before. But we shall state it again hereafter with more accurate proofs, simplifying the truth to our readers. But I will proceed first to the examination of the subjection alleged by you, it being previously laid down and unhesitatingly confessed by you, that the Wills of the Holy Trinity ever coincide into one Will and Purpose. Let those subtle disputers tell us then, whether in the name and fact of subjection the Being of the Son consists, and this is His Nature, in the same way for instance as humanity belongs to a man, or whether He, existing before in His Own Proper Mode, is subject to the Father, as one might conceive of an angel for instance, or any other reasonable power. For these things, being and existing, are recipient of the mode of subjection.

If then ye say that the Being of the Son consists in His being subject to the Father, He will be a subjection rather and not a Son. How then (tell me) will ye not be manifest triflers? for how can this subjection be conceived to exist of itself without having its being in any of the things that are? For such things are usually the accidents of the |388 necessarily pre-existing subjects wherein they are wont to be, and not otherwise: and are viewed as belonging to substances, or befalling them, rather than having any existence in themselves. And as lust for instance, which calls and impels us to any thing, has no existence in itself, but is conceived rather in him who is recipient thereof: so subjection pointing at some sway of the will to the duty of subjection to any, will not be conceived of in its own nature, but will rather be as passion, or will, or desire, in some one of the things that are. Besides the name and fact of subjection spoken absolutely will not be conceived of as properly predicated of any one, nor will one know whether it be good or bad, unless it be added to whom the subjection is: for a man is subject to God, but also to the devil. And as the name wise is a mean term (for some are wise to do evil, and again the wise shall inherit glory, having clearly their wisdom in good things), so too subjection is a kind of mean term, and not a truth definitely expressed, for it is quite uncertain to whom the subjection is. Hence also, the Nature of the Son is left in uncertainty, if It be conceived of as (according to you) a subjection. For a subjection to what, if no one were brought forward, one could not say without falsehood. But that the subjection will not exist of itself, in its own mode of being, we bringing forward some grosser and more obvious reasoning in regard to things already made, shall see: and do thou accept a demonstration besides. For if we grant that the being of a man (for example) consists in his being subject, we shall consider that his not existing consists in his not being subject. How then was it said by the Psalmist to some one, as being indeed and existing, but not yet subjected, Submit thee to the Lord, and entreat Him? Seest thou then how utterly foolish it is to suppose that subjection has any existence in itself? One must then of necessity confess that the Son was and existed previously in His Own Nature, and so say that He was subject to the Father. What then (tell me) is there to constrain that He Who is of the Essence of His Father, the Exact Impress of His Nature, should fall from His Equality with Him, on account of His being obedient? For WE who think and speak rightly, know that He is con-substantial with the Father, and give Him Equal Honour in all respects, and consider that in nought does He come short of God-befitting Divinity: but do THOU see in what manner thou canst thrust away from Equal honour with the Father on account of the alleged subjection Him who enjoys equal goods by reason of Identity of Essence.

But this very thing (says he) will make for our side of the argument, namely that the Son is obedient to the Father, and doth not overmuch consider His Own Will, but yields rather to that of the Father, as above Him and greater than He.

But this very thing according to your own word sir, which you think will aid your argument, you will find to be nothing but the fruit of your own unlearning. For if we were disputing, which was superior in dignity, and had the greater glory, your ever-repeated argument would even then scarce seem to have any seasonable ground. But since the mode of consubstantiality is being examined into, how shall ye not be caught in no slight folly attributing to God the Father superiority therein over His own offspring? For the terms 'greater' or 'less' or the like, we do not allow to be strictly essences (as we said of subjection) but they are something external, and qualities of essences. For that which already pre-existed and is, will be recipient (it may be) of 'greater' or ' less ' by comparison with another thing: but if there is nought before it or pre-existent, in respect to which such things would happen, how will they exist by themselves, albeit conceived of and defined under the class of accidents? Hence in telling us of greater or less ye do not touch the Essence of the Only-Begotten, nor yet That of the Father, but only with external excellences or short-comings, embellish (as ye suppose) the Father and revile the Son, although ye hear Him openly crying aloud, He that honoureth not the Son neither doth he honour the Father, and that all men ought to honour the Son even as they honour the Father. For that things which can no way be severed into foreign alieniety, but have one and the same essence must be endowed with equal glory, Christ most excellently teaches in that He accepteth not to receive testimony to Himself from men, as Himself said, but came forward as Himself unto Himself a witness credible and more worthy than all that are. And He being by Nature Truth will surely say true, as one may prove from the very quality of things. For you will probably grant that the 'greater' or 'less' belong not to the very essence of ought but to the things in respect of their essence. For instance, a man will not be greater or less than another man, in respect of his being conceived of and called a man: for neither is man less than man qua man, neither is he greater than man, qua man: for the count of nature is seen to be equal in all. And the same method of reasoning will hold, of angels too, or any thing else that is made and enrolled among creation. Therefore such things are found to be utterly without place in regard to the essences themselves, but are the accidents of the essences, or of what belongs to the essences, as we have delivered above. How then will the Father be greater than the Son, God by Nature than God by Nature? For the Son having been begotten of Him, will surely compel you, even against your own will, to grant Him Con-substantiality with Him.

It having been premised then, and unhesitatingly admitted that the Son is by Nature God, let us consider if you please, whether by paying Him equal Honour with Him of Whom He is, we shall confer honour upon the Begetter, or shall do the reverse, by insulting with less and inferior honour the Begotten, as is really and more truly the case. For it is the glory of the Father to have begotten one, such as Himself is by Nature. But the exact contrary will befall (for it is not meet to utter it), if the Son retain not the natural condition befitting Him, having inferiority either in glory or in ought else that should belong to Him, in order to be through all things manifested |391 the All-Perfect and Very God. If then He, being thus by Nature, honour the Father, mock not thereat, O man, nor be found guilty of ignorantly finding fault, where there is least occasion for it. For it were meet (I suppose) to admire Him for this too that He honours and loves His Father: for every species of virtue has, as its source and root, the Essence that is above all; in It first good things have their rise, and flow down to us, who are made after Its Image. Wherefore us too the Lawgiver bade to honour, as was due, father and mother, yea and annexed the most noble rewards thereto (for he knew, I suppose, that it was a thing most great, and so far removed from all reproach, as to be even the giver of long-enduring life). As then WE by being subject to and obeying our parents, are not rendered other in nature than they, but being as they are men of men, and having and keeping the definition of manhood perfect, we practise obedience as an excellent virtue; so conceive in respect of the Father and the Son. For He being what He is, God of God, Perfect of Perfect, Exact Impress of the Essence of His Father, thinketh nought else than He too thinketh, Whose both counsel and Word He is; and will wholly will the same as the Father, compelled by the same laws (so to say) of consubstantiality, to co-will all good things together with the Father.

Be no wise offended then, O man, when thou hearest Him say, I have come down from Heaven, not to do Mine own Will, but the Will of Him that sent Me. For what we said at the beginning, this we will say again. Christ said this of a definite and plain matter. For He saith these words, teaching that He willed to die for all because the Divine Nature had so counselled, but willed it not by reason of the Sufferings on the Cross, and as far as pertained to the flesh which deprecates death. And we have already expended many words: but it is convenient that we should see from the very nature of things that the suffering on the Cross was unwilled by Christ, in that He was Man. We say then that it was a work of Jewish folly, that Christ should be crucified at all, and this was immediately to |392 happen from them, who were not unpractised in boldness hereunto by means of what they had already done both to the holy Prophets, and the saints who were at that time. But since no otherwise was it possible to raise again unto life that which had fallen into death, unless the Only Begotten Word of God became Man, and it was wholly needful that made Man, He should suffer; He made what He willed not, His Will, the Divine Nature having permitted this from Love to us.

For the Artificer of all things, Wisdom, i. e., the Son, made that which was a machination of devilish perversity, I mean His Death in the Flesh;----this He made a way of salvation to us and a door of life, and the devil's hopes were overturned, and he learned at last by experience, that hard is it for him to fight against God. The Divine Psalmist too seems to agree with what I have said of these things, and to hint at something of this sort, when he says, as of Christ and the devil, in his net shall he humble him. For the devil laid death as a net for Christ, but in his own net itself has he been humbled. For in the Death of Christ was death undone, and the tyrant who thought not to fall was brought to nought. And it were not hard to add much more to these things: but what is before us, that will we say. If the Death of Christ were not really and truly the work of Jewish wills, and the fruit of their unholy daring, but the Divine Judgment were (as some deem) the sole leading spring thereto: how needed it not that that which was determined upon should of necessity be accomplished and surely by the hands of men, and not otherwise? How then (tell me) would they who subserved the irrevocable decrees of God be yet justly punished? and how would that miserable man, through whom Christ was betrayed, have been in better case, if he had not been born? For if the Passion be conceived of as willed by the Saviour, and not unwilled in any other sense, what penalty would he reasonably pay, who was set forth minister of his Lord's Will, and of things which should surely come to pass? will it not be evident to all, that the things which seem good unto the Divine and Ineffable Nature, must surely come to pass, and be done by some? From these things and many more one may see that since the Son of Man hath come down from Heaven to undergo death for all men, willing alike was He and unwilling, in order that He might raise up all at the last day, since so it pleased the Father Himself for the good of all: but He will not on these accounts that He be conceived of, as by any means of a different nature or in ought inferior to Him who begat Him.

I suppose then that our opponent will at length blush, and not gainsay our words on this point: but if he again oppose and have settled that it is fit to wrangle yet more, I say thus, If the Son hath come down from heaven not to fulfil His Own Will, as Himself says, but the Will of the Father; and our words on the just concluded consideration thereof, haply please thee not: must not one say that Their Wills are in opposition, and that Their Counsel is divided contrarily? But this is clear to all. For if there were no hindrance, the Will in Both would be perforce wholly One: but if He put forward His Will as it were diverse from the Will of the Father, and fulfil that, how is it not foolish to say that they are One, and not other in respect of other?

Let us see then wherein is the Will of the Father; for so shall we discern the other also, whereto it tends. The Will of the Father then, as the Saviour Himself hath said, is that of all which He hath given Him He should lose nothing but should raise it up at the last Day. And that it is good and loving none will gainsay: but transferring our considerations to the opposing will of the Son, we shall find it neither loving nor good at all, but savouring of what is wholly contrary to the Father, and willing neither to save us, nor yet to raise us up from death. How then is He yet the Good Shepherd, how gave He us a token of the Loving-kindness that is in Him, in giving His Life for us? For if He hath come down from heaven to accomplish this of voluntary Purpose, how doth He fulfil not His Own Will in not destroying that which, is brought to Him, but in raising it up at the last Day? But if this was not His Will, but He subserves rather the Will of the Father, both in raising up and saving, i. e., those who were lost and overmastered of death, how shall we not be true in asserting that the Son is neither Good nor in any way Loving to man? Let the Christ-opposer then have done: his doubt being convicted on all sides of blasphemy, and let him not bay at us concerning these things with his bitter words.
[AD 220] Tertullian on John 6:39
He affirms, lastly, that "the very hairs of our head are all numbered," and in the affirmation He of course includes the promise of their safety; for if they were to be lost, where would be the use of having taken such a numerical care of them? Surely the only use lies (in this truth): "That of all which the Father hath given to me, I should lose none," -not even a hair, as also not an eye nor a tooth.

Source: On the Resurrection of the Flesh
[AD 420] Jerome on John 6:39
Christ speaks here of the whole of his humanity, which he had taken on him in its entirety at his birth. Then shall the sheep that was lost22 and was wandering in the lower world be carried healthy on the Savior’s shoulders. And the sheep that was sick with sin shall be taken care of by the mercy of the Judge.

Source: AGAINST JOHN OF JERUSALEM 34
[AD 430] Augustine of Hippo on John 6:39
They therefore who by God’s unerring providence are foreknown and predestined, called, justified, glorified, even before their new birth, or before they are born at all, are already the children of God and absolutely cannot perish. These truly come to Christ.… By him there is given also perseverance in good even to the end. For it is not given except to those who will not perish since those who do not persevere will perish.

Source: ON REBUKE AND GRACE 23
[AD 215] Clement of Alexandria on John 6:40
Faith, so to speak, is the attempt generated in time; the final result is the attainment of the promise secured for eternity. Now the Lord himself has most clearly revealed the equality of salvation when he said, “This is indeed the will of my Father, that all who see the Son and believe in him may have eternal life; and I will raise them up on the last day.” As far as possible in this world, which is what he means by the last day—and which is preserved till the time that it shall end—we believe that we are made perfect. Wherefore he says, “The one who believes on the Son has everlasting life.” If then, those who have believed have life, what remains beyond the possession of eternal life? Nothing is lacking in faith as it is perfect and complete in itself.

Source: CHRIST THE EDUCATOR 1.6
[AD 407] John Chrysostom on John 6:40
Is not then this Your will? And how sayest Thou, I have come to send fire upon the earth, and what have I desired to see, if that be already kindled? Luke 12:49 For if Thou also desirest this, it is very clear that Your will and the Father's is one. In another place also He says, For as the Father raises up the dead and quickens them, even so the Son quickens whom He will. John 5:21 But what is the will of the Father? Is it not, that not so much as one of them should perish? This Thou willest also. Matthew 18:14 So that the will of the One differs not from the will of the Other. So in another place He is seen establishing yet more firmly His equality with the Father, saying, I and My Father 'will come, and will make Our abode with him.' John 14:23 What He says then is this; I came not to do anything other than that which the Father wills, I have no will of My own different from that of the Father, for all that is the Father's is Mine, and all that is Mine is the Father's. If now the things of the Father and the Son are in common, He says with reason, Not that I might do My own will. But here He speaks not so, but reserves this for the end. For, as I have said, He conceals and veils for a while high matters, and desires to prove that had He even said, This is My will, they would have despised Him. He therefore says, that I co-operate with that Will, desiring thus to startle them more; as though He had said, What do you think? Do ye anger Me by your disbelief? Nay, you provoke My Father. For this is the will of Him that sent Me, that of all which He has given Me I should lose nothing. John 6:39 Here He shows that He needs not their service, that He came not for His own advantage, but for their salvation; and not to get honor from them. Which indeed He declared in a former address, saying, I receive not honor from men John 5:41; and again, These things I say that you may be saved. John 5:34 Since He everywhere labors to persuade them that He came for their salvation. And He says, that He obtains honor to the Father, in order that He may not be suspected by them. And that it is for this reason He thus speaks, He has more clearly revealed by what follows. For He says, He that seeks his own will seeks his own glory; but He that seeks His glory that sent Him is true, and there is no unrighteousness in Him. John 7:18 And this is the will of the Father, that every one which sees the Son, and believes in Him, may have everlasting life. John 6:40

And I will raise him up at the last day. Why does He continually dwell upon the Resurrection? Is it that men may not judge of God's providence by present things alone; that if they enjoy not results here, they become not on that account desponding, but wait for the things that are to come, and that they may not, because their sins are not punished for the present, despise Him, but look for another life.

Now those men gained nothing, but let us take pains to gain by having the Resurrection continually sounded in our ears; and if we desire to be grasping, or to steal, or to do any wrong thing, let us straightway take into our thoughts that Day, let us picture to ourselves the Judgment-seat, for such reflections will check the evil impulse more strongly than any bit. Let us continually say to others, and to ourselves, There is a resurrection, and a fearful tribunal awaits us. If we see any man insolent and puffed up with the good things of his world, let us make the same remark to him, and show him that all those things abide here: and if we observe another grieving and impatient, let us say the same to him, and point out to him that his sorrows shall have an end; if we see one careless and dissipated, let us say the same charm over him, and show that for his carelessness he must render account. This saying is able more than any other remedy to heal our souls. For there is a Resurrection, and that Resurrection is at our doors, not afar off, nor at a distance. For yet a little while, and He that shall come will come, and will not tarry. Hebrews 10:37 And again, We must all appear before the judgment-seat of Christ 2 Corinthians 5:10; that is, both bad and good, the one to be shamed in sight of all, the other in sight of all to be made more glorious. For as they who judge here punish the wicked and honor the good publicly, so too will it be there, that the one sort may have the greater shame, and the other more conspicuous glory. Let us picture these things to ourselves every day. If we are ever revolving them, no care for present things will be able to sting us. For the things which are seen are temporal, but the things which are not seen are eternal. 2 Corinthians 4:18 Continually let us say to ourselves and to others, There is a Resurrection, and a Judgment, and a scrutiny of our actions; and let as many as deem that there is such a thing as fate repeat this, and they shall straightway be delivered from the rottenness of their malady; for if there is a Resurrection, and a Judgment, there is no fate, though they bring ten thousand arguments, and choke themselves to prove it. But I am ashamed to be teaching Christians concerning the Resurrection: for he that needs to learn that there is a Resurrection, and who has not firmly persuaded himself that the affairs of this world go not on by fate, and without design, and as chance will have them, can be no Christian. Wherefore, I exhort and beseech you, that we cleanse ourselves from all wickedness, and do all in our power to obtain pardon and excuse in that Day.

Perhaps some one will say, When will be the consummation? When will be the Resurrection? See how long a time has gone by, and nothing of the kind has come to pass? Yet it shall be, be sure. For those before the flood spoke after this manner, and mocked at Noah, but the flood came and swept away all those unbelievers, but preserved him who believed. And the men of Lot's time expected not that stroke from God, until those lightnings and thunderbolts came down and destroyed them all utterly. Neither in the case of these men, nor of those who lived in the time of Noah, was there any preamble to what was about to happen, but when they were all living daintily, and drinking, and mad with wine, then came these intolerable calamities upon them. So also shall the Resurrection be; not with any preamble, but while we are in the midst of good times. Wherefore Paul says, For when they shall say, Peace and safety; then sudden destruction comes upon them, as travail upon a woman with child; and they shall not escape. 1 Thessalonians 5:3 God has so ordered this, that we may be always struggling, and be not confident even in time of safety. What do you say? Do you not expect that there will be a Resurrection and a Judgment? The devils confess these, and are you shameless? Have You come, they say, to torment us before the time? Matthew 8:29; now they who say that there will be torment; are aware of the Judgment, and the reckoning, and the vengeance. Let us not then besides daring evil deeds, anger God by disbelieving the word of the Resurrection. For as in other things Christ has been our beginning, so also has He in this; wherefore He is called the first-born from the dead. Colossians 1:18 Now if there were no Resurrection, how could He be the first-born, when no one of the dead was to follow Him? If there were no Resurrection, how would the justice of God be preserved, when so many evil men prosper, and so many good men are afflicted and die in their affliction? Where shall each of these obtain his deserts, if so be that there is no Resurrection? No one of those who have lived aright disbelieves the Resurrection, but every day they pray and repeat that holy sentence, Your Kingdom come. Who then are they that disbelieve the Resurrection? They who have unholy ways and an unclean life: as the Prophet says, His ways are always polluted. Your judgments are far above out of his sight. Psalm 10:5 For a man cannot possibly live a pure life without believing in the Resurrection; since they who are conscious of no iniquity both speak of, and wish for, and believe in it, that they may receive their recompense. Let us not then anger Him, but hear Him when He says, Fear Him which is able to destroy both body and soul in hell Matthew 10:28; that by that fear we may become better, and being delivered from that perdition, may be deemed worthy of the Kingdom of Heaven. Which may we all attain to, through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom to the Father and the Holy Ghost be glory, now and ever and to the endless ages of eternity. Amen.
[AD 407] John Chrysostom on John 6:40
But what do you mean? Do you have one will and he has another? No, certainly. Look at what he says afterwards: “And this is the will of him who sent me, that everyone who sees the Son and believes in him should have everlasting life.” Is not then this your will too?… For the Son quickens whom he will. … He says then, I came to do nothing but what the Father wills, for I have no will distinct from my Father’s. All things that the Father has are mine. But he does not say that here. He reserves these higher truths for the end of his ministry.

Source: HOMILIES ON THE GOSPEL OF JOHN 45.3
[AD 430] Augustine of Hippo on John 6:40
He has said two things: “This is the work of God that you should believe in the one whom he has sent,” while here he added, “whoever sees and believes.” The Jews saw but did not believe; they had the one condition, lacked the other. How could they attain to eternal life without the other? The reason those who saw did not attain eternal life was because they did not also believe. If so, what about us who have believed but have not seen? If it is those two things that earn eternal life, seeing and believing—and whoever is lacking one of them cannot attain to the reward of eternal life—what are we to do? The Jews [who saw him] lacked the one; we the other. They had seeing but lacked believing. We have believing but lack seeing. Well, as regards our having believing and lacking seeing, we have prophetically been declared blessed by the Lord himself just as Thomas, one of the Twelve, was blessed when he felt his scars by touching them.

Source: SERMON 14A.5
[AD 430] Augustine of Hippo on John 6:40
“Whoever sees the Son and believes on him should have everlasting life,” that is, by believing, by passing over to life, as at the first resurrection. But this is only the first resurrection. He alludes to the second when he says, “And I will raise him up at the last day.”

Source: TRACTATES ON THE GOSPEL OF JOHN 25.19
[AD 444] Cyril of Alexandria on John 6:40
The Father then brings to the Son, by knowledge and God-befitting contemplation, those to whom he decreed the divine grace. The Son receives and revives them, and engrafting his own good into those who are of their own nature apt to decay and shedding on them as a spark of fire the life-giving power of the Spirit, re-forms them throughout unto immortality. But when you hear that the Father brings them and that the Son gives the power of renewed living to those that run to him, do not go off into absurd fancies, as though each were supposed to do individually and severally what belongs appropriately by nature to each. The Father is co-worker with the Son, and likewise the Son with the Father, and our salvation and recuperation from death to life is the work, so to say, of the whole Holy Trinity.

Source: COMMENTARY ON THE GOSPEL OF JOHN 4.1
[AD 407] John Chrysostom on John 6:41
1. Whose god is their belly, and whose glory is in their shame Philippians 3:19, said Paul of certain persons, writing to the Philippians. Now that the Jews were of this character is clear, both from what has gone before, and from what they came and said to Christ. For when He gave them bread, and filled their bellies, they said that He was a Prophet, and sought to make Him a King: but when He taught them concerning spiritual food, concerning eternal life, when He led them away from objects of sense, and spoke to them of a resurrection, and raised their thoughts to higher matters, when most they ought to have admired, they murmur and start away. And yet, if He was that Prophet as they before asserted, declaring that he it was of whom Moses had said, A Prophet shall the Lord your God raise up unto you of your brethren like me, unto Him shall you hearken Deuteronomy 18:15; they ought to have hearkened to Him when He said, I came down from heaven; yet they hearkened not, but murmured. They still reverenced Him, because the miracle of the loaves was recent, and therefore they did not openly gainsay Him, but by murmuring expressed their displeasure, that He did not give them the meal which they desired. And murmuring they said, Is not this the son of Joseph? Whence it is plain, that as yet they knew not of His strange and marvelous Generation. And so they still say that He is the son of Joseph, and are not rebuked; and He says not to them, I am not the Son of Joseph; not because He was his son, but because they were not as yet able to hear of that marvelous Birth. And if they could not bear to hear in plain terms of His birth according to the flesh, much less could they hear of that ineffable Birth which is from above. If He revealed not that which was lower to them, much less would He commit to them the other. Although this greatly offended them, that He was born from a mean and common father, still He revealed not to them the truth, lest in removing one cause of offense He should create another. What then said He when they murmured?
[AD 407] John Chrysostom on John 6:41
His meaning is, “You must hear spiritually what relates to me, for he who hears carnally neither profits nor gathers any advantage.” It was carnal to question how Jesus came down from heaven, to consider him as the son of Joseph, to ask, “How can he give us his flesh to eat?” All this was carnal when, instead, they ought to have understood the matter in a mystical and spiritual sense. “But,” says someone, “how could they understand what ‘eating flesh’ might mean?” Then it was their duty to wait for the proper time and enquire, and not to abandon him.

Source: HOMILIES ON THE GOSPEL OF JOHN 47.2
[AD 407] John Chrysostom on John 6:41-46
(Hom. xlvi. 1) The Jews, so long as they thought to get food for their carnal eating, had no misgivings; but when this hope was taken away, then, we read, the Jews murmured at Him because He said, I am the bread which came down from heaven. This was only a pretence. The real cause of their complaint was that they were disappointed in their expectation of a bodily feast. As yet however they reverenced Him, for His miracle; and only expressed their discontent by murmurs. What these were we read next: And they said, Is not this Jesus, the Son of Joseph, whose father and mother we know? how is it then that He saith, I came down from heaven?

(Hom. xlvi. 1) It is evident that they did not yet know of His miraculous birth: for they call Him the Son of Joseph. Nor are they blamed for this. Our Lord does not reply, I am not the Son of Joseph: for the miracle of His birth would have overpowered them. And if the birth according to the flesh were above their belief, how much more that higher and ineffable birth.

(Hom. xlvi. 1) But here the Manichees attack us, asserting that nothing is in our own power. Our Lord's words however do not destroy our free agency, but only show that we need Divine assistance. For He is speaking not of one who comes without the concurrence of his own will, but one who has many hindrances in the way of his coming.

(Hom. xlvi. 1) Great indeed is the Son's dignity; the Father draws men, and the Son raises them up. This is no division of works, but an equality of power. He then shows the way in which the Father draws. It is written in the Prophets, And they shall all be taught of God. You see the excellence of faith; that it cannot be learnt from men, or by the teaching of man, but only from God Himself. The Master sits, dispensing His truth to all, pouring out His doctrine to all. But if all are to be taught of God, how is it that some believe not? Because all here only means the generality, or, all that have the will.

(Hom. xlvi. 1) An important distinction. All men before learnt the things of God through men; now they learn them through the Only Son of God, and the Holy Spirit.

(Hom. xlvi. s. 1) We are all from God. That which belongs peculiarly and principally to the Son, He omits the mention of, as being unsuitable to the weakness of His hearers.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on John 6:41
1. When our Lord Jesus Christ, as we have heard in the Gospel when it was read, had said that He was Himself the bread which came down from heaven, the Jews murmured and said, Is not Jesus the son of Joseph, whose father and mother we know? How is it then that he says, I came down from heaven? These Jews were far off from the bread of heaven, and knew not how to hunger after it. They had the jaws of their heart languid; with open ears they were deaf, they saw and stood blind. This bread, indeed, requires the hunger of the inner man: and hence He says in another place, Blessed are they that hunger and thirst after righteousness, for they shall be satisfied. Matthew 5:6 But the Apostle Paul says that Christ is for us righteousness. 1 Corinthians 1:30 And, consequently, he that hungers after this bread, hungers after righteousness—that righteousness however which comes down from heaven, the righteousness that God gives, not that which man works for himself. For if man were not making a righteousness for himself, the same apostle would not have said of the Jews: For, being ignorant of the righteousness of God, and wishing to establish their own righteousness, they are not subject to the righteousness of God. Romans 10:3 Of such were these who understood not the bread that comes down from heaven; because being satisfied with their own righteousness, they hungered not after the righteousness of God. What is this, God's righteousness and man's righteousness? God's righteousness here means, not that wherein God is righteous, but that which God bestows on man, that man may be righteous through God. But again, what was the righteousness of those Jews? A righteousness wrought of their own strength on which they presumed, and so declared themselves as if they were fulfillers of the law by their own virtue. But no man fulfills the law but he whom grace assists, that is, whom the bread that comes down from heaven assists. For the fulfilling of the law, as the apostle says in brief, is charity. Romans 13:10 Charity, that is, love, not of money, but of God; love, not of earth nor of heaven, but of Him who made Heaven and earth. Whence can man have that love? Let us hear the same: The love of God, says he, is shed abroad in our hearts by the Holy Spirit which is given unto us. Romans 5:5 Wherefore, the Lord, about to give the Holy Spirit, said that Himself was the bread that came down from heaven, exhorting us to believe in Him. For to believe in Him is to eat the living bread. He that believes eats; he is sated invisibly, because invisibly is he born again. A babe within, a new man within. Where he is made new, there he is satisfied with food.

2. What then did the Lord answer to such murmurers? Murmur not among yourselves. As if He said, I know why you are not hungry, and do not understand nor seek after this bread. Murmur not among yourselves: no man can come unto me, except the Father that sent me draw him. Noble excellence of grace! No man comes unless drawn. There is whom He draws, and there is whom He draws not; why He draws one and draws not another, do not desire to judge, if you desire not to err. Accept it at once and then understand; you are not yet drawn? Pray that you may be drawn. What do we say here, brethren? If we are drawn to Christ, it follows that we believe against our will; so then is force applied, not the will moved. A man can come to Church unwillingly, can approach the altar unwillingly, partake of the sacrament unwillingly: but he cannot believe unless he is willing. If we believed with the body, men might be made to believe against their will. But believing is not a thing done with the body. Hear the apostle: With the heart man believes unto righteousness. And what follows? And with the mouth confession is made unto salvation. Romans 10:10 That confession springs from the root of the heart. Sometimes you hear a man confessing, and know not whether he believes. But you ought not to call him one confessing, if you should judge him to be one not believing. For to confess is this, to utter the thing that you have in your heart: if you have one thing in your heart, and another thing on your tongue, you are speaking, not confessing. Since, then, with the heart man believes in Christ, which no man assuredly does against his will, and since he that is drawn seems to be as if forced against his will, how are we to solve this question, No man comes unto me, except the Father that sent me draw him?

3. If he is drawn, says some one, he comes unwillingly. If he comes unwillingly, then he believes not; but if he believes not, neither does he come. For we do not run to Christ on foot, but by believing; nor is it by a motion of the body, but by the inclination of the heart that we draw near to Him. This is why that woman who touched the hem of His garment touched Him more than did the crowd that pressed Him. Therefore the Lord said, Who touched me? And the disciples wondering said, The multitude throng You, and press You, and sayest Thou, Who touched me? Luke 8:45 And He repeated it, Somebody has touched me. That woman touched, the multitude pressed. What is touched, except believed? Whence also He said to that woman that wished to throw herself at His feet after His resurrection: 'Touch me not; for I am not yet ascended to the Father. John 20:17 You think me to be that alone which you see, touch me not. What is this? Thou supposest that I am that alone which I appear to you: do not thus believe; that is, touch me not for I am not yet ascended to the Father. To you I am not ascended, for thence I never departed. She touched Him not while He stood on the earth; how then could she touch Him while ascending to the Father? Thus, however, thus He willed Himself to be touched; thus He is touched by those by whom He is profitably touched, ascending to the Father, abiding with the Father, equal to the Father.

4. Thence also He says here, if you turn your attention to it, No man comes to me except he whom the Father shall draw. Do not think that you are drawn against your will. The mind is drawn also by love. Nor ought we to be afraid, lest perchance we be censured in regard to this evangelic word of the Holy Scriptures by men who weigh words, but are far removed from things, most of all from divine things; and lest it be said to us, How can I believe with the will if I am drawn? I say it is not enough to be drawn by the will; you are drawn even by delight. What is it to be drawn by delight? Delight yourself in the Lord, and He shall give you the desires of your heart. There is a pleasure of the heart to which that bread of heaven is sweet. Moreover, if it was right in the poet to say, Every man is drawn by his own pleasure, — not necessity, but pleasure; not obligation, but delight—how much more boldly ought we to say that a man is drawn to Christ when he delights in the truth, when he delights in blessedness, delights in righteousness, delights in everlasting life, all which Christ is? Or is it the case that, while the senses of the body have their pleasures, the mind is left without pleasures of its own? If the mind has no pleasures of its own, how is it said, The sons of men shall trust under the cover of Your wings: they shall be well satisfied with the fullness of Your house; and You shall give them drink from the river of Your pleasure. For with You is the fountain of life; and in Your light shall we see light? Give me a man that loves, and he feels what I say. Give me one that longs, one that hungers, one that is travelling in this wilderness, and thirsting and panting after the fountain of his eternal home; give such, and he knows what I say. But if I speak to the cold and indifferent, he knows not what I say. Such were those who murmured among themselves. He whom the Father shall draw, says He, comes unto me.

5. But what is this, Whom the Father shall draw, when Christ Himself draws? Why did He say, Whom the Father shall draw? If we must be drawn, let us be drawn by Him to whom one who loves says, We will run after the odor of Your ointment. Song of Songs 1:3 But let us, brethren, turn our minds to, and, as far as we can, apprehend how He would have us understand it. The Father draws to the Son those who believe in the Son, because they consider that God is His Father. For God begot the Son equal to Himself, so that he who ponders, and in his faith feels and muses that He on whom he has believed is equal to the Father, this same is drawn of the Father to the Son. Arius believed the Son to be creature: the Father drew not him; for he that believes not the Son to be equal to the Father, considers not the Father. What do you say, Arius? What, O heretic, do you speak? What is Christ? Not very God, says he, but one whom very God has made. The Father has not drawn you, for you have not understood the Father, whose Son you deny, it is not the Son Himself but something else that you are thinking of. You are neither drawn by the Father nor drawn to the Son; for the Son is very different from what you say. Photius said, Christ is only a man, he is not also God. The Father has not drawn him who thus believes. One whom the Father has drawn says: You are Christ, Son of the living God. Not as a prophet, not as John, not as some great and just man, but as the only, the equal, You are Christ, Son of the living God. See that he was drawn, and drawn by the Father. Blessed are you, Simon Barjonas: for flesh and blood has not revealed it to you, but my Father who is in heaven. Matthew 16:16-17 This revealing is itself the drawing. You hold out a green twig to a sheep, and you draw it. Nuts are shown to a child, and he is attracted; he is drawn by what he runs to, drawn by loving it, drawn without hurt to the body, drawn by a cord of the heart. If, then, these things, which among earthly delights and pleasures are shown to them that love them, draw them, since it is true that every man is drawn by his own pleasure, does not Christ, revealed by the Father, draw? For what does the soul more strongly desire than the truth? For what ought it to have a greedy appetite, with which to wish that there may be within a healthy palate for judging the things that are true, unless it be to eat and drink wisdom, righteousness, truth, eternity?

6. But where will this be? There better, there more truly, there more fully. For here we can more easily hunger than be satisfied, especially if we have good hope: for Blessed, says He, are they that hunger and thirst after righteousness, that is here; for they shall be filled, that is there. Therefore when He had said, No man comes unto me except the Father that sent me draw him, what did He subjoin? And I will raise him up in the last day. I render unto him what he loves, what he hopes for: he will see what, not as yet by seeing, he has believed; he shall eat that which he hungers after; he shall be filled with that which he thirsts after. Where? In the resurrection of the dead; for I will raise him up on the last day.

7. For it is written in the prophets, And they shall all be taught of God. Why have I said this, O Jews? The Father has not taught you; how can you know me? For all the men of that kingdom shall be taught of God, not learn from men. And though they do learn from men, yet what they understand is given them within, flashes within, is revealed within. What do men that proclaim tidings from without? What am I doing even now while I speak? I am pouring a clatter of words into your ears. What is that that I say or that I speak, unless He that is within reveal it? Without is the planter of the tree, within is the tree's Creator. He that plants and He that waters work from without: this is what we do. But neither he that plants is anything, nor he that waters; but God that gives the increase. 1 Corinthians 3:7 That is, they shall be all taught of God. All who? Every one who has heard and learned of the Father comes unto me. See how the Father draws: He delights by teaching, not by imposing a necessity. Behold how He draws: They shall be all taught of God. This is God's drawing. Every man that has heard, and has learned of the Father, comes unto me. This is God's drawing.

8. What then, brethren? If every man who has heard and learned of the Father, the same comes unto Christ, has Christ taught nothing here? What shall we say to this, that men who have not seen the Father as their teacher have seen the Son? The Son spoke, but the Father taught. I, being a man, whom do I teach? Whom, brethren, but him who has heard my word? If I, being a man, do teach him who hears my word, the Father also teaches him who hears His word. And if the Father teaches him that hears His word, ask what Christ is, and you will find the word of the Father. In the beginning was the Word. Not in the beginning God made the Word, just as in the beginning God made the heaven and the earth. Genesis 1:1 Behold how that He is not a creature. Learn to be drawn to the Son by the Father: that the Father may teach you, hear His Word. What Word of Him, do you say, do I hear? In the beginning was the Word (it is not was made, but was), and the Word was with God, and the Word was God. How can men abiding in the flesh hear such a Word? The Word was made flesh, and dwelt among us.

