Lecture 5 — The Jews murmur against Christ

^6:41^ The Jews therefore murmured at him, because he had said: I am the living bread, which came down from heaven. [n. 930]

^6:42^ And they said: is this not Jesus, the son of Joseph, whose father and mother we know? How can he then say, I came down from heaven? [n. 931]

^6:43^ Jesus therefore answered and said to them: do not murmur among yourselves. [n. 932]

^6:44^ No man can come to me, unless the Father, who has sent me, draws him; and I will raise him up on the last day. [n. 934]

^6:45^ It is written in the prophets: and they will all be taught about God. Every one who has heard of the Father and has learned, comes to me. [n. 941]

^6:46^ Not that any man has seen the Father, but he who is of God has seen the Father. [n. 947]

929. Those opinions that conflict with the above teaching of Christ are now rejected.

First, those of the people, who were discontented;

second, those of the disciples, who were in a state of doubt, at **many therefore of the disciples, hearing it, said: this saying is hard **(John 6:61).

He does two things about the first.

First, we see the people grumble about the origin of this spiritual food;

second, we see Christ check the dispute which arose over the eating of this spiritual food, at **the Jews therefore quarreled among themselves **(John 6:53).

As to the first he does two things.

First, he mentions the grumbling of the people;

second, how it was checked, at Jesus therefore answered and said to them.

As to the first he does two things.

First, he shows the occasion for this complaining;

second, what those complaining said, at is this not Jesus, the son of Joseph?

930. He continues that some of the people were grumbling over what Christ had said, that is, because Christ had said, I am the living bread, which came down from heaven, a spiritual bread they did not understand or desire. And so they grumbled because their minds were not fixed on spiritual things. They were following in this case the custom of their ancestors: they grumbled in their tents (Ps 105:25); do not grumble, as some of them did (1 Cor 10:10). As Chrysostom says, they had not complained till now because they still hoped to obtain material food; but as soon as they lost that hope, they began to grumble, although they pretended that it was for a different reason. Yet they did not contradict him openly due to the respect they had for him arising from his previous miracle.

931. He says those who complained said: is this not the son of Joseph? For since they were earthly minded, they only considered Christ’s physical generation, which hindered them from recognizing his spiritual and eternal generation. And so we see them speaking only of earthly things, he who is of the earth is earthly, and he speaks of the earth (John 3:31), and not understanding what is spiritual. Thus they said: how can he then say, I came down from heaven? They called him the son of Joseph as this was the general opinion, for Joseph was his foster father: the son, as was supposed, of Joseph (Luke 3:23).

932. Next, at Jesus therefore answered and said to them: do not murmur among yourselves, the grumbling of the people is checked.

First, Christ stops this complaining;

second, he clears up their difficulty, at **amen, amen I say to you: he who believes in me has eternal life **(John 6:47).

As to the first he does two things.

First, he checks their complaining,

second, he tells why they were doing it, at no man can come to me.

933. Jesus noticed that they were grumbling and checked them, saying, do not murmur among yourselves.

This was good advice, for those who complain show that their minds are not firmly fixed on God; and so we read: keep yourselves from grumbling, for it does no good (Wis 1:11).

934. The reason for their grumbling was their unbelief, and he shows this when he says, no man can come to me, unless the Father, who has sent me, draws him.

First, he shows that if one is to come to Christ, he has to be drawn by the Father.

Second, he shows the way one is drawn, at it is written in the prophets: and they shall all be taught of God.

As to the first he does three things.

First, he mentions that coming to Christ surpasses human ability;

second, the divine help we receive for this; and

third, the end or fruit of this help.

That we should come to Christ through faith surpasses our human ability; thus he says, no man can come to me. Second, divine help is effective in helping us to this; thus he says, unless the Father, who has sent me, draws him. The end or fruit of this help is the very best, so he adds, and I will raise him up on the last day.

935. He says first: it is not unexpected that you are grumbling, because my Father had not yet drawn you to me, for no man can come to me, by believing in me***, unless the Father, who has sent me, draws him***.

There are three questions here. The first is about his saying: unless the Father draws him. For since we come to Christ by believing, then, as we said above, to come to Christ is to believe in him. But no one can believe unless he wills to. Therefore, since to be drawn implies some kind of compulsion, one who comes to Christ by being drawn is compelled.

