1.

"Whose god is their belly, and whose glory is in their shame" (Philip. iii. 19 ), said Paul of certain persons, writing to the Philippians.¹ 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 spake 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 unto me, unto Him shall ye hearken" (Deut. xviii. 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 saith 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?

Ver. 44. "No man can come unto Me, except the Father which hath sent Me draw Him."

The Manichaeans spring upon these words, saying, "that nothing lies in our own power"; yet the expression showeth that we are masters of our will. "For if a man cometh to Him," saith 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 implieth not an unwilling² comer, but one enjoying much succor. Then He showeth also the manner in which He draweth; for that men may not, again, form any material idea of God, He addeth,

Ver. 46. "Not that any man hath seen God,³ save He which is of God, He hath seen the Father."

"How then," saith some one, "doth the Father draw?" This the Prophet explained of old, when he proclaimed beforehand, and said,

Ver. 45. "They shall all be taught of God." (Isa. liv. 13.)

Seest thou the dignity of faith, and that not of men nor by man, but by God Himself they shall⁴ 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 meaneth not absolutely all, but all that have the will. For the teacher sitteth ready to impart what he hath to all, and pouring forth his instruction unto all.

Ver. 44. "And I will raise him up in the last day."

Not slight here is the authority of the Son, if so be that the Father leadeth, He raiseth up. He distinguisheth not His working from that of the Father, (how could that be?) but showeth equality⁵ of power. As, therefore, after saying in that other place, "The Father which hath sent Me beareth 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 referreth them to the Prophets, whom He continually and everywhere quoteth, to show that He is not opposed to the Father.

"But what of those," saith 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 addeth, "Not that any man hath seen the Father, save He which is of God,"⁶ using this expression here not with reference to the cause, but to the manner of being.⁷ 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," saith some one, "did He not put this more clearly?" Because of their weakness. For if when He said, "I am come down from heaven," they were so offended, what would they have felt had He added this?

He calleth Himself, (ver. 48 ,) "the bread of life," because He maintaineth⁸ our life both which is and which is to be, and saith, "Whosoever⁹ shall eat of this bread shall live for ever." By "bread" He meaneth 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 hear¹⁰ My saying, he shall never taste of death." (c. viii. 51.) And they were offended; here they had no such feeling perhaps, because they yet respected Him on account of the loaves which had been made.