9. He Himself explains this also, and shows us His meaning when He said, He that has heard and learned of the Father comes unto me. He immediately subjoined what we were able to conceive: Not that any man has seen the Father, save he who is of God, he has seen the Father. What is that which He says? I have seen the Father, you have not seen the Father; and yet ye come not unto me unless you are drawn by the Father. And what is it for you to be drawn by the Father but to learn of the Father? What is to learn of the Father but to hear of the Father? What is to hear of the Father but to hear the Word of the Father— that is, to hear me? In case, therefore, when I say to you, Every man that has heard and learned of the Father, you should say within yourselves, But we have never seen the Father, how could we learn of the Father? Hear from myself: Not that any man has seen the Father, save He who is of God, He has seen the Father. I know the Father, I am from Him; but in that manner in which the Word is from Him where the Word is, not that which sounds and passes away, but that which remains with the speaker and attracts the hearer.

10. Let what follows admonish us: Verily, verily, I say unto you, he that believes in me has eternal life. He willed to reveal Himself, what He was: He might have said in brief, He that believes in me has me. For Christ is Himself true God and eternal life. Therefore, he that believes in me, says He, goes into me; and he that goes into me, has me. But what is the meaning of to have me? To have eternal life. Eternal life took death upon itself; eternal life willed to die; but of you, not of itself; of you it received that whereby it may die in your behalf. Of men, indeed, He took flesh, but yet not in the manner of men. For having His Father in heaven, He chose a mother on earth; both there begotten without mother, and here born without father. Accordingly, life took upon itself death, that life might slay death. For he that believes in me, says He, has eternal life: not what is open, but what is hid. For eternal life is the Word, that in the beginning was with God, and the Word was God, and the life was the light of men. The same eternal life gave eternal life also to the flesh which it assumed. He came to die; but on the third day He rose again. Between the Word taking flesh and the flesh rising again, death which came between was consumed.

11. I am, says He, the bread of life. And what was the source of their pride? Your fathers, says He, did eat manha in the wilderness, and are dead. What is it whereof you are proud? They ate manna, and are dead. Why they ate and are dead? Because they believed that which they saw; what they saw not, they did not understand. Therefore were they your fathers, because you are like them. For so far, my brethren, as relates to this visible corporeal death, do not we too die who eat the bread that comes down from heaven? They died just as we shall die, so far, as I said, as relates to the visible and carnal death of this body. But so far as relates to that death, concerning which the Lord warns us by fear, and in which their fathers died: Moses ate manna, Aaron ate manna, Phinehas ate manna, and many ate manna, who were pleasing to the Lord, and they are not dead. Why? Because they understood the visible food spiritually, hungered spiritually, tasted spiritually, that they might be filled spiritually. For even we at this day receive visible food: but the sacrament is one thing, the virtue of the sacrament another. How many do receive at the altar and die, and die indeed by receiving? Whence the apostle says, Eats and drinks judgment to himself. 1 Corinthians 11:29 For it was not the mouthful given by the Lord that was the poison to Judas. And yet he took it; and when he took it, the enemy entered into him: not because he received an evil thing, but because he being evil received a good thing in an evil way. See ye then, brethren, that you eat the heavenly bread in a spiritual sense; bring innocence to the altar. Though your sins are daily, at least let them not be deadly. Before ye approach the altar, consider well what you are to say: Forgive us our debts, even as we forgive our debtors. Matthew 6:12 You forgive, it shall be forgiven you: approach in peace, it is bread, not poison. But see whether you forgive, for if you do not forgive, you lie, and lie to Him whom you can not deceive. You can lie to God, but you can not deceive God. He knows what you do. He sees you within, examines you within, inspects within, judges within, and within He either condemns or crowns. But the fathers of these Jews were evil fathers of evil sons, unbelieving fathers of unbelieving sons, murmuring fathers of murmurers. For in no other thing is that people said to have offended the Lord more than in murmuring against God. And for that reason, the Lord, willing to show those men to be the children of such murmurers, thus begins His address to them: Why murmur ye among yourselves, ye murmurers, children of murmurers? Your fathers did eat manna, and are dead; not because manna was an evil thing, but because they ate it in an evil manner.

12. This is the bread which comes down from heaven. Manna signified this bread; God's altar signified this bread. Those were sacraments. In the signs they were diverse; in the thing which was signified they were alike. Hear the apostle: For I would not that you should be ignorant, brethren, says he, that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat. Of course, the same spiritual meat; for corporally it was another: since they ate manna, we eat another thing; but the spiritual was the same as that which we eat. But our fathers, not the fathers of those Jews; those to whom we are like, not those to whom they were like. Moreover he adds: And did all drink the same spiritual drink. They one kind of drink, we another, but only in the visible form, which, however, signified the same thing in its spiritual virtue. For how was it that they drank the same drink? They drank, says he of the spiritual Rock that followed them, and that Rock was Christ. 1 Corinthians 10:1-4 Thence the bread, thence the drink. The rock was Christ in sign; the real Christ is in the Word and in flesh. And how did they drink? The rock was smitten twice with a rod; the double smiting signified the two wooden beams of the cross. This, then, is the bread that comes down from heaven, that if any man eat thereof, he shall not die. But this is what belongs to the virtue of the sacrament, not to the visible sacrament; he that eats within, not without; who eats in his heart, not who presses with his teeth.

13. I am the living bread, which came down from heaven. For that reason living, because I came down from heaven. The manna also came down from heaven; but the manna was only a shadow, this is the truth. If any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, for the life of the world. When did flesh comprehend this flesh which He called bread? That is called flesh which flesh does not comprehend, and for that reason all the more flesh does not comprehend it, that it is called flesh. For they were terrified at this: they said it was too much for them; they thought it impossible. Is my flesh, says He, for the life of the world. Believers know the body of Christ, if they neglect not to be the body of Christ. Let them become the body of Christ, if they wish to live by the Spirit of Christ. None lives by the Spirit of Christ but the body of Christ. Understand, my brethren, what I mean to say. You are a man; you have both a spirit and a body. I call that a spirit which is called the soul; that whereby it consists that you are a man, for you consist of soul and body. And so you have an invisible spirit and a visible body. Tell me which lives of the other: does your spirit live of your body, or your body of your spirit? Every man that lives can answer; and he that cannot answer this, I know not whether he lives: what does every man that lives answer? My body, of course, lives by my spirit. Would you then also live by the Spirit of Christ. Be in the body of Christ. For surely my body does not live by your spirit. My body lives by my spirit, and your body by your spirit. The body of Christ cannot live but by the Spirit of Christ. It is for this that the Apostle Paul, expounding this bread, says: One bread, says he, we being many are one body. 1 Corinthians 10:17 O mystery of piety! O sign of unity! O bond of charity! He that would live has where to live, has whence to live. Let him draw near, let him believe; let him be embodied, that he may be made to live. Let him not shrink from the compact of members; let him not be a rotten member that deserves to be cut off; let him not be a deformed member whereof to be ashamed; let him be a fair, fit, and sound member; let him cleave to the body, live for God by God: now let him labor on earth, that hereafter he may reign in heaven.

14. The Jews, therefore, strove among themselves, saying, How can this man give us his flesh to eat? They strove, and that among themselves, since they understood not, neither wished to take the bread of concord: for they who eat such bread do not strive with one another; for we being many are one bread, one body. And by this bread, God makes people of one sort to dwell in a house.

15. But that which they ask, while striving among themselves, namely, how the Lord can give His flesh to be eaten, they do not immediately hear: but further it is said to them, Verily, verily, I say unto you, except you eat the flesh of the Son of man, and drink His blood, you will have no life in you. How, indeed, it may be eaten, and what may be the mode of eating this bread, you are ignorant of; nevertheless, except you eat the flesh of the Son of man, and drink His blood, you will not have life in you. He spoke these words, not certainly to corpses, but to living men. Whereupon, lest they, understanding it to mean this life, should strive about this thing also, He going on added, Whoso eats my flesh, and drinks my blood, has eternal life. Wherefore, he that eats not this bread, nor drinks this blood, has not this life; for men can have temporal life without that, but they can noways have eternal life. He then that eats not His flesh, nor drinks His blood, has no life in him; and he that eats His flesh, and drinks His blood, has life. This epithet, eternal, which He used, answers to both. It is not so in the case of that food which we take for the purpose of sustaining this temporal life. For he who will not take it shall not live, nor yet shall he who will take it live. For very many, even who have taken it, die; it may be by old age, or by disease, or by some other casualty. But in this food and drink, that is, in the body and blood of the Lord, it is not so. For both he that does not take it has no life, and he that does take it has life, and that indeed eternal life. And thus He would have this meat and drink to be understood as meaning the fellowship of His own body and members, which is the holy Church in his predestinated, and called, and justified, and glorified saints and believers. Of these, the first is already effected, namely, predestination; the second and third, that is, the vocation and justification, have taken place, are taking place, and will take place; but the fourth, namely, the glorifying, is at present in hope; but a thing future in realization. The sacrament of this thing, namely, of the unity of the body and blood of Christ, is prepared on the Lord's table in some places daily, in some places at certain intervals of days, and from the Lord's table it is taken, by some to life, by some to destruction: but the thing itself, of which it is the sacrament, is for every man to life, for no man to destruction, whosoever shall have been a partaker thereof.

16. But lest they should suppose that eternal life was promised in this meat and drink in such manner that they who should take it should not even now die in the body, He condescended to meet this thought; for when He had said, He that eats my flesh, and drinks my blood, has eternal life, He immediately subjoined, and I will raise him up on the last day. That meanwhile, according to the Spirit, he may have eternal life in that rest into which the spirits of the saints are received; but as to the body, he shall not be defrauded of its eternal life, but, on the contrary, he shall have it in the resurrection of the dead at the last day.

17. For my flesh, says He, is meat indeed, and my blood is drink indeed. For while by meat and drink men seek to attain to this, neither to hunger nor thirst, there is nothing that truly affords this, except this meat and drink, which does render them by whom it is taken immortal and incorruptible; that is, the very fellowship of the saints, where will be peace and unity, full and perfect. Therefore, indeed, it is, even as men of God understood this before us, that our Lord Jesus Christ has pointed our minds to His body and blood in those things, which from being many are reduced to some one thing. For a unity is formed by many grains forming together; and another unity is effected by the clustering together of many berries.

18. In a word, He now explains how that which He speaks of comes to pass, and what it is to eat His body and to drink His blood. He that eats my flesh, and drinks my blood, dwells in me, and I in him. This it is, therefore, for a man to eat that meat and to drink that drink, to dwell in Christ, and to have Christ dwelling in him. Consequently, he that dwells not in Christ, and in whom Christ dwells not, doubtless neither eats His flesh [spiritually] nor drinks His blood [although he may press the sacrament of the body and blood of Christ carnally and visibly with his teeth], but rather does he eat and drink the sacrament of so great a thing to his own judgment, because he, being unclean, has presumed to come to the sacraments of Christ, which no man takes worthily except he that is pure: of such it is said, Blessed are the pure in heart, for they shall see God. Matthew 5:8

19. As the living Father has sent me, says He, and I live by the Father; so he that eats me, even he shall live by me. He says not: As I eat the Father, and live by the Father; so he that eats me, the same shall live by me. For the Son, who was begotten equal, does not become better by participation of the Father; just as we are made better by participation of the Son, through the unity of His body and blood, which thing that eating and drinking signifies. We live then by Him, by eating Him; that is, by receiving Himself as the eternal life, which we did not have from ourselves. Himself, however, lives by the Father, being sent by Him, because He emptied Himself, being made obedient even unto the death of the cross. Philippians 2:8 For if we take this declaration, I live by the Father, according to that which He says in another place, The Father is greater than I; just as we, too, live by Him who is greater than we; this results from His being sent. The sending is in fact the emptying of Himself, and His taking upon Him the form of a servant: and this is rightly understood, while also the Son's equality of nature with the Father is preserved. For the Father is greater than the Son as man, but He has the Son as God equal—while the same is both God and man, Son of God and Son of man, one Christ Jesus. To this effect, if these words are rightly understood, He spoke thus: As the living Father has sent me, and I live by the Father; so he that eats me, even he shall live by me: just as if He were to say, My emptying of myself (in that He sent me) effected that I should live by the Father; that is, should refer my life to Him as the greater; but that any should live by me is effected by that participation in which he eats me. Therefore, I being humbled, do live by the Father, man being raised up, lives by me. But if it was said, I live by the Father, so as to mean, that He is of the Father, not the Father of Him, it was said without detriment to His equality. And yet further, by saying, And he that eats me, even he shall live by me, He did not signify that His own equality was the same as our equality, but He thereby showed the grace of the Mediator.

20. This is the bread that comes down from heaven; that by eating it we may live, since we cannot have eternal life from ourselves. Not, says He, as your fathers did eat manna, and are dead: he that eats this bread shall live forever. That those fathers are dead, He would have to be understood as meaning, that they do not live forever. For even they who eat Christ shall certainly die temporally; but they live forever, because Christ is eternal life.
[AD 430] Augustine of Hippo on John 6:41
But they were far from being fit for that heavenly bread and did not know how to hunger for it.… For this bread requires the hunger of the inner person.

Source: TRACTATES ON THE GOSPEL OF JOHN 26.1
[AD 430] Augustine of Hippo on John 6:41-46
(Tr. xxv. 19) See how the twofold resurrection is expressed here. He who cometh to Me, shall forthwith rise again; by becoming humble, and a member of Me. But then He proceeds; But I will raise him up at the last day. To explain the words, All that the Father hath given Me, and, I should lose nothing, He adds; And this is the will of Him that hath sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life: and I will raise him up at the last day. Above He said, Whoso heareth My word, and believeth on Him that sent Me: (c. 5:24) now it is, Every one which seeth the Son, and believeth on Him. He does not say, believe on the Father, because it is the same thing to believe on the Father, and on the Son; for as the Father hath life in Himself, even so hath He given to the Son to have life in Himself; and again, That whoso seeth the Son and believeth on Him, should have everlasting life: i. e. by believing, by passing over to life, as at the first resurrection. But this is only the first resurrection, He alludes to the second when He says, And I will raise him up at the last day.

(Tr. xxvi. 1) But they were far from being fit for that heavenly bread, and did not hunger for it. For they had not that hunger of the inner man.

(Tr. xxvi) He took man's flesh upon Him, but not after the manner of men; for, His Father being in heaven, He chose a mother upon earth, and was born of her without a father. The answer to the murmurers next follows: Jesus therefore answered and said unto them, Murmur not among yourselves; as if to say, I know why ye hunger not after this bread, and so cannot understand it, and do not seek it: No man can come to Me except the Father who hath sent Me draw him. This is the doctrine of grace: none cometh, except he be drawn. But whom the Father draws, and whom not, and why He draws one, and not another, presume not to decide, if thou wouldest avoid falling into error. Take the doctrine as it is given thee: and, if thou art not drawn, pray that thou mayest be.

(Tr. xxvi. 2. et sq.) Now if we are drawn to Christ without our own will, we believe without our own will; the will is not exercised, but compulsion is applied. But, though a man can enter the Church involuntarily, he cannot believe other than voluntarily; for with the heart man believeth unto righteousness. Therefore if he who is drawn, comes without his will, he does not believe; if he does not believe, he does not come. For we do not come to Christ, by running, or walking, but by believing, not by the motion of the body, but the will of the mind. Thou art drawn by thy will. But what is it to be drawn by the will? Delight thou in the Lord, and He will give thee thy heart's desire. (Ps. 36) There is a certain craving of the heart, to which that heavenly bread is pleasant. If the Poet could say, "Trahit sua quemque voluptas," how much more strongly may we speak of a man being drawn to Christ, i. e. being delighted with truth, happiness, justice, eternal life, all which is Christ? Have the bodily senses their pleasures, and has not the soul hers? Give me one who loves, who longs, who burns, who sighs for the source of his being and his eternal home; and he will know what I mean. But why did He say, Except my Father draw him? If we are to be drawn, let us be drawn by Him to whom His love saith, Draw me, we will run after Thee. (Cant. 1:4) But let us see what is meant by it. The Father draws to the Son those who believe on the Son, as thinking that He has God for His Father. For the Father begat the Son equal to Himself; and whoso thinks and believes really and seriously that He on Whom He believes is equal to the Father, him the Father draws to the Son. Arius believed Him to be a creature; the Father drew not him. Thomas says, Christ is only a man. Because he so believes, the Father draws him not. He drew Peter who said, Thou art the Christ, the Son of the living God (Mat. 16); to whom accordingly it was told, For flesh and blood hath not revealed it unto thee, but My Father which is in heaven. That revelation is the drawing. For if earthly objects, when put before us, draw us; how much more shall Christ, when revealed by the Father? For what doth the soul more long after than truth? But here men hunger, there they will be filled. Wherefore He adds, And I will raise him up at the last day: as if He said, He shall be filled with that, for which he now thirsts, at the resurrection of the dead; for I will raise him up.

(de Qu. Nov. et Vet.) Or the Father draws to the Son, by the works which He did by Him.

(de Prædest. Sanctorum, c. viii) Or thus; When a schoolmaster is the only one in a town, we say loosely, This man teaches all here to read; not that all learn of him, but that he teaches all who do learn. And in the same way we say that God teaches all men to come to Christ: not that all do come, but that no one comes in any other way.

(super Joan. Tr. xxv. 7) All the men of that kingdom shall be taught of God; they shall hear nothing from men: for, though in this world what they hear with the outward ear is from men, yet what they understand is given them from within; from within is light and revelation. I force certain sounds into your ears, but unless He is within to reveal their meaning, how, O ye Jews, can ye acknowledge Me, ye whom the Father hath not taught?

(de Prædest. Sanctorum, c. viii. et seq.) All that are taught of God come to the Son, because they have heard and learnt from the Father of the Son: wherefore He proceeds, Every man that hath heard, and hath learned of the Father, cometh to Me. But if every one that hath heard and learnt of the Father cometh, every one that hath not heard of the Father hath not learnt. For beyond the reach of the bodily senses is this school, in which the Father is heard, and men taught to come to the Son. Here we have not to do with the carnal ear, but the ear of the heart; for here is the Son Himself, the Word by which the Father teacheth, and together with Him the Holy Spirit: the operations of the three Persons being inseparable from each other. This is attributed however principally to the Father, because from Him proceeds the Son, and the Holy Spirit. Therefore the grace which the Divine bounty imparts in secret to men's hearts, is rejected by none from hardness of heart: seeing it is given in the first instance, in order to take away hard-heartedness. Why then does He not teach all to come to Christ? Because those whom He teaches, He teaches in mercy; and those whom He teaches not, He teaches not in judgment. But if we say, that those, whom He teaches not, wish to learn, we shall be answered, Why then is it said, Wilt thou not turn again, and quicken us? (Ps. 84:6) If God does not make willing minds out of unwilling, why prayeth the Church, according to our Lord's command, for her persecutors? For no one can say, I believed, and therefore He called me: rather the preventing mercy of God called him, that he might believe.

(Tr. xxvi. 7. et seq.) Behold then how the Father draweth; not by laying a necessity on man, but by teaching the truth. To draw, belongeth to God: Every one that hath heard, and hath learned of the Father, cometh to Me. What then? Hath Christ taught nothing? Not so. What if men saw not the Father teaching, but saw the Son. So then the Father taught, the Son spoke. As I teach you by My word, so the Father teaches by His Word. But He Himself explains the matter, if we read on: Not that any man hath seen the Father, save He which is of God, He hath seen the Father; as if He said, Do not when I tell you, Every man that hath heard and learnt of the Father, say to yourselves, We have never seen the Father, and how then can we have learnt from Him? Hear Him then in Me. I know the Father, and am from Him, just as a word is from him who speaks it; i. e. not the mere passing sound, but that which remaineth with the speaker, and draweth the hearer.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on John 6:41
Again are they angry who of those things which are spoken by Christ understand no whit: and herein may be especially seen the uninstructed mind. For not being able to grasp the ideas, whereby they might (it is like) be trans-made unto the better, they end in unseasonable littleness of soul. For shall not we find what has been said true in respect of the Jews themselves? for why are they angry? what reason called them thereto? why do they murmur? Albeit they ought rather to have applied a more diligent mind to what was said, and from the very deeds wrought to have considered the truth, and by the miraculousness of what had been accomplished, to have come to most tried knowledge, whether Christ would lie, in calling Himself Bread, and Bread Which had come down |396 from heaven, or whether He was true, and it was really so. For in this way might they by judging aright be led easily unto the discovery of what was profitable for them: but without any enquiry they are angry, although, in what had already passed, Christ had shown Himself the true and Very Bread of Life, contrasting Himself with the manna, which was given typically and in shadow, to their fathers in the wilderness. For he that cometh to Me (He says) shall never hunger: whereas they who eat of that manna, obtained some little and easily-lost fleshly enjoyment; but they who come to Him by faith will not attain unto an enjoyment like theirs, but will rather have a harvest of the lasting grace of the blessing.

The mind of the Jews therefore stumbles, looking only to earthly things: and this it was that was sung of them, Let their eyes be darkened that they may not see, and bow down their back alway, that they never turning them to the knowledge of the Divine Mysteries, may evil evilly perish on account of their own folly, and their most unbridled unbelief. And we calling to mind what is in the writings of Moses, shall find, that murmuring against the most excellent and good was inherent in the Jews as a sort of patrimony: but bitter its end, did experience show both of old in the case of those and now no less with these. For those did murmur in the wilderness, and make unthankful outcry against God, but were destroyed of serpents, as the wise Paul too testified: and these murmur against Christ, and insult their Lawgiver and Redeemer by their so prolonged unbelief, but command shall be given to the serpent, and he shall bite them, as it is written: and they shall be set as a banquet before the all-devouring beast: for ever doth unbelief of necessity terminate in an all-grievous end.
[AD 735] Bede on John 6:41-46
He uses the plural, In the Prophets, because all the Prophets being filled with one and the same spirit, their prophecies, though different, all tended to the same end; and with whatever any one of them says, all the rest agree; as with the prophecy of Joel, All shall be taught of God. (Joel 2:23)

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on John 6:41-46
These words are not found in Joel, but something like them; Be glad then ye children of Sion, and rejoice in the Lord your God, for He hath given you a Teacher. (Quia dedit nobis lectorem justitiæ. Vulg.) And more expressly in Isaiah, And all thy children shall be taught of the Lord. (Isa. 54:13)

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 6:42
It is evident that they did not yet know of his miraculous birth, for they call him the son of Joseph. Nor are they blamed for this. Our Lord does not reply, “I am not the son of Joseph,” not because he was his son but because the miracle of his birth would have overpowered them. And if the birth according to the flesh were above their belief, how much more that higher and ineffable birth?

Source: HOMILIES ON THE GOSPEL OF JOHN 46.1
[AD 444] Cyril of Alexandria on John 6:42
O deep unlearning, and understanding darkened with unmixed strong drink: the heart of this people is waxen fat, as it is written. For indeed they perceive not a whit of those things which they ought clearly to understand, and both think and speak things worthy of laughter. For they ought rather, exercising themselves in the writing of the all-wise Moses, and delighting themselves in the preachings of the holy Prophets to have considered, that not without flesh or bodily array was Christ expected to come to us, but in human form was it foretold that He would appear and that He should be found in this common garb of all. Therefore does the Prophet's voice tell us that the holy Virgin shall conceive, and bear a Son: and the Lord is found to have sworn in truth unto blessed David, which He promised He would no wise turn from, that of the fruit of his body would He set upon His throne, as it is written: it was foretold too that there should come forth a rod out of the root of Jesse. But they rushing into so great unreason, perceive it not, supposing that since they knew the mother after the flesh of Him Who was foreannounced to come with Flesh, they ought therefore utterly to disbelieve that He had come down from heaven. For even though we do not find that this took place in regard of the Body, yet the Divine Word dwelt in His Body from the Virgin, as in His Own Temple, having come from above from the Father unto us, and for the salvation of all laid hold on the seed of Abraham that in all things He might he made like unto His brethren, and might call the nature of man unto sonship with God, being declared alike God and Man. But the Jews not understanding the economy with Flesh of our Saviour Christ, from knowing His mother and father, though he was not His father, are not ashamed of being annoyed, because Christ said He came down from heaven.

In this too ariseth to us an example of no small profit: for hence we learn in respect to ourselves, that it will do us much harm, if we do not rather with the spiritual eyes of the heart consider the virtue that dwells in the saints, and look on the glory that is hidden in them, but on account of the frequent meanness of bodily appearance hold of no value what is great before God and precious. Thus God says of the Saints in the prophets, speaking of all in the person of one, Blessed is the man that trusteth in the. Lord, and the Lord shall be his hope and he shall be as a tree vigorous by the water-side, and shall throw forth his root in moist ground, in the year of drought he shall not be afraid and shall not cease from yielding fruit. Deep is the heart above all things, and there is a man and who shall know him? I the Lord Who search the heart, who try the reins. When then WE in our arrogance depreciate him that is known of God, and admirable for the above-mentioned virtues, looking only to the outward-shewing and perishable flesh, and making meanness of body an excuse for littleness of soul towards him, how shall we not be found to be contrary-minded to the King of all, and so incur no slight doom, sometimes calling what is high low, and putting light for darkness, and sweet for bitter?

We must therefore keep to the saints the honour befitting them, and must look at them rather through their inward hidden glory, than what they are in the flesh. Yet most of us cannot bear to think that which is low in the world worthy at all of honour or of any glory, even though he be renowned in virtue, but looking only to the aggrandisement of riches, and beholding the perishable and even now dying glory with no righteous eyes, make no account of right judgment. Such with great reason does the disciple of the Saviour laugh to scorn, saying, Ye hypocrites, if there come unto your assembly a man with a gold ring in goodly apparel, and there come in also a poor man in vile raiment, then ye tell (he saith) the rich man to sit in an honourable place, and the poor, Stand thou there or sit under my footstool, are ye not partial in yourselves? Albeit it is meet hence to observe, to how reasonable a charge they become obnoxious who admire a man for external surroundings, and not for internal goods. For riches and the glory of riches, bring in (I suppose) some foreign and factitious glory to their possessors; but the glory in the heart, and the renown of good works, will be a genuine and native riches to the holders, not abiding with the flesh and. decaying with it, but dwelling with the soul while yet abiding in this life, and removing with it on its departure, whithersoever the Ruler of all shall appoint. For many the mansions with the Father, as we heard.

We must not then honour altogether or of necessity him that is renowned for wealth, and gilt over with the petty glories of earth as in a picture, but rather them to whom the splendour of their deeds begets unfading renown from God, and their inward beauty flashes on them glorified with every form of good things.
[AD 430] Augustine of Hippo on John 6:43
As if to say, I know why you do not hunger after this bread and so cannot understand it and do not seek it.… “No one can come to me unless the Father who has sent me draws him.” This is the doctrine of grace: none comes unless they are drawn. But whom the Father draws, and whom not, and why he draws one and not another, do not presume to decide if you want to avoid falling into error. Take the doctrine as it is given to you: and, if you are not drawn, pray that you may be.

Source: TRACTATES ON THE GOSPEL OF JOHN 26.2
[AD 444] Cyril of Alexandria on John 6:43
The Jews look down upon Jesus, ignorant that His Father is in heaven, and in nowise acknowledging that He is by Nature Son of the Lord of all, but looking only to His earthly mother and Joseph. Wherefore He replies more warmly to them, and immediately to their profit hastens back to His very God-befitting Dignity, and whereby He knows as God both their secret murmuring and that which has gone up into their mind, through these very things He gives them to understand that they have fallen from the truth, and formed an exceeding mean conception of Him. For how was it not rather their duty to crown with now God-befitting Honour, Him Who throughly knows the hearts, and tries the motions that are in the mind, and is ignorant of no device that is in their souls, and to exalt Him as far above the littleness of man, as God is higher than the earth? He unveiling therefore the thought buried in yet unuttered blame, and making manifest the secretly whispered murmuring in them, for the reason already specified, says, Murmur not among yourselves: then showing that the Mystery concerning Himself was a God-taught good in men, and the knowledge of Him a work of the grace from above, He says that they cannot attain unto Him, save drawn by the teaching of the Father. But this is the plan of one whose only aim is to persuade them to consider, that they ought, weeping and sorrowing for those things wherein they had already grieved Him, to seek to be made free, and to be drawn unto salvation through faith in Him, through the Counsel of the Father, and the aid from above which lighteneth to them the way and maketh it smooth, which when they sinned, had become exceedingly rugged. Profitably did He confirm the promise that He would raise from the dead him that believeth, and hereby again proves to the senseless ones that He is God by Nature and Very. For that which has the power of quickening, and of compelling to return to life him that is overmastered by death, will rightly appertain to the Nature of God only, and be ascribed to no one of things originate. For quickening is a property of the Living, and not of him who receives that grace from another.
[AD 220] Tertullian on John 6:44
When, however, he says, "We were formerly the children of wrath," he censures an irrational irascibility, such as proceeds not from that nature which is the production of God, but from that which the devil brought in, who is himself styled the lord or "master" of his own class, "Ye cannot serve two masters," and has the actual designation of "father: ""Ye are of your father the devil." So that you need not be afraid to ascribe to him the mastery and dominion over that second, later, and deteriorated nature (of which we have been speaking), when you read of him as "the sewer of tares, and the nocturnal spoiler of the crop of corn.

Source: A Treatise on the Soul
[AD 220] Tertullian on John 6:44
Wherefore? Because "I came forth from the Father, and am come into the world" and, "I am the way: no man cometh unto the Father, but by me; " and, "No man can come to me, except the Father draw him; " and, "All things are delivered unto me by the Father; " and, "As the Father quickeneth (the dead), so also doth the Son; " and again, "If ye had known me, ye would have known the Father also.

Source: Against Praxeas
[AD 235] Hippolytus of Rome on John 6:44
These are, he says, what are by all called the secret mysteries, "which (also we speak), not in words taught of human wisdom, but in those taught of the Spirit, comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him." And these are, he says, the ineffable mysteries of the Spirit, which we alone are acquainted with. Concerning these, he says, the Saviour has declared, "No one can come unto me, except my heavenly Father draw some one unto me." For it is very difficult, he says, to accept and receive this great and ineffable mystery. And again, it is said, the Saviour has declared, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven." And it is necessary that they who perform this (will), not hear it merely, should enter into the kingdom of heaven. And again, he says, the Saviour has declared, "The publicans and the harlots go into the kingdom of heaven before you." For "the publicans," he says, are those who receive the revenues of all things; but we, he says, are the publicans, "unto whom the ends of the ages have come." For "the ends," he says, are the seeds scattered from the unportrayable one upon the world, through which the whole cosmical system is completed; for through these also it began to exist. And this, he says, is what has been declared: "The sower went forth to sow. And some fell by the wayside, and was trodden down; and some on the rocky places, and sprang up," he says, "and on account of its having no depth (of soil), it withered and died; and some," he says, "fell on fair and good ground, and brought forth fruit, some a hundred, some sixty, and some thirty fold. Who hath ears," he says, "to hear, let him hear." The meaning of this, he says, is as follows, that none becomes a hearer of these mysteries, unless only the perfect Gnostics. This, he says, is the fair and good land which Moses speaks of: "I will bring you into a fair and good land, into a land flowing with milk and honey." This, he says, is the honey and the milk, by tasting which those that are perfect become kingless, and share in the Pleroma. This, he says, is the Pleroma, through which all existent things that are produced have from the ingenerable one been both produced and completed.

Source: Hippolytus Refutation of All Heresies Book V
[AD 367] Hilary of Poitiers on John 6:44
There is no approach to the Father except through Christ. But there is also no approach to Christ, unless the Father draws us.

Source: ON THE TRINITY 11.33
[AD 397] Ambrose of Milan on John 6:44
And you say that the Son of God is subject by reason of weakness—the Son, to whom the Father brings men and women that he may raise them up in the last day. Does this seem in your eyes to be subjection where the kingdom is prepared for the Father and the Father brings it to the Son? There is no place for perversion of words since the Son gives the kingdom to the Father and none is preferred before him. For as the Father gives to the Son, and the Son, again, to the Father, here are plain proofs of love and regard: seeing that they [i.e., Father and Son] give to each other that neither he who receives obtains, as it were, what was another’s, nor he that gives loses anything.

Source: Exposition of the Christian Faith 2.12.104
[AD 407] John Chrysostom on John 6:44
The Manichæans spring upon these words, saying, that nothing lies in our own power; yet the expression shows that we are masters of our will. For if a man comes to Him, says some one, what need is there of drawing? But the words do not take away our free will, but show that we greatly need assistance. And He implies not an unwilling comer, but one enjoying much succor. Then He shows also the manner in which He draws; for that men may not, again, form any material idea of God, He adds,
[AD 407] John Chrysostom on John 6:44
Not slight here is the authority of the Son, if so be that the Father leads, He raises up. He distinguishes not His working from that of the Father, (how could that be?) but shows equality of power. As, therefore, after saying in that other place, The Father which has sent Me bears witness of Me, He then, that they might not be over-curious about the utterance, referred them to the Scriptures; so here, that they may not entertain similar suspicions, He referrs them to the Prophets, whom He continually and everywhere quotes, to show that He is not opposed to the Father.

But what of those, says some one, who were before His time?  Were not they taught of God? Why then the special application of the words here? Because of old they learned the things of God by the hands of men, but now by the Only-begotten Son of God, and by the Holy Ghost. Then He adds, Not that any man has seen the Father, save He which is of God, using this expression here not with reference to the cause, but to the manner of being. Since had He spoken in the former sense, we are all of God. And where then would be the special and distinct nature of the Son? But wherefore, says some one, did He not put this more clearly? Because of their weakness. For if when He said, I have come down from heaven, they were so offended, what would they have felt had He added this?
[AD 430] Augustine of Hippo on John 6:44
How have you come? You have come by believing, but you have not yet come through to the end. We are still on the road. We have come, but we have not yet come through. “Serve the Lord with fear, and rejoice before him with trembling, in case the Lord might be angry and you perish from the way of justice.” When you arrogate to yourself the discovery of the way of justice, be afraid of perishing from the way of justice through this very arrogance. “I have come,” he says, “I have come of my own accord, I have come of my own free will.” Why such consternation? Do you want to hear that even this much has been bestowed on you as well? Listen to him calling: “No one can come to me unless the Father who sent me draws him.”

Source: SERMON 30.10
[AD 430] Augustine of Hippo on John 6:44
Do not think that you are drawn against your will. The soul is drawn also by love.… And in case someone says to us, “How can I believe with the will if I am drawn?” I say that it is not enough to be drawn by the will; you are drawn even by delight. What is it to be drawn by delight? “Delight yourself in the Lord, and he shall give you the desires of your heart.” There is a certain craving of the heart to which that bread of heaven is sweet. If the poet could say, “Every person is drawn by his own pleasure”11—not necessity but pleasure; not obligation but delight—how much more boldly ought we to say that a person is drawn to Christ when he delights in the truth, when he delights in blessedness, delights in righteousness, delights in everlasting life? Do not the bodily senses have their pleasures, and the soul its?… Give me one who loves, who longs, who burns, who sighs for the source of his being and his eternal home, and he will know what I mean.…But why did he say, “Except my Father draw him”? If we are to be drawn, let us be drawn by him to whom his love said, “We will run after the fragrance of your ointment.” But let us see what is meant by this. The Father draws to the Son those who believe on the Son because they consider that God is his Father. For the Father begat the Son equal to himself. And those who think and believe truly and seriously that he on whom they believe is equal to the Father, these are the ones the Father draws to the Son. Arius believed the Son to be a creature; the Father did not draw [Arius].… One whom the Father has drawn said, “You are the Christ, the Son of the living God.” … And so was said, “Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed it to you, but my Father which is in heaven.” This revelation is itself the drawing.… For if earthly objects, when put before us, draw us … how much more shall Christ, when revealed by the Father? For what does the soul long for more than truth?… Here, we can more easily be hungered than satisfied, especially if we have good hope.… There, we shall be filled.… This is why he adds, “And I will raise him up at the last day,” as if he said, he shall be filled with that for which he now thirsts at the resurrection of the dead, for I will raise him up.

Source: TRACTATES ON THE GOSPEL OF JOHN 26.4-6
[AD 380] Apostolic Constitutions on John 6:45
Let him that teaches, although he be one of the laity, yet, if he be skilful in the word and grave in his manners, teach; for "they shall be all taught of God."