I answer that what we read here about the Father drawing us does not imply coercion, because there are some ways of being drawn that do not involve compulsion. Consequently, the Father draws men to the Son in many ways, using the different ways in which we can be drawn without compulsion. One person may draw another by persuading him with a reason. The Father draws us to his Son in this way by showing us that he is his Son. He does this in two ways. First, by an interior revelation, as in: blessed are you, Simon Bar-Jona, for flesh and blood has not revealed this to you, that is, that Christ is the Son of the living God*, but it was done so by my Father* (Matt 16:17). Second, it can be done through miracles, which the Son has the power to do from the Father: for the works that the Father has given to me . . . the works themselves, which I do, give testimony about me (John 5:36).

Again, one person draws another by attracting or captivating him: she captivated him with her flattery (Prov 7:21). This is the way the Father draws those who are devoted to Jesus on account of the authority of the paternal greatness. For the Father, i.e., the paternal greatness, draws those who believe in Christ because they believe that he is the Son of God. Arius—who did not believe that Christ was the true Son of God, nor begotten of the substance of the Father—was not drawn in this way. Neither was Photinus—who taught that Christ was a mere man. So, this is the way those who are captivated by his greatness are drawn by the Father. But they are also drawn by the Son, through a wonderful joy and love of the truth, which is the very Son of God himself. For if, as Augustine says, each of us is drawn by his own pleasure, how much more strongly ought we to be drawn to Christ if we find our pleasure in truth, happiness, justice, eternal life: all of which Christ is? Therefore, if we would be drawn by him, let us be drawn through love for the truth, according to: take delight in the Lord, and he will give you the desires of your heart (Ps 36:4). And so the bride says: draw me after you, and we will run to the fragrance of your perfume (Song 1:4).

An external revelation or an object are not the only things that draw us. There is also an interior impulse that incites and moves us to believe. And so the Father draws many to the Son by the impulse of a divine action, moving a person’s heart from within to believe: it is God who is working in us, both to will and to accomplish (Phil 2:13); I will draw them with the cords of Adam, with bands of love (Hos 11:4); the heart of the king is in the hand of the Lord; he turns it wherever he wills (Prov 21:1).

936. The second problem is this. We read that it is the Son who draws us to the Father: no one knows the Father but the Son, and he to whom the Son wishes to reveal him (Matt 11:26); I have manifested your name to the men whom you have given me (John 17:6). So how can it say here that it is the Father who draws us to the Son?

This can be answered in two ways: for we can speak of Christ either as a man, or as God. As man, Christ is the way: I am the way (John 14:6); and as the Christ, he leads us to the Father, as a way or road leads to its end. The Father draws us to Christ as man insofar as he gives us his own power so that we may believe in Christ: you are saved by grace, through faith; and this is not due to yourself, for it is the gift of God (Eph 2:8). Insofar as he is Christ, he is the Word of God and manifests the Father. It is in this way that the Son draws us to the Father. But the Father draws us to the Son insofar as he manifests the Son.

937. The third problem concerns his saying that no one can come to Christ unless the Father draws him. For according to this, if one does not come to Christ, it is not because of himself, but is due to the one who does not draw him.

I answer and say that, in truth, no one can come unless drawn by the Father. For just as a heavy object by its nature cannot rise up, but has to be lifted by someone else, so the human heart, which tends of itself to lower things, cannot rise to what is above unless it is drawn or lifted. And if it does not rise up, this is not due to the failure of the one lifting it, who, so far as lies in him, fails no one; rather, it is due to an obstacle in the one who is not drawn or lifted up.

In this matter we can distinguish between those in the state of integral nature, and those in the state of fallen nature. In the state of integral nature, there was no obstacle to being drawn up, and thus all could share in it. But in the state of fallen nature, all are equally held back from this drawing by the obstacle of sin; and so, all need to be drawn. God, in so far as it depends on him, extends his hand to every one, to draw every one; and what is more, he not only draws those who receive him by the hand, but even converts those who are turned away from him, according to: convert us, O Lord, to yourself, and we will be converted (Lam 5:21); and you will turn, O God, and bring us to life (Ps 84:7). Therefore, since God is ready to give grace to all, and draw them to himself, it is not due to him if someone does not accept; rather, it is due to the person who does not accept.

