St. John Chrysostom
Homily 43,44 on the Gospel of John
John 6:16-27
And when even was now come, His disciples
went down unto the sea and entered into a ship, and went over the sea toward
Capernaum. And it was now dark, and Jesus was not come unto them. And the sea
arose by reason of a great wind that blew.
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,
John 6:19
Had rowed about five and twenty furlongs.
And, lastly, by reason of the strangeness
of the thing, for,
They see Him walking upon the sea. And when
they were greatly troubled,
John 6:20
He says unto them, It is I, be not afraid.
Wherefore then appears He? To show that it
was He who would make the storm cease. For this the Evangelist has shown,
saying,
John 6:21
They were willing to receive Him, and
immediately the ship was near the land.
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.
John 6:22
And the people that were there saw that
there was none other boat there save the one into which the disciples had
entered, and that Jesus went not into the boat, but His disciples.
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.
John 6:24
And embarking in boats from Tiberias, they
came to Capernaum seeking Jesus.
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?
John 6:25
Master, when did You come here?
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.
John 6:26-27
Jesus answered them, and said, Verily, verily, I say
unto you, You seek Me, not because ye saw the miracles but because ye did eat
of the loaves and were filled. Labor not for the meat which perishes, but for
that meat which endures unto everlasting life.
1. The mild and gentle is not always useful, but
there are times when the teacher needs sharper language. For if the disciple be
dull and gross, then, in order to touch his dullness to the quick, we must
rouse him with a goad. And this the Son of God has done in the present as well
as in many other cases. For when the crowds had come and found Jesus, and were
flattering Him, and saying, Master, when camest Thou hither? to show that He
desires not honor from men, but looks to one thing only, their salvation, He
answers them sharply, wishing to correct them not in this way only, but also by
revealing and exposing their thoughts. For what says He? Verily, verily, I say
unto you, (speaking positively and with a confirmation,) You seek Me, not
because ye saw miracles, but because ye did eat of the loaves and were filled.
He chides and reproves them by these words, yet does not so abruptly or
violently, but very sparingly. For He says not, O you gluttons and
belly-slaves, I have wrought so many wonders, and you never have either
followed Me, or marveled at My doings; but mildly and gently somewhat in this
manner; You seek Me, not because ye saw miracles, but because ye did eat of the
loaves and were filled; speaking not only of the past, but also of the present
miracle. It was not, He says, the miracle of the loaves that astonished you, but
the being filled. And that He said not this of them by conjecture they
straightway showed, for on this account they came the second time, as being
about to enjoy the same (food) as before. Wherefore they said, Our fathers did
eat manna in the wilderness. Again they draw Him to (the subject of) carnal
food, which was the chief accusation and charge against them. But He stops not
at rebukes, but adds instruction also, saying, Labor not for the meat which
perishes, but for that meat which endures unto everlasting life.
Which the Son of Man gives unto you; for Him has God
the Father sealed.
What He says, is of this kind: Make no account of
this earthly, but of that spiritual food. But since some of those who desire to
live in doing nothing have abused this speech, as though Christ would entirely
abolish working, it is seasonable to say somewhat to them. For they slander, so
to speak, all Christianity, and cause it to be ridiculed on the score of
idleness. First however, we must mention that saying of Paul. What says he?
Remember the Lord, how He said, It is more blessed to give than to receive.
Acts 20:35 Now how can it be possible for him to give who has not? How then
says Jesus to Martha, You are careful and troubled about many things, but one
thing is needful, and Mary has chosen that good part? Luke 10:41-42; and again,
Take no thought for the morrow. Matthew 6:34 For it is necessary now to resolve
all these questions, not only that we may check men if they would be idle, but
also that the oracles of God may not appear to bring in what is contradictory.