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 390] Gregory of Nazianzus on John 6:45
I was ashamed of all those others who … intrude into the most sacred offices and, before becoming worthy to approach the temples, lay claim to the sanctuary. They push and thrust around the holy table as if they thought this order to be a means of livelihood instead of a pattern of virtue, or an absolute authority instead of a ministry of which we must give account. In fact they are almost more in number than those whom they govern.… Soon enough, as time and this evil alike progress, they will not even have anyone left to rule when all are teachers instead of taught by God, as the promise says, and all prophesy.

Source: IN DEFENSE OF HIS FLIGHT TO PONTUS, ORATION 2.8
[AD 407] John Chrysostom on John 6:45
Do you see the dignity of faith, and that not of men nor by man, but by God Himself they shall learn this? And to make this assertion credible, He referred them to their prophets. If then 'all shall be taught of God,' how is it that some shall not believe? Because the words are spoken of the greater number. Besides, the prophecy means not absolutely all, but all that have the will. For the teacher sits ready to impart what he has to all, and pouring forth his instruction unto all.
[AD 407] John Chrysostom on John 6:45
He then shows the way in which the Father draws. “It is written in the prophets, ‘And they shall all be taught of God.’ ” You see the excellence of faith: that it cannot be learned from people or by the teaching of people but only from God himself.… If then all shall be taught by God, how is it that some shall not believe? Because all here only means in general. Besides, the prophecy does not mean absolutely everyone but all who have the desire. For the Teacher sits ready to impart what he has to everyone and dispenses his truth to all.

Source: HOMILIES ON THE GOSPEL OF JOHN 46.1
[AD 430] Augustine of Hippo on John 6:45
Or think of it in this way. When a schoolmaster is the only one in a town, we say loosely, “This person teaches all here to read,” not that all learn from him but that he teaches all who do learn. And in the same way we say that God teaches all to come to Christ: not that all do come but that no one comes in any other way.

Source: PREDESTINATION OF THE SAINTS 14
[AD 430] Augustine of Hippo on John 6:45
See then how the Father draws; not by laying a necessity on a person but by teaching the truth. See how he draws: “They shall all be taught by God.” To draw belongs to God: “Everyone who has heard and has learned of the Father comes to me.” What then? If every person who has heard and learned of the Father comes to Christ, has Christ taught nothing here? What if people saw not the Father teaching but the Son? So then, the Father taught and the Son spoke.… As I teach you by my word, [the Son says], so the Father teaches by his Word.… But the Son himself explains the matter, if we read on: “Not that anyone has seen the Father except him who is from God, he has seen the Father.” … This is as if he said: When I tell you, “Everyone that has heard and learned of the Father,” do not say to yourselves, We have never seen the Father, so how then can we have learned from him? Hear him then in me [Jesus].… I know the Father and am from him, just as a word is from him who speaks it; that is, not the mere passing sound but that which remains with the speaker and draws the hearer.

Source: TRACTATES ON THE GOSPEL OF JOHN 26.7-9
[AD 444] Cyril of Alexandria on John 6:45
It is written in the Prophets, And they shall be all taught of God.

Perceiving as God the folly existing in His hearers, He leaves not this His Word without witness, but shows already that He was of old fore-announced and fore-proclaimed by the holy Prophets, both taking away aforehand occasion from those who imagined that they ought to gainsay Him, and at the same time laying bare no less the unlearning that was in them, in that they were unable to see this, albeit instructed by the law unto the understanding of things to come. He persuades them therefore to consent even against their wills: for it was not likely that they would withstand the voices of the holy Prophets, that God the Father would instil the Mystery of Himself in those who were worthy, and would reveal His Own Son, ineffably speaking to each, and in God-befitting way implanting understanding thereof.

But having said above, No man can come to Me, except the Father Which sent Me draw him, He shows that it is not a compulsory nor forcible drawing, adding,

Every man that hath heard of My Father and hath learned, cometh unto Me.

For where there is hearing and learning and the benefit of instruction, there is faith, to wit by persuasion and not of necessity: and the knowledge of Christ is given by the Father to them that are worthy, helpful as of love, rather than constraining. For the word of doctrine requires that free-will and free choice be preserved to the soul of man, in order that it may ask the just rewards of its good deeds, and if it have fallen from right, and from heedlessness have transgressed the Will of the Lawgiver, it may receive the doom of its transgression and that most reasonable.

But we must know that even though the Father be said to instruct any in the Mystery of Christ, yet He will not work alone to this end, but will rather effect it through His Wisdom, i. e., the Son. For it is convenient to consider, that not without Wisdom will the revelation to their understanding be given to any from the Father. But the Son is the Wisdom of the Father. By means of Wisdom therefore will the Father effect the revelation of His Own Offspring in them that are worthy. And in fact to speak the whole truth, and nothing else, one would not do wrong in saying that all the operations of God the Father toward any, or His Will toward them, are those of the Whole Holy Trinity, similarly also are those of the Son Himself, and those of the Holy Ghost. For this reason, as I suppose, when God the Father is said to reveal His Own Son, and to call to Him those who are more apt to believe, the Son Himself is found doing this, and no less the Holy Ghost. For the Saviour says to the blessed Peter, who had most courageously made confession of faith in Him, Blessed art thou, Simon Bar-Jona, for flesh and blood revealed it not unto thee, but My Father Which is in heaven. But in other instances He Himself is seen, doing this. And full well doth Paul boast as to himself, crying out concerning the Mystery of Christ, For I neither received it of men, neither was I taught but by the revelation of Jesus Christ. And you will see that the Holy Ghost no less reveals Christ to us. And verily the most wise John writes, And YE, the anointing which ye received of Him abideth in you, and. ye need not that any man teach you, but as the same anointing teacheth you of all things: and the Saviour Himself saith of the Paraclete, that is, the Spirit, I have yet many things to say unto you, but ye cannot bear them now: but, when He, the Spirit of truth is come, He will guide you in all truth; for He shall not speak of Himself, but whatsoever He shall hear, He shall speak: and He will declare you things to come. He shall glorify Me, for He shall receive of Mine and shall tell it unto you; for being the Spirit of Truth, He will enlighten them in whom He is, and will lead them unto the apprehension of the truth. And this we say, not as severing into diversity and making wholly separate, either the Father from the Son, or the Son from the Father, nor yet the Holy Ghost from the Father and the Son, but since One Godhead truly IS, and is thus preached as viewed in the Holy and Consubstantial Trinity, the Acts belonging to Each, and which seem to be attributed to Them severally, are defined to be the Will and Operation of the Whole Godhead. For the Divine and Unsevered Nature will work through Itself, in no divided way, so far as pertains to the one count of Godhead, although Each hath Personal Existence: for the Father is What He is, and the Son likewise, and the Holy Ghost. We must besides note this also: that things which point to ought by names, are recognised in either, and one may see the one pointed out in the other. Therefore needs is there that the Son be revealed through the Father, through the Son again the Father. For Each is surely introduced with the Other, and if any know that God is by Nature Father, he will full surely conceive of the Son That is begotten of Him; and just so the reverse. For he who confesses the Son will not deny the Father.

Therefore in that God is Father, and is so conceived of and proclaimed, He implants the knowledge of His Own Son in His hearers: in that the Son is said to be, and is in truth, of Him by Nature, He proclaims the Father: therefore He says, as to Him, I manifested Thy Name to the men. For since the Son was known by them that believed, He says that the Father's Name has been made manifest. But God the Father will be conceived of as having implanted in us the knowledge of His Own Offspring not by a voice breaking forth from above, and resounding round the earth like thunder, but by the Divine Illumination shining forth as it were in us, to the understanding of the Divinely-inspired Scripture: but unto this again you will find the Son a co-Worker in us; for it is written of the holy Disciples, Then opened He their eyes, to the understanding, that is, the holy Scriptures.
[AD 386] Cyril of Jerusalem on John 6:46
The angels behold as much as they can bear, and archangels as much as they are able; and thrones and dominions more than the former, but still less than his worthiness. For with the Son, the Holy Spirit alone can rightly behold him. For “he searches all things and knows even the deep things of God,” as indeed the only begotten Son also with the Holy Spirit knows the Father fully. “For neither,” he says, “does anyone know the Father, except the Son and he to whom the Son will reveal him.” For he [the Son] fully beholds and reveals God through the Spirit to each person as he is able to receive, since the only begotten Son together with the Holy Spirit is a partaker of the Father’s Godhead. He who was begotten knows him who begat. And he who begat knows him who is begotten. Since angels then are ignorant (for the Only Begotten reveals him through the Holy Spirit to each according to his own capacity, as we have said), let no one be ashamed to confess his ignorance.

Source: Catechetical Lecture 6:6
[AD 407] John Chrysostom on John 6:46
How then, says some one, does the Father draw? This the Prophet explained of old, when he proclaimed beforehand, and said,
[AD 444] Cyril of Alexandria on John 6:46
Having foreseen as God, that they would no wise receive the revelation through the Spirit, nor would take in the Wisdom from above in its illuminations, but would reject out of much ill-advisedness the very duty of seeing the Father and (so to say) of being instructed by very Vision of God, which as they supposed was once the case with their fathers, when the glory of God came down upon the mount Sinai: He first draws them back, and turns them as with a bridle to the duty of not having a gross conception of God, and of not supposing that the Invisible Nature will ever be visible: for no one (saith He) hath seen the Father at any time. But probably He was hinting at the hierophant Moses: for the Jews, in this also thinking very foolishly, supposed on account of his entering the thick darkness, that he saw the Ineffable Nature of God, and beheld with the bodily eyes, that which is by Nature the Untaint Beauty. But lest by saying anything more openly respecting the all-wise Moses, He should seem to be urging them to their wonted state of mind, He says indefinitely of all alike, and as of him, Not that any man hath seen the Father. Do not (says He) demand what is above nature, nor be ye borne in senseless course to that which is unattainable by all things that are made. For the Divine and Incomprehensible Nature hath retired and is withdrawn not from our eyes only, but also from those of the whole creation: for in the word No one, He comprehendeth all things, and in declaring that He Alone is of God, and hath seen the Father, He putteth Himself outside of all, whereof the 'no one' may be understood declarative. But since He is apart from all, and while none hath seen the Father, He Alone misseth not the seeing Him, how shall He not henceforth be conceived of, not among all, as one of them, but external to all, as above all? And if, whereas all things are said to be of God, and none seeth the Father (for all things are of God, as Paul saith), He Alone seeth the Father because He is of God: deeming aright we shall understand the words Of God, to be of the Essence of the Father, in respect of Him Alone. For if it be not so, why, as we said before, since all things are said to be of God, doth He Alone attain unto the Sight of Him That begat Him because He is of God? Wherefore it will be less accurately said of created things (for all things are of God by creation in that they are brought into being by Him): but of the Son, in another and truer sense will His being of God, be demonstrated, as being of Him by Nature. Wherefore He, not numbered among the all, but being external to all, and above all with the Father, will not share the infirmity of all, in that He is excepted from affinity with them, but mounting up unto the Nature of Him that begat Him, will surely see Him from Whom He is.

But how or in what manner, either He beholds the Father, or is seen of the Father, it pertains not to our tongue to say: we must nevertheless conceive of it in a God-befitting manner,
[AD 407] John Chrysostom on John 6:47-51
(Hom. xlvi. s. 1) We are all from God. That which belongs peculiarly and principally to the Son, He omits the mention of, as being unsuitable to the weakness of His hearers.

([Nic.] Theoph.) The multitude being urgent for bodily food, and reminding Him of that which was given to their fathers, He tells them that the manna was only a type of that spiritual food which was now to be tasted in reality, I am that bread of life.

(Hom. xlv. 1) He calls Himself the bread of life, because He constitutes one life, both present, and to come.

(Hom. xlvi. 2) The addition, In the wilderness, is not put in without meaning, but to remind them how short a time the manna lasted; only till the entrance into the land of promise. And because the bread which Christ gave seemed inferior to the manna, in that the latter had come down from heaven, while the former was of this world, He adds, This is the bread which cometh down from heaven.

(Hom. xlvi. 2) He then gives them a strong reason for believing that they were given for higher privileges than their fathers. Their fathers eat manna and were dead; whereas of this bread He says, that a man may eat thereof, and not die. The difference of the two is evident from the difference of their ends. By bread here is meant wholesome doctrine, and faith in Him, or His body: for these are the preservatives of the soul.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on John 6:47-51
(Tr. xxvi. s. 10.) Our Lord wishes to reveal what He is; Verily, verily, I say unto you, He that believeth on Me, hath everlasting life. As if He said; He that believeth on Me hath Me: but what is it to have Me? It is to have eternal life: for the Word which was in the beginning with God is life eternal, and the life was the light of men. Life underwent death, that life might kill death.

(Tr. xxvi. 11) And because they had taunted Him with the manna, He adds, Your fathers did eat manna in the wilderness, and are dead. Your fathers they are, for ye are like them; murmuring sons of murmuring fathers. For in nothing did that people offend God more, than by their murmurs against Him. And therefore are they dead, because what they saw they believed, what they did not see they believed not, nor understood.

(Tr. xxvi. s. 12) This was the bread the manna typified, this was the bread the altar typified. Both the one and the other were sacraments, differing in symbol, alike in the thing signified. Hear the Apostle, They did all eat the same spiritual meat. (1 Cor. 10)

(Tr. xxvi. 11) But are we, who eat the bread that cometh down from heaven, relieved from death? From visible and carnal death, the death of the body, we are not: we shall die, even as they died. But from spiritual death which their fathers suffered, we are delivered. Moses and many acceptable of God, eat the manna, and died not, because they understood that visible food in a spiritual sense, spiritually tasted it, and were spiritually filled with it. And we too at this day receive the visible food; but the Sacrament is one thing, the virtue of the Sacrament another. Many a one receiveth from the Altar, and perisheth in receiving; eating and drinking his own damnation, (1 Cor. 11:29) as saith the Apostle. To eat then the heavenly bread spiritually, is to bring to the Altar an innocent mind. Sins, though they be daily, are not deadly. Before you go to the Altar, attend to the prayer you repeat: Forgive us our debts, as we forgive our debtors. (Matt. 6:12) If thou forgivest, thou art forgiven: approach confidently; it is bread, not poison. None then that eateth of this bread, shall die. But we speak of the virtue of the Sacrament, not the visible Sacrament itself; of the inward, not of the outward eater.

(Tr. xxvi. 13) was The manna too came down from heaven; but the manna was shadow, this is substance.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on John 6:47
Our Lord wishes to reveal what he was. He might have said that he who believes in me has me.… But what is it “to have me”? It is to have eternal life. Eternal life took death on itself; eternal life willed to die.… Life underwent death, that life might kill death.… For eternal life is the Word that “in the beginning was with God, and the Word was God, and the life was the light of humanity.” The same eternal life gave eternal life also to the flesh that it assumed. He came to die; but on the third day he rose again. Between the Word taking flesh and the flesh rising again, death, which came between, was consumed.

Source: TRACTATES ON THE GOSPEL OF JOHN 26.10
[AD 444] Cyril of Alexandria on John 6:47
Faith therefore is the door and way unto life, and return from corruption unto incorruption. But herein no less is the economy a marvel to the learners: for when He perceived that they understood nothing at all, and saw that they did not suppose they ought to give any credence even to the words of the Prophets, He cuts off, as far as possible, their weakness unto faith by human arguments, by an oath to its truth. For setting before them which believe much to be envied prizes, with their longing desire for these as with traces. He all but constrains them against their will, and persuades them to come to what is proclaimed to them. For what would be more precious than eternal life, to them to whom death and the sufferings from decay are bitter? And this too will beseem a wise teacher, to re-instruct unto the better, by every way (I say) that invites unto life, them who have chosen to think foolishly. But He, being Eternal Life, promises to give Himself to them that believe: that is, that Christ may dwell in our hearts by faith.
[AD 804] Alcuin of York on John 6:47-51
Therefore I say, He that eateth this bread, dieth not: I am the living bread which came down from heaven.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on John 6:47-51
(in v. 83) By becoming incarnate, He was not then first man, and afterwards assumed Divinity, as Nestorius fables.

Source: Catena Aurea by Aquinas
[AD 373] Athanasius of Alexandria on John 6:48
God by his living Word enlivens everyone and gives his Word as food and life to the saints, as the Lord declares, “I am the bread of life.” … But sin, too, has its own special bread—of death, calling to those who are lovers of pleasure and lack understanding. [Sin] says, “Touch with delight secret bread and sweet waters that are stolen.” For one who merely touches them has no idea that what is born from the earth perishes with [sin]. For even when the sinner thinks he is going to find pleasure, the end result of that food is anything but pleasant, as the Wisdom of God again reminds us: “Bread of deceit is pleasant to a person; but afterwards his mouth shall be filled with gravel.” … The end result is, he eats and rejoices for a little while, but afterwards he spurns it the further his soul has moved away [from God]. For the fool does not know that those who depart far from God shall perish. … “Leave foolishness behind so that you may live, seek understanding so that you may remain.” For the bread of Wisdom is living fruit, as the Lord said, “I am the living bread that came down from heaven: if anyone eats of this bread, he shall live forever.” For when Israel ate of the manna, which was indeed pleasant and wonderful, they still died, and whoever ate it did not live forever as a consequence of eating it; rather, the whole multitude died in the wilderness.…Now wicked people hunger for bread like this, for weak souls will hunger. But the righteous alone, being prepared, shall be satisfied, saying, “I shall behold your face in righteousness; I shall be satisfied when your glory is seen by me.” For he who partakes of divine bread always hungers with desire. And he who hungers in this way has a never-failing gift, as Wisdom promises, saying, “The Lord will not slay the righteous soul with famine.” He promises too in the Psalms, “I will abundantly bless her provision; I will satisfy her poor with bread.” We may also hear our Savior saying, “Blessed are they who hunger and thirst after righteousness, for they shall be filled.” It is much more satisfying then for the saints and those who love the life that is in Christ when they elevate themselves to a longing after this food.

Source: FESTAL LETTER 7.4-6
[AD 407] John Chrysostom on John 6:48
He calls Himself, the bread of life, because He maintains our life both which is and which is to be, and says, Whosoever shall eat of this bread shall live for ever. By bread He means here either His saving doctrines and the faith which is in Him, or His own Body; for both nerve the soul. Yet in another place He said, If a man hear My saying, he shall never taste of death. John 8:51 And they were offended; here they had no such feeling perhaps, because they yet respected Him on account of the loaves which had been made.

2. And observe how He distinguishes between His bread and the manna, by causing them to hear the result of each kind of food. For to show that the manna afforded them no unusual advantage, He added,
[AD 407] John Chrysostom on John 6:48
Those people then at the time of Jesus reaped no fruit from what was said. We, on the other hand, enjoy the benefit in seeing these things truly realized [in the present]. And so, it is necessary to understand the marvel of the mysteries: what they are, why they were given and how they are profitable. We become one body and “members of his flesh and of his bones.” Let the initiated follow what I say. In order then that we may become this not only by love, but in action, let us be blended into that flesh. This is effected by the food that he has freely given to us, desiring to show the love that he has for us. This is why he has mixed up himself with us. He has kneaded up his body with ours, so that we might be one distinct entity, like a body joined to a head. For this belongs to those whose love is strong.… This is also what Christ has done in order to lead us into a closer friendship and to show his love for us. He has allowed those who desire him not only to see him but even to touch, and eat him, and fix their teeth in his flesh and to embrace him and satisfy all their love. Let us then return from that table like lions breathing fire, having become terrible to the devil, ruminating on our head and on the love that he has shown for us.

Source: HOMILIES ON THE GOSPEL OF JOHN 46.3
[AD 444] Cyril of Alexandria on John 6:48
Full clearly may one herein behold that which was spoken afore by the Prophet Isaiah, I was made manifest to them that seek Me not, I was found of them that asked not for Me, I said, Behold Me, unto a nation that was not called by My Name: all the day spread I out My Hands unto a rebellious and gainsaying people. For, removing the whole case from His speech, and having taken away (so to say) all that cloaked it. He at length reveals Himself unveiled to them of Israel, saying, I am the Bread of life, that they may now learn that if they would be superior to corruption, and would put off the death which from the transgression fell upon us, they must needs approach to the participation of Him who is mighty to quicken, and destroyeth corruption, and bringeth to nought death: for this verily is a work proper and most fit for that which is by Nature Life. But since they, affirming that the manna was given to their fathers in the wilderness, received not the Bread which of a truth came down from heaven, that is, the Son, He maketh a necessary comparison between the type and the truth, that so they might know that not that is the Bread which is from heaven, but He Whom the trial shows to be so by Nature. For your fathers (saith He) and ancestors by eating the manna, gave to the bodily nature its need, gaining thereby life for a season, and imparting to the flesh its daily sustenance therefrom, with difficulty effected that it should not die at once. But it will be (He says) the clearest proof of its not being the Bread which is from heaven in a truer sense, that they who partook were no way benefited thereby unto incorruption: a token again in like way that the Son is properly and truly the Bread of Life, that they who have once partaken, and been in some way immingled with Him through the communion with Him have been shown superior to the very bonds of death. For that the manna again is taken rather as an image or shadow of Christ, and was typifying the Bread of Life, but was not itself the Bread of Life, has been often said by us: and the Psalmist supporteth us, crying out in the Spirit, He gave them bread of Heaven, man did eat angels' bread. For it seems to have been said to them of Israel by the Spirit-clad, but in truth it is not so, but to us rather is the aim of the words directed. For is it not foolish and utterly senseless to suppose that the holy angels which are in heaven, albeit they have an incorporeal nature, should partake grosser food, and need such aid in order to prevail unto life, as this body of earth desires? But I think it nothing hard to conceive, that, since they are spirits, they should need like food, spiritual (I mean) and of wisdom. How then is angels' bread said to have been given to the ancestors of the Jews, if the Prophet speaks truly in so crying? But it is manifest, that since the typical manna was an image of Christ, Which containeth and upholdeth all things in being, nourishing the angels and quickening the things on earth, the Prophet was calling that which is signified by shadows by the name of the truth,----from the fact that the holy angels could not partake of the more earthly food, drawing off his hearers even against their will from any gross conception as to the manna, and bringing them up to the spiritual meaning, that of Christ, Who is the Food of the holy Angels themselves also.
[AD 444] Cyril of Alexandria on John 6:48
[Jesus] at length reveals himself to the [children of Israel], saying, “I am the bread of life.” He does this so that they may now learn that if they want to get rid of the corruption that rules their lives and avoid the death that fell upon us because of sin, then they must draw near and participate in the only one who is strong enough to save them by destroying corruption and death.

Source: COMMENTARY ON THE GOSPEL OF JOHN 4.2
[AD 397] Ambrose of Milan on John 6:49
It has been proven that the sacraments of the church are more ancient; now realize that they are more powerful. In very fact it is a marvelous thing that God rained manna on the ancestors and they were fed by daily nourishment from heaven. Therefore, it is said, “Humankind has eaten the bread of angels.” And yet all those who ate that bread died in the desert, but this food that you receive, this “living bread, which came down from heaven,” furnishes the substance of eternal life, and whoever eats this bread “will not die forever,” for it is the body of Christ.

Source: On the Mysteries 8.47
[AD 407] John Chrysostom on John 6:49
He then establishes a thing most likely to persuade them, that they were deemed worthy of greater things than their fathers, (meaning those marvelous men who lived in the time of Moses,) and so, after saying that they were dead who ate the manna, He adds,

Ver. 51 . He that eats of this bread, shall live for ever.

Nor has He put in the wilderness without a cause, but to point out that the supply of manna was not extended to a long time, nor entered with them into the land of promise. But this bread was not of the same kind.

And the bread that I will give is My flesh, which I will give for the life of the world.

Here one might reasonably enquire, how this was a fit season for these words, which neither edified nor profited, but rather did mischief to those who had been edified; for from that time, says the Evangelist, many of His disciples went back, saying, This is a hard saying; who can hear it? John 6:60; since these things might have been entrusted to the disciples only, as Matthew has told us that He discoursed with them apart. Mark 4:34; see Matthew 13:36 What then shall we say? What is the profit of the words? Great is the profit and necessity of them. Because they pressed upon Him, asking for bodily food, reminding Him of the food provided in the days of their forefathers, and speaking of the manna as a great thing, to show them that all those things were but type and shadow, but that the very reality of the matter was now present with them, He mentions spiritual food. But, says some one, he ought to have said, Your fathers did eat manna in the wilderness, but I have given you bread. But the interval between the two miracles was great, and the latter of them would have appeared inferior to the former, because the manna came down from heaven, but this, the miracle of the loaves, was wrought on earth. When therefore they sought food coming down from heaven, He continually told them, I came down from heaven. And if any one enquire why He introduced the discourse on the Mysteries, we will reply, that this was a very fitting time for such discourses; for indistinctness in what is said always rouses the hearer, and renders him more attentive. They ought not then to have been offended, but rather to have asked and enquired. But now they went back. If they believed Him to be a Prophet, they ought to have believed His words, so that the offense was caused by their own folly, not by any difficulty in the words. And observe how little by little He led them up to Himself. Here He says that Himself gives, not the Father; The bread that I will give is My flesh, which I will give for the life of the world.

But, says some one, this doctrine was strange to them and unusual. And yet John at an earlier period alluded to it by calling Him Lamb. John 1:29 But for all that, they knew it not. I know they did not; nay, neither did the disciples understand. For if as yet they had no clear knowledge of the Resurrection, and so knew not what, Destroy this Temple, and in three days I will raise it up John 2:19, might mean, much more would they be ignorant of what is said here. For these words were less clear than those. Since that prophets had raised men from the dead, they knew, even if the Scriptures have not spoken so clearly on the subject, but not one of them ever asserted that any man had eaten flesh. Still they obeyed, and followed Him, and confessed that He had the words of eternal life. For this is a disciple's part, not to be over-curious about the assertions of his teacher, but to hear and obey him, and to wait the proper time for the solution of any difficulties. How then, says some one, was it that the contrary came to pass, and that these men 'went back'? It was by reason of their folly. For when questioning concerning the how comes in, there comes in with it unbelief. So Nicodemus was perplexed, saying, How can a man enter into his mother's womb? So also these are confounded, saying,

Ver. 52 . How can this man give us his flesh to eat?

If you seek to know the how, why asked not you this in the matter of the loaves, how He extended five to so great a number? Because they then only thought of being satisfied, not of seeing the miracle. But, says some one, their experience then taught them. Then by reason of that experience these words ought to have been readily received. For to this end He wrought beforehand that strange miracle, that taught by it they might no longer disbelieve what should be said by Him afterwards.

3. Those men then at that time reaped no fruit from what was said, but we have enjoyed the benefit in the very realities. Wherefore it is necessary to understand the marvel of the Mysteries, what it is, why it was given, and what is the profit of the action. We become one Body, and members of His flesh and of His bones. Ephesians 5:30 Let the initiated follow what I say. In order then that we may become this not by love only, but in very deed, let us be blended into that flesh. This is effected by the food which He has freely given us, desiring to show the love which He has for us. On this account He has mixed up Himself with us; He has kneaded up His body with ours, that we might be a certain One Thing, like a body joined to a head. For this belongs to them who love strongly; this, for instance, Job implied, speaking of his servants, by whom he was beloved so exceedingly, that they desired to cleave unto his flesh. For they said, to show the strong love which they felt, Who would give us to be satisfied with his flesh? Job 31:31 Wherefore this also Christ has done, to lead us to a closer friendship, and to show His love for us; He has given to those who desire Him not only to see Him, but even to touch, and eat Him, and fix their teeth in His flesh, and to embrace Him, and satisfy all their love. Let us then return from that table like lions breathing fire, having become terrible to the devil; thinking on our Head, and on the love which He has shown for us. Parents often entrust their offspring to others to feed; but I, says He, do not so, I feed you with My own flesh, desiring that you all be nobly born, and holding forth to you good hopes for the future. For He who gives out Himself to you here, much more will do so hereafter. I have willed to become your Brother, for your sake I shared in flesh and blood, and in turn I give out to you the flesh and the blood by which I became your kinsman. This blood causes the image of our King to be fresh within us, produces beauty unspeakable, permits not the nobleness of our souls to waste away, watering it continually, and nourishing it. The blood derived from our food becomes not at once blood, but something else; while this does not so, but straightway waters our souls, and works in them some mighty power. This blood, if rightly taken, drives away devils, and keeps them afar off from us, while it calls to us Angels and the Lord of Angels. For wherever they see the Lord's blood, devils flee, and Angels run together. This blood poured forth washed clean all the world; many wise sayings did the blessed Paul utter concerning it in the Epistle to the Hebrews. This blood cleansed the secret place, and the Holy of Holies. And if the type of it had such great power in the temple of the Hebrews, and in the midst of Egypt, when smeared on the door-posts, much more the reality. This blood sanctified the golden altar; without it the high priest dared not enter into the secret place. This blood consecrated priests, this in types cleansed sins. But if it had such power in the types, if death so shuddered at the shadow, tell me how would it not have dreaded the very reality? This blood is the salvation of our souls, by this the soul is washed, by this is beautiful, by this is inflamed, this causes our understanding to be more bright than fire, and our soul more beaming than gold; this blood was poured forth, and made heaven accessible.

4. Awful in truth are the Mysteries of the Church, awful in truth is the Altar. A fountain went up out of Paradise sending forth material rivers, from this table springs up a fountain which sends forth rivers spiritual. By the side of this fountain are planted not fruitless willows, but trees reaching even to heaven, bearing fruit ever timely and undecaying. If any be scorched with heat, let him come to the side of this fountain and cool his burning. For it quenches drought, and comforts all things that are burnt up, not by the sun, but by the fiery darts. For it has its beginning from above, and its source is there, whence also its water flows. Many are the streams of that fountain which the Comforter sends forth, and the Son is the Mediator, not holding mattock to clear the way, but opening our minds. This fountain is a fountain of light, spouting forth rays of truth. By it stand the Powers on high looking upon the beauty of its streams, because they more clearly perceive the power of the Things set forth, and the flashings unapproachable. For as when gold is being molten if one should (were it possible) dip in it his hand or his tongue, he would immediately render them golden; thus, but in much greater degree, does what here is set forth work upon the soul. Fiercer than fire the river boils up, yet burns not, but only baptizes that on which it lays hold. This blood was ever typified of old in the altars and sacrifices of righteous men, This is the price of the world, by This Christ purchased to Himself the Church, by This He has adorned Her all. For as a man buying servants gives gold for them, and again when he desires to deck them out does this also with gold; so Christ has purchased us with His blood, and adorned us with His blood. They who share this blood stand with Angels and Archangels and the Powers that are above, clothed in Christ's own kingly robe, and having the armor of the Spirit. Nay, I have not as yet said any great thing: they are clothed with the King Himself.

Now as this is a great and wonderful thing, so if you approach it with pureness, you approach for salvation; but if with an evil conscience, for punishment and vengeance. For, It says, he that eats and drinks unworthily of the Lord, eats and drinks judgment to himself 1 Corinthians 11:29; since if they who defile the kingly purple are punished equally with those who rend it, it is not unreasonable that they who receive the Body with unclean thoughts should suffer the same punishment as those who rent it with the nails. Observe at least how fearful a punishment Paul declares, when he says, He that despised Moses' law dies without mercy under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy, who has trodden under foot the Son of God, and has counted the blood of the covenant, wherewith he was sanctified, an unholy thing? Hebrews 1:28 Take we then heed to ourselves, beloved, we who enjoy such blessings; and if we desire to utter any shameful word, or perceive ourselves hurried away by wrath or any like passion, let us consider of what things we have been deemed worthy, of how great a Spirit we have partaken, and this consideration shall be a sobering of our unreasonable passions. For how long shall we be nailed to present things? How long shall it be before we rouse ourselves? How long shall we neglect our own salvation? Let us bear in mind of what things Christ has deemed us worthy, let us give thanks, let us glorify Him, not by our faith alone, but also by our very works, that we may obtain the good things that are to come, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.
[AD 444] Cyril of Alexandria on John 6:49
They then who ate the manna (He says) are dead, not having received any participation of life therefrom (for it was not truly lifegiving, but rather taken as an aid against carnal hunger and in type of the true); but they who receive in themselves the Bread of Life, will have |408 immortality as their prize, wholly setting at nought corruption and its consequent evils, and will mount up unto boundless and unending length of Life in Christ. Nor will it at all damage our words on this subject that they who have been made partakers of Christ, need to taste bodily death on account of what is due to nature; for even though they falling into this end undergo the lot of humanity, yet, as Paul saith, they that shall live, live to God.
[AD 373] Ephrem the Syrian on John 6:50
There remained yet another act that would abolish that Passover and would become the Passover of the Gentiles, a source of life until the end. Our Lord Jesus took bread in his hands, plain bread at the beginning, and blessed it, made the sign of the cross over it and sanctified it in the name of the Father and in the name of the Spirit, and he broke and distributed it in morsels to his disciples in his kindness. He called the bread his living body, and he filled it with himself and with his Spirit. He stretched forth his hand and gave them the bread that his right hand had sanctified: “Take, eat, all of you44 of this bread that my word has sanctified. Do not regard as bread what I have given you now … eat it, and do not disdain its crumbs. For this bread that I have sanctified is my body. Its least crumb sanctifies thousands of thousands, and it is capable of giving life to all who eat it. Take, eat in faith, doubting not at all that this is my body. And he who eats it in faith eats in it fire and the Spirit. If anyone doubts and eats it, it is plain bread to him. He who believes and eats the bread sanctified in my name, if he is pure, it will keep him pure; if he is a sinner, he will be forgiven. He, however, who despises it or spurns it, he may be sure that he is insulting the Son, who has called the bread his body and truly made it so. Receive of it, eat of it, all of you, and eat in it the Holy Spirit, for it is truly my body, and he who eats it will live forever. This is the heavenly bread that has come down from on high onto the earth. This is the bread that the Israelites ate in the wilderness and did not esteem. The manna that they gathered, which came down to them, was a figure of this spiritual bread that you have now received. Take and eat of it, all of you. In this bread you are eating my body. It is the true source of forgiveness.

Source: MEMRA FOR THE FIFTH DAY OF GREAT WEEK (HOLY THURSDAY), SERMON 4
[AD 397] Ambrose of Milan on John 6:50
I [Jesus] was not speaking previously about temporal life or death. Even if someone dies such a death, if he has taken my bread he will live forever. For he who proves himself, takes it. But he who takes it will not die the death of a sinner because this bread is the forgiveness of sins.

Source: ON THE PATRIARCHS 9.39
[AD 430] Augustine of Hippo on John 6:50
But are we, who eat the bread that comes down from heaven, relieved from death? From visible and carnal death, the death of the body, we are not: we shall die, even as they died. But from spiritual death, which their fathers suffered, we are delivered. Moses and … many who were acceptable to God ate the manna and did not die because they understood that visible food in a spiritual sense, spiritually tasted it and were spiritually filled with it. And we too on this day receive the visible food. But the sacrament is one thing, the virtue of the sacrament another. Many a one receives from the altar and perishes in receiving; eating and drinking his own damnation, as the apostle said. … To eat the heavenly bread spiritually then is to bring innocence to the altar. Though your sins are daily, at least let them not be deadly. Before you go to the altar, attend to the prayer you repeat, “Forgive us our debts, as we forgive our debtors.” If you forgive, you are forgiven: approach confidently; it is bread, not poison.… None then that eat of this bread shall die.

Source: TRACTATES ON THE GOSPEL OF JOHN 26.11-12
[AD 202] Irenaeus on John 6:51
He might easily have come to us in his immortal glory, but in that case we could never have endured the greatness of the glory. Therefore it happened that he, who was the perfect bread of the Father, offered himself to us as milk, [because we were] like infants. He did this when he appeared as a man, that we, being nourished, as it were, from the breast of his flesh, and having, by such a course of milk-nourishment, become accustomed to eat and drink the Word of God, may be able also to contain in ourselves the Bread of immortality, which is the Spirit of the Father.

