Thomas Aquinas, on John 6:41

Having set forth the teaching of Christ, here the contradiction of the aforesaid teaching is excluded, and first with respect to the murmuring crowds; second with respect to the doubting disciples, at the place "Many therefore of his disciples, hearing this, said" etc. Concerning the first he does two things. First he expresses the murmuring of the crowds about the origin of the spiritual food; second he mitigates their dispute about the eating of the spiritual food, at the place "The Jews therefore disputed among themselves." Concerning the first he does two things. First the murmuring of the crowds is set down; second the repression of the murmuring, at the place "Jesus therefore answered, and said to them." Concerning the first he does two things. First the occasion of the murmuring is set down; second the words of those murmuring are set down, at the place "Is not this the son of Joseph?"

He concludes therefore from the aforesaid words of Christ, that certain persons murmured about a certain one of the words spoken, namely because he had said: "I am the living bread, which came down from heaven" (John 6:51); which spiritual bread indeed they did not grasp nor desire. And therefore they murmured, because they did not have a mind grounded in spiritual things, and they had an ancient custom of this matter, according to Psalm 105:25: "they murmured in their tents"; and 1 Corinthians 10:10: "neither murmur, as some of them murmured." Now, as Chrysostom says, up to this point they had not murmured, because they always hoped that they would obtain bodily food; when that hope was withdrawn, they immediately begin to murmur, although they put forward another cause. But they do not openly contradict him, because of the reverence which they still had for him, from the memory of the preceding miracle.

Now he sets down the words of those murmuring when he says "Is not this the son of Joseph?" For because they were carnal, they considered only the carnal generation of Christ, by which they were hindered from knowing the spiritual and eternal generation; and therefore they speak only of the carnal generation, according to what was said above, John 3:31: "he who is of the earth, speaks of the earth," and they do not grasp the spiritual; hence they add: "How then does he say, that I came down from heaven?" Now they call him the son of Joseph on account of common reputation: because Joseph was his foster-father, according to Luke 3:23: "as he was supposed, the son of Joseph."

Now the repression of the murmuring is set down when he says "Jesus therefore answered, and said to them," and first he represses their murmuring; second he satisfies their doubt, at the place "Amen, amen I say to you: he who believes in me has eternal life." Concerning the first he does two things. First he restrains their murmuring; second he assigns the cause of their murmuring, at the place "No one can come to me" etc. Knowing therefore their murmuring, Jesus answered; and repressing their very murmuring, he said to them, "Murmur not" etc. For this is a wholesome teaching: for he who murmurs shows that his mind is not made firm in God, and therefore it is said in Wisdom 1:11: "Keep yourselves from murmuring, for it profits nothing."

Now the cause of the murmuring is their unbelief; and therefore he shows this, saying "No one can come to me" etc., where first he shows that the drawing of the Father is necessary in order that one may come to Christ; second he shows the manner of drawing, at the place "it is written in the prophets" etc. Concerning the first he does three things. First he sets down the deficiency of human capacity; second the aid of divine help; third the end, or fruit, of that help. Human capacity, therefore, is deficient for coming to Christ through faith; and therefore he says, "No one can come to me." Second, divine help is efficacious to come to the rescue, hence he adds, "unless the Father, who sent me, draws him." But the end, or fruit, is the best; hence it follows, "and I will raise him up on the last day."

He says therefore first: it is not surprising if you murmur, because you have not yet been drawn by the Father to me. For "no one can come to me" — by believing in me — "unless the Father, who sent me, draws him." But here there is a threefold question. The first concerns what he says, "unless the Father draws him." For since we come to Christ by believing, as was said above in this same chapter, to come to Christ is to believe in him; but no one can believe except willingly. Since, then, drawing implies a certain violence, therefore whoever comes to Christ drawn, is compelled.

I answer that it must be said that what is here said about this drawing of the Father does not imply compulsion, since not everything that draws exercises violence. Thus, then, the Father draws to the Son in many ways, according to the manifold manner of drawing without violence in human beings. For one man draws another by persuading through reason; and in this way the Father draws men to the Son, by showing him to be his Son; and this in two ways: either through interior revelation — Matthew 16:17: "Blessed are you, Simon Bar-Jona, because flesh and blood has not revealed to you" — namely, that Christ is the Son of the living God — "but my Father"; or through the working of miracles, which he has from the Father — John 5:36: "the works which the Father has given me, these very works give testimony of me." Likewise, one draws another by alluring; Proverbs 7:21: "with the flatteries of her lips she drew him on." And in this way those who attend to Jesus because of the authority of the paternal majesty are drawn by the Father. For whoever believes in Christ because he believes him to be the Son of God — this man the Father draws to the Son, that is, the paternal majesty draws him. In this way Arius is not drawn, who believed Christ not to be the true Son of God, nor begotten of the substance of the Father. Nor was Photinus drawn in this way, who taught that Christ was a mere man.