938. A general reason can be given why God does not draw all who are turned away from him, but certain ones, even though all are equally turned away. The reason is so that the order of divine justice may appear and shine forth in those who are not drawn, while the immensity of the divine mercy may appear and shine in those who are drawn. But as to why in particular he draws this person and does not draw that person, there is no reason except the pleasure of the divine will. So Augustine says: whom he draws and whom he does not draw, why he draws one and does not draw another, do not desire to judge if you do not wish to err. But accept and understand: if you are not yet drawn, then pray that you may be drawn.

We can illustrate this by an example. One can give as the reason why a builder puts some stones at the bottom, and others at the top and sides, that it is the arrangement of the house, whose completion requires this. But why he puts these particular stones here, and those over there, this depends on his mere will. Thus it is that the prime reason for the arrangement is referred to the will of the builder. So God, for the completion of the universe, draws certain ones in order that his mercy may appear in them; and others he does not draw in order that his justice may be shown in them. But that he draws these and does not draw those, depends on the pleasure of his will. In the same way, the reason why in his Church he made some apostles, some confessors, and others martyrs, is for the beauty and completion of the Church. But why he made Peter an apostle, and Stepehen a martyr, and Nicholas a confessor, the only reason is his will.

We are now clear on the limitations of our human ability, and the assistance given to us by divine help.

939. He follows with the end and fruit of this help when he says, and I will raise him up on the last day, even as man; for we obtain the fruit of the resurrection through those things which Christ did in his flesh: for as death came through a man, so the resurrection of the dead has come through a man (1 Cor 15:21). So I, as man, will raise him up, not only to a natural life, but even too the life of glory; and this on the last day.

For the Catholic faith teaches that the world will be made new: then I saw a new heaven and a new earth (Rev 21:1), and that among the changes accompanying this renewal we believe that the motion of the heavens will stop, and consequently, time. And the angel I saw standing on the sea and on the land, raised his hand to heaven (Rev 10:5), and then it says that he swore that time will be no more (Rev 10:6). Since at the resurrection time will stop, so also will night and day, according to there will be one day, known to the Lord, not day and night (Zech 14:7). This is the reason he says, and I will raise him up on the last day.

940. As to the question why the motion of the heavens and time itself will continue until then, and not end before or after, we should note that whatever exists for something else is differently disposed according to the different states of that for which it exists. But all physical things have been made for man; consequently, they should be disposed according to the different states of man. So, because the state of incorruptibility will begin in men when they arise—according to what is mortal will put on incorruption (1 Cor 15:54)—the corruption of things will also stop then. Consequently, the motion of the heavens, which is the cause of the generation and corruption of material things, will stop. Creation itself will be set free from its slavery to corruption into the freedom of the children of God (Rom 8:21). So, it is clear that the Father must draw us if we are to have faith.

941. Then, at it is written in the prophets: and they will all be taught about God, he considers the way we are drawn.

First, he states the way;

second, its effectiveness, at every one who has heard of the Father and has learned, comes to me;

and third, he excludes a certain way of being drawn, at not that any man has seen the Father.

942. The manner in which we are drawn is appropriate, for God draws us by revealing and teaching; and this is what he says: it is written in the prophets: and they will all be taught about God. Bede says that this comes from Joel. But it does not seem to be there explicitly, although there is something like it in: O children of Zion, rejoice and be joyful in the Lord your God, because he will give you a teacher of justice (Joel 2:23). Again, according to Bede, he says, in the prophets, so that we might understand that the same meaning can be gathered from various statements of the prophets. But it is Isaiah who seems to state this more explicitly: all your children will be taught by the Lord (Isa 54:13). We also read: I will give you shepherds after my own heart, and they will feed you with knowledge and doctrine (Jer 3:15).

943. That they will all be taught about God, can be understood in three ways. In one way, so that all stands for all the people in the world; in another way, so that it stands for all who are in the Church of Christ, and in a third way, so it means all who will be in the kingdom of heaven.

If we understand it in the first way, it does not seem to be true, for he immediately adds, every one who has heard of the Father and has learned, comes to me. Therefore, if every one in the world is taught, then every one will come to Christ. But this is false, for not every one has faith.

There are three answers to this. First, one could say, as Chrysostom does, that he is speaking of the majority: all, i.e., very many will be taught, just as we find in Matthew: many will come from the East and the West (Matt 8:11).

Second, it could mean, all, so far as God is concerned, will be taught, but if some are not taught, that is due to themselves. For the sun, on its part, shines on all, but some are unable to see it if they close their eyes, or are blind. From this point of view, the Apostle says: he desires the salvation of all men, and that all come to the knowledge of the truth (1 Tim 2:4).