Source: AGAINST HERESIES 4.38.1
[AD 215] Clement of Alexandria on John 6:51
God elaborates on a suitable and wholesome new diet for the newly-formed and new-born babe. He says it consists of the one who nourishes and who is the Father of all that are generated and regenerated—just as manna, the celestial food of angels, flowed down from heaven on the ancient Hebrews … But when our kind and loving Father rained down the Word, he himself became spiritual nourishment to the good. This is a truly amazing mystery, because … this is the kind of diet the Lord administers: he offers his flesh and pours out his blood so that nothing is lacking for his children’s growth. This is almost too much to take in! And then we are to throw out the old and carnal corruption, our old diet, receiving in exchange a totally new diet—Christ himself as we ingest him for him to remain hidden there. Then, with our Savior enshrined in our souls, as it were, we can correct the affections of our flesh.

Source: CHRIST THE EDUCATOR 1.6
[AD 220] Tertullian on John 6:51
Inquire again, then, of what things he spoke, and when you imagine that you have discovered what they are will you find anything to be so "foolish" as believing in a God that has been born, and that of a virgin, and of a fleshly nature too, who wallowed in all the before-mentioned humiliations of nature? But some one may say, "These are not the foolish things; they must be other things which God has chosen to confound the wisdom of the world." And yet, according to the world's wisdom, it is more easy to believe that Jupiter became a bull or a swan, if we listen to Marcion, than that Christ really became a man.

Source: On the Flesh of Christ
[AD 220] Tertullian on John 6:51
Now, just before (the passage in hand), He had declared His flesh to be "the bread which cometh down from heaven," impressing on (His hearers) constantly under the figure of necessary food the memory of their forefathers, who had preferred the bread and flesh of Egypt to their divine calling.

Source: On the Resurrection of the Flesh
[AD 258] Cyprian on John 6:51
For because Christ bore us all, in that He also bore our sins, we see that in the water is understood the people, but in the wine is showed the blood of Christ. But when the water is mingled in the cup with wine, the people is made one with Christ, and the assembly of believers is associated and conjoined with Him on whom it believes; which association and conjunction of water and wine is so mingled in the Lord's cup, that that mixture cannot any more be separated. Whence, moreover, nothing can separate the Church-that is, the people established in the Church, faithfully and firmly persevering in that which they have believed-from Christ, in such a way as to prevent their undivided love from always abiding and adhering. Thus, therefore, in consecrating the cup of the Lord, water alone cannot be offered, even as wine alone cannot be offered. For if any one offer wine only, the blood of Christ is dissociated from us; but if the water be alone, the people are dissociated from Christ; but when both are mingled, and are joined with one another by a close union, there is completed a spiritual and heavenly sacrament. Thus the cup of the Lord is not indeed water alone, nor wine alone, unless each be mingled with the other; just as, on the other hand, the body of the Lord cannot be flour alone or water alone, unless both should be united and joined together and compacted in the mass of one bread; in which very sacrament our people are shown to be made one, so that in like manner as many grains, collected, and ground, and mixed together into one mass, make one bread; so in Christ, who is the heavenly bread, we may know that there is one body, with which our number is joined and united.

Source: Epistle LXII.13
[AD 397] Ambrose of Milan on John 6:51
You asked me why the Lord God does not now rain down manna as he did on our ancestors’ people. If you reflect, you will realize that he does, even daily, rain down manna from heaven on his servants. In fact, a corporeal manna is found today in many places, but it is not now a matter of such great wonder, because what is perfect has come. This is the Bread from heaven, the Body from a virgin, of which the gospel sufficiently tells us. How much more excellent this is than what went before! Those who ate that manna, or bread, are dead, but he who eats this Bread will live forever.… Whoever experiences this downpour of divine Wisdom is delighted, and, needing no other food, lives not on bread alone but on every word of God.

Source: LETTER 77
[AD 430] Augustine of Hippo on John 6:51
(Gloss. Nic.) Our Lord pronounces Himself to be bread, not only in respect of that Divinity, which feeds all things, but also in respect of that human nature, which was assumed by the Word of God: And the bread, He says, that I will give is My flesh, which I will give for the life of the world.

(Tr. xxvi. 13) But when does flesh receive the bread which He calls His flesh? The faithful know and receive the Body of Christ, if they labour to be the body of Christ. And they become the body of Christ, if they study to live by the Spirit of Christ: for that which lives by the Spirit of Christ, is the body of Christ. This bread the Apostle sets forth, where he says, We being many are one body. (1 Cor. 12:12) O sacrament of mercy, O sign of unity, O bond of love! Whoso wishes to live, let him draw nigh, believe, be incorporated, that he may be quickened.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on John 6:51
You are God’s beggar. I mean, we are all God’s beggars when we pray. We stand in front of the great householder’s gate. In fact we go so far as to prostrate ourselves, we whine and implore, wanting to receive something, and that something is God himself. What does the beggar ask from you? Bread. And you, what do you ask from God, if not Christ, who says, “I am the living bread who came down from heaven”?

Source: SERMON 83.2
[AD 444] Cyril of Alexandria on John 6:51
I am the Living Bread Which came down from heaven; if any man eat of this Bread he shall live for ever.

To say the same things unto you, to me indeed is not grievous, but for you it is safe, writes the Divine Paul to certain, in this too (I suppose) instructed by these very words of the Saviour. For as those who are diseased with wounds, need not the application of a single plaister, but manifold tending, and that not once applied, but by its continuance of application expelling the pain: so (I ween) for the soul most rugged, and withered mind, should many aids of teaching be contrived and come one after the other: for one will avail to soften it not by one and the first leading, but through its successive coming to it, even if it come in the same words. Oftentimes then does the Saviour bringing round the same manner of speech to the Jews set it before them manifoldly, sometimes darkly, and clad in much obscurity, at other times freed delivered and let loose from all double meaning, that they still disbelieving, might lack nothing yet unto their condemnation, but being evil evilly might be destroyed, themselves against their own soul thrusting the sword of perdition.

Christ therefore no longer concealing anything says, I am the Living Bread Which came down from heaven. That was (He says) a type and a shadow and an image. Hear Him now openly and no more veiled, I am the Living Bread, if any man eat of this Bread, he shall live for ever. They who ate of that died, for it was not lifegiving: he that eateth of This Bread, that is Me, or My Flesh, shall live for ever. We must then beware of and reject alike hardening ourselves to the words of piety, since Christ not once only, but oftentimes persuadeth us. For there is no doubt, that they will full surely be open to the severest charges, who turn aside to the uttermost folly, and through boundless unbelief, refuse not to rage against the Author of the most excellent things. Therefore says He of the Jews, If I had not come and spoken unto them, they had not had sin, but now they have no cloke for their sin. For they who have never by hearing received the word of salvation into their heart, will haply find the Judge milder, while they plead that they heard not at all, even though they shall specially give account for not having sought to learn: but they who often instructed by the same admonitions and words to the seeking after what is profitable, senselessly imagine that they ought to deprive themselves of the most excellent good things, shall undergo most bitter punishment, and shall meet with an offended judge, not able to find an excuse for their folly which may shame Him.
[AD 444] Cyril of Alexandria on John 6:51
And the Bread which I will give is My Flesh for the life of the world.

I die (He says) for all, that I may quicken all by Myself, and I made My Flesh a Ransom for the flesh of all. For death shall die in My Death, and with Me shall rise again (He says) the fallen nature of man. For for this became I like to you, Man (that is) and of the seed of Abraham, that I might be made like in all things unto My brethren. The blessed Paul himself also, well understanding what Christ just now said to us says, Forasmuch then as the children have partaken of flesh and blood, He also Himself likewise took part of the same, that through death He might destroy him that had the power of death, that is, the devil. For no otherwise was it possible that he that hath the power of death should be destroyed, and death itself also, had not Christ given Himself for us, a Ransom, One for all, for He was in behalf of all. Wherefore He says in the Psalms too, offering Himself as a spotless Sacrifice to God the Father, Sacrifice and offering Thou wouldest not, but a Body preparedst Thou Me. In whole burnt-offerings and offerings for sin Thou tookedst no pleasure: then said I, Lo I come (in the chapter of the book it is written of Me) to do Thy will, O God, was My choice. For since the blood of bulls and of goats and the ashes of an heifer sufficed not unto the purging away of sin, nor yet would the slaughter of brute beasts ever have destroyed the power of death, Christ Himself came in in some way to undergo punishment for all. For with His stripes WE were healed, as saith the Prophet, and His Own Self bare our sins in His Own Body on the tree; and He was crucified for all and on account of all, that if One died for all, all we might live in Him. For it was not possible that He should be holden by death, neither could corruption over-master that Which is by Nature Life. But that Christ gave His Own Flesh for the Life of the world, we shall know by His words also, for He saith, Holy Father keep them; and again, For their sakes I sanctify Myself. He here says that He sanctifies Himself, not aiding Himself unto sanctification for the purification of the soul or spirit (as it is understood of us), nor yet for the participation of the Holy Ghost, for the Spirit was in Him by Nature, and He was and is Holy always, and will be so ever. He here says, I sanctify Myself, for, I offer Myself and present Myself as a spotless Sacrifice for an odour of a sweet smell. For that which is brought to the Divine Altar was sanctified, or called holy according to the law.

Christ therefore gave His Own Body for the life of all, and again through It He maketh Life to dwell in us; and how, I will say as I am able. For since the life-giving Word of God indwelt in the Flesh, He transformed it into His Own proper good, that is life, and by the unspeakable character of this union, coming wholly together with It, rendered It life-giving, as Himself is by Nature. Wherefore the Body of Christ giveth life to all who partake of It. For it expels death, when It cometh to be in dying men, and removeth corruption, full in Itself perfectly of the Word which abolisheth corruption.

But a man will haply say, fixing the eye of his understanding upon the resurrection of them that have slept: They who received not the faith in Christ, and were not partakers of Him, will not live again at the time of the resurrection. What? shall not every created thing that has fallen into death return again to life?

To these things we say, Yes, all flesh shall live again: for Prophecy foretells that the dead shall be raised. For we consider that the Mystery through the resurrection of Christ extendeth over the whole nature of man, and in Him first we believe that our whole nature has been released from corruption. For all shall rise, after the likeness of Him That was raised for our sakes, and hath all in Himself, in that He is Man. And as in the first-formed we fell down into death, so in the First-born again, who was so for our sakes, all shall rise again from the dead: but they that did good, unto the resurrection of life (as it is written), and they that wrought evil, unto the resurrection of doom. And I will grant, that in no passing degree bitterer than death is the resurrection unto punishment, and the receiving life again unto disgrace alone. In the stricter sense then wo must understand the Life that is really so, the life in Christ, in holiness and bliss and unfailing delight. For that this is truly life the wise John too knows, saying, He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life, but the wrath of God shall abide on him. For lo, lo, he says that he which is in unbelief shall not see life: although every creature looks to return again to life, and to rise again. It is then manifest, that the Saviour with reason called that the life which is prepared for the Saints, I mean that in glory and in holiness, which that we ought to pursue after by coming to the participation of the Life-giving Flesh, no right-minded person will doubt.

But since the Saviour called Himself Bread in many of the passages that have already been before us, let us see whether He would not hereby too bring to our mind any one of the things fore-announced and is reminding us of the things in Holy Writ, wherein He was long ago signified under the form of bread. It is written then in Numbers, And the Lord spake unto Moses, saying, Speak unto the children of Israel, and thou shalt say unto them., When ye come into the land whither I bring you, then it shall be, that when YE eat of the bread of the land, ye shall offer up an heave-offering a separation unto the Lord: a cake the first-fruit of your dough shall ye offer for an heave-offering: as an heave offering of the threshingfloor, so shall ye heave it, a first fruit of your dough, and ye shall give unto the Lord, an heave offering unto your generations. Obscurely then, and bearing a gross covering as of the letter, did the law typify these things: yet did it proclaim afore the true Very Bread That cometh down from heaven, i. e., Christ, and giveth life unto the world. For observe how He made Man like us by reason of His Likeness to us, a certain First-fruits of our dough and heave offering, as it is written, was offered up to God the Father, set forth the First-Begotten of the dead, and the First-fruits of the resurrection of all ascending into heaven itself. For He was taken of us, He took hold of the seed of Abraham, as Paul saith, He was offered up, as of all, and in behalf of all, that He might quicken all, and might be offered to God the Father, as it were the first handful of the floor. But as He being in truth Light, put that grace upon His disciples; for He says, YE are the light of the world: so too He being the Living Bread, and That quickeneth all things and keepeth them in being, by a likeness and through the shadow of the Law, was typifying in the twelve loaves the holy choir of the Apostles. For thus He says in Leviticus, And the Lord spalce unto Moses, saying, Command the children of Israel, that they bring unto thee oil olive pure beaten for the light, to cause the lamp to burn continually without the vail in the tabernacle of the testimony. And then He proceeds, And ye shall take fine flour, and make twelve cakes thereof: two tenth deals shall be in one cake. And ye shall set them in two rows, six in a row, upon the pure table before the Lord, and shall put pure frankincense upon each row, and salt, and it shall be on the loaves for a memorial unto the Lord.

The lamp then in the holy tabernacle, and giving light without the vail, we said in the foregoing was the blessed John, nourished with the purest oil, that is, the illumination through the Spirit: outside the vail, because his doctrine was catechetic: for he says, Prepare ye the way of the Lord, make straight the paths of our God. But the things within the vail, that is, the hidden Mystery of Christ, he showeth not much. For I (he saith) baptize you with water unto repentance, but He That cometh after me is mightier than I, Whose shoes I am not worthy to bear, He shall baptize you with the Holy Ghost and with fire. Seest thou then how he shines, as in simpler speech calling unto repentance; but the things within the vail he commits to Him That baptizeth with fire and the Spirit, to lay open? And these things we have set forth more at large, on the words, at the beginning of the book, He was the burning and the shining light: yet we touched on them now cursorily, since it was necessary, on John's passing away, to show that the preaching of the holy Apostles was near and straightway present.

For for this reason, I suppose, the Scripture, having first signified him by the lamp puts before us the consideration of the twelve loaves. Ye shall make (it says) twelve cakes: two tenth deals shall be in one cake. It is the custom of the Divine Scripture, to receive ever the number ten as perfect, and to acknowledge it as the fullest, since the series and order of the consecutive numbers, receiving a kind of revolution and mutiplication of the same into the same, advances and is extended to whatsoever one will. He commands then that each cake be of two tenth deals, that you may see perfection in the disciples, in the even pair, I mean both active virtue, and that of contemplation. He bids two rows to be made (and profitably so) well nigh indicating the very position, which it was (as is like) their custom to take, ever receiving the Lord in the midst of them, and accustomed ever to surround Him as their Master. And that we may know that, as Paul saith, they are unto God the Father a sweet savour of Christ, He bids frankincense to be put on the cakes, and that they be sprinkled also with salt. For it is said to them, YE are the salt of the earth. Yea and with reason does He bid it be offered upon the Sabbath day, for they were made manifest in the last times of the world: and the last day of the week is the Sabbath. And not only so, but because at the time of our Saviour's coming we held a Sabbath spiritually: for we rested from sin. And then were the holy Apostles also made manifest unto us, by whose Divine writings also we nourished attain unto the life in holiness. Therefore on the Sabbath day specially doth He bid the cakes to be set out upon the holy table, that is, in the Church. For the whole is often signified by a part. But what is holier than the holy Table of Christ? Therefore the Saviour was pre-typified as bread by the Law: the Apostles again as cakes by their likeness to Him. For all things were in verity in Christ, but by likeness to Him, they belong to us too through His grace.
[AD 444] Cyril of Alexandria on John 6:51
I die (he says) for all, that I may quicken all by myself. And I made my flesh a ransom for the flesh of all. For death shall die in my death, and with me shall rise again (he says) the fallen nature of humankind. This is why I became like you, that is, human and of the seed of Abraham, so that I might be made like in all things to my brothers. … For there was no other way for the power of death to be destroyed, as well as death itself, unless Christ gave himself for us as a ransom, one for all, for he was in behalf of all.…Christ therefore gave his own body for the life of all, and again through that body he makes life to dwell in us. Now I will try to tell you how. For since the life-giving Word of God indwelt in the flesh, he transformed it into his own proper good, that is, life, and by the unspeakable character of this union, coming wholly together with it, rendered it life-giving as he himself is by nature. Wherefore the body of Christ gives life to all who partake of it. For it expels death when it comes to be in dying people, and [it] removes corruption, perfectly full, in itself, of the Word which abolishes corruption.

Source: COMMENTARY ON THE GOSPEL OF JOHN 4.2
[AD 500] Desert Fathers on John 6:51-56
Daniel the disciple of Arsenius used to talk also about a hermit in Scetis, saying that he was a great man but simple in the faith, and in his ignorance he thought and said that the bread which we receive is not in very truth the Body of Christ, but a symbol of His Body. Two of the monks heard what he said but because they knew of his sublime works and labours, they imagined that he had said it in innocence and simple-mindedness; and so they came to him and said unto him, ‘Abba, someone told us something that we do not believe; he said that this bread that we receive is not in very truth the Body of Christ, but a mere symbol.’ He said to them, ‘I said that.’ They begged him, saying, ‘You mustn’t say that, abba; according to what the Catholic Church has handed down to us, even so do we believe, that is to say, this bread is the Body of Christ in very truth, and is not a mere symbol. It is the same as when God took dust from the earth, and made man in His image; just as no one can say that he is not the image of God, so also with the bread of which He said, “This is My Body” is not to be regarded as a merely commemorative thing; we believe that it is indeed the Body of Christ.’ The hermit said, ‘Unless I can be convinced by the thing itself I will not listen to this.’ Then the monks said to him, ‘Let us pray to God all week about this mystery, and we believe that He will reveal the truth to us.’ The hermit agreed to this with great joy, and each went to his cell. Then the hermit prayed, saying, ‘O Lord, you know that it is not out of wickedness that I do not believe, so in order that I may not go astray through ignorance, reveal to me, Lord Jesus Christ, the truth of this mystery.’ The other two brothers prayed to God and said, ‘Lord Jesus Christ, give this hermit understanding about this mystery, and we believe that he will not be lost.’ God heard the prayer of the two monks. When the week was over they came to the church, and the three of them sat down by themselves on one seat, the hermit between the other two. The eyes of their understanding were opened, and when the time of the mysteries arrived, and the bread was laid upon the holy table, there appeared to the three of them as it were a child on the table. Then the priest stretched out his hand to break the bread, and behold the angel of the Lord came down from heaven with a knife in his hand, and he killed the child and pressed out his blood into the cup. When the priest broke off from the bread small pieces, the hermit went forward to receive communion and a piece of living flesh smeared and dripping with blood was given to him. Now when he saw this he was afraid and he cried out loudly, saying, ‘Lord, I believe that the bread is Your Body, and that the cup is Your Blood.’ At once the flesh that was in his hand became bread, and he took it and gave thanks to God. The brothers said to him, ‘God knows the nature of men, and that we are unable to eat living flesh, and so He turneth His Body into bread, and His Blood into wine for those who receive Him in faith.’ Then they gave thanks to God for the hermit, because He had not let Satan destroy him, and the three of them went back to their cells joyfully.

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on John 6:51-56
Poemen said, ‘It is written, “Like as the hart longs for the waterbrooks, so longs my soul for you, O my God” (Ps. 42:1). Indeed, the harts in the desert eat many snakes and when their venom makes them burn with thirst they come to the waters to assuage their burning thirst. It is the same for monks: in the desert, they are burned by the poison of the demons and they long for Saturday and Sunday to come so that they can go to the springs of water, that is, to the Body and Blood of the Lord, to be purified from the poison of the evil ones.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 735] Bede on John 6:51
This bread our Lord then gave, when He delivered to His disciple the mystery of His Body and Blood, and offered Himself to God the Father on the altar of the cross. For the life of the world, i. e. not for the elements, but for mankind, who are called the world.

Source: Catena Aurea by Aquinas
[AD 804] Alcuin of York on John 6:51
But men must be quickened by my life: If any man eat of this bread, he shall live, not only now by faith and righteousness, but for ever.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on John 6:51
Which I shall give: this shows His power; for it shows that He was not crucified as a servant, in subjection to the Father, but of his own accord; for though He is said to have been given up by the Father, yet He delivered Himself up also. And observe, the bread which is taken by us in the mysteries, is not only the sign of Christ's flesh, but is itself the very flesh of Christ; for He does not say, The bread which I will give, is the sign of My flesh, but, is My flesh. The bread is by a mystical benediction conveyed in unutterable words, and by the indwelling of the Holy Ghost, transmuted into the flesh of Christ. But why see we not the flesh? Because, if the flesh were seen, it would revolt us to such a degree, that we should be unable to partake of it. And therefore in condescension to our infirmity, the mystical food is given to us under an appearance suitable to our minds. He gave His flesh for the life of the world, in that, by dying, He destroyed death. By the life of the world too, I understand the resurrection; our Lord's death having brought about the resurrection of the whole human race. It may mean too the sanctified, beatified, spiritual life; for though all have not attained to this life, yet our Lord gave Himself for the world, and, as far as lies in Him, the whole world is sanctified.

Source: Catena Aurea by Aquinas
[AD 386] Cyril of Jerusalem on John 6:52
Failing to understand his words spiritually, [the Jews] were offended and drew back, thinking that the Savior was urging them to cannibalism. Then again in the old covenant there was the showbread. But that, since it belonged to the old covenant, has come to an end. In the new covenant there are the bread of heaven and the cup of salvation, which sanctify body and soul. For as bread corresponds to the body, so the Word is appropriate to the soul. So do not think of them as mere bread and wine. In accordance with the Lord’s declaration, they are body and blood. And if our senses suggests otherwise, let faith confirm you. Do not judge the issue on the basis of taste, but on the basis of faith be assured beyond all doubt that you have been allowed to receive the body and blood of Christ.

Source: MYSTAGOGICAL LECTURES 4.4-6
[AD 407] John Chrysostom on John 6:52-54
(Hom. xlvii. 1) As they thought it impossible that He should do as He said, i. e. give them His flesh to eat, He shows them that it was not only possible, but necessary: Then said Jesus unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on John 6:52-54
(Tr. xxvi. 13) But when does flesh receive the bread which He calls His flesh? The faithful know and receive the Body of Christ, if they labour to be the body of Christ. And they become the body of Christ, if they study to live by the Spirit of Christ: for that which lives by the Spirit of Christ, is the body of Christ. This bread the Apostle sets forth, where he says, We being many are one body. (1 Cor. 12:12) O sacrament of mercy, O sign of unity, O bond of love! Whoso wishes to live, let him draw nigh, believe, be incorporated, that he may be quickened.

(Tr. xxvi. s. 14) The Jews not understanding what was the bread of peace, strove among themselves, saying, How can this man give us His flesh to eat? Whereas they who eat the bread strive not among themselves, for God makes them to dwell together in unity.

(Tr. xxvi. 15) As if He said, The sense in which that bread is eaten, and the mode of eating it, ye know not; but, Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.

(Tr. xxvi. 15) And that they might not understand him to speak of this life, and make that an occasion of striving, He adds, Hath eternal life. This then he hath not who eateth not that flesh, nor drinketh that blood. The temporal life men may have without Him, the eternal they cannot. This is not true of material food. If we do not take that indeed, we shall not live, neither do we live, if we take it: for either disease, or old age, or some accident kills us after all. Whereas this meat and drink, i. e. the Body and Blood of Christ, is such that he that taketh it not hath not life, and he that taketh it hath life, even life eternal.

(de Civ. Dei, l. xxi. c. 25.) There are some who promise men deliverance from eternal punishment, if they are washed in Baptism and partake of Christ's Body, whatever lives they live. The Apostle however contradicts them, where he says, The works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. (Gal. 5:19. et seq.) Let us examine what is meant here. He who is in the unity of His body, (i. e. one of the Christian members,) the Sacrament of which body the faithful receive when they communicate at the Altar; he is truly said to eat the body, and drink the blood of Christ. And heretics and schismatics, who are cut off from the unity of the body, may receive the same Sacrament; but it does not profit them, nay, rather is hurtful, as tending to make their judgment heavier, or their forgiveness later. Nor ought they to feel secure in their abandoned and damnable ways, who, by the iniquity of their lives, desert righteousness, i. e. Christ; either by fornication, or other sins of the like kind. Such are not to be said to eat the body of Christ; forasmuch as they are not to be counted among the members of Christ. For, not to mention other things, men cannot be members of Christ, and at the same time members of an harlot.

(super Joan. c. xxvi. 15) By this meat and drink then, He would have us understand the society of His body, and His members, which is the Church, in the predestined, and called, and justified, and glorified saints and believers. The Sacrament whereof, i. e. of the unity of the body and blood of Christ, is administered, in some places daily, in others on such and such days from the Lord's Table: and from the Lord's Table it is received by some to their salvation, by others to their condemnation. But the thing itself of which this is the Sacrament, is for our salvation to every one who partakes of it, for condemnation to none. To prevent us supposing that those who, by virtue of that meat and drink, were promised eternal life, would not die in the body, He adds, And I will, raise him up at the last day; i. e. to that eternal life, a spiritual rest, which the spirits of the Saints enter into. But neither shall the body be defrauded of eternal life, but shall be endowed with it at the resurrection of the dead in the last day.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on John 6:52
All things are plain to him that understandeth, and right to them that find knowledge, as it is written, but darksome to the foolish is even that which is exceeding easy. For the truly wise hearer shuts up the more obvious teaching in the treasury of his understanding, not admitting any delay in respect of this: but as to the things the meaning whereof is hard, he goes about with his enquiries, and does not cease asking about them; and he seems to me profitably to press on to do much the same as they say that the fleetest dogs of the chase do, who having from nature great quickness of scent, keep running round the haunts of their game. And does not the wise and prophetic oracle call to some similar habit, Seeking seek and dwell with Me? For the seeker must seek, that is, must bring a most unflinching zeal thereto, and not go astray after empty speculations, but in proportion as anything is more rugged in its difficulty, with so much the more vigorous mind must he apply himself and carry by storm with more resolute onset of his thoughts that which is concealed. But the unpractised and unteachable mind, whatever starts up before it, rages at it with its unbelief, rejects the word 'conquering' as spurious, from undisciplined daring mounting up to the last degree of arrogance. For that which will give way to none, nor think that ought is greater than it, how will it not at last be, what we have just said?

And we shall find by looking into the nature of the thing that the Jews too fell into this disorder. For when they ought to have accepted unhesitatingly the words of the Saviour, having already through many things marvelled at His God-befitting Power and His incontestable Authority over all, and to have enquired what was hard of attainment, and to have besought instruction wherein they were perplexed: they senseless repeat How to God, as though they knew not that it is a word replete with all blasphemy. For the Power of accomplishing all things without toil belongs to God, but they, being natural men, as the blessed Paul saith, received not the things of the Spirit of God, but the so dread Mystery seems folly to them.

We then ought, to derive benefit herefrom, and reestablishing our own life by others' falls, to hold without question our faith in the teaching of the Divine Mysteries and not to apply How to ought that is told us (for it is a Jewish word, and therefore deserving of extremest punishment). And when the ruler of the synagogue of the Jews, Nicodemus by name, on hearing the Divine words, said, How can these things be? with justice was he ridiculed hearing, Art THOU a master of Israel, and knowest not these things? Let us then, found more skilful in the search after what is profitable, even by others' folly, beware of saying How, to what God works, but rather study to attribute to Him the knowledge of the mode of His Own Works. For as no one will know what God is by Nature, but he is justified who believeth that He is and that He is a Rewarder of them that diligently seek Him: so again will one be ignorant of the mode of His several acts, but by committing the issue to faith, and by confessing the Almighty Power of God Who is over all, will he receive the not contemptible reward of so good a decision. For the Lord of all Himself willing us so to be affected saith by the Prophet Isaiah, For My Counsels are not as your counsels, neither as your ways are My Ways, saith the Lord, but as the heaven is far from the earth, so are My Ways far from your ways, and your thoughts from My Mind. But He That so greatly surpasseth us in wisdom and might, how shall He not also work wonderfully, and overpass our understanding?

I would fain introduce yet an argument besides, no mean one, as I think. For they who in this life take up the knowledge of mechanics (as it is called) often engage to perform some great thing, and the way of doing it is hidden from the mind of hearers, till they have seen it done; but they looking at the skill that is in them, even before the trial itself, accept it on faith, not venturing to gainsay. How then (may one say) will not they with reason be open to heavy charges, for daring to dishonour with their unbelief God the Chiefest Worker of all things, who refuse not to say how to those things which He worketh, albeit they acknowledge Him to be the Giver of all wisdom, and are taught by the whole Divine Scripture that He can do all things? But if thou persistest, O Jew, saying How! I too will imitate for thy sake thine ignorance, and say to thee, how earnest thou out of Egypt? how (tell me) was the rod of Moses changed into a serpent? how became the hand leprous, and was again restored, as it is written? how passed the water into the nature of blood? how passedst thou through the Red Sea, as through dry land? how by means of a tree was the bitter water of Mara changed into sweet? how too was water supplied to thee from the breasts of the rocks? how was the manna brought down to thee? how again stood the Jordan in his place? or how through a shout alone was the impregnable wall of Jericho shattered? And will that how never fail thee? For thou wilt be detected, already amazed at many mighty works, to which if thou appliest the how, thou wilt wholly disbelieve all Divine Scripture, |417 and wilt overthrow all the words of the holy Prophets, and, above all, the holy writings of thine own Moses himself. It were therefore meeter far, that, believing in Christ and assenting unhesitatingly to His words, ye should be zealous to learn the mode of the blessing, and not be inconsiderately intoxicate saying, How can this Man give us His Flesh to eat? for the word this Man too they say in disdain. For some such meaning again does their arrogant speech hint at.
[AD 735] Bede on John 6:52-54
The Jews thought that our Lord would divide His flesh into pieces, and give it them to eat: and so mistaking Him, strove.

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

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on John 6:52-54
(in v. 52) For it is not the flesh of man simply, but of God: and it makes man divine, by inebriating him, as it were, with divinity.

Source: Catena Aurea by Aquinas
[AD 108] Ignatius of Antioch on John 6:53
Come together in common one and all without exception in charity, in one faith and in one Jesus Christ, who is of the race of David according to the flesh, the Son of man and Son of God … and break one bread, which is the medicine of immortality and the antidote against death, enabling us to live forever in Jesus Christ.

Source: EPISTLE TO THE EPHESIANS 20
[AD 215] Clement of Alexandria on John 6:53
O amazing birth! O holy swaddling bands! The Word is all to the child, both father and mother and tutor and nurse. "Eat ye my flesh "He says, "and drink my blood."

Source: Clement of Alexandria The Instructor Book I
[AD 220] Tertullian on John 6:53
These two baptisms He sent out from the wound in His pierced side, in order that they who believed in His blood might be bathed with the water; they who had been bathed in the water might likewise drink the blood. This is the baptism which both stands in lieu of the fontal bathing when that has not been received, and restores it when lost.

Source: On Baptism
[AD 235] Hippolytus of Rome on John 6:53
This is, he says, the great and ineffable mystery of the Samothracians, which it is allowable, he says, for us only who are initiated to know. For the Samothracians expressly hand down, in the mysteries that are celebrated among them, that (same) Adam as the primal man. And habitually there stand in the temple of the Samothracians two images of naked men, having both hands stretched aloft towards heaven, and their pudenda erecta, as with the statue of Mercury on Mount Cyllene. And the aforesaid images are figures of the primal man, and of that spiritual one that is born again, in every respect of the same substance with that man. This, he says, is what is spoken by the Saviour: "If ye do not drink my blood, and eat my flesh, ye will not enter into the kingdom of heaven; but even though," He says, "ye drink of the cup which I drink of, whither I go, ye cannot enter there." For He says He was aware of what sort of nature each of His disciples was, and that there was a necessity that each of them should attain unto His own peculiar nature. For He says He chose twelve disciples from the twelve tribes, and spoke by them to each tribe. On this account, He says, the preachings of the twelve disciples neither did all hear, nor, if they heard, could they receive. For the things that are not according to nature, are with them contrary to nature.

Source: Hippolytus Refutation of All Heresies Book V
[AD 235] Hippolytus of Rome on John 6:53
These two belonged to the seventy disciples who were scattered by the offence of the word which Christ spoke, "Except a man eat my flesh, and drink my blood, he is not worthy of me." But the one being induced to return to the Lord by Peter's instrumentality, and the other by Paul's, they were honoured to preach that Gospel on account of which they also suffered martyrdom, the one being burned, and the other being crucified on an olive tree.

Source: Dubious and Spurious Pieces
[AD 258] Cyprian on John 6:53
As the prayer goes forward, we ask and say, "Give us this day our daily bread." And this may be understood both spiritually and literally, because either way of understanding it is rich in divine usefulness to our salvation. For Christ is the bread of life; and this bread does not belong to all men, but it is ours. And according as we say, "Our Father," because He is the Father of those who understand and believe; so also we call it "our bread," because Christ is the bread of those who are in union with His body. And we ask that this bread should be given to us daily, that we who are in Christ, and daily receive the Eucharist for the food of salvation, may not, by the interposition of some heinous sin, by being prevented, as withheld and not communicating, from partaking of the heavenly bread, be separated from Christ's body, as He Himself predicts, and warns, "I am the bread of life which came down from heaven. If any man eat of my bread, he shall live for ever: and the bread which I will give is my flesh, for the life of the world." When, therefore, He says, that whoever shall eat of His bread shall live for ever; as it is manifest that those who partake of His body and receive the Eucharist by the right of communion are living, so, on the other hand, we must fear and pray lest any one who, being withheld from communion, is separate from Christ's body should remain at a distance from salvation; as He Himself threatens, and says, "Unless ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you." And therefore we ask that our bread-that is, Christ-may be given to us daily, that we who abide and live in Christ may not depart from His sanctification and body.

Source: Treatise IV. On the Lord's Prayer.
[AD 258] Cyprian on John 6:53
That the Jews would lose while we should receive the bread and the cup of Christ and all His grace, and that the new name of Christians should be blessed in the earth. In Isaiah: "Thus saith the Lord, Behold, they who serve me shall eat, but ye shall be hungry: behold, they who serve me shall drink, but ye shall be thirsty: behold, they who serve me shall rejoice, but ye shall be confounded; the Lord shall slay you. But to those who serve me a new name shall be named, which shall be blessed in the earth." Also in the same place: "Therefore shall He lift up an ensign to the nations which are afar off, and He will draw them from the end of the earth; and, behold, they shall come swiftly with lightness; they shall not hunger nor thirst." Also in the same place: "Behold, therefore, the Ruler, the Lord of Sabaoth, shall take away from Judah and from Jerusalem the healthy man and the strong man, the strength of bread and the strength of water." Likewise in the thirty-third Psalm: "O taste and see how sweet is the Lord. Blessed is the man that hopeth in Him. Fear the Lord God, all ye His saints: for there is no want to them that fear Him. Rich men have wanted and have hungered; but they who seek the Lord shall never want any good thing." Moreover, in the Gospel according to John, the Lord says: "I am the bread of life: he that cometh to me shall not hunger, and he that trusteth in me shall never thirst." Likewise He saith in that place: "If any one thirst, let him come and drink. He that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water." Moreover, He says in the same place: "Except ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 258] Cyprian on John 6:53
That unless a man have been baptized and born again, he cannot attain unto the kingdom of God. In the Gospel according to John: "Except a man be born again of water and the Spirit, he cannot enter into the kingdom of God. For that which is born of the flesh is flesh; and that which is born of the Spirit is spirit." Also in the same place: "Unless ye eat the flesh of the Son of man, and drink His blood, ye shall not have life in you."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 407] John Chrysostom on John 6:53
1. When we converse of spiritual things, let there be nothing secular in our souls, nothing earthy, let all such thoughts retire, and be banished, and let us be entirely given up to the hearing the divine oracles only. For if at the arrival of a king all confusion is driven away, much more when the Spirit speaks with us do we need great stillness, great awe. And worthy of awe is that which is said today. How it is so, hear. Verily I say unto you, Except a man eat My flesh, and drink My blood, he has not eternal life in him. Since the Jews had before asserted that this was impossible, He shows not only that it is not impossible, but that it is absolutely necessary. Wherefore He adds, He that eats My flesh and drinks My blood, has eternal life.