Now Paul in another place says, But we beseech you,
brethren, that you increase more and more, that you study to be quiet, and to
do your own business; that you may walk honestly toward them that are without 1
Thessalonians 4:10-12; and again; Let him that stole, steal no more; but rather
let him labor, working with his own hands, that he may have to give to him that
needs. Ephesians 4:28 Here the Apostle bids not simply work, but to work so
vigorously and laboriously, as to have thereby somewhat to give to others. And
in another place the same says again; These hands have ministered to my
necessities, and to them that were with me. Acts 20:34 And writing to the
Corinthians he said, What is my reward then? Verily, that when I preach the
Gospel, I may make the Gospel of Christ without charge. 1 Corinthians 9:18 And
when he was in that city, he abode with Aquila and Priscilla, and wrought, for
by their occupation they were tentmakers. Acts 18:3
These passages show a yet more decided opposition as
to the letter; we must therefore now bring forward the solution. What then must
be our reply? That to take no thought, does not mean not to work, but not to be
nailed to the things of this life; that is, to take no care for tomorrow's
ease, but to deem that superfluous. For a man may do no work, and (yet) lay up
treasure for the morrow; and a man may work, yet be careful for nothing; for
carefulness and work are not the same thing; it is not as trusting to his work
that a man works, but, that he may impart to him that needs. And that too which
was said to Martha refers not to works and working, but to this, that it is our
duty to know the right season, and not to spend on carnal things the time
proper for listening. Thus Christ spoke not the words as urging her to
idleness, but to rivet her to listening. I came, says He, to teach you needful
things, but you are anxious about a meal. Do you desire to receive Me, and to
provide for Me a costly table? Provide another sort of entertainment, by giving
me a ready hearing, and by imitating your sister's longing for instruction. He
said not this to forbid her hospitality, (away with the thought! How could that
be?) but to show that she ought not in the season for listening be busy about
other matters. For to say, Labor not for the meat that perishes, is not the
expression of one implying that we ought to be idle; (in fact, this most
especially is meat that perishes, for idleness is wont to teach all
wickedness;) but that we ought to work, and to impart. This is meat that never
perishes; but if any be idle and gluttonous, and cares for luxury, that man
works for the meat that perishes. So too, if a man by his labor should feed
Christ, and give Him drink, and clothe Him, who so senseless and mad as to say
that such an one labors for the meat that perishes, when there is for this the
promise of the kingdom that is to come, and of those good things? This meat
endures forever. But at that time, since the multitudes made no account of filth,
nor sought to learn who it was that did these things, and by what power, but
desired one thing only, to fill their bellies without working; Christ with good
reason called such food, meat that perishes. I fed, He says, your bodies, that
after this ye might seek that other food which endures, which nourishes the
soul; but you again run after that which is earthy. Therefore ye do not
understand that I lead you not to this imperfect food, but to that which gives
not temporal but eternal life, which nourishes not the body but the soul. Then
when He had uttered such great words concerning Himself, and had said that He
would give this food, in order that what was spoken might not stand in their
way, to make His saying credible He attributes the supply to the Father. For
after saying, Which the Son of Man shall give you; He adds, Him has God the
Father sealed, that is, has sent Him for this purpose, that He might bring the
food to you. The saying also admits of another interpretation; for in another
place Christ says, He that hears My words, has set to his seal that God is true
John 3:33, that is, has showed forth undeniably. Which indeed the expression
seems to me to hint at even in this place, for the Father has sealed, is
nothing else than has declared, has revealed by His testimony. He in fact
declared Himself too, but since He was speaking to Jews, He brought forward the
testimony of the Father.
2. Learn we then, beloved, to ask of God the things
which it is meet for us to ask of Him. For those other things, those, I mean,
which belong to this life, whichever way they may fall out, can do us no
injury; for if we be rich, it is here only that we shall enjoy our luxury; and
if we fall into poverty, we shall suffer nothing terrible. For neither the
splendors nor the pains of the present life have much power in respect either
of despondency or pleasure, they are contemptible, and slip away very swiftly.
Wherefore they are called a way, with reason, because they pass away, and by
their very nature do not long endure, but the things which are to come endure
eternally, both those of punishment and those of the Kingdom. Let us then in
regard of these things use much diligence to avoid the first and to choose the
last. For what is the advantage of this world's luxury? Today it is, and
tomorrow it is not; today a bright flower, tomorrow scattered dust; today a
burning fire, tomorrow smouldering ashes. But spiritual things are not so, they
ever remain shining and blooming, and becoming brighter every day. That wealth
never perishes, never departs, never ceases, never brings with it care or envy
or blame, destroys not the body, corrupts not the soul, is without ill will,
heaps not up malice; all which things attend on the other kind of wealth. That
honor lifts not men into folly, does not make them puffed up, never ceases nor
is dimmed. Again, the rest and delight of heaven endures continually, ever
being immovable and immortal, one cannot find its end or limit. This life then
let us desire, for if we do so we shall make no account of present things, but
shall despise and mock at them all, and though one should bid us enter into
kingly halls, we shall not while we have this hope choose to do so; yet nothing
(earthly) seems more near to happiness than such a permission; but to those who
are possessed by love of heaven, even this seems little and mean, and worthy of
no account. Nothing which comes to an end is to be much desired; whatever
ceases, and today is and tomorrow is not, even though it be very great, yet
seems to be very little and contemptible. Then let us not cling to fleeting
things which slip away and depart, but to those which are enduring and
immovable. 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.