Third, we could say, with Augustine, that we must make a restricted application, so that they will all be taught about God, means that all who are taught, are taught by God. It is just as we might speak of a teacher of the liberal arts who is working in a city: he alone teaches all the boys of the city, because no one there is taught by anyone else. It is in this sense that it was said above: he was the true light, which enlightens every man coming into this world (John 1:9).

944. If we explain these words as referring to those who are gathered into the Church, it says: they will all, all who are in the Church, be taught about God. For we read: all your children will be taught by the Lord (Isa 54:13). This shows the sublimity of the Christian faith, which does not depend on human teachings, but on the teaching of God.

For the teaching of the Old Testament was given through the prophets; but the teaching of the New Testament is given through the Son of God himself. In many and various ways i.e., in the Old Testament God spoke to our fathers through the prophets; in these days he has spoken to us in his Son (Heb 1:1); and again: it was first announced by the Lord, and was confirmed to us by those who heard him (Heb 2:3). Thus, all who are in the Church are taught, not by the apostles nor by the prophets, but by God himself. Further, according to Augustine, what we are taught by men is from God, who teaches from within: you have one teacher, the Christ (Matt 23:10). For understanding, which we especially need for such teaching, is from God.

945. If we explain these words as applying to those who are in the kingdom of heaven, then they will all be taught about God, because they will see his essence without any intermediary: we shall see him as he is (1 John 3:2).

946. This drawing by the Father is most effective, because, every one who has heard of the Father and has learned, comes to me. Here he mentions two things: first, what relates to a gift of God, when he says, has heard, that is, through God, who reveals; the other relates to a free judgment, when he says, and has learned, that is, by an assent. These two are necessary for every teaching of faith.

Every one who has heard of the Father, teaching and making known, and has learned, by giving assent, comes to me. He comes in three ways: through a knowledge of the truth; through the affection of love; and through imitative action. And in each way it is necessary that one hear and learn.

The one who comes through a knowledge of the truth must hear, when God speaks within: I will hear what the Lord God will speak within me (Ps 84:9); and he must learn, through affection, as was said. The one who comes through love and desire—if any man thirst, let him come to me and drink (John 7:37)—must hear the word of the Father and grasp it, in order to learn and be moved in his affections. For that person learns the word who grasps it according to the meaning of the speaker. But the Word of the Father breathes forth love. Therefore, the one who grasps it with eager love, learns. Wisdom goes into holy souls, and makes them prophets and friends of God (Wis 7:27). One comes to Christ through imitative action, according to: come to me, all you who labor and are burdened, and I will refresh you (Matt 11:28). And whoever learns even in this way comes to Christ: for as the conclusion is to things knowable, so is action to things performable. Now whoever learns perfectly in the sciences arrives at the conclusion; therefore, as regards things that are performable, whoever learns the words perfectly arrives at the right action: the Lord has opened my ear; and I do not resist (Isa 50:5).

947. To correct the thought that some might have that every one will hear and learn from the Father through a vision, he adds: not that any man has seen the Father, that is, a person living in this life does not see the Father in his essence, according to: man will not see me and live (Exod 33:20), except the one, that is the Son, who is of God has seen the Father, through his essence. Or, not that any one has seen the Father, with a comprehensive vision: neither man nor angel has ever seen or can see in this way; but the one who is of God, i.e., the Son: no one knows the Father except the Son (Matt 11:27).

The reason for this, of course, is that all vision or knowledge comes about through a likeness: creatures have a knowledge of God according to the way they have a likeness to him. Thus the philosophers say that the intelligences know the First Cause according to this likeness which they have to it. Now every creature possesses some likeness to God, but it is infinitely distant from a likeness to his nature, and so no creature can know him perfectly and totally, as he is in his own nature. The Son, however, because he has received the entire nature of the Father perfectly, through an eternal generation, sees and comprehends totally.

948. Note how the words used are appropriate: for above, when he was speaking of the knowledge others have, he used the word ‘heard’; but now, in speaking of the Son’s knowledge, he uses the word ‘seen’, for knowledge which comes through seeing is direct and open, while that which comes through hearing comes through one who has seen. And so we have received the knowledge we have about the Father from the Son, who saw him. Thus, no one can know the Father except through Christ, who makes him known; and no one can come to the Son unless he has heard from the Father, who makes the Son known.