And I will raise him up at the last day. For since He had said, He that eats of this bread shall not die for ever John 6:50, not verbally quoted, and it was likely that this would stand in their way, (just as they before said, Abraham is dead, and the prophets are dead; and how sayest Thou, that he shall not taste of death? John 8:52, not verbally quoted) He brings forward the Resurrection to solve the question, and to show that (the man who eats) shall not die at the last. He continually handles the subject of the Mysteries, showing the necessity of the action, and that it must by all means be done.
[AD 444] Cyril of Alexandria on John 6:53
Long-suffering truly and of great mercy is Christ, as one may see from the words now before us. For in no wise reproaching the littleness of soul of the unbelievers, He again richly gives them the life-giving knowledge of the Mystery, and having overcome, as God, the arrogance of them that grieve Him, He tells them those things whereby they shall (He says) mount up to endless life. And how He will give them His Flesh to eat, He tells them not as yet, for He knew that they were in darkness, and could never avail to understand the ineffable: but how great good will result from the eating He shows to their profit, that haply inciting them to a desire of living in greater preparation for unfading pleasures, He may teach them faith. For to them that have now believed there follows suitably the power too of learning. For so saith the prophet Isaiah, If ye will not believe neither yet shall ye understand. It was therefore right, that faith having been first rooted in them, there should next be brought in understanding of those things whereof they are ignorant, and that the investigation should not precede faith.

For this cause (I suppose) did the Lord with reason refrain from telling them how He would give them His Flesh to eat, and calls them to the duty of believing before seeking. For to them that had at length believed He brake bread, and gave to them, saying, Take, eat, This is My Body. Likewise handing round the Cup to them all, He saith, Drink of it all of you, for this is My Blood of the New Testament, which is being shed for many for the remission of sins. Seest thou how to those who were yet senseless and thrust from them faith without investigation. He explaineth not the mode of the Mystery, but to those who had now believed, He is found to declare it most clearly? Let them then, who of their folly have not yet admitted the faith in Christ, hear, Except ye eat the Flesh of the Son of Man and drink His Blood, ye have no life in you. For wholly destitute of all share and taste of that life which is in sanctification and bliss, do they abide who do not through the mystical Blessing receive Jesus. For He is Life by Nature, inasmuch as He was begotten of a Living Father: no less quickening is His Holy Body also, being in a manner gathered and ineffably united with the all-quickening Word. Wherefore It is accounted His, and is conceived of as One with Him. For, since the Incarnation, it is inseparable; except as regards the knowledge that the Word Which came from God the Father, and the temple from the Virgin, are not indeed the same in nature (for the Body is not consubstantial with the Word from God), yet are they One by that coming-together and ineffable concurrence. And since the Flesh of the Saviour hath become life-giving (as being united to That which is by Nature Life, the Word from God), when we taste It, then have we life in ourselves, we too united to It, as It to the indwelling Word. For this cause also, when He raised the dead, the Saviour is found to have operated, not by word only, or God-befitting commands, but He laid a stress on employing His Holy Flesh as a sort of co-operator unto this, that He might show that It had the power to give life, and was already made one with Him. For it was in truth His Own Body, and not another's. And verily when He was raising the little daughter of the chief of the Synagogue saying, Maid, arise, He laid hold of her hand, as it is written, giving life, as God, by His All-Powerful command, and again, giving life through the touch of His Holy Flesh, He shows that there was one kindred operation through both. Yea and when He went into the city called Nain, and one was being carried out dead, the only son of his mother, again He touched the bier, saying, Young man, to thee I say, Arise. And not only to His Word gives He power to give life to the dead, but that He might show that His Own Body was life-giving (as I have said already), He touches the dead, thereby also infusing life into those already decayed. And if by the touch alone of His Holy Flesh, He giveth life to that which is decayed, how shall we not profit yet more richly by the life-giving Blessing when we also taste It? For It will surely transform into Its own good, i. e., immortality, those who partake of It.

And wonder not hereat, nor ask thyself in Jewish manner, How? but rather consider that water is cold by nature, but when it is poured into a kettle and brought to the fire, then it all but forgets its own nature, and goes away unto the operation of that which has mastered it. We too then in the same way, even though we be corruptible through the nature of our flesh, yet forsaking our own infirmity by the immingling of life, are trans-elemented to Its property, that is, life. For it needed, it needed that not only should the soul be re-created through the Holy Ghost into newness of life, but also that this gross and earthly body should by the grosser and kindred participation be sanctified and called to incorruption. But let not the Jew sluggish of understanding ever suppose that a mode of some new mysteries has been discovered by us. For he will see it in the older books, I mean those of Moses, already fore-shadowed out and bearing the force of the truth, for that it was accomplished in outward forms too. For what (tell me) shamed the destroyer? what provided that their forefathers also should not perish along with the Egyptians, when death, the conqueror of all, was arming himself against the firstborn? is it not manifest to all, that when they, in obedience to the Divine Law sacrificed the lamb, and having tasted of its flesh anointed the doorposts with the blood, death was compelled to pass them by, as sanctified? For the destroyer, that is, the death of the body, was arrayed against the whole nature of man, by reason of the transgression of the first-formed man. For then first did we hear, Dust thou art, and unto dust shalt thou return. But since Christ was about to overthrow the so dire tyrant, by existing in us as Life through His Holy Flesh, the Mystery was fore-typified to them of old, and they tasted of the flesh of the lamb, and were sanctified and preserved by its blood, he that was appointed to destroy passing by, by the appointment of God, those who were partakers of the lamb. Why then art thou angry, O Jew, at being now called from the types to the truth, when Christ says, Except ye eat the Flesh of the Son of Man and drink His Blood, ye have not life in you? albeit thou oughtest to come with more confidence to the comprehending of the Mystery, pre-instructed by the books of Moses, and by most ancient figures led most undoubtingly to the duty of faith.
[AD 444] Cyril of Alexandria on John 6:53
How he will give them his flesh to eat he does not yet tell them, for he knew they were in darkness and would never in that state be able to understand what is ineffable.… But the power of learning suitably follows on those who believe.… It was therefore right that faith should first be rooted in them before understanding.… And it is for this reason (I suppose) that the Lord refrained from telling them how he would give them his flesh to eat, calling them to believe before they seek. For those who believed, however, he broke bread and gave it to them, saying, “Take, eat; this is my body.” … Do you see how he does not explain the mystery to those who had senselessly rejected the faith without investigation? But, to those who believe, he declares it most clearly.

Source: COMMENTARY ON THE GOSPEL OF JOHN 4.2
[AD 202] Irenaeus on John 6:54
For we offer to him his own, announcing consistently the fellowship and union of the flesh and Spirit. For as the bread that is produced from the earth, when it receives the invocation of God, is no longer common bread but the Eucharist, consisting of two realities, earthly and heavenly, so also our bodies when they receive the Eucharist are no longer corruptible, having the hope of the resurrection to eternity.

Source: AGAINST HERESIES 4.18.5
[AD 382] Apollinaris of Laodicea on John 6:54
One cannot benefit from the Word of God for eternal life, except through his flesh. For until he was joined to the flesh, all flesh was held under the power of death. But now his life-giving flesh has been given. It nourishes the whole human race to life through the power suspended in it and joined in likeness to those who share the same physical nature.

Source: FRAGMENTS ON JOHN 28
[AD 444] Cyril of Alexandria on John 6:54
Herein too ought we specially to admire the holy Evangelist openly crying, And the Word was made Flesh. For he shrank not from saying, not that He was made in Flesh, but that He was made Flesh, that he might show the Union. And we do not say either that God the Word, of the Father, was transformed into the nature of the Flesh, or that the flesh passed into the Word (for Each remaineth that which it is by nature, and One Christ of Both); but in a manner unspeakable and passing human understanding, the Word united to His Own Flesh, and having, as it were, transformed It all into Himself (according to the operation which lieth in His power of quickening things lacking life) drave forth of our nature the corruption, and dislodged too death which of old prevailed by means of sin. He therefore that eateth the Holy Flesh of Christ, hath eternal life: for the Flesh hath in Itself the Word Which is by Nature Life. Wherefore He saith, I will raise him up at the last day. Instead of saying, My Body shall raise him up, i. e., him that eateth It, He hath put I: not as though He were other than His Own Flesh (and not wholly so by nature), for after the Union He cannot at all be severed into a pair of sons. I therefore (He saith) Who am become in him, through Mine Own Flesh, that is, will raise up him who eateth thereof, in the last day. For it were indeed even impossible that He Which is by Nature Life, should not surely overcome decay, and master death. Wherefore even though death which by the transgression sprang on us compel the human body to the debt of decay, yet since Christ is in us through His Own Flesh, we shall surely rise. For it were incredible, yea rather impossible, that Life should not make alive those in whom It is. For as if one took a spark and buried it amid much stubble, in order that the seed of fire preserved might lay hold on it, so in us too our Lord Jesus Christ hideth life through His Own Flesh, and inserts it as a seed of immortality, abolishing the whole corruption that is in us.
[AD 444] Cyril of Alexandria on John 6:54
Whoever eats the holy flesh of Christ has eternal life because his flesh has the Word which by nature is life.

Source: COMMENTARY ON THE GOSPEL OF JOHN 4.2
[AD 523] Philoxenus of Mabbug on John 6:54
Now, in as much as a sinner receives our Lord’s body and blood in faith, he is in our Lord, and our Lord is in him, as our Lord himself says. Where the Lord dwells, there is his Spirit too.

Source: ON THE INDWELLING OF THE HOLY SPIRIT
[AD 215] Clement of Alexandria on John 6:55
For those who are full-grown are said to drink, babes to suck. "For my blood "says the Lord, "is true drink."

Source: Clement of Alexandria The Instructor Book I
[AD 367] Hilary of Poitiers on John 6:55
Of the truth then of the body and blood of Christ, no room for doubting remains: for, by the declaration of our Lord Himself, and by the teaching of our own faith, the flesh is really flesh, and the blood really blood. This then is our principle of life. While we are in the flesh, Christ dwells in us by His flesh. And we shall live by Him, according as He lives. If then we live naturally by partaking of Him according to the flesh, He also lives naturally bythe indwelling of the Father according to the Spirit. His birth did not give Him an alien or different nature from the Father.
He calls Himself the bread, because He is the origin of His own body. And lest it should be thought that the virtue and nature of the Word had given way to the flesh, He calls the bread His flesh, that, inasmuch as the bread came down from heaven, it might be seen that His body was not of human conception, but a heavenly body. Tosay that the bread is His own, is to declare that the Word assumed His body Himself.
[AD 367] Hilary of Poitiers on John 6:55
If in truth the Word has been made flesh and we in very truth receive the Word made flesh as food from the Lord, are we not bound to believe that he abides in us naturally? [Jesus], born as a man, has assumed the nature of our flesh now inseparable from himself and has joined together the nature of his own flesh to the nature of the eternal Godhead in the sacrament by which his flesh is communicated to us. For in this way we are all one because the Father is in Christ and Christ is in us.… And so, if indeed Christ has taken to himself the flesh of our body, and that man who was born from Mary was indeed Christ, and we indeed receive in a mystery the flesh of his body—and because of this we shall be one, because the Father is in him and he in us—how can a unity of will be maintained, seeing that the special property of nature received through the sacrament is the sacrament of a perfect unity?…As to what we say concerning the reality of Christ’s nature within us, unless we have been taught by him our words are foolish and impious. For he says himself, “My flesh is true food, and my blood is true drink. Those who eat my flesh and drink my blood abide in me, and I in them.” As to the verity of the flesh and blood there is no room left for doubt. For now, both from the declaration of the Lord himself and our own faith, it is truly flesh and truly blood. And these when eaten and drunk enable both that we are in Christ and Christ is in us. Is this not true? Yet those who affirm that Christ Jesus is not truly God are welcome to find it false. He therefore himself is in us through the flesh and we are in him, while together with him our own selves are in God.

Source: ON THE TRINITY 8.13-14
[AD 367] Hilary of Poitiers on John 6:55-59
(vii. de Trin. c. 14) Of the truth then of the body and blood of Christ, no room for doubting remains: for, by the declaration of our Lord Himself, and by the teaching of our own faith, the flesh is really flesh, and the blood really blood. This then is our principle of life. While we are in the flesh, Christ dwelleth in us by His flesh. (c.14:19) And we shall live by Him, according as He liveth. If then we live naturally by partaking of Him according to the flesh, He also liveth naturally by the indwelling of the Father according to the Spirit. His birth did not give Him an alien or different nature from the Father.

(de Trin. x. c. 18.) He calls Himself the bread, because He is the origin of His own body. And lest it should be thought that the virtue and nature of the Word had given way to the flesh, He calls the bread His flesh, that, inasmuch as the bread came down from heaven, it might be seen that His body was not of human conception, but a heavenly body. To say that the bread is His own, is to declare that the Word assumed His body Himself.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 6:55
What is that He says? He either desires to declare that this is the true meat which saves the soul, or to assure them concerning what had been said, that they might not suppose the words to be a mere enigma or parable, but might know that it is by all means needful to eat the Body. Then He says,
[AD 407] John Chrysostom on John 6:55
Either he means to say that the true food was he who saved the soul. Or, he means to assure them that what he had said was no mere enigma or parable but that you must really eat the body of Christ.

Source: HOMILIES ON THE GOSPEL OF JOHN 47.1
[AD 407] John Chrysostom on John 6:55-59
(Hom. xlvii. 1) i. e. this is no enigma, or parable, but ye must really eat the body of Christ; or He means to say that the true meat was He who saved the soul.

(Hom. xlvii. 1) Or, having given a promise of eternal life to those that eat Him, He says this to confirm it: He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him.

(Hom. xlvi) And because I live, it is manifest that he will live also: As the living Father hath sent Me, and I lice by the Father, even so he that eateth Me, even he shall live by Me. (Aug. de Verb. Dom. [Nic.]). As if He said, As the Father liveth, so do I live; adding, lest you should think Him unbegotten, By the Father, meaning that He has His source in the Father. He that eateth Me, even he shall live by Me; the life here meant is not life simply, but the justified life: for even unbelievers live, who never eat of that flesh at all. Nor is it of the general resurrection He speaks, (for all will rise again,) but of the resurrection to glory, and reward.

(Hom. xlvii. 1) For if it was possible without harvest or fruit of the earth, or any such thing, to preserve the lives of the Israelites of old for forty years, much more will He be able to do this with that spiritual food, of which the manna is the type. He knew how precious a thing life was in men's eyes, and therefore repeats His promise of life often; just as the Old Testament had done; (Exod. 20:12) only that it only offered length of life, He life without end. (Deut. 22:7) This promise was an abolition of that sentence of death, which sin had brought upon us. These things said He in the synagogue, as He taught in Capernaum; (1 Kings 3:14) where many displays of His power took place. (Ps. 21:4; 91:16) He taught in the synagogue and in the temple, (Prov. 3:2) with the view of attracting the multitude, and as a sign that He was not acting in opposition to the Father.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on John 6:55
Or think of it this way: Whereas people desire meat and drink to satisfy hunger and thirst, real satisfaction is produced only by that meat and drink that make the receivers of it immortal and incorruptible. He’s talking here about the fellowship of the saints where there is peace and unity, full and perfect. Therefore … our Lord has chosen for the types of his body and blood things that become one out of many. Bread is a quantity of grains united into one mass, wine a quantity of grapes squeezed together. Then he explains what it is to eat his body and drink his blood: “He that eats my flesh and drinks my blood dwells in me and I in him.” So then to partake of that meat and that drink is to dwell in Christ and Christ in you. Whoever does not dwell in Christ, and in whom Christ does not dwell, neither eats his flesh nor drinks his blood; rather, he eats and drinks the sacrament of it to his own damnation.

Source: TRACTATES ON THE GOSPEL OF JOHN 26.17-18
[AD 430] Augustine of Hippo on John 6:55-59
(super Joan. c. xxvi. 15) By this meat and drink then, He would have us understand the society of His body, and His members, which is the Church, in the predestined, and called, and justified, and glorified saints and believers. The Sacrament whereof, i. e. of the unity of the body and blood of Christ, is administered, in some places daily, in others on such and such days from the Lord's Table: and from the Lord's Table it is received by some to their salvation, by others to their condemnation. But the thing itself of which this is the Sacrament, is for our salvation to every one who partakes of it, for condemnation to none. To prevent us supposing that those who, by virtue of that meat and drink, were promised eternal life, would not die in the body, He adds, And I will, raise him up at the last day; i. e. to that eternal life, a spiritual rest, which the spirits of the Saints enter into. But neither shall the body be defrauded of eternal life, but shall be endowed with it at the resurrection of the dead in the last day.

(Tr. xxvi. 17) Or thus: Whereas men desire meat and drink to satisfy hunger and thirst, this effect is only really produced by that meat and drink, which makes the receivers of it immortal and incorruptible; i. e. the society of Saints, where is peace and unity, full and perfect. On which account our Lord has chosen for the types of His body and blood, things which become one out of many. Bread is a quantity of grains united into one mass, wine a quantity of grapes squeezed together. Then He explains what it is to eat His body and drink His blood: He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him. So then to partake of that meat and that drink, is to dwell in Christ and Christ in thee. He that dwelleth not in Christ, and in whom Christ dwelleth not, neither eateth His flesh, nor drinketh His blood: but rather eateth and drinketh the sacrament of it to his own damnation.

(de Verb. Dom.) As for those, as indeed there are many, who either eat that flesh and drink that blood hypocritically, or, who having eaten, become apostates, do they dwell in Christ, and Christ in them? Nay, but there is a certain mode of eating that flesh, and drinking that blood, in the which he that eateth and drinketh, dwelleth in Christ, and Christ in him.

(de Civ. Dei, l. xxi. c. 25) That is to say, such an one eateth the body and drinketh the blood of Christ not in the sacramental sense, but in reality.

(Tr. xxvi. s. 19) He saith not, As I eat the Father, and live by the Father, so he that eateth Me, even he shall live by Me. For the Son does not grow better by partaking of the Father, as we do by partaking of the Son, i. e. of His one body and blood, which this eating and drinking signifies. So that His saying, I live by the Father, because He is from Him, must not be understood as detracting from His equality. Nor do the words, Even he that eateth Me, the same shall live by Me, give us the equality that He has. He does not equalize, but only mediates between God and man. If, however, we understand the words, I live by the Father, in the sense of those below, My Father is greater than I, (c. 14:28) then it is as if He said, That I live by the Father, i. e. refer my life to Him, as my superior, my1 humiliation in my incarnation is the cause; but He who lives by Me, lives by Me by virtue of partaking of My flesh.

(Tr. xxvi. c. 20) That we who cannot obtain eternal life of ourselves, might live by the eating that bread, He descended from heaven: This is the bread which cometh down from heaven.

(Tr. xxvi. 20) The death here meant is death eternal. For even those who eat Christ are subject to natural death; but they live for ever, because Christ is everlasting life.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on John 6:55
Again does He contrast the Mystic Blessing with the supply of manna, and the savour of the cup with the founts from rocky beds. And what He said afore in other words, this He again says here, manifoldly fashioning the same discourse. For He does not advise them to marvel overmuch at the manna, but rather to receive Him, as Bread from Heaven, and the Giver of eternal life. For Your fathers (He says) ate the manna in the wilderness and died: this is the Bread Which cometh down from heaven, that a man may eat thereof and not die. For the food of manna (says He) having for a very little time sported with the need of the body, and driven away the hurt of want, was again powerless, and did not engraft eternal life in them that had eaten thereof. That then was not the true Food, and Bread from heaven, that is; but the Holy Body of Christ, Which nourishes to immortality and life everlasting, |422 is verily the true Food. 'Yea and they drank water also from the rock.' 'And what then' (He says) 'or what the profit to them who drank? for they have died.' That too then was not true drink; but true Drink in truth is found to be the Precious Blood of Christ, Which uproots from the foundation all corruption, and dislodges death which dwelt in the flesh of man. For it is not the Blood of any chance man, but of the Very Life that is by Nature. Wherefore we are entitled both the Body and the members of Christ, as receiving through the Blessing the Son Himself in ourselves.
[AD 604] Gregory the Dialogist on John 6:55
And, "My flesh is meat indeed, and my blood is drink indeed; "
[AD 735] Bede on John 6:55-59
He had said above, Whoso eateth My flesh and drinketh My blood, hath eternal life: and now to show the great difference between bodily meat and drink, and the spiritual mystery of His body and blood, He adds, For My flesh is meat indeed, and My blood is drink indeed.

And to show the wide interval between the shadow and the light, the type and the reality, He adds, Not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.

Mystically, Capernaum, which means beautiful town, stands for the world: the synagogue, for the Jewish people. The meaning is, that our Lord hath, by the mystery of the incarnation, manifested Himself to the world, and also taught the Jewish people His doctrines.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on John 6:55-59
For we do not eat God simply, God being impalpable and incorporeal; nor again, the flesh of man simply, which would not profit us. But God having taken flesh into union with Himself, that flesh is quickening. Not that it has changed its own for the Divine nature; but, just as heated iron remains iron, with the action of the heat in it; so our Lord's flesh is quickening, as being the flesh of the Word of God.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 6:56
This He said, showing that such an one is blended with Him. Now what follows seems unconnected, unless we enquire into the sense; for, says some one, after saying, He that eats My flesh, dwells in Me, what kind of a consequence is it to add,
[AD 444] Cyril of Alexandria on John 6:56
Manifoldly does Christ initiate us by these words, and since His Discourse is hard of attainment by the more unlearned, asking for itself rather the understanding of faith than investigation, He revolving again and again over the same ground makes it easy in divers ways, and from all parts illumines what is useful therein, fixing as a kind of foundation and groundwork the most excellent desire for it. For he that eateth My Flesh (saith He) and drinketh My Blood abideth in Me and I in him. For as if one should join wax with other wax, he will surely see (I suppose) the one in the other; in like manner (I deem) he who receiveth the Flesh of our Saviour Christ and drinketh His Precious Blood, as He saith, is found one with Him, commingled as it were and immingled with Him through the participation, so that he is found in Christ, Christ again in him. Thus was Christ teaching us in the Gospel too according to Matthew, saying, The Kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened. Who then the woman is, what the three measures of meal, or what the measure at all, shall be spoken of in its proper place: for the present we will speak only of the leaven. As then Paul saith that a little leaven leaveneth the whole lump, so the least portion of the Blessing blendeth our whole body with itself, and filleth it with its own mighty working, and so Christ cometh to be in us, and we again in Him. For one may truly say that the leaven is in the whole lump, and the lump by like reasoning is in the whole leaven: you have in brief the sense of the words. And if we long for eternal life, if we pray to have the Giver of immortality in ourselves, let us not like some of the more heedless refuse to be blessed nor let the Devil deep in wickedness, lay for us a trap and snare a perilous reverence.

Yea (says he) for it is written, He that eateth of the Bread, and drinketh of the Cup unworthily, eateth and drinketh doom unto himself: and I, having examined myself, see that I am not worthy.

When then wilt thou be worthy (will he who thus speaks hear from us) when wilt thou present thyself to Christ? for if thou art always going to be scared away by thy stumblings, thou wilt never cease from stumbling (for who can understand his errors? as saith the holy Psalmist) and wilt be found wholly without participation of that wholly-preserving sanctification. Decide then to lead a holier life, in harmony with the law, and so receive the Blessing, believing that it hath power to expel, not death only, but the diseases in us. For Christ thus coming to be in us lulleth the law which rageth in the members of the flesh, and kindleth piety to God-ward, and deadeneth our passions, not imputing to us the transgressions in which we are, but rather, healing us, as sick. For He bindeth up that which was crushed, He raiseth what had fallen, as a Good Shepherd and One that hath laid down His Life for His sheep
[AD 444] Cyril of Alexandria on John 6:56
If one joins two pieces of wax, one will see that one has become part of the other. In a similar manner, I suppose, the person who receives the flesh of our Savior Christ and drinks his precious blood … shall be one with him.

Source: COMMENTARY ON THE GOSPEL OF JOHN 4.2
[AD 444] Cyril of Alexandria on John 6:56
O sublime condescension! The Creator gives himself to his creatures for their delight. Life bestows itself on mortals as food and drink. “Come, eat my body,” he exhorts us, “and drink the wine I have mingled for you. I have prepared myself as food. I have mingled myself for those who desire me. Of my own will I became flesh and have become a partaker of your flesh and blood.… Eat of me as I am life, and live, for this is what I desire.… Eat my bread, for I am the life-giving grain of the wheat, and I am the bread of life. Drink the wine I have mingled for you, for I am the draught of immortality.… I am the true vine; drink my joy, the wine that I have mingled for you.

Source: MEDITATION ON THE MYSTICAL SUPPER 10
[AD 604] Gregory the Dialogist on John 6:56
And, "He that eateth my flesh, and drinketh my blood, hath eternal life? "
[AD 367] Hilary of Poitiers on John 6:57
Can lifeless copies be put on a level with their living originals? Can painted or carved or molten effigies be put on a level with the nature that they imitate? The Son is not the image of the Father after such a fashion as this; he is the living image of the Living. The Son who is born of the Father has a nature in no way different from his. And, because his nature is not different, he possesses the power of the nature that is the same as his own. The fact that he is the image proves that God the Father is the author of the birth of the Only Begotten, who is himself revealed as the likeness and image of the invisible God. And hence the likeness, which is joined in union with the divine nature, is indelibly his own because the powers of that nature are inalienably his own.

Source: ON THE TRINITY 7.37
[AD 367] Hilary of Poitiers on John 6:57
So then he lives through the Father, and just as he lives through the Father we live through his flesh. For all comparison is chosen to shape our understanding so that we may grasp the subject we are treating with the help of the analogy set before us. Christ dwelling within our carnal selves through the flesh is the reason we have life, and we shall live through him in the same way as he lives through the Father. If, then, we live naturally through him according to the flesh, that is, if we have partaken of the nature of his flesh, must not Christ naturally have the Father within himself according to the Spirit since he himself lives through the Father? And he lives through the Father because his birth has not implanted in him an alien and different nature. This is because his very being is from the Father yet is not divided from the Father by any barrier of an unlikeness of nature because within himself he has the Father through the birth in the power of the nature.

Source: ON THE TRINITY 8.16
[AD 390] Gregory of Nazianzus on John 6:57
All things that the Father has are the Son’s. On the other hand, all that belongs to the Son is the Father’s. Nothing then is unique to either one, because all things are in common. For their being [essence] itself is common and equal, even though the Son receives it from the Father. It is in this respect … that it is said, “I live by the Father,” not as though his life and being were kept together by the Father but because he has his being from him beyond all time and beyond all cause.

Source: ON THE SON, THEOLOGICAL 4(30).11
[AD 407] John Chrysostom on John 6:57
Yet the words harmonize perfectly. For since He continually spoke of eternal life, to prove this point He introduces the expression, dwells in Me; for if he dwells in Me, and I live, it is plain that he will live also. Then He says, As the living Father has sent Me. This is an expression of comparison and resemblance, and its meaning is of this kind, I live in like manner as the Father lives. And that you may not deem Him unbegotten, He immediately subjoins, by the Father, not by this to show that He needs, in order to live, any power working in Him, for He said before, to remove such a suspicion, As the Father has life in Himself, so has He given to the Son also to have life in Himself; now if He needs the working of another, it will be found that either the Father has not given Him so to have it, and so the assertion is false, or if He has so given it, then He will need no other one to support Him. What then means the, By the Father? He here merely hints at the cause, and what He says is of this kind: As the Father lives, so I live, and he that eats Me shall live by Me. And the life of which He speaks is not life merely, but the excellent life; for that He spoke not simply of life, but of that glorious and ineffable life, is clear from this. For all men live, even unbelievers, and uninitiated, who eat not of that flesh. Do you see that the words relate not to this life, but to that other? And what He says is of this kind: He that eats My flesh, when he dies shall not perish nor suffer punishment; He spoke not of the general resurrection, (for all alike rise again,) but concerning the special, the glorious Resurrection, that which has a reward.
[AD 407] John Chrysostom on John 6:57
The “life” of which he speaks here is not merely life but the excellent life. For it is clear from this that he spoke not simply of life but of that glorious and ineffable life. For everyone lives, even unbelievers and the uninitiated who do not eat of that flesh.… And he is not speaking of the general resurrection either (for all alike rise again), but he is speaking of that special, glorious resurrection that has a reward.

Source: HOMILIES ON THE GOSPEL OF JOHN 47.1
[AD 444] Cyril of Alexandria on John 6:57
CHAPTER III. That the Son is not a Partaker of Life from any other, but rather Life by Nature, as being begotten of God the Father Who is Life by Nature.

Obscure is the meaning of this passage, and enveloped in no passing difficulty: but it will not entirely attain to impenetrability: for it will be apprehended and got at by those who choose to think aright. When then the Son saith that He was sent, He signifieth His Incarnation, and nothing else. And when we speak of His Incarnation, we mean that He was made Man complete. As then the Father (He saith) hath made Me Man, and since I God the Word, was begotten Life of That which is by Nature Life, and, made Man, have filled My Temple, that is, My Body, with Mine Own Nature; in like manner shall he also who eateth My Flesh live because of Me. For I took mortal Flesh: but, having dwelt in it, being by Nature Life, because I am of the Living Father, I re-elemented it wholly into Mine Own Life, I have not been overcome of the corruption of the flesh but have rather overcome it, as God. As then (for again I will say it shrinking not for profits sake) although I was made (He says) Flesh (for this the being sent meaneth), I live again because of the Living Father, that is, retaining in Myself the natural excellence of Him That begat Me, so he too who, by the participation of My Flesh, receiveth Me in himself shall live, wholly trans-elemented entire into Me, Who am able to give life, because I am (as it were) of life-giving Root, that is God the Father. But He says that He was Incarnate by the Father, although Solomon says, Wisdom builded her an house: and the blessed Gabriel attributeth the creation of the Divine Body to the Operation of the Spirit, when he was speaking with the holy Virgin (for The Holy Ghost, he says, shall come upon thee, and the Power of the Highest shall overshadow thee) that thou mayest again understand, that the Godhead being by Nature One, conceived of both in the Father and the Son and in the Holy Ghost,----not severally will Each in-work as to ought of things that are, but whatever is said to be done by One, this is wholly the work of the whole Divine Nature. For since the Holy Trinity is One in respect of consubstantiality, one full surely will be also Its Power in respect to every thing. For all things are of the Father through the Son in the Spirit. But what we have often said, this we will again say. For to say the same things, though it be burdensome, yet it is safe. It was the habit of our Saviour Christ for our profit to attribute those things which surpass the power suitable to man, to the Operation of the Father. For He hath humbled Himself being made Man: and since He accepted the Form of a servant, He spurneth not the measure of servants, yet will He not be excluded from doing all things with the Father. And He That begat Him worketh all things through Him, according to the Word of the Saviour Himself, The Father (He says) That dwelleth in Me, Himself doeth the works. Having then given to the dispensation of the Flesh what befits it, He attributeth to God the Father what is above man's power. For the building a Temple in the Virgin surpasseth man's power.

But our opponent will again reply: 'And in what other mode did the Son reveal what He is by Nature, or how did He show clearly that the Father is greater, save by saying, I live because of the Father? For if the Father is the Giver of Life to the Son, who will rush on to so great stupidity as not full surely to conceive that that which partakes of life, will not be the same by nature as life or that which is mighty to quicken?'

To such things we too will array in turn the word of the truth, and opportunely say, The fool will speak folly, and |426 his heart will conceive vain things, to practise transgression, and to utter error against the Lord. For what can be more wicked than such a conception of the heretics? How is not the deepest error uttered by them against Christ who quickeneth all things, since those most foolish ones blush not to say, that He lives by partaking of life from another, just like His creatures? Will then the Son at last be a creature too, inasmuch as it is a partaker of life, but is not very life by nature? for the creature must needs be wholly other than that which is the life in it. But if they suppose that they may be the same, let them call every creature life. But I do not suppose that any one in his senses would do that. Therefore neither is the Only-Begotten a creature, but will be conceived of as by Nature Life: for how would He be true in saying, I am the Resurrection and the Life? for life is that which gives life, not that which needs to receive it from another, just as wisdom too is understood to be that which can make wise, not that which receives wisdom. Therefore according to you the Truth will be false, and Christ will not be true, Who says, I am the Life. Yea and the brilliant choir of saints again will speak falsely, uttering words through the Spirit, and calling the Only-Begotten Life. For the Divine Psalmist is found saying to the Father, With Thee is the Fountain of Life. And the wondrous Evangelist John in his epistles thus says, That which was from the beginning, which we have heard, which we have seen with our eyes, which we beheld, and our hands handled, of the Word of Life: and the Word was manifested, and we have seen and bear witness and declare unto you the Eternal Life, Which was with the Father, and was manifested unto us. Seest thou that the Psalmist speaks true, even by the testimony of John, when he says to God the Father of all, With Thee is the Fountain of Life? For the Son was and is with Him the Fountain of Life. For that the Spirit-clad says these things of Him, he will again prove by his words: for he thus writes, And we know that the Son of God is come, and hath given us an understanding, that we may know Him That is True, and we are in His True Son Jesus Christ. This is the True God and Eternal Life. Then who (tell me) will any longer endure the trifling of the heretics? or who will not justly cry out against their impiety, in daring to say that the Son is partaker of life from another, albeit the holy and God-inspired Scripture says no such thing of Him; but rather openly cries aloud, that He is both God by Nature, and Very, and the Fountain of Life, and again Life Eternal. For how will He be conceived of as Very God, who needs life from another, and is not rather Himself Life by Nature? or how will He any more be called Fountain of Life, if He is holpen by another's gifts to be able to live?

But yea (says the opponent) we grant that the Son is so far Life, that He too can quicken, as having in Himself the Living Father.

Yet this will not suffice, most noble sirs, to exempt you from blasphemy against the Only-Begotten: but in this too shall your argument be proved untutored and every way falling to pieces. For to have to say that the Son is called Life, because He can quicken things recipient of life, by reason He has in Himself the Father, how is it not replete with unmeasured folly? For ye know not (it seems) what by nature means, or what 'being of any thing by nature means as compared with so being by circumstances. As fire is hot by nature, and other things too are hot, by partaking of its operation, as iron or wood: but not because they are heated, are they said to be fire: for they have an external and not a physical operation in them. But our argument will proceed by means of illustrations in regard to ourselves too. Grammar for instance, or Geometry, are held to be species of reasoning science, but when any one becomes skilled in grammar or the other, he is not himself conceived of as Grammar or Geometry, but from the Grammar that is in him, he is called a Grammarian, and similarly with regard to the other: so too that which is by nature life, is something altogether different from the things wherein it is, transfashioning to itself what is not so by nature. When therefore ye say that the Father is in the Son, as He might be in matter (for instance), in order that, since He is Life by Nature, He too may be able to quicken, ye foolishly grant still that He is Life, and not rather participant of it from another, yet by relation, and not by Essence called to the dignity of a dispenser thereof. And as one would not reasonably call the heated iron fire, albeit it has the operation of the fire, in that it is heated from it: or again a man skilful in grammar is not called grammar, because he can lead others also unto the science, so I do not imagine that any man of sense would call the Son Life because He can quicken others also, though He have not by Nature, according to them, the being Life, but as from the engrafted Operation of the Father, or by reason of the indwelling Father. For what (tell me) is to hinder us at last from conceiving of the Son as one of us, that is, of corruptible nature, if He live because of the Father, that is, having received the gift of life from the Father, as they understand it? For He would perish, according to the analogy of their notions, if He had not the living Father in Himself. And if we confess that He speaks truly, I am in the Father and the Father in Me; He indeed has in Himself the Father Who is Life by Nature, and is Himself in the Father though not Life by Nature. I pass over the blasphemy, though one must utter it to convict the fighters against God of their impiety: for the Father will be found to have in Himself that which is destitute of Life, that is, decay, or a decaying nature. For since the nature of the matter in hand compels us so to conceive of the Son, we must investigate further, and go through various considerations, since our aim is by due precision to refine the question. You say that God the Father is by Nature Life. Well, so He is, but He is in the Son also. For this your argument too allows. I would now with reason ask you, desiring to learn it, 'What will He work in respect of His Son, being in Him? Will He impart of His Own Life to His Offspring, as though He needed it and had not Life of Himself? how then must we not suppose the Son to be void of Life? That which is void of Life, what is it, but subject to decay? But He will not impart of His Own Life to His Offspring: for He is Life, even though He receive it not from Him.