Thus, then, they are drawn by the Father, enticed by his majesty; but they are also drawn by the Son, by the admirable delight and love of the truth, which is the Son of God himself. For if, as Augustine says, "each man's own pleasure draws him," how much more strongly ought a man to be drawn to Christ, if he delights in truth, beatitude, justice, everlasting life — all of which is Christ? If, then, we are to be drawn by him, let us be drawn through the love of truth; according to Psalm 36:4: "delight in the Lord, and he will give you the petitions of your heart." Hence the bride said, Song of Songs 1:3: "Draw me after you; we will run to the odor of your ointments." But because not only exterior revelation, or its object, has the power of drawing, but also an interior instinct impelling and moving one to believe, therefore the Father draws many to the Son through the instinct of a divine operation moving the heart of man interiorly to believe; Philippians 2:13: "it is God who works in us to will and to accomplish"; Hosea 11:4: "I will draw them with the cords of Adam, with the bands of love"; Proverbs 21:1: "the heart of the king is in the hand of the Lord: he will incline it wherever he wills."

The second question is this: since it is said that the Son draws to the Father — Matthew 11:27: "no one knows the Father but the Son, and he to whom the Son wills to reveal him"; and below, John 17:6: "Father, I have manifested your name to the men whom you gave me" — how is it here said that the Father draws to the Son? But it must be said that this can be answered in two ways: for we can speak of Christ either according as he is man, or according as he is God. Now according as he is man, Christ is the way; below, John 14:6: "I am the way"; and according as he is Christ, he leads to the Father, as a way leads to its terminus or end. But the Father draws to Christ as man insofar as he gives us his power, that we may believe in Christ; Ephesians 2:8: "by grace you have been saved, and this not of yourselves, for it is the gift of God." Insofar as he is Christ, he is the Word of God, and manifestative of the Father. Thus the Son draws to the Father. But the Father draws to the Son insofar as he manifests him.

The third question concerns what he says, that no one can come unless drawn by the Father: because according to this, if someone does not come to Christ, it is not imputed to him, but to him who does not draw them. I answer that it must be said that truly no one can come unless drawn by the Father: for just as a heavy body cannot by nature be carried upward of itself unless it is drawn by another, so the human heart, tending of itself toward lower things, cannot be raised upward unless drawn. But if it is not raised up, the deficiency is not on the part of the one drawing, who, as far as is in him, fails no one; but it is on account of an impediment in the one who is not drawn.

But, as far as this pertains, we can speak in one way about men in the state of unimpaired nature, and in another way in the state of corrupted nature; for in unimpaired nature there was no impediment prohibiting this drawing, whence at that time all men could be participants of this drawing. But in corrupted nature all are equally prohibited from this drawing by the impediment of sin; and therefore all need to be drawn. But God, as far as is in him, extends his hand to all to draw them, and, what is more, not only draws the hand of the one receiving, but even converts those turned away from himself, according to Lamentations 5:21: "Convert us, Lord, and we shall be converted"; and Psalm 84:7, according to another reading: "God, you, turning us, will give us life." Since, then, God is ready to give grace to all, and to draw them to himself, it is not imputed to him if someone does not accept, but to him who does not accept.

But as to why he does not draw all those turned away, but only some, although all are equally turned away: a reason indeed can be assigned in general, namely that in those who are not drawn, the order of divine justice may appear and shine forth; but in those who are drawn, the immensity of divine mercy. But why in particular he draws this one, and does not draw that one, there is no reason at all, except the good pleasure of the divine will. Hence Augustine says: "whom he draws and whom he does not draw, why he draws that one and does not draw this one, do not wish to judge, if you do not wish to err. But receive, and understand: if you are not yet drawn, pray that you may be drawn."

