Commentary on Saint John the Apostle and Evangelist, Homilies 1–47

Homily 47

472 SAINT JOHN CHRYSOSTOM some other such passion, let us reflect on what privileges we have been granted, what Spirit it is whose presence we enjoy, and this thought will check in us the unruly passions. How long, in truth, shall we be attached to present things? How long shall we remain asleep? How long shall we not take thought for our own salvation? Let us remember what privileges God has bestowed on us, let us give thanks, let us glorify Him, not only by faith, but also by our very works, in order that we may obtain blessings also in the world to come, by the grace and mercy of our Lord Jesus Christ with whom glory be to the Father, together with the Holy Spirit, now and always, and forever and ever. Amen. Homily 47 (John 6.54-72) 'Jesus therefore said to them: Amen, amen, I say to you, unless you eat the flesh of the Son of Man, and drink his blood, you shall not have life in you. He who eats my flesh and drinks my blood has life in himself.'l When we discuss spiritual things, let there be nothing worldly in our souls, nothing of earth. On the contrary, let all such things depart from us, let them be banished, and let us become engrossed only in hearing the word of God. If every disturbing element is repressed upon a king's visiting a city, much more ought we to listen with great docility and with much reverence when the Spirit speaks to us. I say this because today's text merits reverential awe. And now, listen to me as I explain how. 'Amen, I say to you,' He says, 'unless you eat my flesh, and drink my blood, you shall not have life in you.' Since they had said previously that this was impossible, He now pointed out that it not only was not impossible, but that it was even very necessary. Therefore He added: 'He who 1 John 6.54-55. HOMILIES 473 eats my flesh and drinks my blood has life everlasting and 1 will raise him up on the last day.' Since He had said: 'If anyone eat of this bread, he will not die forever,' and they were likely to object to this, as they also would do in the words which 1 quoted previously: 'Abraham is dead, and the prophets, and how canst thou say, "He will never taste death"?'2 He went on to mention the resurrection, to forestall their objection and to make it clear that death is not final. And He continually directed the discussion to the subject of the mysteries to show that the matter is essential, and that it is altogether necessary for them to take place. 'For my flesh is food indeed, and my blood is drink indeed.' What does this mean? Either He desired to say \his: 'This is indeed food since it saves the soul,' or to give t&em assurance with regard to His words, so that they would not think that what was said was a riddle or a parable, but would know that it was necessary actually to eat His Body. Next, He declared: 'He who eats my flesh abides in me.' He said this to show that he who eats His flesh becomes closely united with Him. But the words that follow seem to be disconnected unless we study their meaning. For what connection is there, you will say, after declaring: 'He who eats my flesh abides in me,' to add: 'As the living Father has sent me, and as 1 live because of the Father'? Actually, the statement follows very logically. Since He kept mentioning eternal life repeatedly, He added the words 'abides in me' to confirm that idea. 'For if a man abides in me, and I am alive, it is evident that he also will be alive.' He then said: 'As the living Father has sent me.' Now this is a comparison and a simile. What He meant is some such thing as this: '1 live in the same manner as the Father does.' But, that you might not think that He is unbegotten, He at once added the words: 'because of the Father,' not, however, to indicate that He has need of any vivifying source 2 John 8.52. 474 SAINT JOHN CHRYSOSTOM for His life. Before this, indeed, He had...