How then do certain unguardedly babbling still accuse Him, and say that the Son therefore lives, because He hath in Himself the Father who is by Nature Life? For if He live also apart from the Father, as being Essentially Life's Very self, He will never live because of the Father, that is, because of participation of the Father. But if He have the Father the giver of His Own Life, manifestly He has no Life of His Own. For He borrows it of another, and is (as we said at first) a creature rather than Life, and of a nature subject to decay. How then does He call Himself Life? For either we too may safely say, I am the Life, or if this be no safe word (for it is not lawful for the creature to mount up to God-befitting dignities), the Son knows that He is by Nature Life: since how will He be the Impress of the Person of Him That begat Him, how the Image and accurate Likeness? or how was not Philip right in saying, show us the Father, and it sufficeth us? For in truth one ought to consider, that he that had seen the Son, had not yet seen the Father, since the One is by Nature Life, the Other participant of life from Him. For one will never see that which quickeneth in that which is quickened, Him That lacketh not in him that lacketh. Hence in another way too will He be untrue in saying, He that hath seen Me hath seen the Father.

But he who loveth the pious doctrines of the Church sees what great absurdities will follow their pratings. Let him then turn from them, and pass away, as it is written, and let him make straight paths, and direct his ways, and look to the simple beauty of the truth, believing that God the Father is by Nature Life, the Son Begotten of Him Life too. For as He is said to be Light of Light, so too Life of Life: and as God the Father lighteneth things lacking Light by His Own Light, His Son, and gives wisdom to things recipient thereof, through His Own Wisdom, and strengthened things needing strength, through again His Own Strength, so too He quickeneth things whatever lack the Life from Him, by His Own Life which floweth forth from Him, His Son. When then He says, I live because of the Father, do not suppose that He confesses that He lives because He receives Life from the Father, but asserted that because He was begotten of a Living Father, that therefore He also lives. For it were impossible that He who is of a Living Father, should not live. As though any of us were to say, I am a reasonable man on account of my father, for I was born the child of a reasonable man: so do thou conceive in respect of the Only-Begotten also. I live (He says) because of the Father. For since the Father who begat Me is Life by Nature, and I am His Natural and Proper Offspring, I gain by Nature what is His, i. e., being Life: for this the Father too is. For since He is conceived to be and is One of One (for the Son is from the Father, even though He were with Him eternally); He with reason glories in the Natural Attributes of Him That begat Him, as His Own.
[AD 258] Cyprian on John 6:58
As the prayer goes forward, we ask and say, "Give us this day our daily bread." And this may be understood both spiritually and literally, because either way of understanding it is rich in divine usefulness to our salvation. For Christ is the bread of life; and this bread does not belong to all men, but it is ours. And according as we say, "Our Father," because He is the Father of those who understand and believe; so also we call it "our bread," because Christ is the bread of those who are in union with His body. And we ask that this bread should be given to us daily, that we who are in Christ, and daily receive the Eucharist for the food of salvation, may not, by the interposition of some heinous sin, by being prevented, as withheld and not communicating, from partaking of the heavenly bread, be separated from Christ's body, as He Himself predicts, and warns, "I am the bread of life which came down from heaven. If any man eat of my bread, he shall live for ever: and the bread which I will give is my flesh, for the life of the world." When, therefore, He says, that whoever shall eat of His bread shall live for ever; as it is manifest that those who partake of His body and receive the Eucharist by the right of communion are living, so, on the other hand, we must fear and pray lest any one who, being withheld from communion, is separate from Christ's body should remain at a distance from salvation; as He Himself threatens, and says, "Unless ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you." And therefore we ask that our bread-that is, Christ-may be given to us daily, that we who abide and live in Christ may not depart from His sanctification and body.

Source: Treatise IV. On the Lord's Prayer.
[AD 407] John Chrysostom on John 6:58-59
If it was possible without harvest or fruit of the earth, or any such thing, to preserve the lives of the Israelites of old for forty years, much more will he be able to do this, having come for a greater purpose.… He knew how precious a thing life was in people’s eyes, and therefore he repeats his promise of life often, just as the Old Testament had done. But the Old Testament only offered long life, whereas he offers life without end. This promise was an abolition of that sentence of death that sin had brought on us.… He said these things in the synagogue as he taught in Capernaum, where many displays of his power took place.… He taught in the synagogue and in the temple, with the intention of attracting the multitude and as a sign that he was not acting in opposition to the Father.

Source: HOMILIES ON THE GOSPEL OF JOHN 47.1-2
[AD 407] John Chrysostom on John 6:58
Continually does He handle the same point, so as to imprint it on the understanding of the hearers, (for the teaching on these points was a kind of final teaching,) and to confirm the doctrine of the Resurrection and of eternal life. Wherefore He mentions the Resurrection since He promises eternal life, showing that that life is not now, but after the Resurrection. And whence, says some one, are these things clear? From the Scriptures; to them He everywhere referrs the Jews, bidding them learn these things from them. And by saying, Which gives life to the world, He incites them to jealousy, that from very vexation that others should enjoy the gift, they may not stay without. And continually He reminds them of the manna, showing the difference, (between it and His bread,) and guiding them to the faith; for if He was able to support their life for forty years without harvest, or grain, or other things in course; much more now will He be able to do so, as having come for greater ends. Moreover, if those things were but types, and yet men collected what came down without sweat or labor; much more shall this be the case, where the difference is great both in the never dying, and in the enjoying the true life. And rightly has He spoken often of life, since this is desired by men, and nothing is so pleasing to them as not to die. Since even under the old Covenant, this was the promise, length of life and many days, but now it is not length merely, but life having no end. He desires at the same time to show, that He now revokes the punishment caused by sin, annulling that sentence which condemns to death, and bringing in not life merely, but life eternal, contrariwise to the former things.
[AD 444] Cyril of Alexandria on John 6:58
Great (saith He) ought to be the effects of great things, and the gifts of the Grace from above, should appear God-befitting and worthy of the Divine Munificence. For if thou have wholly received in faith that the Bread came, down from heaven, let it produce continous life in them that long after it, and have the unceasing Operation of immortality. For this will be a clear proof of its being the Bread from heaven, that is from God: since we say that it befits the Eternal to give what is eternal, and not the enjoyment of temporary food, which is barely able to last for just the least moment. For one will no longer wisely suppose that that was the bread from God and from above, which our forefathers eating, were overcome by death, and repelled not the evil of corruption, and no wonder; for that was not the Bread which availeth to render immortal. Hence neither will it be rightly conceived and said by any to be from heaven. For it was a work befitting that which came down thence, to render the partakers of It superior to death and decay. By undoubted proof again will it be confirmed, that this was the Bread from Heaven, that to wit through Christ, i. e., His Body. For It makes him that tastes thereof to live for ever. Herein too is seen a great pledge of the Divine Nature, Which vouchsafes not to give a little thing, but everything wonderful, even surpassing our understanding, so as for the greatness of the Grace, to be even disbelieved by the more simple. For with so wealthy a Hand how should not the Will to give largely be present? Wherefore Paul too says in amazement, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God prepared for them that love Him. By little examples was the Law typifying great ones, having the shadow of the good things to come, not the very image of the things, as it is written: as in the food of manna is seen the Blessing that is through Christ. For the shadow of the good things to come was prefigured to them of old.
[AD 555] Romanos the Melodist on John 6:58-59
All the angels on high marvel at the affairs of earth
For earth-born men dwelling here below
Are exalted in spirit and reach what is on high
As they share in Christ, crucified.
For all together partake of His body,
As they eagerly come to the bread of life,
They hope for eternal salvation from it.
Even though visibly, to all appearances, it is bread
It sanctifies them spiritually because it is
The heavenly bread of immortality.
That the bread which we take is the flesh of the Immanuel,
The Master Himself was the first to teach us;
For when He voluntarily went to His Passion,
Christ broke the bread of salvation,
And said to His apostles, as it is written:
“Now draw near; eat of this,
And eating, you will receive eternal life,
For this is my flesh, this food,
Since really, I whom you behold, am
The heavenly bread of immortality.
We all know, we who possess complete faith in Christ,
That as we approach, eager for the mystic bread
And in addition take the cup of salvation,
If we are of pure heart and without dissimulation
We are all participants of the flesh and blood
Of Christ with faith in Him, and we hope
From this a life like that of the angels;
For, in very truth, the body of the One who suffered,
The very holy body of Jesus Christ is
The heavenly bread of immortality.

Source: KONTAKION ON THE MULTIPLICATION OF LOAVES 13.1-3
[AD 407] John Chrysostom on John 6:59
2. The place where most of His marvels had been done, so that He ought there especially to have been listened to. But wherefore taught He in the synagogue and in the Temple? As well because He desired to catch the greatest number of them, as because He desired to show that He was not opposed to the Father.
[AD 444] Cyril of Alexandria on John 6:59
The most wise Evangelist introducing to us the exposition of marvellous mysteries, with reason attributes to our Saviour Christ, the commencement of the doctrine thereof, by the clear view of His Person shaming the gainsayer, and scaring off beforehand those who should come with a view to gainsay: for sometimes the renown of the teachers makes the hearer more ready to believe, and demands a more earnest assent on the part of the learners. Full well too does he add, In the Synagogue. For the expression wellnigh shows that not one chance person, or two, heard Christ say these things: but He is seen teaching openly in the synagogue to all, as Himself saith by the Prophet Isaiah too, Not in secret have I spoken nor in a dark place of the earth. For He was discoursing openly of these things, rendering their judgment without excuse to the Jews, and rendering the charges of not believing on Him heavier to the disobedient. For they, if not yet instructed in so dread Mystery, might reasonably have deprecated punishment, and pleading utter ignorance, have undergone a lighter sentence from the Judge: but since they knowing, and often initiated, still outraged Him with their unbelief, how will they not reasonably be punished, all mercy at last taken away, and pay most bitter penalty to Him that was dishonoured of them? some such thing hath the Saviour Himself too said of them, If I had not come (He says) and spoken unto them, they had not had sin, but now they have no cloke for their sin.

We must then guard against, yea rather renounce, disobedience, as the bringer in of death, and look upon faith in what Christ teaches, as the giver of life. For thus shall we escape being punished with them. But he adds that Christ had spoken these things in Capernaum, that he may be proved to have remembered accurately. For he that knoweth both place and village, how shall he fail in the relation of the things taught?
[AD 407] John Chrysostom on John 6:60
What means hard? Rough, laborious, troublesome. Yet He said nothing of this kind, for He spoke not of a mode of life, but of doctrines, continually handling the faith which is in Him. What then means, is a hard saying? Is it because it promises life and resurrection? Is it because He said that He came down from heaven? Or that it was impossible for one to be saved who ate not His flesh? Tell me, are these things hard? Who can assert that they are? What then means hard? It means, difficult to be received, transcending their infirmity, having much terror. For they thought that He uttered words too high for His real character, and such as were above Himself. Therefore they said,

Who can hear it?

Perhaps making excuse for themselves, since they were about to start away.
[AD 407] John Chrysostom on John 6:60
They thought he spoke above himself, and more highly than he had a right to do. And so they said, “Who can bear it?” Perhaps they were making excuses for themselves since they were about to leave him.

Source: HOMILIES ON THE GOSPEL OF JOHN 47.2
[AD 407] John Chrysostom on John 6:60-71
(Hom. xlvii. 2) i. e. difficult to receive, too much for their weakness. They thought He spoke above Himself, and more loftily than He had a right to do; and so said they, Who can bear it? which was answering in fact for themselves, that they could not.

(Hom. xlvii. 2) The revelation however of these hidden things was a mark of His Divinity: hence the meaning of what follows; And if ye shall see the Son of man ascend up where He was before; supply, What will ye say? He said the same to Nathanael, Because I said to thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. He does not add difficulty to difficulty, but to convince them by the number and greatness of His doctrines. For if He had merely said that He came down from heaven, without adding any thing further, he would have offended His hearers more; but by saying that His flesh is the life of the world, and that as He was sent by the living Father, so He liveth by the Father; and at last by adding that He came down from heaven, He removed all doubt. Nor does He mean to scandalize His disciples, but rather to remove their scandal. For so long as they thought Him the Son of Joseph, they could not receive His doctrines; but if they once believed that He had come down from heaven, and would ascend thither, they would be much more willing and able to admit them.

(Hom. xlvii. 3) He tries to remove their difficulties in another way, as follows, It is the spirit that quickeneth, the flesh profiteth nothing: that is to say, You ought to understand My words in a spiritual sense: he who understands them carnally is profited nothing. To interpret carnally is to take a proposition in its bare literal meaning, and allow no other. But we should not judge of mysteries in this way; but examine them with the inward eye; i. e. understand them spiritually. It was carnal to doubt how our Lord could give His flesh to eat. What then? Is it not real flesh? Yea, verily. In saying then that the flesh profiteth nothing, He does not speak of His own flesh, but that of the carnal hearer of His word.

(Hom. xlvii. 2) i. e. are spiritual, have nothing carnal in them, produce no effects of the natural sort; not being under the dominion of that law of necessity, and order of nature established on earth.

(Hom. xlvii. 2) Having spoken of His words being taken carnally, He adds, But there are some of you that believe not. Some, He says, not including His disciples in the number. This insight shows His high nature.

(Hom. xlvii. 2) To let you know that it was before these words, and not after, that the people murmured and were offended, the Evangelist adds, For Jesus knew from the beginning, who they were that believed not, and who should betray Him.

(Hom. xlvi. 2) As if He said, Men's unbelief does not disturb or astonish Me: I know to whom the Father hath given to come to Me. He mentions the Father, to show first that He had no eye to His own glory; secondly, that God was His Father, and not Joseph.

(Hom. xlvii. 3) He does not say, withdrewb, but went back, i. e. from being good hearers, from the belief which they once had.

(Hom. xlvi. 2) But it may be asked, what reason was there for speaking words to them which did not edify, but might rather have injured them? It was very useful and necessary; for this reason, they had been just now urgent in petitioning for bodily food, and reminding Him of that which had been given to their fathers. So He reminds them here of spiritual food; to show that all those miracles were typical. They ought not then to have been offended, but should have enquired of Him further. The scandal was owing to their fatuity, not to the difficulty of the truths declared by our Lord.

(Hom. xlvii. 3) This was the right way to retain them. Had He praised them, they would naturally, as men do, have thought that they were conferring a favour upon Christ, by not leaving Him: by showing, as He did, that He did not need their company, He made them hold the more closely by Him. He does not say, however, Go away, as this would have been to cast them off, but asks whether they wished to go away; thus preventing their staying with Him from any feeling of shame or necessity: for to stay from necessity would be the same as going away. Peter, who loved his brethren, replies for the whole number, Lord, to whom shall we go?

(Hom. xlvii. 3) A speech of the greatest love: proving that Christ was more precious to them than father or mother. And that it might not seem to be said, from thinking that there was no one whose guidance they could look to, he adds, Thou hast the words of eternal life: which showed that he remembered his Master's words, I will raise Him up, and, hath eternal life. The Jews said, Is not this the Son of Joseph? how differently Peter: We believe and are sure, that Thou art that Christ, the Son of the living God.

(Hom. xlvii. 3) Peter however having said, We believe, our Lord excepts Judas from the number of those who believed: Jesus answered them, Have not I chosen you twelve, and one of you is a devil? i. e. Do not suppose that, because you have followed Me, I shall not reprove the wicked among you. It is worth enquiring, why the disciples say nothing here, whereas afterwards they ask in fear, Lord, is it I? (Matt. 26:22) But Peter had not yet been told, Get thee behind Me, Satan; (Mat. 16:23) and therefore had as yet no fear of this sort. Our Lord however does not say here, One of you shall betray Me, but, is a devil: so that they did not know what the speech meant, and thought that it was only a case of wickedness in general, that He was reproving. The Gentiles on the subject of election blame Christ foolishly. His election does not impose any necessity upon the person with respect to the future, but leaves it in the power of His will to be saved or perish.

(Hom. xlvii. 4) Mark the wisdom of Christ: He neither, by exposing him, makes him shameless and contentious; nor again emboldens him, by allowing him to think himself concealed.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on John 6:60
1. We have just heard out of the Gospel the words of the Lord which follow the former discourse. From these a discourse is due to your ears and minds, and it is not unseasonable today; for it is concerning the body of the Lord which He said that He gave to be eaten for eternal life. And He explained the mode of this bestowal and gift of His, in what manner He gave His flesh to eat, saying, He that eats my flesh, and drinks my blood, dwells in me, and I in him. The proof that a man has eaten and drank is this, if he abides and is abode in, if he dwells and is dwelt in, if he adheres so as not to be deserted. This, then, He has taught us, and admonished us in mystical words that we may be in His body, in His members under Himself as head, eating His flesh, not abandoning our unity with Him. But most of those who were present, by not understanding Him, were offended; for in hearing these things, they thought only of flesh, that which themselves were. But the apostle says, and says what is true, To be carnally-minded is death. Romans 7:6 The Lord gives us His flesh to eat, and yet to understand it according to the flesh is death; while yet He says of His flesh, that therein is eternal life. Therefore we ought not to understand the flesh carnally. As in these words that follow:

2. Many therefore, not of His enemies, but of His disciples, when they had heard this, said, This is a hard saying; who can hear it? If His disciples accounted this saying hard, what must His enemies have thought? And yet so it behooved that to be said which should not be understood by all. The secret of God ought to make men eagerly attentive, not hostile. But these men quickly departed from Him, while the Lord said such things: they did not believe Him to be saying something great, and covering some grace by these words; they understood just according to their wishes, and in the manner of men, that Jesus was able, or was determined upon this, namely, to distribute the flesh with which the Word was clothed, piecemeal, as it were, to those that believe in Him. This, say they, is a hard saying; who can hear it?

3. But Jesus, knowing in Himself that His disciples murmured at it,— for they so said these things with themselves that they might not be heard by Him: but He who knew them in themselves, hearing within Himself—answered and said, This offends you; because I said, I give you my flesh to eat, and my blood to drink, this forsooth offends you. Then what if you shall see the Son of man ascending where He was before? What is this? Did He hereby solve the question that perplexed them? Did He hereby uncover the source of their offense? He did clearly, if only they understood. For they supposed that He was going to deal out His body to them; but He said that He was to ascend into heaven, of course, whole: When you shall see the Son of man ascending where He was before; certainly then, at least, you will see that not in the manner you suppose does He dispense His body; certainly then, at least, you will understand that His grace is not consumed by tooth-biting.

4. And He said, It is the Spirit that quickens; the flesh profits nothing. Before we expound this, as the Lord grants us, that other must not be negligently passed over, where He says, Then what if you shall see the Son of man ascending where He was before? For Christ is the Son of man, of the Virgin Mary. Therefore Son of man He began to be here on earth, where He took flesh from the earth. For which cause it was said prophetically, Truth is sprung from the earth. Then what does He mean when He says, When you shall see the Son of man ascending where He was before? For there had been no question if He had spoken thus: If you shall see the Son of God ascending where He was before. But since He said, The Son of man ascending where He was before, surely the Son of man was not in heaven before the time when He began to have a being on earth? Here, indeed, He said, where He was before, just as if He were not there at this time when He spoke these words. But in another place He says, No man has ascended into heaven but He that came down from heaven, the Son of man who is in heaven. John 3:13 He said not was, but, says He, the Son of man who is in heaven. He was speaking on earth, and He declared Himself to be in heaven. And yet He did not speak thus: No man has ascended into heaven but He that came down from heaven, the Son of God, who is in heaven. Whither tends it, but to make us understand that which even in the former discourse I commended to your minds, my beloved, that Christ, both God and man, is one person, not two persons, lest our faith be not a trinity, but a quaternity? Christ, therefore, is one; the Word, soul and flesh, one Christ; the Son of God and Son of man, one Christ; Son of God always, Son of man in time, yet one Christ in regard to unity of person. In heaven He was when He spoke on earth. He was Son of man in heaven in that manner in which He was Son of God on earth; Son of God on earth in the flesh which He took, Son of man in heaven in the unity of person.

5. What is it, then, that He adds? It is the Spirit that quickens; the flesh profits nothing. Let us say to Him (for He permits us, not contradicting Him, but desiring to know), O Lord, good Master, in what way does the flesh profit nothing, while You have said, Except a man eat my flesh, and drink my blood, he shall not have life in him? Or does life profit nothing? And why are we what we are, but that we may have eternal life, which Thou dost promise by Your flesh? Then what means the flesh profits nothing? It profits nothing, but only in the manner in which they understood it. They indeed understood the flesh, just as when cut to pieces in a carcass, or sold in the shambles; not as when it is quickened by the Spirit. Wherefore it is said that the flesh profits nothing, in the same manner as it is said that knowledge puffs up. Then, ought we at once to hate knowledge? Far from it! And what means Knowledge puffs up? Knowledge alone, without charity. Therefore he added, but charity edifies. 1 Corinthians 8:1 Therefore add to knowledge charity, and knowledge will be profitable, not by itself, but through charity. So also here, the flesh profits nothing, only when alone. Let the Spirit be added to the flesh, as charity is added to knowledge, and it profits very much. For if the flesh profited nothing, the Word would not be made flesh to dwell among us. If through the flesh Christ has greatly profited us, does the flesh profit nothing? But it is by the flesh that the Spirit has done somewhat for our salvation. Flesh was a vessel; consider what it held, not what it was. The apostles were sent forth; did their flesh profit us nothing? If the apostles' flesh profited us, could it be that the Lord's flesh should have profited us nothing? For how should the sound of the Word come to us except by the voice of the flesh? Whence should writing come to us? All these are operations of the flesh, but only when the spirit moves it, as if it were its organ. Therefore it is the Spirit that quickens; the flesh profits nothing, as they understood the flesh, but not so do I give my flesh to be eaten.

6. Hence the words, says He, which I have spoken to you are Spirit and life. For we have said, brethren, that this is what the Lord had taught us by the eating of His flesh and drinking of His blood, that we should abide in Him and He in us. But we abide in Him when we are His members, and He abides in us when we are His temple. But that we may be His members, unity joins us together. And what but love can effect that unity should join us together? And the love of God, whence is it? Ask the apostle: The love of God, says he, is shed abroad in our hearts by the Holy Spirit which is given to us. Romans 5:5 Therefore it is the Spirit that quickens, for it is the Spirit that makes living members. Nor does the Spirit make any members to be living except such as it finds in the body, which also the Spirit itself quickens. For the Spirit which is in you, O man, by which it consists that you are a man, does it quicken a member which it finds separated from your flesh? I call your soul your spirit. Your soul quickens only the members which are in your flesh; if you take one away, it is no longer quickened by your soul, because it is not joined to the unity of your body. These things are said to make us love unity and fear separation. For there is nothing that a Christian ought to dread so much as to be separated from Christ's body. For if he is separated from Christ's body, he is not a member of Christ; if he is not a member of Christ, he is not quickened by the Spirit of Christ. But if any man, says the apostle, have not the Spirit of Christ, he is none of His. Romans 8:9 It is the Spirit, then, that quickens; the flesh profits nothing. The words that I have spoken to you are spirit and life. What means are spirit and life? They are to be understood spiritually. Have you understood spiritually? They are spirit and life. Have you understood carnally? So also are they spirit and life, but are not so to you.

7. But, says He, there are some among you that believe not. He said not, There are some among you that understand not; but He told the cause why they understand not. There are some among you that believe not, and therefore they understand not, because they believe not. For the prophet has said, If you believe not, you shall not understand. We are united by faith, quickened by understanding. Let us first adhere to Him through faith, that there may be that which may be quickened by understanding. For he who adheres not resists; he that resists believes not. And how can he that resists be quickened? He is an adversary to the ray of light by which he should be penetrated: he turns not away his eye, but shuts his mind. There are, then, some who believe not. Let them believe and open, let them open and be illumined. For Jesus knew from the beginning who they were that believed, and who should betray Him. For Judas also was there. Some indeed, were offended; but he remained to watch his opportunity, not to understand. And because he remained for that purpose, the Lord kept not silence concerning him. He described him not by name, but neither was He silent about him; that all might fear though only one should perish. But after He spoke, and distinguished those that believe from those that believe not, He clearly showed the cause why they believed not. Therefore I said unto you, says He, that no man can come unto me except it were given to him of my Father. Hence to believe is also given to us; for certainly to believe is something. And if it is something great, rejoice that you have believed, yet be not lifted up; for What do you have that you did not receive? 1 Corinthians 4:7

8. From that time many of His disciples went back, and walked no more with Him. Went back, but after Satan, not after Christ. For our Lord Christ once addressed Peter as Satan, rather because he wished to precede his Lord, and to give counsel that He should not die, He who had come to die, that we might not die for ever; and He says to him, Get behind me, Satan; for you savor not the things that be of God, but the things that be of men. Matthew 16:23 He did not drive him back to go after Satan, and so called him Satan; but He made him go behind Himself, that by walking after his Lord he should not be a Satan. But these went back in the same manner as the apostle says of certain women: For some are turned back after Satan. 1 Timothy 5:15 They walked not further with Him. Behold, cut off from the body, for perhaps they were not in the body, they have lost life. They must be reckoned among the unbelieving, notwithstanding they were called disciples. Not a few, but many went back. This happened, it may be, for our consolation. For sometimes it happens that a man may declare the truth, and that what he says may not be understood, and so they that hear it are offended and go away. Now the man regrets that he had spoken that truth, and he says to himself, I ought not to have spoken so, I ought not to have said this. Behold; it happened to the Lord: He spoke, and lost many; He remained with few. But yet He was not troubled, because He knew from the beginning who they were that believed and that believed not. If it happen to us, we are sorely perplexed. Let us find comfort in the Lord, and yet let us speak words with prudence.

9. And now addressing the few that remained: Then said Jesus to the twelve (namely, those twelve who remained), Will ye also, said He, go away? Not even Judas departed. But it was already manifest to the Lord why he remained: to us he was made manifest afterwards. Peter answered in behalf of all, one for many, unity for the collective whole: Then Simon Peter answered Him, Lord, to whom shall we go? You drive us from You; give us Your other self. To whom shall we go? If we abandon You, to whom shall we go? You have the words of eternal life. See how Peter, by the gift of God and the renewal of the Holy Spirit, understood Him. How other than because he believed? You have the words of eternal life. For You have eternal life in the ministration of Your body and blood. And we have believed and have known. Not have known and believed, but believed and known. For we believed in order to know; for if we wanted to know first, and then to believe, we should not be able either to know or to believe. What have we believed and known? That You are Christ, the Son of God; that is, that You are that very eternal life, and that You give in Your flesh and blood only that which You are.

10. Then said the Lord Jesus: Have not I chosen you twelve, and one of you is a devil? Therefore, should He have said, I have chosen eleven: or is a devil also chosen, and among the elect? Persons are wont to be called elect by way of praise: or was man elected because some great good was done by him, without his will and knowledge? This belongs peculiarly to God; the contrary is characteristic of the wicked. For as wicked men make a bad use of the good works of God; so, on the contrary, God makes a good use of the evil works of wicked men. How good it is that the members of the body are, as they can be disposed only by God, their author and framer! Nevertheless what evil use does wantonness make of the eyes? What ill use does falsehood make of the tongue? Does not the false witness first both slay his own soul with his tongue, and then, after he has destroyed himself, endeavor to injure another? He makes an ill use of the tongue, but the tongue is not therefore an evil thing; the tongue is God's work, but iniquity makes an ill use of that good work of God. How do they use their feet who run into crimes? How do murderers employ their hands? And what ill use do wicked men make of those good creatures of God that lie outside of them? With gold they corrupt judgment and oppress the innocent. Bad men make a bad use of the very light; for by evil living they employ even the very light with which they see into the service of their villanies. A bad man, when going to do a bad deed, wishes the light to shine for him, lest he stumble; he who has already stumbled and fallen within; that which he is afraid of in his body has already befallen him in his heart. Hence, to avoid the tediousness of running through them separately, a bad man makes a bad use of all the good creatures of God: a good man, on the contrary, makes a good use of the evil deeds of wicked men. And what is so good as the one God? Since, indeed, the Lord Himself said, There is none good, but the one God. Mark 10:10 By how much He is better, then, by so much the better use He makes of our evil deeds. What worse than Judas? Among all that adhered to the Master, among the twelve, to him was committed the common purse; to him was allotted the dispensing for the poor. Unthankful for so great a favor, so great an honor, he took the money, and lost righteousness: being dead, he betrayed life: Him whom he followed as a disciple, he persecuted as an enemy. All this evil was Judas's; but the Lord employed his evil for good. He endured to be betrayed, to redeem us. Behold, Judas's evil was turned to good. How many martyrs has Satan persecuted! If Satan left off persecuting, we should not today be celebrating the very glorious crown of Saint Laurence. If then God employs the evil works of the devil himself for good, what the bad man effects, by making a bad use, is to hurt himself, not to contradict the goodness of God. The Master makes use of that man. And if He knew not how to make use of him, the Master contriver would not have permitted him to be. Therefore, He says, One of you is a devil, while I have chosen you twelve. This saying, I have chosen you twelve, may be understood in this way, that twelve is a sacred number. For the honor of that number was not taken away because one was lost, for another was chosen into the place of the one that perished. Acts 1:26 The number remained a sacred number, a number containing twelve: because they were to make known the Trinity throughout the whole world, that is, throughout the four quarters of the world. That is the reason of the three times four. Judas, then only cut himself off, not profaned the number twelve: he abandoned his Teacher, for God appointed a successor to take his place.

11. All this that the Lord spoke concerning His flesh and blood;— and in the grace of that distribution He promised us eternal life, and that He meant those that eat His flesh and drink His blood to be understood, from the fact of their abiding in Him and He in them; and that they understood not who believed not; and that they were offended through their understanding spiritual things in a carnal sense; and that, while these were offended and perished, the Lord was present for the consolation of the disciples who remained, for proving whom He asked, Will ye also go away? that the reply of their steadfastness might be known to us, for He knew that they remained with Him—let all this, then, avail us to this end, most beloved, that we eat not the flesh and blood of Christ merely in the sacrament, as many evil men do, but that we eat and drink to the participation of the Spirit, that we abide as members in the Lord's body, to be quickened by His Spirit, and that we be not offended, even if many do now with us eat and drink the sacraments in a temporal manner, who shall in the end have eternal torments. For at present Christ's body is as it were mixed on the threshing-floor: But the Lord knows them that are His. 2 Timothy 2:19 If you know what you thresh, that the substance is there hidden, that the threshing has not consumed what the winnowing has purged; certain are we, brethren, that all of us who are in the Lord's body, and abide in Him, that He also may abide in us, have of necessity to live among evil men in this world even unto the end. I do not say among those evil men who blaspheme Christ; for there are now few found who blaspheme with the tongue, but many who do so by their life. Among those, then, we must necessarily live even unto the end.

12. But what is this that He says: He that abides in me, and I in him? What, but that which the martyrs heard: He that perseveres unto the end, the same shall be saved? Matthew 24:13 How did Saint Laurence, whose feast we celebrate today, abide in Him? He abode even to temptation, abode even to tyrannical questioning, abode even to bitterest threatening, abode even to destruction—that were a trifle, abode even to savage torture. For he was not put to death quickly, but tormented in the fire: he was allowed to live a long time; nay, not allowed to live a long time, but forced to die a slow, lingering death. Then, in that lingering death, in those torments, because he had well eaten and well drunk, as one who had feasted on that meat, as one intoxicated with that cup, he felt not the torments. For He was there who said, It is the Spirit that quickens. For the flesh indeed was burning, but the Spirit was quickening the soul. He shrunk not back, and he mounted into the kingdom. But the holy martyr Xystus, whose day we celebrated five days ago, had said to him, Mourn not, my son; for Xystus was a bishop, he was a deacon. Mourn not, said he; you shall follow me after three days. He said three days, meaning the interval between the day of Saint Xystus's suffering and that of Saint Laurence's suffering, which falls on today. Three days is the interval. What comfort! He says not, Mourn not, my son; the persecution will cease, and you will be safe; but, do not mourn: whither I precede you shall follow; nor shall your pursuit be deferred: three days will be the interval, and you shall be with me. He accepted the oracle, vanquished the devil, and attained to the triumph.
[AD 430] Augustine of Hippo on John 6:60
If his disciples considered this a hard saying, what must his enemies have thought? But it was necessary that there would be some things that should not be understood by all. The secret of God should make people more eager and attentive, not hostile.… But the people did not perceive that what he said had a deeper meaning or that grace went along with it. Rather, receiving the matter in their own way and taking his words in a human sense, they understood him as if he spoke of the cutting of the flesh of the Word into pieces for distribution to those who believed on him.

Source: TRACTATES ON THE GOSPEL OF JOHN 27.2
[AD 430] Augustine of Hippo on John 6:60-71
(Tr. xxvii. 2) Such is our Lord's discourse. The people did not perceive that it had a deep meaning, or, that grace went along with it: but receiving the matter in their own way, and taking His words in a human sense, understood Him as if He spoke of cutting of the flesh of the Word into pieces, for distribution to those who believed on Him: Many therefore, not of His enemies, but even of His disciples, when they heard this, said, This is an hard saying, who can hear it?

(Tr. xxvii. 2) And if His disciples thought that saying hard, what would His enemies think? Yet it was necessary to declare a thing, which would be unintelligible to men. God's mysteries should draw men's attention, not enmity.

(Tr. xxvii. 3) They spoke, however, so as not to be heard by Him. But He, who knew what was in them, heard within Himself: When Jesus knew within Himself that His disciples murmured at it, He said unto them, Doth this offend you?

Or, these words are an answer to their mistake. They supposed that He was going to distribute His body in bits: whereas He tells them now, that He should ascend to heaven whole and entire: What and if ye shall see the Son of man ascend up where He was before? ye will then see that He does not distribute His body in the way ye think. Again; Christ became the Son of man, of the Virgin Mary here upon earth, and took flesh upon Him: He says then, What and if ye shall see the Son of man ascend up where He was before? to let us know that Christ, God and man, is one person, not two; and the object of one faith, not a quaternity, but a Trinity. He was the Son of man in heaven, as He was Son of God upon earth; the Son of God upon earth by assumption of the flesh, the Son of man in heaven, by the unity of the person.

(Tract. xxvii. s. 5) Or thus, the flesh profiteth nothing. They had understood by His flesh, as it were, of a carcase, that was to be cut up, and sold in the shambles, not of a body animated by the spirit. Join the spirit to the flesh, and it profiteth much: for if the flesh profited not, the Word would not have become flesh, and dwelt among us. The Spirit hath done much for our salvation, by means of the flesh.

For the flesh does not cleanse of itself, but by the Word who assumed it: which Word, being the principle of life in all things, having taken up soul and body, cleanseth the souls and bodies of those that believe. It is the spirit, then, that quickeneth: the flesh profiteth nothing; i. e. the flesh as they understood it. I do not, He seems to say, give My body to be eaten in this sense. He ought not to think of the flesh carnally: The words that I speak unto you, they are spirit, and they are life.

(Tr. xxvii) If then thou understandest them spiritually, they are life and spirit to thee: if carnally, even then they are life and spirit, but not to thee. Our Lord declares that in eating His body, and drinking His blood, we dwell in Him, and He in us. But what has the power to affect this, except love? The love of God is shed abroad in our hearts by the Holy Spirit, which is given to us. (Rom. 5:5)

(Tr. xxvii. s. 7) He says not, There are some among you who understand not; but gives the reason why they do not understand. The Prophet said, Except ye believe, ye shall not understanda. (Is. 7:9) For how can he who opposes be quickened? An adversary, though he avert not his face, yet closes his mind to the ray of light which should penetrate him. But let men believe, and open their eyes, and they will be enlightened.

(Tr. xxvii. 7) And after distinguishing those who believed from those who did not believe, our Lord gives the reason of the unbelief of the latter, And He said, Therefore said I unto you, that no man can come unto Me, except it were given him of My Father.

(Tr. xxvii. 7) So then (our) faith is given to us: and no small gift it is. Wherefore rejoice if thou believest; but be not lifted up, for what hast thou which thou didst not receive? (1 Cor. 4:7.) And that this grace is given to some, and not to others, no one can doubt, without going against the plainest declarations of Scripture. As for the question, why it is not given to all, this cannot disquiet the believer, who knows that in consequence of the sin of one man, all are justly liable to condemnation; and that no blame could attach to God, even if none were pardoned; it being of His great mercy only that so many are. And why He pardons one rather than another, rests with Him, whose judgments are unsearchable, and His ways past finding out.
And from that time many of the disciples went back, and walked no more with Him.