This can also be shown by an example. For a reason can be assigned why a builder places some stones lower down, and some higher up, and some on the sides, from the arrangement of the house, whose completion requires this. But why he places these stones here and those there, depends on his simple will. And hence it is that the first reason of the arrangement is referred to the will of the builder. Thus, then, God, for the completion of the universe, draws some indeed, that his mercy may appear in them; but he does not draw others, that his justice may be shown in them. But he draws these, he does not draw those, according to the good pleasure of his will. Likewise also, why in the Church he made some apostles, others confessors, others martyrs, the reason is on account of the adornment and completion of the Church. But why he made Peter an apostle, Stephen a martyr, and Nicholas a confessor, there is no other reason than his own will.

Thus, then, the deficiency of human capacity, and the aid of divine help, are evident. There follows the end and fruit of the help, when he says "and I will raise him up on the last day" — even insofar as he is man: for through the things which Christ did in his flesh, we obtain the fruit of the resurrection; 1 Corinthians 15:21: "as by man came death, so also by man comes the resurrection of the dead." "I," therefore, according as I am man, "will raise him up," not only to the life of nature, but also to the life of glory, and this "on the last day." For the Catholic faith holds that the state of the world will be renewed; Revelation 21:1: "I saw a new heaven and a new earth." And among the other things which will concur toward this renewal, we believe that the motion of the heavens will cease, and consequently time; Revelation 10:5: "and the angel whom I saw standing upon the sea and upon the earth, lifted up his hand to heaven." And further on: "that there shall be time no longer." Because, then, with time ceasing at the resurrection, night and day will also cease, according to Zechariah 14:7: "there shall be one day, which is known to the Lord, not day nor night"; therefore he says, "I will raise him up on the last day."

But as to why the motion of the heavens, and time, will last until then, neither less nor more, it must be known that that which exists for the sake of another thing is disposed in different ways according to the different disposition of that for the sake of which it exists. But all bodily things were made for the sake of man; and therefore they must be disposed in different ways according to the different disposition of man. Because, then, in men, when they rise again, the state of incorruption will begin, according to 1 Corinthians 15:54: "this mortal shall put on incorruption," therefore corruption will then also cease in things; hence the motion of the heavens will cease, which is the cause of generation and corruption in bodily things; Romans 8:21: "the creature itself shall be delivered from the servitude of corruption into the liberty of the children of God." Thus, then, it is evident that the drawing of the Father is necessary for us for faith.

Consequently, when he says "it is written in the prophets" etc., he determines the manner of drawing, and first he sets down the manner of drawing; second, the efficacy of the drawing, at the place "everyone who has heard from the Father, and has learned, comes to me"; third, he excludes a supposed manner of drawing, at the place "not that anyone has seen the Father." Now the manner of drawing is fitting, because he draws by revealing and teaching; and this is what he says: "it is written in the prophets: they shall all be teachable by God" etc. Bede says this is written in Joel; but it does not seem to be expressly there, although something consonant with it is said; and Joel 2:22: "sons of Zion, rejoice in the Lord your God, because he will give you a teacher of justice." Therefore, according to Bede, he says "in the prophets," so as to give one to understand that this sense can be gathered from various sayings of the prophets. But this seems to be said more expressly in Isaiah 54:13: "I will make all your sons taught by the Lord." It is also said in Jeremiah 3:15: "I will give you shepherds according to my own heart, who shall feed you with knowledge and doctrine."

Now this that he says, "they shall all be," can be understood in three ways. In one way, so that the word "all" stands for all the men of the world; in another way, so that it stands for all who are in the Church of Christ; in a third way, for all who will be in the kingdom of heaven. But if it is said in the first way, it seems not to be true; for he immediately adds, "everyone who has heard from the Father and has learned, comes to me." If, then, all men of the world will be teachable, therefore all will come to Christ. But this is false, because faith is not the possession of all.

But to this a threefold response is given. For, according to Chrysostom, in the first way it must be said that this is said of the majority: "they shall all be," he says, "all," that is, the majority; according to which manner it is said in Matthew 8:11: "many will come from the east and the west," etc. Second, that "all," as far as it is from God, will be teachable; but that some are not taught, is on their own part. For the sun, as far as it is in itself, illumines all; but it can fail to be seen by some, if they close their eyes, or if they are blind. And in this way the Apostle says, 1 Timothy 2:4: "he wills all men to be saved, and to come to the knowledge of the truth." In a third way, according to Augustine, that this is a fitting distribution, so that it is said "all shall be teachable by God," that is, all who are taught, are taught by God, just as we speak of some master of letters. For we say, if he is in a city: this man alone teaches all the boys of the city, because no one is taught in it except by him. And in this way it is said above, John 1:9: "that was the true light, which enlightens every man coming into this world."

