Homilies on John, Homily 44

“Jesus answered them and said, Truly, truly, I say to you, you seek Me, not because you saw the miracles, but because you ate the loaves and were filled. Do not work for the food that perishes, but for the food that lasts into everlasting life.” [1.] Mildness and gentleness are not always helpful; there are times when a teacher needs sharper language. For if a disciple is dull and coarse, we must stir him with a goad to pierce his dullness. The Son of God has done this here, as in many other cases. For when the crowds came and found Jesus and were flattering Him, saying, “Master, when did You come here?” He answered them sharply to show that He desires no honor from people, but looks to one thing alone: their salvation. He wanted to correct them not only in this way, but also by revealing and exposing their thoughts. For what does He say? “Truly, truly, I say to you,” (speaking firmly and confirming His words) “you seek Me, not because you saw miracles, but because you ate the loaves and were filled.” With these words He scolds and rebukes them, yet He does so neither abruptly nor harshly, but with great restraint. For He does not say, “You gluttons and slaves to your bellies, I have done so many wonders, and you have never followed Me or marveled at My deeds”; instead, He speaks mildly and gently, somewhat like this: “You seek Me, not because you saw miracles, but because you ate the loaves and were filled.” He speaks 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 being filled.” They immediately showed that He had not said this about them merely by guessing, for they came a second time for this very reason, expecting to enjoy the same (food) as before. That is why they said, “Our fathers ate manna in the wilderness.” Again they draw Him to (the subject of) bodily food, which was the main accusation and charge against them. But He does not stop at rebukes; He also adds instruction, saying, “Do not work for the food that perishes, but for the food that lasts into everlasting life.” “Which the Son of Man gives you; for God the Father has sealed Him.” What He means is this: “Give no importance to this earthly food, but to that spiritual food.” But since some people who want to live without doing anything have misused this saying, as though Christ meant to abolish work altogether, this is a good time to say something to them. For they slander, so to speak, all Christianity and cause it to be ridiculed for idleness. First, however, we must mention that saying of Paul. What does he say? “Remember the Lord, how He said, It is more blessed to give than to receive.” ( Acts xx. 35.) Now how can someone give who has nothing? How, then, does Jesus say to Martha, “You are worried and troubled about many things, but one thing is needed, and Mary has chosen that good part”? ( Luke x. 41, 42 ); and again, “Do not worry about tomorrow.” ( Matt. vi. 34.) For we must now resolve all these questions, not only to restrain people who want to be idle, but also so that the words of God may not appear to introduce contradictions. Now Paul says elsewhere, “But we urge you, brothers, to increase more and more, to make it your aim to live quietly and attend to your own business, so that you may behave honorably toward outsiders” ( 1 Thess. iv. 10, 11, 12 ); and again, “Let the one who stole steal no more; instead, let him work, doing labor with his own hands, so that he may have something to give to someone in need.” ( Eph. iv. 28.) Here the Apostle does not simply command us to “work,” but to work so energetically and hard that we have something to give to others. And elsewhere the same Apostle says again, “These hands have provided for my needs and for those who were with me.” ( Acts xx. 34.) And writing to the Corinthians, he said, “What, then, is my reward? Truly, that when I preach the Gospel, I may offer the Gospel of Christ free of charge.” ( 1 Cor. ix. 18.) And when he was in that city, he stayed with Aquila and Priscilla, “and worked, for they were tentmakers by trade.” ( Acts xviii. 3.) Taken literally, these passages present an even sharper contradiction; we must therefore now explain the solution. What, then, must our answer be? That “do not worry” does not mean “do not work,” but “do not be nailed to the things of this life”; that is, do not worry about tomorrow’s comfort, but consider that worry unnecessary. For someone may do no work and (yet) store up treasure for tomorrow; and someone may work yet worry about nothing. Worry and work are not the same thing: a person works, not because he puts his trust in his work, but “so that he may share with someone in need.” And what was said to Martha concerns neither work nor working, but our duty to recognize the right time and not spend the time meant for listening on bodily concerns. Thus Christ spoke these words to fix her attention on listening, not to encourage her to be