(Tr. xxvii. 8) Being cut off from the body, their life was gone. They were no longer in the body; they were created among the unbelieving. There went back not a few, but many alter Satan, not alter Christ; as the Apostle says of some women, For some had already turned aside after Satan. (1 Tim. 5:15). Our Lord says to Peter, Get thee behind Me. He does not tell Peter to go after Satan.

(Tr. xxvii. 8) And perhaps this took place for our consolation; since it sometimes happens that a man says what is true, and what He says is not understood, and they which hear are offended and go. Then the man is sorry he spoke what was true; for he says to himself, I ought not to have spoken it; and yet our Lord was in the same case. He spoke the truth, and destroyed many. But He is not disturbed at it, because He knew from the beginning which would believe. We, if this happens to us, are disturbed. Let us desire consolation then from our Lord's example; and withal use caution in our speech.

(Tr. xxvii. s. 9) As if he said, Thou castest us from Thee: give us another to whom we shall go, if we leave Thee.

(Tr. xxvii. s. 9) For we believed, in order to know. Had we wished first to know, and then to believe, we could never have been able to believe. This we believe, and know, that Thou art the Christ the Son of God; i. e. that Thou art eternal life, and that in Thy flesh and blood Thou givest what Thou art Thyself.

(Tr. xxvii. s. 10) He was elected to be an involuntary and unconscious instrument of producing the greatest good. For as the wicked turn the good works of God to an evil use, so reversely God turns the evil works of man to good. What can be worse than what Judas did? Yet our Lord made a good use of his wickedness; allowing Himself to be betrayed, that He might redeem us. In, Have I not chosen you twelve, twelve seems to be a sacred number used in the case of those, who were to spread the doctrine of the Trinity through the four quarters of the world. Nor was the virtue of that number impaired, by one perishing; inasmuch as another was substituted in his room.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on John 6:60
This is the custom of the simple: they ever find fault with the more subtle doctrines and foolishly tear in pieces any thought that is above them, because themselves understand it not: although they ought rather to have been eager to learn, and to have loved to search diligently the things spoken, not on the contrary to rise up against so wise words, and call that hard, which they ought to have marvelled at. For they are somewhat in the same plight, as one may see those in who have lost their teeth. For the one hurrying to the more delicate food, often reject the more wholesome, and sometimes blame the more excellent, not acknowledging the disease, whereby they are compelled to decline it: and these, the foster-brethren of unlearning and bereft of sound mind, shrink from knowledge, which they ought to have pursued with exceeding much toil, and to have attained by intent zeal. The spiritual man then will delight himself in the words of our Saviour, and will justly cry out, How sweet are Thy words unto my throat, yea, above honey and the comb to my mouth; while the carnal Jew ignorantly esteeming the spiritual Mystery to be foolishness, when admonished by the Words of the Saviour to mount up to the understanding befitting man, ever sinketh down to the folly which is his foster-brother, calling evil good, and good evil, according to the Prophet's voice. He follows again his fathers, and herein too is he detected imitating the unlearning of his forefathers. For the one on receiving the manna from God, and being made partakers of the blessing from above, were dragged down to their wonted coarseness, and sought for the unsavourinesses of Egypt, desiring to behold onions, leeks, and kettles of fish: and these on being exhorted to receive the life-giving Grace of the Spirit, and taught to feed on the Very Bread, which cometh from God the Father, turn aside after their own error, lovers of pleasure rather than lovers of God; and as their forefathers used to find fault with the very food of manna, daring to say, And our soul is dried away with this manna: so do these too again reject the Very Bread, and blush not to say, Hard is this saying.

The hearers therefore of the Divine Mysteries must be wise, they must be approved exchangers, so as to know the approved and counterfeit coin, and neither unseasonably to bring inextricable questioning on those things which are to be received in faith, nor to lavish a faith sometimes harmful upon those things that require investigation, but to render to every thing that is said its due, and to advance as it were by a straight path, refusing to turn aside on either hand. For by a royal road beseems it him to travel who runneth to uprightness of faith which is in Christ.
[AD 604] Gregory the Dialogist on John 6:60
One of you is a devil: the body is here named after its head.
[AD 604] Gregory the Dialogist on John 6:60-71
(Moral. 1. xiii. c. xxxiv.) One of you is a devil: the bodyb is here named after its head.

Source: Catena Aurea by Aquinas
[AD 735] Bede on John 6:60-71
Mystically, Capernaum, which means beautiful town, stands for the world: the synagogue, for the Jewish people. The meaning is, that our Lord hath, by the mystery of the incarnation, manifested Himself to the world, and also taught the Jewish people His doctrines.

Our Lord knew well the intentions of the other disciples which stayed, as to staying or going; but yet He put the question to them, in order to prove their faith, and hold it up to imitation: Then said Jesus unto the twelve, Will ye also go away?

Or we must say, that He elected the eleven for one purpose, the twelfth for another: the eleven to fill the place of Apostles, and persevere in it unto the end; the twelfth to the service of betraying Him, which was the means of saving the human race.

Source: Catena Aurea by Aquinas
[AD 804] Alcuin of York on John 6:60-71
i. e. that I said, you should eat My flesh, and drink My blood.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on John 6:60-71
When you hear, however, of His disciples murmuring, understand not those really such, but rather some who, as far as their air and behaviour went, seemed to be receiving instruction from Him. For among His disciples were some of the people, who were called such, because they stayed some time with His disciples.

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

The Evangelist wishes to show us, that He knew all things before the foundation of the world: which was a proof of His divinity.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 6:61
This also He does in the case of Nathanael, saying, Because I said unto you, I saw you under the fig-tree, do you believe? You shall see greater things than these. John 1:50 And to Nicodemus, No man has ascended up to heaven but the Son of man which is in heaven. John 3:13 What then, does He add difficulties to difficulties? No, (that be far from Him,) but by the greatness of the doctrines, and the number of them, He desires to bring them over. For if one had said simply, I have come down from heaven, and added nothing more, he would have been the more likely to offend them; but He who said, My body is the life of the world; He who said, As the living Father has sent Me, so I live by the Father; and who said, I have come down from heaven, solves the difficulty. For the man who utters any one great thing concerning himself may perhaps be suspected of feigning, but he who connects together so many one after another removes all suspicion. All that He does and says is intended to lead them away from the thought, that Joseph was His father. And it was not with a wish to strengthen, but rather to do away that stumbling-block, that He said this. For whosoever deemed that He was Joseph's son could not receive His sayings, while one that was persuaded that He had come down from heaven, and would ascend there, might more easily give heed to His words: at the same time He brings forward also another explanation, saying,
[AD 444] Cyril of Alexandria on John 6:62
Doth this offend you? what and if ye shall see the Son of Man ascend up where He was before?

From utter ignorance, certain of those who were being taught by Christ the Saviour, were offended at His words. For when they heard Him saying, Verily, verily, I say unto you, except ye eat the Flesh of the Son of man and drink His Blood, ye have no life in you, they supposed that they were invited to some brutish savageness, as though they were enjoined to eat flesh and to sup up blood, and were constrained to do things- which are dreadful even to hear. For they knew not the beauty of the Mystery, and that fairest economy devised for it. Besides this, they full surely reasoned thus with themselves, How can the human body implant in us everlasting life, what can a thing of like nature with ourselves avail to immortality? Christ therefore understanding their thoughts (for all things are naked and, bared to His eyes), heals them again, leading them by the hand manifoldly to the understanding of those things of which they were yet ignorant. Very foolishly, sirs, (saith He) are ye offended at My Words. For if ye cannot yet believe, albeit oftentimes instructed, that My Body will infuse life into you, how will ye feel (He saith) when ye shall see It ascend even into heaven? For not only do I promise that I will ascend even into heaven itself, that ye may not again say, How? but the sight shall be in your eyes, shaming every gainsayer. If then ye shall see (saith He) the Son of Man ascending into heaven, what will ye say then? For ye will be convicted of no slight folly. For if ye suppose that My Flesh cannot put life into you, how can It ascend into heaven like a bird? For if It cannot quicken, because its nature is not to quicken, how will It soar in air, how mount up into the heavens? for this too is equally impossible for flesh. But if it ascends contrary to nature, what is to hinder it from quickening also, even though its nature be not to quicken, of its own nature? For He Who made That heavenly which is from earth, will render it Lifegiving also, oven though its nature be to decay, as regards its own self?

Wo must observe how He doth not endure to be divided into two christs, according to the uncounsel of some. For He keepeth Himself every way undivided after the Incarnation. For He says that the Son of man ascendeth up where He was before, although the earthly Body was not above before this, but only the Word by Itself before His Concurrence with flesh. Well then hath Paul put in his epistles, One Lord Jesus Christ. For He is One Son, both before the Incarnation and after the Incarnation, and we do not reckon His own Body as alien from the Word. Wherefore He says that the Word which came down from above from heaven is also Son of Man. For He was made Flesh, as the blessed Evangelist saith, and did not pass into flesh by change (for He is without turning and Unchangeable by Nature as God) but as it were dwelling in His own Temple, I mean that from the Virgin, and made Man in very deed. But by saying that He will ascend up where He was before also, He gives His hearers to understand that He hath come down from heaven. For thus it was like that they understanding the force of the argument, should give heed to Him not as to a man only, but should at length know that He is God the Word in the Flesh, and believe that His Body too is Life-giving. It is the Spirit That quickeneth, the flesh profiteth nothing.

It is not unreasonably (He says) that ye have clothed the flesh in no power of giving life. For when the nature of the flesh is considered alone and by itself, plainly it is not life-giving. For never will ought of things that are, give life, but rather it hath itself need of Him who is mighty to quicken. But when the Mystery of the Incarnation is carefully considered, and ye then learn who it is who dwelleth in this Flesh, ye will then surely feel (He says) unless you would accuse the Divine Spirit Itself also, that It can impart life, although of itself the flesh profiteth not a whit. For since it was united to the Life-giving Word, it hath become wholly Life-giving, hastening up to the power of the higher Nature, not itself forcing unto its own nature Him who cannot in any wise be subjected. Although then the nature of the flesh be in itself powerless to give life, yet will it inwork this, when it has the Life-working Word, and is replete with His whole operation. For it is the Body of that which is by Nature Life, not of any earthly being, as to whom that might rightly hold, The flesh profiteth nothing. For not the flesh of Paul (for instance) nor yet of Peter, or any other, would work this in us; but only and specially that of our Saviour Christ in whom dwelt all the fulness of the Godhead bodily. For verily it would be a thing most absurd that honey should infuse its own quality into things which naturally have no sweetness, and should have power to transfer into itself that wherewith it is mingled, and that the Life-giving Nature of God the Word should not be able to elevate to Its own good that Body which It indwelt. Wherefore as to all other things the saying will be true, that the flesh profiteth nothing; but as to Christ alone it holdeth not, by reason that Life, that is the Only-Begotten, dwelt therein. And He calls Himself Spirit, for God is a Spirit and as the blessed Paul saith, For the Lord is the Spirit. And we do not say these things, as taking away from the Holy Ghost His Proper Existence; but as He calls Himself Son of man, since He was made Man, so again He calls Himself Spirit from His Own Spirit. For not Other than He is His Spirit.
[AD 220] Tertullian on John 6:63
If he says that “the flesh profits nothing,” then the meaning must take direction from the context of that remark. For seeing that they regarded his speech as hard and unbearable, as though he had really prescribed his flesh for them to eat, since his purpose was to assign the establishment of salvation to the Spirit, he first said, “It is the spirit that gives life,” and only then added, “the flesh profits nothing”—toward the giving of life, of course. He also proceeds to state how he wishes “the Spirit” to be understood. “The words that I have spoken to you are spirit and life.” … And so, when establishing his teaching as the Life-giver (because the Word is spirit and life), he also said that it is his flesh, because the Word also was made flesh. We ought therefore to desire him in order that we may have life. We ought to devour him with the ear, and to ruminate on him with the mind and to digest him by faith.

Source: ON THE RESURRECTION OF THE FLESH 37
[AD 220] Tertullian on John 6:63
Well, I on my side will first explain the reason of his offence, that I may the more easily explode the scandal of our heretic. Now, that the very Lord Himself of all might, the Word and Spirit of the Father, was operating and preaching on earth, it was necessary that the portion of the Holy Spirit which, in the form of the prophetic gift, had been through John preparing the ways of the Lord, should now depart from John, and return back again of course to the Lord, as to its all-embracing original.

Source: Against Marcion Book IV
[AD 220] Tertullian on John 6:63
He says, it is true, that "the flesh profiteth nothing; " but then, as in the former case, the meaning must be regulated by the subject which is spoken of.

Source: On the Resurrection of the Flesh
[AD 220] Tertullian on John 6:63
For it is "the Spirit that quickeneth" us for the kingdom of God; "the flesh profiteth nothing." There is, however, something else which can be profitable thereunto, that is, the Spirit; and through the Spirit, the works also of the Spirit.

Source: On the Resurrection of the Flesh
[AD 397] Ambrose of Milan on John 6:63
Learn now that as the Father is the Fount of life, so, too, many have stated that the Son is signified as the Fount of life. This is why he says that with you, almighty God, your Son is the Fount of life. That is the Fount of the Holy Spirit, for the Spirit is life, as the Lord says: “The words that I have spoken to you are spirit and life,” for where the Spirit is, there also is life. And where life is, there is also the Holy Spirit.

Source: On the Holy Spirit 1.15.172
[AD 430] Augustine of Hippo on John 6:63
What, then, does it mean, “the flesh profits nothing”? It profits nothing, but [only] as they understood it. For, of course, they understood flesh as [something that] is torn to pieces in a carcass or sold in a meat market, not as [something that] is enlivened by a spirit. And so it was said, “The flesh profits nothing.” … But he is talking there about that flesh that is alone by itself. Let spirit be added to flesh … and it profits very much. For if flesh profited nothing, the Word would not have become flesh to dwell among us.

Source: TRACTATES ON THE GOSPEL OF JOHN 27.5.1
[AD 444] Cyril of Alexandria on John 6:63
The words that I have spoken unto you, they are Spirit and are life.

He filleth whole His Own Body with the Life-giving operation of the Spirit. For He now calls the Flesh Spirit, not turning It aside from being Flesh: but because by reason of Its being perfectly united to Him, and now endued with His whole Life-giving Power, It ought to be called Spirit too. And no wonder, for be not offended at this. For if he that is joined unto the Lord is one spirit, how shall not His Own Body rather be called One with Him? Something of this kind then He means in the passage before us: I perceive from your reasonings within you (saith He) that ye foolishly imagine that I am telling you, that the body of earth is of its own nature life-giving: but this is not the drift of My words. For My whole exposition to you was of the Divine Spirit and of Eternal Life,. For it is not the nature of the flesh which renders the Spirit life-giving, but the might of the Spirit maketh the Body life-giving. The words then which I have discoursed with you, are spirit, that is spiritual and of the Spirit, and are life, i. e., life-giving and of that which is by Nature Life. And not as repudiating His Own Flesh does He say these things, but as teaching us what is the truth. For what we have just said, this will we repeat for profit sake. The nature of the flesh cannot of itself quicken (for what more is there in Him That is God by Nature?) yet will it not be conceived of in Christ as Alone and by Itself: for it has united to it the Word, Which is by Nature Life. When therefore Christ calls it life-giving, He does not testify the Power of quickening to It so much, as to Himself, or to His Spirit. For because of Him is His Own Body too Life-giving, since He re-elemented It to His Own Power. But the 'how,' is neither to be apprehended by the mind, nor spoken by the tongue, but honoured in silence and faith above understanding.

But that the Son too is often called by the name of Spirit by the God-inspired Scriptures, we shall know by what is subjoined. The blessed John then writes of Him, This is He That came by water and Spirit, Jesus Christ, not by water only, but by water and the Spirit 5: and it is the Spirit That beareth witness, because the Spirit is truth. Lo, he calleth the Spirit Truth, albeit Christ openly crieth out, I am the Truth. Paul again writes to us saying, They that are in the flesh cannot please God: but YE are not in the flesh, but in the Spirit, if so be that the Spirit of God dwelleth in you, but if any man have not the Spirit of Christ, he is not His. But if Christ be in you, the body is dead because of sin, the Spirit is life because of righteousness. Lo again herein having proved that the Spirit of God dwelleth in us, he hath said that Christ Himself is in us. For inseparable from the Son is His Spirit, according to the count of Identity of Nature, even though He be conceived of as having a Personal Existence. Therefore He often names indifferently, sometimes the Spirit, sometimes Himself.
[AD 444] Cyril of Alexandria on John 6:63
[In this passage Christ is saying,] “It is not the nature of the flesh that renders the Spirit life-giving but the might of the Spirit that makes the body life-giving. The words then that I have spoken with you are spirit, that, is both spiritual and of the Spirit, and they are life.”

Source: COMMENTARY ON THE GOSPEL OF JOHN 4.3
[AD 444] Cyril of Alexandria on John 6:63
Even the body of Christ itself was sanctified by the power of the Word made one with it, and it is thus endowed with living force in the blessed Eucharist so that is it able to implant in us its sanctifying grace.… For here too he says that the flesh can profit nothing, that is, to sanctify and quicken those who receive it, insofar as it is mere human flesh. But when flesh is understood and believed to be the temple of the Word, then surely it will be a channel of sanctification and life, not altogether of itself but through God who has been made one with it, who is holy and life.

Source: COMMENTARY ON THE GOSPEL OF JOHN 11.9
[AD 367] Hilary of Poitiers on John 6:64
Jesus Christ knows the thoughts of the mind, as it is now, stirred by present motives, and as it will be tomorrow, aroused by the impulse of future desires.… By its virtue his nature could perceive the unborn future and foresee the awakening of passions yet dormant in the mind. Do you believe that it did not know what is through itself and within itself? He is Lord of all that belongs to others; is he not Lord of his own?

Source: ON THE TRINITY 9.59
[AD 407] John Chrysostom on John 6:64
Again, according to His custom, He adds weight to His words, by foretelling what would come to pass, and by showing that He spoke thus not from desire of honor from them, but because He cared for them. And when He said some, He excepted the disciples. For at first He said, You have both seen Me, and believe not John 6:36; but here, There are some of you that believe not.

For He knew from the beginning who they were that believed not, and who should betray Him.
[AD 444] Cyril of Alexandria on John 6:64
Herein again one may clearly see fulfilled that which was fore-heralded by one of the holy Prophets, With your hearing ye shall hear, and shall not understand, and looking shall look and shall not see. For the heart of this people is waxen fat, and they have weighed down their ears and closed their eyes, lest they should at all see with their eyes, and understand with their heart, and should convert, and I should heal them. For they being themselves ear-witnesses of the doctrines of the Saviour, and from none other of the saints learning them, but rather instructed in the mysteries by the Voice of the Lord of all, yea even seeing Him with their bodily eyes, waxed gross in their folly, and having closed the eyes of their understanding, turned them away from the Sun of Righteousness, not admitting the illumination of the gospel instruction. For evil were they, and guilty of many past offences. Wherefore also the wise Paul testified to us that hardness in part is happened unto Israel. But since it was the work of no common wisdom to acknowledge that He Who was veiled in human form is God, He saith that he cannot come to Him who has not yet received, i. e., understanding from God the Father, and with reason. For if every good gift and every perfect gift is from above and cometh down from the Father of lights, how much more will not the acknowledgement of Christ, be a gift of the Father's Eight Hand, and the apprehension of the truth how will it not be conceived to be beyond all grace? For in proportion as it is shown to be the Giver of the highest goods, so much the more befits it that it depend upon the Divine Munificence. But not to the unclean does the Father grant the knowledge of Christ, nor to those accustomed to stray unto extravagant unbelief doth He infuse the most helpful grace of the Spirit: for not on mud is it right that the precious ointment be poured forth. And verily the blessed prophet Jeremiah commands that they be first purged by desire unto every good work, who desire to draw near unto Christ through faith, crying out, Seek ye God and when ye find Him call on Him; when He shall be nigh to you, let the ungodly man forsake his way, and the unrighteous man his counsel, and let him return unto the Lord, and He will have mercy upon him, for He will abundantly pardon your sins. Thou seest how he says that he must first depart from his old way, and remove from unlawful devices, that he may obtain remission of sins, i. e., through faith in Christ. For we are justified not by the works of the law, but by the grace that is from Him, and the forgiveness granted us from above.

But some one may say, Therefore what hindered Him from pardoning the Jews also, and from pouring out remission on Israel together with us? for this too would befit Him That was perfectly good. And how too (says he) will He speak truly when He saith to us, I came not to call the righteous, but sinners to repentance?

What shall we say then to these things? For them of Israel alone at the first was the grace of the Saviour devised. For He was sent, as Himself affirmed, only to the lost sheep of the house of Israel. And in truth they who will believe may yet attain unto life everlasting. But some, living in a nobler course of life, and searchers of the truth, received the grace of God the Father co-working with them unto salvation through faith and were saved: but the haughty Pharisee, and the hard-hearted high-priests with them, and the elders of the people, would not believe, though fore-instructed by Moses and the Prophets. But since through their own ill-counsel, they at length showed themselves unworthy of everlasting life, they received not the illumination which is from God the Father. And you have the type of this too in the elder writings. For as to them who disbelieved God in the wilderness, entry into the land of promise was not given; so to these who by their unbelief dishonour Christ, entrance was not granted into the kingdom of heaven, whereof the land of promise was the type. And God is not unrighteous Who bringeth His wrath upon each. For He being Just by Nature, will discriminate altogether rightly, and will direct His Own Judgment agreeably to His Own Nature, even though we understand not the mode of the economy which is above us.

Profitably does the blessed Evangelist tell us that Jesus knew all things, and was not ignorant who should disbelieve, and who was the minister of impiety against Him, that He might again be conceived of as God, as knowing all things before they are.
[AD 258] Cyprian on John 6:65
Finally, when, after the resurrection, the apostles are sent by the Lord to the heathens, they are bidden to baptize the Gentiles "in the name of the Father, and of the Son, and of the Holy Ghost." How, then, do some say, that a Gentile baptized without, outside the Church, yea, and in opposition to the Church, so that it be only in the name of Jesus Christ, everywhere, and in whatever manner, can obtain remission of sin, when Christ Himself commands the heathen to be baptized in the full and united Trinity? Unless while one who denies Christ is denied by Christ, he who denies His Father whom Christ Himself confessed is not denied; and he who blasphemes against Him whom Christ called His Lord and His God, is rewarded by Christ, and obtains remission of sins, and the sanctification of baptism! But by what power can he who denies God the Creator, the Father of Christ, obtain, in baptism, the remission of sins, since Christ received that very power by which we are baptized and sanctified, from the same Father, whom He called "greater" than Himself, by whom He desired to be glorified, whose will He fulfilled even unto the obedience of drinking the cup, and of undergoing death? What else is it then, than to become a partaker with blaspheming heretics, to wish to maintain and assert, that one who blasphemes and gravely sins against the Father and the Lord and God of Christ, can receive remission of sins in the name of Christ? What, moreover, is that, and of what kind is it, that he who denies the Son of God has not the Father, and he who denies the Father should be thought to have the Son, although the Son Himself testifies, and says, "No man can come unto me except it were given unto him of my Father? " So that it is evident, that no remission of sins can be received in baptism from the Son, which it is not plain that the Father has granted. Especially, since He further repeats, and says, "Every plant which my heavenly Father hath not planted shall be rooted up."

Source: Epistle LXXII
[AD 407] John Chrysostom on John 6:65
3. Here the Evangelist intimates to us the voluntary character of the Dispensation, and His endurance of evil. Nor is the, from the beginning, put here without a cause, but that you may be aware of His foreknowledge from the first, and that before the words were uttered, and not after the men had murmured nor after they had been offended, He knew the traitor, but before, which was an attribute of Godhead. Then He added, Except it be given him from above from My Father; thus persuading them to deem God His Father, not Joseph, and showing them that it is no common thing to believe in Him. As though He had said, Unbelievers disturb Me not; trouble Me not, astonish Me not. I know of old before they were created, I know to whom the Father has given to believe; and do thou, when you hear that He has given, imagine not merely an arbitrary distribution, but that if any has rendered himself worthy to receive the gift, he has received it.
[AD 430] Augustine of Hippo on John 6:65
He teaches us that even the act of believing is by way of being a gift and not a matter of merit: “As I told you,” he says, “no one can come to me but whoever has been given it by my Father.” If we call to mind the earlier part of the Gospel, we shall discover where the Lord said this. We shall find that he said, “No one can come to me unless the Father who sent me drags him.” He did not say “leads” but “drags.” This violence happens to the heart, not to the flesh. So why be surprised? Believe, and you come; love, and you are dragged. Do not regard this violence as harsh and irksome; on the contrary, it is sweet and pleasant. It is the very pleasantness of the thing that drags you to it. Isn’t a sheep dragged, or drawn irresistibly, when it is hungry and grass is shown to it? And I presume it is not being moved by bodily force but pulled by desire.

Source: SERMON 131.2
[AD 220] Tertullian on John 6:66
Let the chaff of a fickle faith fly off as much as it will at every blast of temptation, all the purer will be that heap of corn that shall be laid up in the garner of the Lord. Did not certain of the disciples turn back from the Lord himself when they were offended? Yet the rest did not therefore think that they must turn away from following him. But because they knew that he was the Word of Life and had come from God, they continued in his company to the very last, after he had gently inquired of them whether they also would go away. It is a comparatively small thing that certain men, like Phygelus, and Hermogenes, and Philetus and Hymenaeus, deserted his apostle: the betrayer of Christ was himself one of the apostles. We are surprised at seeing his churches forsaken by some people, although the things that we suffer after the example of Christ himself show us to be Christians. “They went out from us,” says [John], “but they were not of us. If they had been of us, they would no doubt have continued with us.”

Source: PRESCRIPTIONS AGAINST HERETICS 3
[AD 220] Tertullian on John 6:66
Let the chaff of a fickle faith fly off as much as it will at every blast of temptation, all the purer will be that heap of corn which shall be laid up in the garner of the Lord. Did not certain of the disciples turn back from the Lord Himself, When they were offended? Yet the rest did not therefore think that they must turn away from following Him, but because they knew that He was the Word of Life, and was come from God, they continued in His company to the very last, after He had gently inquired of them whether they also would go away.

Source: The Prescription Against Heretics
[AD 407] John Chrysostom on John 6:66
Rightly has the Evangelist said, not that they departed, but that they went back; showing that they cut themselves off from any increase in virtue, and that by separating themselves they lost the faith which they had of old. But this was not the case with the twelve; wherefore He says to them,
[AD 420] Jerome on John 6:66
The medical men called surgeons pass for being cruel but really deserve pity. For is it not pitiful to cut away the dead flesh of another person with merciless knives without being moved by his pain? Is it not pitiful that the one who is curing the patient is callous to his sufferings and has to appear as his enemy? Yet this is the order of nature. While truth is always bitter, a pleasant disposition waits upon evildoing. Isaiah goes naked without blushing as a type of the captivity to come. Jeremiah is sent from Jerusalem to the Euphrates (a river in Mesopotamia) and leaves his girdle to be marred in the Chaldean camp among the Assyrians hostile to his people. Ezekiel is told to eat bread made of mingled seeds and sprinkled with the dung of people and cattle. He has to see his wife die without shedding a tear. Amos is driven from Samaria. Why is he driven from it? Surely in this case, as in the others, because he was a spiritual surgeon who cut away the parts diseased by sin and urged people to repentance. The apostle Paul says, “Have I therefore become your enemy because I tell you the truth?” The Savior himself found it no different. Many of the disciples left him because his sayings seemed hard.

Source: LETTER 40.1
[AD 444] Cyril of Alexandria on John 6:66
Hard indeed is ever wisdom to the unwise, and what one thinks will yield them no slight profit, is often seen to be even hurtful. For as to them who are diseased in their bodily sight, the light of the sun is an enemy, and it is pleasant to them to sit in dark places; so to the sick in mind, the more difficult doctrines are hateful, and those that are obscured by hard meanings are an abomination, even though the benefit be great: and petty things are pleasant, and more acceptable, even though sometimes no advantage accrue. Shall we not find this true in the present case? when Christ was laying before them the great and Divine Mystery, and through varied thought was laying open the understanding of it, and all but gathering up now the veil of the temple, and unveiling the inner tabernacle, they loath the so wise and heavenly word, they turn aside again to their brutish unlearning, and went bade, as the Evangelist saith, and refuse to walk any more with Him. For this is in truth, falling back. Wherefore by the Prophet Jeremiah He says again to the senseless and obstinate Jerusalem, the nurse of unbelievers, THOU forsookest Me, saith the LORD, and shalt go backward. For of a truth backward falling follows the rejection of good things: and God is All Good. Therefore the miserable men went back, and have fallen backwards, not walking with the Saviour any more, but turning as it were to other paths, and dragged down to their wonted passions.

But let us see again, whether we do not find the type of this too in the books of Moses. When then they had travelled through long ways and traversed that wild desert and were now at the very land of promise, Joshua the son of Nun and certain others with him were sent by Divine command to espy it. But when they had spied out the whole land and were returned again to Moses, some of them began speaking bitter things to the synagogue. For the land (said they) which we spied hath fierce inhabitants, and we saw the sons of the giants there, and concluded by adding such things as would strike terror into the hearers. But Joshua after them tried to adorn the land with many praises, and besought them saying, The land which we searched is an exceeding good land: if the Lord delight in us, He will bring us thereinto. But the forefathers of the Jews maintained that they ought to stone Joshua: and having condemned of powerlessness God Who is mighty to all things, they sat down and wept, as it is written, and hereby with reason provoke the Lord of all. But since they were thus faithless and outrageous, they fell from the promise: for He says, As I sware in My wrath, that they should not enter into My rest. And what besides? God commands them to return and go back again. For He saith to Moses, To morrow do YE strike your tents and return by the way of the Red sea. For since they would not enter into the land whereinto they were called, they are sent to turn round, and are compelled to retrace the same way |442 again. For they would not follow after the words of Joshua, nor on hearing of the good land, did they honour the adviser with their assent. What therefore those then suffered, this do these too now. For taught the way of everlasting life, and exhorted to hasten unto the kingdom of heaven, they outrage Him with their unbelief: wherefore justly did they go bach, losing by their own perversity the proceeding onward with their Guide unto salvation.
[AD 220] Tertullian on John 6:67
Did not certain of the disciples turn back from the Lord Himself, When they were offended? Yet the rest did not therefore think that they must turn away from following Him, but because they knew that He was the Word of Life, and was come from God, they continued in His company to the very last, after He had gently inquired of them whether they also would go away. It is a comparatively small thing, that certain men, like Phygellus, and Hermogenes, and Philetus, and Hymenµus, deserted His apostle: the betrayer of Christ was himself one of the apostles.

Source: The Prescription Against Heretics
[AD 258] Cyprian on John 6:67
Nor ought it, my dearest brother, to disturb any one who is faithful and mindful of the Gospel, and retains the commands of the apostle who forewarns us; if in the last days certain persons, proud, contumacious, and enemies of God's priests, either depart from the Church or act against the Church, since both the Lord and His apostles have previously foretold that there should be such. Nor let any one wonder that the servant placed over them should be forsaken by some, when His own disciples forsook the Lord Himself, who performed such great and wonderful works, and illustrated the attributes of God the Father by the testimony of His doings. And yet He did not rebuke them when they went away, nor even severely threaten them; but rather, turning to His apostles, He said, "Will ye also go away? " manifestly observing the law whereby a man left to his own liberty, and established in his own choice, himself desires for himself either death or salvation. Nevertheless, Peter, upon whom by the same Lord the Church had been built, speaking one for all, and answering with the voice of the Church, says, "Lord, to whom shall we go? Thou hast the words of eternal life; and we believe, and are sure that Thou art the Christ, the Son of the living God: " signifying, doubtless, and showing that those who departed from Christ perished by their own fault, yet that the Church which believes on Christ, and holds that which it has once learned, never departs from Him at all, and that those are the Church who remain in the house of God; but that, on the other hand, they are not the plantation planted by God the Father, whom we see not to be established with the stability of wheat, but blown about like chaff by the breath of the enemy scattering them, of whom John also in his epistle says, "They went out from us, but they were not of us; for if they had been of us, no doubt they would have continued with us." Paul also warns us, when evil men perish out of the Church, not to be disturbed, nor to let our faith be lessened by the departure of the faithless. "For what," he says, "if some of them have departed from the faith? Hath their unbelief made the faith of God of none effect? God forbid! For God is true, but every man a liar."

Source: Epistle LIV
[AD 258] Cyprian on John 6:67
You have written also, that on my account the Church has now a portion of herself in a state of dispersion, although the whole people of the Church are collected, and united, and joined to itself in an undivided concord: they alone have remained without, who even, if they had been within, would have had to be cast out. Nor does the Lord, the protector of His people, and their guardian, suffer the wheat to be snatched from His floor; but the chaff alone can be separated from the Church, since also the apostle says, "For what if some of them have departed from the faith? shall their unbelief make the faith of God of none effect? God forbid; for God is true, but every man a liar." And the Lord also in the Gospel, when disciples forsook Him as He spoke, turning to the twelve, said, "Will ye also go away? "then Peter answered Him, "Lord, to whom shall we go? Thou hast the word of eternal life; and we believe, and are sure, that Thou art the Son of the living God." Peter speaks there, on whom the Church was to be built, teaching and showing in the name of the Church, that although a rebellious and arrogant multitude of those who will not hear and obey may depart, yet the Church does not depart from Christ; and they are the Church who are a people united to the priest, and the flock which adheres to its pastor. Whence you ought to know that the bishop is in the Church, and the Church in the bishop; and if any one be not with the bishop, that he is not in the Church, and that those flatter themselves in vain who creep in, not having peace with God's priests, and think that they communicate secretly with some; while the Church, which is Catholic and one, is not cut nor divided, but is indeed connected and bound together by the cement of priests who cohere with one another.

Source: Epistle LXVIII
[AD 373] Athanasius of Alexandria on John 6:67
For it is the part of true godliness not to compel but to persuade. Our Lord himself does not employ force but offers the choice, saying to everyone, “If anyone will follow after me,” and to his disciples in particular, “Will you also go away?”

Source: HISTORY OF THE ARIANS 8.67
[AD 380] Apostolic Constitutions on John 6:67
And again: "Will ye also go away? "

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 407] John Chrysostom on John 6:67
Again showing that He needs not their ministry and service, and proving to them that it was not for this that He led them about with Him. For how could He when He used such expressions even to them? But why did He not praise them? Why did He not approve them? Both because He preserved the dignity befitting a teacher, and also to show them that they ought rather to be attracted by this mode of dealing. For had He praised them, they might, supposing that they were doing Him a favor, have had some human feeling; but by showing them that He needed not their attendance, He kept them to Him the more. And observe with what prudence He spoke. He said not, Depart ye, (this would have been to thrust them from Him,) but asked them a question, Will ye also go away? the expression of one who would remove all force or compulsion, and who wished not that they should be attached to Him through any sense of shame, but with a sense of favor. By not openly accusing, but gently glancing at them, He shows what is the truly wise course under such circumstances. But we feel differently; with good reason, since we do everything holding fast our own honor, and therefore think that our estate is lowered by the departure of those who attend on us. But He neither flattered nor repulsed them, but asked them a question. Now this was not the act of one despising them, but of one wishing them not to be restrained by force and compulsion: for to remain on such terms is the same as to depart. What then says Peter?
[AD 407] John Chrysostom on John 6:67
Had he praised them, they would naturally, as people do, have thought that they were conferring a favor on Christ by not leaving him. By showing, as he did, that he did not need their company, he made them stick all the more closely to him. He does not say, however, “Go away,” as this would have been to cast them off. Rather, he asks whether they wanted to go away. In this way, he prevented them from staying with him out of any feeling of shame or compulsion.