But if it is explained of those who are gathered in the Church, it is said "they shall all be" — namely, those who are in the Church — "teachable by God"; for in Isaiah 54:13 it is said: "I will make all your sons taught by the Lord" — in which indeed is shown the sublimity of the Christian faith, which does not cling to human doctrine, but to the doctrine of God. For the doctrine of the Old Testament was given through the prophets; but the doctrine of the New Testament is through the Son of God himself; Hebrews 1:1: "in many parts and in many ways" — that is, in the Old Testament — "God speaking in times past to the fathers by the prophets, last of all in these days has spoken to us by his Son"; and in the same place, 2:3: "which having begun to be declared by the Lord, was confirmed unto us by them that heard him." Thus, then, all who are in the Church are taught, not by the apostles, not by the prophets, but by God himself. And, according to Augustine, this very fact that we are taught by a man, is from God, who teaches interiorly; Matthew 23:10: "one is your master, Christ." For understanding, which is necessary above all for doctrine, is given to us from God.

But if it is explained of those who are in the kingdom of heaven, etc., then "all shall be teachable by God," because they will see his essence immediately; 1 John 3:2: "we shall see him as he is."

Now the drawing of the Father is most efficacious: because "everyone who has heard from the Father, and has learned, comes to me." Where he sets down two things: one, namely, that pertains to the gift of God, when he says "has heard," that is, with God revealing; the other that pertains to free will, when he says "and has learned," that is, through assent; and these two things are necessary in every teaching of the faith. "Everyone who has heard from the Father" — teaching and manifesting — "and has learned" — offering assent — "comes to me"; he comes, I say, in three ways: through the knowledge of the truth, through the affection of love, and through the imitation of works. And in each of these it is necessary that one hear and learn.

For he who comes through the knowledge of the truth must hear, with God inspiring, according to Psalm 84:9: "I will hear what the Lord God will speak in me," and learn through affection, as has been said. But he who comes through love and desire, as is said below, John 7:37: "if anyone thirsts, let him come to me, and drink" — he too must hear the word of the Father, and grasp it, so that he may learn, and be moved in affection. For he learns the word who grasps it according to the intention of the one speaking; but the word of God the Father breathes forth love: whoever, therefore, grasps it with the fervor of love, learns it; Wisdom 7:27: "she conveys herself into holy souls, she makes them friends of God and prophets." But through the imitation of works one goes to Christ, according to Matthew 11:28: "come to me, all you who labor and are burdened, and I will refresh you." And in this way too, whoever learns, comes to Christ: for as the conclusion stands in relation to things knowable, so does operation in relation to things that can be done. Now in the sciences, whoever learns perfectly arrives at the conclusion; therefore in matters of action, he who perfectly learns the words arrives at right action; Isaiah 50:5: "the Lord has opened my ear; and I do not contradict."

But because some might suppose that all men visibly hear and learn from the Father, therefore, so that the Lord might exclude this, he adds, "not that anyone has seen the Father" — that is, no man living in this life has seen the Father in his essence, according to Exodus 33:20: "man shall not see me, and live" — "except he," namely the Son, "who is from God, he has seen the Father" — his own Father — through essence. Or: no one has seen the Father with the vision of comprehension, with which vision neither man nor angel has ever seen him, nor can see him, except him who is from God, that is, the Son; Matthew 11:27: "no one knows the Father but the Son." The reason for this indeed is that, since every vision or cognition comes about through some likeness, according to the mode of likeness which creatures have to God, according to this they have knowledge of him. Hence the philosophers also say that the intelligences know the first cause according to this likeness of it which they have. But every creature indeed participates in some likeness of God, but one infinitely distant from the likeness of his nature, and therefore no creature can know him perfectly and totally, as he is in his own nature. But the Son, because he received the whole nature of the Father perfectly through eternal generation, therefore sees and comprehends him totally.

But attention must be paid to the fitting order of speaking. For above, when he was speaking of the knowledge of others, he used the word "hearing"; but here, when he speaks of the knowledge of the Son, he uses the word "vision": for the knowledge that is through sight is immediate and open; but that which is through hearing comes about by the mediation of the one who has seen. Thus we too have received the knowledge which we have of the Father from the Son, who has seen him: so that in this way no one knows the Father except through Christ, who manifests him, and no one comes to the Son unless he has heard from the Father manifesting him.