idle. “I came,” He says, “to teach you things you need, but you are anxious about a meal. Do you want to welcome Me and set a lavish table for Me? Offer another kind of hospitality by listening to Me eagerly and imitating your sister’s longing for instruction.” He did not say this to forbid her hospitality (Absolutely not! How could that be?) but to show that she should not be busy with other matters when it was time to listen. For saying, “Do not work for the food that perishes,” does not imply that we ought to be idle; (in fact, this above all is “food that perishes,” for idleness regularly teaches every kind of wickedness) instead, it means that we ought to work and share. This is food that never perishes. But if someone is idle and gluttonous and cares about luxury, that person works for “the food that perishes.” So too, if someone uses his labor to feed Christ, give Him a drink, and clothe Him, who would be so senseless and mad as to say that such a person works for the food that perishes, when the kingdom to come and its good things are promised for this? This food lasts forever. But at that time, since the crowds gave no thought to faith, nor sought to learn who was doing these things and by what power, but wanted only one thing—to fill their bellies without working—Christ rightly called such food “food that perishes.” “I fed your bodies,” He says, “so that afterward you might seek that other food which lasts, which nourishes the soul; but you run again after what is earthly. So you do not understand that I am leading you, not to this imperfect food, but to the food that gives eternal rather than temporary life, that nourishes the soul rather than the body.” Then, after He had said such great things about Himself and had said that He would give this food, He attributed its provision to the Father, to make His statement credible so that His words would not become an obstacle for them. For after saying, “Which the Son of Man will give you,” He adds, “God the Father has sealed Him,” that is, “has sent Him for this purpose, to bring you the food.” The saying also allows another interpretation; for elsewhere Christ says, “Whoever hears My words has set his seal to the fact that God is true” ( c. iii. 33 ), that is, has “shown it beyond question.” Indeed, the expression seems to me to suggest this even here, for “the Father has sealed” means simply “has declared,” “has revealed through His testimony.” He did, in fact, also testify about Himself, but since He was speaking to Jews, He presented the Father’s testimony. [2.] Let us learn, then, beloved, to ask God for the things it is right for us to ask of Him. For those other things—I mean the things that belong to this life—can do us no harm, however they turn out. If we are rich, it is only here that we will enjoy our luxury; and if we fall into poverty, we will suffer nothing terrible. For neither the splendors nor the pains of this present life have much power to bring either despair or pleasure; they are insignificant and slip away very quickly. That is why they are rightly called “a way”: they pass away and by their very nature do not last long. But the things to come last eternally, both those of punishment and those of the Kingdom. Let us, then, make every effort in these matters to avoid the first and choose the last. For what advantage is there in this world’s luxury? Today it exists, and tomorrow it does not; today a bright flower, tomorrow scattered dust; today a blazing fire, tomorrow smoldering ashes. But spiritual things are different: they always remain shining and blooming and grow brighter every day. That wealth never perishes, never departs, never ends, never brings worry or envy or blame with it, does not destroy the body or corrupt the soul, is free of ill will, and does not pile up malice—all of which accompany the other kind of wealth. That honor does not lift people into foolishness or make them conceited; it never ends or grows dim. Again, the rest and delight of heaven last continually, always unchanging and immortal; no one can find their end or limit. Let us desire this life, then, for if we do, we will give no importance to present things, but will despise and mock them all. Even if someone invited us to enter royal halls, as long as we have this hope we would not choose to do so. Yet nothing (earthly) seems closer to happiness than such an invitation. But to those possessed by love of heaven, even this seems small, paltry, and unworthy of consideration. Nothing that comes to an end is worth longing for very much; whatever ends, whatever exists today and is gone tomorrow, seems very small and insignificant, however great it may be. So let us cling, not to fleeting things that slip away and depart, but to those that endure and cannot be moved. May we all attain them through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory, now and always and forever and ever. Amen.