Source: HOMILIES ON THE GOSPEL OF JOHN 47.3
[AD 444] Cyril of Alexandria on John 6:67
Our Lord Jesus Christ doth not exhort the holy Apostles to leave Him, nor doth He offer them free and unfettered liberty of doing so, nor yet doth He permit them readily to turn aside as though they would get no harm from doing so: yea, rather He threatens them well, that if they be not found superior to the undisciplined conduct of the Jews, they too shall be sent away, and go no more with Him, but depart unto perdition. For it is not at all the number of worshippers that is precious in the sight of God, but the excellent in the right faith, though they be few. Therefore the Divine Scripture says that many are they that have been called, but that only the chosen will be received, and those that are approved, being very few. And this the Divine Word Himself testified to us. It is therefore as though the Saviour said to His disciples, If ye unhesitatingly believe My words, if letting go wavering in ought, ye with simple faith receive the Mystery, if it seem bitter to you and fall of intolerable infamy that My Words are accused of being hard, if ye refuse to say in Jewish fashion, How can This Man give us His Flesh to eat, I will gladly see you with Me, and will rejoice in living with you, and will love you as Mine Own, but if ye choose to think with them who have fallen back, I both enjoin you to run away with them, and do justly drive you away. For worshippers will not fail Me, seeing the Gospel message shall be spoken not in Judaea alone, but now goeth about into the whole world, and calleth men together from all parts as it were into one company, and gathereth them together with ease unto the acknowledgment of the truth. Behold therefore the goodness and severity of God, as Paul saith; severity towards the unbelievers, goodness again towards them who shall acknowledge Him, if they continue in His goodness, as Paul again affirmeth, else they too shall be cut off. For He That spared not the natural branches, neither shall He spare them that were graffed in. Let him then that of folly halteth concerning the faith know and be taught by these things, that if he will not cease from such a disease, he will go back, and having no longer any Guide unto eternal life, will go down wretched into hell, and there bewail his own miscounsel. For there (He saith) shall be weeping and gnashing of teeth.

It is probable however that some other profitable lesson is conveyed to us, by Jesus saying to His disciples, Would YE also go away? for lest they too should be thought to have been carried off by Jewish folly, and to have stumbled together with the unbelievers, or in any other way to cry out against Him with them, as though He taught hard things and tried to instruct His hearers in the knowledge of impossibilities, profitably did He enquire of them if they desired to depart with them, that hereby He might invite them to confession of the right and untaint faith, which indeed also came to pass.
[AD 444] Cyril of Alexandria on John 6:67
For it is not the number of worshipers but rather those who excel in the right faith, though they are few, that are precious in the sight of God.

Source: COMMENTARY ON THE GOSPEL OF JOHN 4.3
[AD 220] Tertullian on John 6:68
Did not certain of the disciples turn back from the Lord Himself, When they were offended? Yet the rest did not therefore think that they must turn away from following Him, but because they knew that He was the Word of Life, and was come from God, they continued in His company to the very last, after He had gently inquired of them whether they also would go away.

Source: The Prescription Against Heretics
[AD 407] John Chrysostom on John 6:68
Do you see that it was not the words that caused offense, but the heedlessness, and sloth, and wrong-mindedness of the hearers? For even had He not spoken, they would have been offended, and would not have ceased to be ever anxious about bodily food, ever nailed to earth. Besides, the disciples heard at the same time with the others, yet they declared an opinion contrary to theirs, saying, To whom shall we go? An expression indicating much affection, for it shows that their Teacher was more precious to them than anything, than father or mother, or any possessions, and that if they withdrew from Him, they had not then whither to flee. Then lest it should seem that he had said, to whom shall we go? because there were none that would receive them, he straightway added, You have the words of eternal life. For the Jews listened carnally, and with human reasonings, but the disciples spiritually, and committing all to faith. Wherefore Christ said, The words which I have spoken unto you are spirit; that is, do not suppose that the teaching of My words is subject to the rule of material consequences, or to the necessity of created things. Things spiritual are not of this nature, nor endure to submit to the laws of earth. This also Paul declares, saying, Say not in your heart, Who shall ascend into heaven? (that is, to bring Christ down;) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) Romans 10:6-7

You have the words of eternal life. These men already admitted the Resurrection, and all the apportionment which shall be there. And observe the brotherly and affectionate man, how he makes answer for all the band. For he said not, I know, but, We know. Or rather, observe how he goes to the very words of his Teacher, not speaking as did the Jews. They said, This is the son of Joseph; but he said, You are the Christ, the Son of the living God; and You have the words of eternal life; having perhaps heard Him say, He that believes in Me has eternal life, and I will raise him up at the last day. For he showed that he retained all that had been said, by recalling the very words. What then did Christ? He neither praised nor expressed admiration of Peter, though He had elsewhere done so; but what says He?
[AD 407] John Chrysostom on John 6:68
[Peter’s was] a speech of the greatest love, proving that Christ was more precious to them than father or mother. And that it might not seem to be said as a result of thinking that there was no one whose guidance they could look to, he adds, “You have the words of eternal life.” … These men already confessed the resurrection and all the apportionment that shall happen there.

Source: HOMILIES ON THE GOSPEL OF JOHN 47.3
[AD 444] Cyril of Alexandria on John 6:68
CHAPTER IV. That a type of Christ was the holy Tabernacle which led the people in the wilderness, and that the ark that was in it and the lamp and the altar, as well that of incense as that of sacrifice, signified Christ Himself.

By the mouth of one the chief do all speak, preserving the knowledge that is in truth most well befitting saints, that in this too they might be found an ensample to those who should come after them, to wit of sober and admirable reasoning. For it was meet that they should speak in the ears of their Master, not all confusedly hurrying to get before the rest, and unmeetly seize on speech, but wisely to be ready to give way to those who had the first place, both in wisdom and rank. Wherefore Paul too saith, Let the prophets speak two or three, and by course. For not because they were honoured with the grace of prophecy, was it therefore decreed that they should speak in a disorderly manner; but because they were wise, therefore were they commanded to speak the more wisely to their hearers. It was then an act of wisdom befitting saints, to leave it to him alone to answer for all, who had the preeminence in place. To whom therefore shall we go away (he says) instead of, who shall instruct us in like wise? or, to whom shall we go, and find what is better? Thou hast the words of eternal life: not hard words, as those say, but words which bring us up to the chiefest of all, to unceasing, endless life, and removed from all decay. It is (I suppose) perfectly clear to us from these words that we must sit by One only Teacher, Christ, and cleave unceasingly and indissolubly to Him, and make Him our Master, who knoweth well to guide our feet into the unending life. For thus, thus shall we mount up to the Divine and heavenly courts, and hastening into the church of the first-born, shall feast on the good things that pass man's understanding. For that it is a good thing and salutary to desire to follow Christ Alone and ever to be with Him, the very nature of the thing will indubitatively prove: yet no less shall we see it from the elder Scriptures.

When therefore they of Israel having put off the tyranny of the Egyptians were pressing forward to the land of promise, God suffered them not to make disorderly marches, nor did the Law-giver let each go where he would. For there is not a doubt that having no leader they would have gone utterly astray. Wherefore it is written again for our ensample, in the book called Numbers, And on the day that the tabernacle was reared up, the cloud covered the tabernacle, namely the tent of the testimony; and at even there was upon the tabernacle as it were the appearance of fire, until the morning. So it was alway: the cloud covered it by day, and the appearance of fire by night. And when the cloud went up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents: at the commandment of the Lord shall they set forth, and the children of Israel shall keep the charge of God and shall not rise up. By the voice of the Lord shall they pitch and by the command of the Lord shall they journey. Thou seest how they are bidden to follow, and to journey with the journeying of the cloud, and to halt again with it and with it to rest. For the being with their guide was salvation both then of them of Israel, and to us now the not departing Christ is so. For He was with them of old under the form of tabernacle and cloud and fire. But the order of the narrative shall be transferred (as far as we are able) to the spiritual interpretation, for when Wisdom, as it is written, builded her an house, and pitched the truer tabernacle, that is, the Temple of the Virgin, God the Word, Who is in the Bosom of God the Father, came down thereinto in a manner incomprehensible and God-befitting, and was made Man, that to those who are already enlightened, and walk as in the day, as Paul saith, He might be a cloud overshadowing them, and put an end to the heat of our passions from infirmity: but to those who are still ignorant, and straying, and living as it were in night and darkness, a fire to give light and transform to fervency of spirit. For we believe that those who are good are warm through the Spirit. For I think that for no other cause did the cloud appear over the tabernacle by day and the fire by night, than for that given above by us. But He enjoined those who were appointed to follow, not to set out of their own accord on their journey, but to set out with the tabernacle and with it to halt, that in type again you may understand what is said by Christ, He that ministereth to Me, let him follow Me: and where I am, there shall My minister also be. For steadfastness in following, and constancy in cleaving, is signified by his accompanying Him, uninterruptedly. And the accompanying the Saviour Christ and following Him, is not to be understood at all of the body, but is attained rather by virtue in action, in regard whereof the most wise disciples having fast fixed their mind, and having refused as leading to destruction, to go back with them that believed not, with reason cry out, Where can we go? as though they said, With Thee will we abide and will ever cleave to Thy commands, and will receive Thy words, not finding fault with ought, nor with the uninstructed ones, think that hard which Thou sayest in Thine instruction, but think rather, How sweet are Thy Words unto my throat, above honey and the honeycomb unto my mouth.

Such then is the meaning of this passage. But that the tabernacle was to them of old a type of Christ we shall know, by applying a subtle mind to the things said respecting it unto the holy Moses. Our discourse on these matters may haply seem discursive to some, but it will produce no slight advantage. For we ought (I deem)zealously to refine on these points, repudiating the censoriousness of those who unreasonably blame us. The Divine oracle then is on this wise: for we will set it forth in order, refining the shadow of the letter, as far as we can. And the LORD spake (it says) unto Moses, saying, On one day of the first month at new moon, shalt thou rear the tabernacle. What induced the Lord of all (one more diligent in learning may reasonably ask) to order the tabernacle to be set up in one day, and not in two, or three, and in the new moon, and that not simply of any month, but of the first. Such things may reasonably cause us a long investigation, since nought of the things said in the Scriptures is for nothing. Therefore (for we will follow up our own discourse on these things) the tabernacle that was reared signifies the Holy Body of Christ and (so to say) the pitching of His Precious Tabernacle, wherein it was well pleasing that all the fulness of the Godhead should dwell bodily. Moreover He commands it to be pitched in one day, and this most wisely and economically, in order that by the one day you might understand the existing life, in which alone He became Man. It is fit that we understand by the new moon, nothing else save the sojourn of our Saviour which reneweth us, by which old things are passed away, all things are become new. For a new season was manifested to us in Christ, thrusting away the oldness of the legal worship, and re-ordering us unto a new and fresh life through the Gospel teachings, yea and renewing unto the beginning of righteousness them which had waxen old from sin, and were ready to vanish away, and undoing the oldness of the corruption that had been brought in, and beautifying with the newness of incorruption those that through faith had hastened unto eternal life. For if any man be in Christ, he is a new creature, as it is written.

But He commands the Divine tabernacle to be reared in the first month, when the beauty of spring-time shines forth, washing away (as it were) the dejection of winter, and the earth is softly cherished by now brighter and purer suns, and the vines bloom, and the husbandman revels |448 in the sweet odours of the flowers, and the plains bear grass, and whole fields bristle with the ears of corn, as certain of the Greek poets say, when the winter is past, as it is written, the rain is over and gone, when the time of pruning is come on. All these you will understand spiritually, that the winter at its end and the rain passing away, are the temptations that fall on us of devilish tyranny, and his ambitious usurpations over all; for the might of the devils was brought to an end in the days of Christ, and the bright Sun rose upon us, to wit, that whereof God the Father says, And the Sun of Righteousness shall arise upon you, warming with fervency of the Spirit, those who were swooned in sin, unto righteousness. The spiritual vines again and flowers and ears of corn, you will understand to be the Saints which excel in manifold piety towards God, and shoot forth the many-hued fruit of virtue. And (we must speak briefly) the spring brings forth flowers and prepares the whole earth to bear grass, and crowns the meadows with new bloom, and brings into fresh youth the trunks long dry with the intolerable violence of the winter, and brings them to a goodlier appearance, and makes them bud around with their wonted leafage, and prepares the husbandman who owns them to glory in their natural fruits. Some such thing shall we find happen as regards ourselves too. For we who have long been withered by reason of the sin that reigneth over us, and destitute of fruit unto virtue, have revived unto righteousness through Christ, and do now yield the fresh and new fruit through faith to the Dresser of our spirits. And thus do we fitly understand that which is spoken by one of the holy Prophets as in the Person of Christ, I who speak, am at hand as the spring upon the mountains. But what the spring, i. e., the season of spring, worketh upon the mountains, we have already spoken of.

Profitably then does He command that the tabernacle be set up in one day, holding out a type of Christ, that you may understand thereby His Death once for all in this one present time. For He will not be born again hereafter, nor yet will die, having once for all been born and died and risen from the dead. For the Resurrection, which is as it were, a pitching of the holy tabernacle, must of necessity follow His Death. But it is in the new moon, because in Christ we have a new age: for what is in Him, are a new creature. And the first month is taken, signifying the renewal of human nature from death and decay to life and incorruption, and its passing at length from barrenness to fruitfulness, and its escape from the tyranny of the devil, like the winter now passed away and come to its close. Again in another way does he show us Immanuel in type and figure saying, And thou shalt place the ark of the testimony, and cover the ark with the vail. For in the preceding the Word was limned in the complete tabernacle (for it was the House of God indwelling therein, to wit, the Holy Body of Christ) but no less is the same signified to us by the ark individually. For it was constructed of undecaying wood, that you might understand His Body incorruptible: it was overlaid with pure gold within and without, as it is written; for all belonging to Him is Precious and royal, both the Divinity and the Humanity, and in all things He hath the preeminence as Paul saith. And the gold is taken as a type of honour and excellence above all things. The ark then was fashioned of undecaying wood, and overlaid with gold, and had the Divine law deposited therein, for a type of God the Word indwelling in, and united to, His Holy Flesh (for the Law too was the Word of God, although not the Hypostatic Word, as the Son is). And it is covered by the veil. For God the Word Incarnate was unseen of the many, having His Own Body as a covering, and lying hid within His Own Flesh as with a veil, so that thence certain not knowing His God-befitting Dignity, at one time endeavoured to stone Him, imputing it to Him, as a crime, that He being Man, said He was God, at another time, they blushed not to say, Is not this Jesus the Son of Joseph, whose father and mother WE know? how doth He now say, I have come down from heaven? The veil then cast upon the ark, signifieth that Jesus will not be known by the many. The ark too was therefore a type of Him, wherefore also did it precede them of Israel in the wilderness, filling the place of God: for He was the leader of the people. And the Psalmist is a witness of this, saying, O God, when Thou wentest forth before Thy people, when Thou didst march through the wilderness, the earth shooh, the heavens also distilled. For in that the ark ever marched before and preceded, God is openly declared to have gone before. You may have a clearer proof of this, considering this. God once commanded to them of Israel by Moses to go up boldly unto mount Seir, and to besiege the Amorite, but they who were so commanded having fallen into feeble cowardice, and attributing success to their own strength, and not rather trusting to the succour from above, sat and began weeping by the mountain, as it is written, whereat the Law-giver was justly provoked, and threatened that He would not bring them into the land of promise. They cut at last by the threat, and urged to an unseasonable repentance, attempted to go up, by a second disobedience, and snatched up arms against the Amorites. But God foretold them the result by Moses: for He said unto them Ye shall not go up (it says) and ye shall not fall before your enemies for I am not among you. But they every way diseased with disobedience, forced themselves and went up unto the mountain, as it is written. Nevertheless (it says) the ark of the covenant of the Lord went not up with them, for it remained in the camp. Seest thou that upon God's saying, I am not among you, the ark goeth not up with the disobedient, showing clearly to them of more understanding that it held the place of their leader God? Yea and it was borne around Jericho by the priests, and the lofty wall thereof fell down, not by applying engines and rams, but rather by trumpets and shouting: and this again we shall find to be true in Christ. For He it is Who is borne by saints and holy men and overturns the whole might of the devil, not by arms, but by a shout and a trumpet, that is by Apostolic and Evangelic preaching, and the assent of all the people, confessing their own Lord in uprightness of faith. This too we see accomplished in the Mystic doxologies, the priestly trumpet, that is, the voice of the minister, preceding the people, and thus falls and is shattered the power of the adversaries, for our weapons are not carnal, as Paul saith, but mighty to God. That Christ is after a sort borne and rests on His saints, both the prophet Habakkuk will declare saying, Thou wilt ride upon thine horses and Thy chariots are salvation, and the Saviour Himself no less will teach us, saying to Ananias concerning Paul, Go thy way, for this man is a chosen vessel unto Me, to bear My Name before all the Gentiles.

Yea and thou shalt bring in the table (it says moreover) and set in order what layeth thereon and thou shalt bring in the candlestick, and set thereon his lamps. You will understand Christ by both, for He is co-figured under the form of a table having bread set upon it, because in Him are all nourished unto life Eternal, according as He says, I am the Bread; Which came down from heaven and giveth life unto the world: if any man eat of This Bread, he shall live for ever; and the Bread that I will give is My Flesh for the life of the world. That then, which is set forth upon the table, i. e., the loaves, signifies the Holy Body of Christ, which nourisheth all men unto Eternal Life. But since the blessed David, and they that were with him, being an hungred, as it is written, did eat the shewbread, let us see whether something mystical be not hereby too recorded. It was not lawful to taste of the shewbread, save by the Priests alone, by appointment of the Law: but David and they that were with him, being not of the priestly tribe, took of the most holy food, that hereby again might be signified the faith of the Gentiles, and in part of them of Israel. For Christ was due to them of Israel, as to them who were more holy by reason of the fathers, and the Law: but the multitude of the Gentiles although they were, by reason of their straying, profane, somehow entered in too, and did eat the Bread of life, David accompanying them and as it were filling up a type of the preserved of Israel, which the blessed Isaiah too calls a remnant. For many of them have believed on Christ.

Thus therefore will Christ be conceived of through the holy Table: but He is again the candlestick, as giving light to the whole house, that is, the world (for I am the Light of the world, He says) but it holdeth seven lamps and not one: for manifoldly doth He illumine and by diverse graces enlighten the souls of the faithful: again it is of pure gold, in that it is above all and Precious: moreover it has a solid stem (for so is written) for there is nothing empty nor yet light in Christ. It has lilies too by reason of its good savour of holiness, according to, I am a flower of the plain, a lily of the vallies. Its feeders again signify the ministrations of Divine graces. Moreover the prophet Zechariah testified that two olive branches are round about it, that you may understand that the people compassionated are two, whom he called sons also of fatness and says that they stand by the Lord of the whole earth, although in that the olive branches are seen by the lamp, he hereby gives the clearest demonstration that Christ is the candlestick, Who through obedience and faith set by Himself both the people of the Gentiles and that of the Jews.

He proceeds, manifoldly pointing Him out to us, And thou shalt set the altar of gold for the incense before the ark and put the hanging of the veil at the door of the tabernacle of witness, and the altar of burnt offerings thou shalt set at the door of the tabernacle of witness and shalt cover the tabernacle, and all things that are therein shalt thou hallow all round. For we must observe how Christ is represented to us in both altars. For after He had ordered the golden altar to be laid by, whereon was the incense before the ark, and had said that hangings should be put across before the doors of the tabernacle, that the interior might not be seen, He commands the altar of burnt-offerings to stand at the door of the tabernacle of testimony, not invisible, nor hidden: for it was without the veil. Behold Him then, by the altar of incense ascending up as an odour of a sweet smell to God the Father (for this the incense signifies), by the altar of burnt offering, offered up as an Offering and a Sacrifice in our behalf. But the golden altar was hidden by the veil (for hidden was the glory of Christ), the other, that of burnt offerings, whereon are the sacrifices, was visible, for manifest was the Death of Christ and known to all. Their position is not without a distinction, for the one was over against the ark, the other by the doors of the tabernacle. And the position of the golden altar in front of the ark, as it were in the Presence of God the Father, darkly hints that marvellous is the glory of the Son, as it is said, No man knoweth who the Son is, but the Father. But the position of the altar of burnt offering at the very doors of the tabernacle, holding out a type of His Death and of His Sacrifice for all, again signifies, that no otherwise can we come to God the Father, save by the Sacrifice of Christ, as He says, I am the Door, and No man cometh unto the Father but by Me. Further, He commanded the tabernacle to be pitched round about, comprehending all things that were therein, that it might be seen to be one, and not many. For One is Christ among us, even though He be manifoldly conceived of, a tabernacle by reason of the veil of Flesh, an Ark holding the Divine law as the Word of God the Father, a table again as Life and Food, a candlestick as spiritual Light, both altar of incense, as an odour of a sweet smell in sanctification, and altar of burnt offering, as a Sacrifice for the Life of the world. And all things that are therein are sanctified; for Christ is holy All of Him and howsoever He be conceived of.

Since the holy tabernacle then was their leader, they of Israel are commanded with it to set out and with it to rest: God again instructing us and teaching us to our profit, to take as our Leader and. Guide in the way unto salvation, God the Word Who for our sakes was Incarnate, and by obeying unhesitatingly His Commands, to mount |454 up unto eternal life. And this they who had been instructed in the mysteries in many words not chusing to do, went bach and walked no more with Him. But most wisely does the blessed Peter say to the Saviour, Where can we depart? for in no way to go astray from God, but rather to strive to be with Him spiritually, is in truth most comely for saints.
[AD 444] Cyril of Alexandria on John 6:68
“To whom shall we go?” Peter asks. In other words, “Who else will instruct us the way you do?” or “To whom shall we go to find anything better?” “You have the words of eternal life”; not hard words, as those other disciples say, but words that will bring us to the loftiest goal, unceasing, endless life removed from all corruption. These words surely make quite obvious to us the necessity for sitting at the feet of Christ, taking him as our one and only teacher and giving him our constant and undivided attention. He must be our guide who knows well how to lead us to everlasting life. In this way, we shall ascend to the divine court of heaven, and entering the church of the firstborn, delight in blessings passing all human understanding.It is entirely self-evident that the desire to follow Christ alone and to be with him always is a good thing leading to our salvation. And yet, we can learn this from the Old Testament as well. When the Israelites had shaken off Egyptian tyranny and were hurrying toward the promised land, God did not allow them to march in disorder. The lawgiver [Moses] did not let each one go where he wanted to since, without a guide, they should undoubtedly have lost the way completely. … They were ordered to follow: to set out with the cloud, to stop with the cloud and to rest with the cloud. When they stayed with their guide, then it was the Israelites’ salvation, just as not leaving Christ is ours now. For he was with those people of old under the form of the tabernacle, the cloud and the fire.…
They were commanded to follow and not undertake the journey on their own initiative. They were to set out with the tabernacle and stop with it, that by this symbol you might understand Christ’s words: “Whoever serves me must follow me, so as to be with me wherever I am.” When you are always in his company, it means you are resolute in following him and constant in holding on to him.

Source: COMMENTARY ON THE GOSPEL OF JOHN 4.4
[AD 430] Augustine of Hippo on John 6:69
For we believed in order to know. Had we wanted first to know and then to believe, we could never have been able to believe. What have we believed and known? “That you are the Christ the Son of God,” that is, that you are eternal life and that in your flesh and blood you give what you are yourself.

Source: TRACTATE ON THE GOSPEL OF JOHN 27.9
[AD 444] Cyril of Alexandria on John 6:69
Marvellous is the faith of the holy Apostles, fervent their manner of confession, most loveable and pre-eminent their understanding. For not like certain of the more ignorant, or like them who used to call the Word of the Saviour hard, did they rightly go back and fall, nor of lightness readily caught were they called to belief, but being fully assured beforehand and persuaded of a truth that their Instructor was full of life-giving Words, the Teacher of heavenly doctrines. Exceeding stable is such faith, but that which is not so, is (as is like) easily spurned, and having no root as its assurance, is very readily worn away out of the mind of man. And verily the Saviour Himself in Parables, when He was discoursing of the sower, that which fell upon tho rock (He says) and hath no root withered away, darkly saying that the mind which is dried up and can in no wise receive the Word once cast into it, is a rock. For the wretched Jews being now in this case from their utter ignorance, were being taught by the Prophet's voice, Bend your hearts and not your garments. For as before the casting in of the seed, the custom of husbandry advises that the ground should first be cleft with the plough: so I deem ought they who approach to receive the Divine Words in some sort to open out aforehand their hearts by desires thereunto: and thus receiving it, do they render the soul travailing like fruitful soil. Therefore in full assurance of faith do the most wise disciples say that they know and are confident that He is Christ the Son of the Living God. And with great wisdom will you find their speech constructed as to this again. For they say they believe and know, joining both together. For one must both believe and understand: nor, because the more Divine things are to be received in faith, ought we therefore completely to depart from all investigation respecting them, but rather we should try to attain even so unto a moderate knowledge, as in a glass and a riddle, as Paul saith. Well again do they not say first that they know, then believe, but putting faith first, they bring in knowledge, and not before faith, as it is written, If ye will not believe, neither shall ye understand. For simple faith having been fore-laid in us, as a kind of foundation, knowledge is afterwards built up upon it by degrees, and brings us up to the measure of the mature age that is in Christ, to a perfect and spiritual man. Wherefore God also somewhere says, Behold I will lay for the foundations of Sion a stone, choice, a corner stone, precious. For Christ is to us a Beginning and foundation unto sanctification and righteousness, through faith, that is, and not otherwise: for thus He dwelleth in us.

But observe how they say throughout in the singular number, and with the article prefixed, THOU art the Christ, the Son of the Living God, removing from the many who are called in grace unto sonship, as One and Special, Him who is truly Son, in Whoso likeness WE too are sons. Again they call Him the Christ as One: but we must know that He is not called Christ on His own account, or as being so Essentially just as He is Son, yet is He One in truth and specially (for none among anointed ones is as He is) yet in respect of His likeness to us is He called Christ. For His Own Proper and specially distinct Name and Reality in truth, is SON; but that which is common with us is Christ. For since He was anointed in that He was made Man, therefore is He Christ. If then we attribute the being anointed to the need of human nature, He will be conceived of as Christ in respect of His likeness to us, and not in the same way as He is Son, nevertheless One Only by Nature and Specially, both before Flesh and with Flesh, and not two, as some suppose, who (it seems) understand not the depth of the Mystery. For not into a man hath the Word of God the Father come down, as the grace of the Spirit upon one (for example) of the holy Prophets, but Himself was made Flesh, as it is written, to wit Man. Indivisible therefore is He after the Union, and is not severed into two Persons, even though we conceive of the Word of God as something other than the Flesh wherein He hath dwelt. And since the whole choir of the holy Apostles confirms to us the faith herein, in that they say they know (and that peculiarly) that He is the Christ the Son of God, we shall not, if we deem aright, admit those who shrink not of their folly from making innovations on these things.
[AD 220] Tertullian on John 6:70
First, He was clad in "sordid attire," that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him-the instigator, to wit, of Judas the traitor -who even after His baptism had tempted Him.

Source: An Answer to the Jews
[AD 400] Ignatius of Antioch on John 6:70
Whosoever, therefore, declares that there is but one God, only so as to take away the divinity of Christ, is a devil, and an enemy of all righteousness. He also that confesseth Christ, yet not as the Son of the Maker of the world, but of some other unknown being, different from Him whom the law and the prophets have proclaimed, this man is an instrument of the devil. And he that rejects the incarnation, and is ashamed of the cross for which I am in bonds, this man is antichrist. Moreover, he who affirms Christ to be a mere man is accursed, according to the [declaration of the] prophet, since he puts not his trust in God, but in man. Wherefore also he is unfruitful, like the wild myrtle-tree.

Source: Epistle of Pseudo-Ignatius to the Antiochians
[AD 407] John Chrysostom on John 6:70
For since Peter said, We believe, Jesus excepts Judas from the band. In the other place Peter made no mention of the disciples; but when Christ said, Whom say ye that I am? he replied, You are the Christ, the Son of the living God Matthew 16:15; but here, since he said, We believe, Christ with reason admits not Judas into that band. And this He did afar off, and long before the time, to check the wickedness of the traitor, knowing that He should avail nothing, yet doing His own part.

4. And remark His wisdom. He made not the traitor manifest, yet allowed him not to be hidden; that on the one hand he might not lose all shame, and become more contentious; and on the other, that he might not, thinking to be unperceived, work his wicked deed without fear. Therefore by degrees He brings plainer reproofs against him. First, He numbered him too among the others, when He said, There are some of you that believe not, (for that He counted the traitor the Evangelist has declared, saying, For He knew from the beginning who they were that believed not, and who should betray Him;) but when he yet remained such, He brought against him a more severe rebuke, One of you is a devil, yet made the fear common to them all, wishing to conceal him. And here it is worth while to enquire, why the disciples at this time said nothing, but afterwards were afraid and doubted, looking one upon another, and asking, Lord, is it I? Matthew 26:22, when Peter beckoned to John to find out the traitor, by enquiring of their Teacher which was he. What is the reason? Peter had not yet heard, Get behind me, Satan, wherefore he had no fear at all; but when he had been rebuked, and though he spoke through strong affection, instead of being approved of, had even been called Satan, he afterwards with reason feared when he heard, One of you shall betray Me. Besides, He says not even now, One of you shall betray Me, but, One of you is a devil; wherefore they understood not what was spoken, but thought that He was only reflecting upon their wickedness.

But wherefore said He, I have chosen you twelve, and one of you is a devil? It was to show that His teaching was entirely free from flattery. For that they might not think that He would flatter them, because when all had left Him they alone remained, and confessed by Peter that He was the Christ, He leads them away from such a suspicion. And what He says is of this kind. Nothing abashes Me from rebuking the bad; think not that because you have remained I shall choose to flatter you, or that because you have followed Me I shall not rebuke the wicked. For neither does another circumstance abash Me, which is much more powerful than this to abash a teacher. For he that remains affords a proof of his affection, while one that has been chosen by a teacher, being rejected, attaches to him a character for folly among senseless persons. Still neither does this cause Me to refrain from My reproofs. This at least even now the heathen frigidly and senselessly urge against Christ. For God is not wont to make men good by compulsion and force, neither is His election and choice compulsory on those who are called, but persuasive. And that you may learn that the calling compels not, consider how many of these who have been called have come to perdition, so that it is clear that it lies in our own will also to be saved, or to perish.

5. Hearing therefore these things, learn we always to be sober and to watch. For if when he who was reckoned among that holy band, who had enjoyed so great a gift, who had wrought miracles, (for he too was with the others who were sent to raise the dead and to heal lepers,) if when he was seized by the dreadful disease of covetousness, and betrayed his Master, neither the favors, nor the gifts, nor the being with Christ, nor the attendance on Him, nor the washing the feet, nor the sharing His table, nor the bearing the bag, availed him, if these things rather served to help on his punishment, let us also fear lest we ever through covetousness imitate Judas. Thou betrayest not Christ. But when you neglect the poor man wasting with hunger, or perishing with cold, that man draws upon you the same condemnation. When we partake of the Mysteries unworthily, we perish equally with the Christ-slayers. When we plunder, when we oppress those weaker than ourselves, we shall draw down upon us severest punishment. And with reason; for how long shall the love of things present so occupy us, superfluous as they are and unprofitable? Since wealth consists in superfluities, in which no advantage is. How long shall we be nailed to vanities? How long shall we not look through and away into heaven, not be sober, not be satiated with these fleeting things of earth, not learn by experience their worthlessness? Let us think of those who before us have been wealthy; are not all those things a dream? Are they not a shadow, a flower? Are they not a stream which flows by? A story and a tale? Such a man has been rich, and where now is his wealth? It has gone, has perished, but the sins done by reason of it stay by him, and the punishment which is because of the sins. Yea, surely if there were no punishment, if no kingdom were set before us, it were a duty to show regard for those of like descent and family, to respect those who have like feelings with ourselves. But now we feed dogs, and many of us wild asses, and bears, and different beasts, while we care not for a man perishing with hunger; and a thing alien to us is more valued than that which is of our kin, and our own family less honored than creatures which are not so, nor related to us.

Is it a fine thing to build one's self splendid houses, to have many servants, to lie and gaze at a gilded roof? Why then, assuredly, it is superfluous and unprofitable. For other buildings there are, far brighter and more majestic than these; on such we must gladden our eyes, for there is none to hinder us. Will you see the fairest of roofs? At eventide look upon the starred heaven. But, says some one, this roof is not mine. Yet in truth this is more yours than that other. For you it was made, and is common to you and to your brethren; the other is not yours, but theirs who after your death inherit it.  The one may do you the greatest service, guiding you by its beauty to its Creator; the other the greatest harm, becoming your greatest accuser at the Day of Judgment, inasmuch as it is covered with gold, while Christ has not even needful raiment. Let us not, I entreat you, be subject to such folly, let us not pursue things which flee away, and flee those which endure; let us not betray our own salvation, but hold fast to our hope of what shall be hereafter; the aged, as certainly knowing that but a little space of life is left us; the young, as well persuaded that what is left is not much. For that day comes so as a thief in the night. Knowing this, let wives exhort their husbands, and husbands admonish their wives; let us teach youths and maidens, and all instruct one another, to care not for present things, but to desire those which are to come, that we may be able also to obtain them; through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.
[AD 407] John Chrysostom on John 6:70
See the wisdom of Christ. He neither exposes the traitor nor allows him to remain hidden. In this way, [Judas] is not so publicly humiliated that he becomes more contentious, but Christ also does not embolden him by allowing him to think that his wicked deeds are proceeding undetected.

Source: HOMILIES ON THE GOSPEL OF JOHN 47.4
[AD 430] Augustine of Hippo on John 6:70
In “Have I not chosen you twelve,” … twelve seems to be a sacred number used in the case of those who were to spread the doctrine of the Trinity through the four quarters of the world. That is the reason of the three times four [which equals twelve]. Judas, then, only cut himself off. He did not profane the number twelve. He abandoned his teacher, for God appointed a successor to take his place.

Source: TRACTATES ON THE GOSPEL OF JOHN 27.10
[AD 430] Augustine of Hippo on John 6:70
Evil people make evil use of all the good creations of God. Good people, on the other hand, make good use of the evil actions of the wicked. And who is as good as the one and only God? … For as the wicked turn the good works of God to an evil use, so inversely God turns the evil works of human beings to good. What can be worse than what Judas did? He was chosen as the treasurer among the Twelve who would dispense gifts to the poor. But instead of being thankful for so great an honor and favor, he took the money and lost righteousness. Being dead, he betrayed life. The one he followed as a disciple he betrayed as an enemy. Yet our Lord made a good use of his wickedness, allowing himself to be betrayed so that he might redeem us.… If God employs the evil works of the devil himself for good, whatever the evil person does by making bad use of God’s good gifts only hurts himself. It in no way contradicts the goodness of God.

Source: TRACTATES ON THE GOSPEL OF JOHN 27.10
[AD 444] Cyril of Alexandria on John 6:70
He continues His reproach, and clenches them with severer words, cutting off that which is slack and fallen into negligence in their desire to be wise. For He almost seems to say somewhat of this sort, "O My disciples, this is the time for heed and wit and a mind braced unto the desire of salvation. For most slippery is the way of perdition, which drags downwards not only the feeble mind, but also that which already thinketh it standeth fast. Very perilous and of many forms is sin, which bewitches the mind of man by its manifold pleasures and most smooth lusts, dragging it to what it ought not. Your own case (He saith) shall be an example of what I say. For I will tell you; none of those who from lightness have now fallen back, did I choose as I have done you who were good (for as God, I knew what was in you) yet did Satan get hold of one of you through greed of gain, and My Judgment was surely not deceived. For in man is free-will and choice to go to both, either to the right hand, or to the left, i. e., to virtue or vice." Therefore at once by His severer chiding, does He both rouse unto becoming watchfulness, and render each one more steadfast regarding himself, for He does not yet say clearly who shall betray Him, but laying the burden of iniquity upon one alone and indefinitely, He was bringing them all to the contest, and inviting them to more careful circumspection, each one dreading the loss of his own soul, and at the same time was He working another thing for the benefit of His disciples' faith. For when they confessed that they knew, and firmly believed, that He is the Son of God, He shows that He fore-knows things to come, by this too showing as it were that their confession regarding Him was sure. For the knowledge of things to come befitteth none save One Alone, Him That is by Nature God, of Whom it is also written, Who knoweth all things before they be. But He called the worker of the Devil's will a devil, and not untruly. For as he that is joined unto the Lord is one Spirit, so is the reverse also true.