Tractates on the Gospel of John — Source paragraphs and footnotes

Date uncertain | Augustine of Hippo

1. Following upon yesterday’s lesson from the Gospel is that of to-day, upon which this day’s discourse is due to you. When that miracle was wrought, in which Jesus fed the five thousand with five loaves, and the multitudes marveled and said that He was a great prophet that came into the world, then follows this: “When Jesus therefore knew that they came to seize Him, and to make Him king, He escaped again unto the mountain alone.” It is therefore given to be understood that the Lord, when He sat on the mountain with His disciples, and saw the multitudes coming to Him, had descended from the mountain, and fed the multitudes on its lower parts. For how can it be that He should escape thither again, if He had not before descended from the mountain? There is something meant by the Lord’s descending from on high to feed the multitudes. He fed them, and ascended.

Complete source paragraph · Tractates on the Gospel of John, Tractate 25, source paragraph 3 · Original source

Date uncertain | Augustine of Hippo

2. But why did He ascend after He knew that they wished to seize Him and make Him a king? How then; was He not a king, that He was afraid to be made a king? He was certainly not such a king as would be made by men, but such as would bestow a kingdom on men. May it not be that Jesus, whose deeds are words, does here, too, signify some

Complete source paragraph · Tractates on the Gospel of John, Tractate 25, source paragraph 4 · Original source

Date uncertain | Augustine of Hippo

5. Meanwhile, He, the one great High Priest being above (He who has entered into that within the veil, the people standing without; for Him that priest under the old law, who did this once a year, did signify): He then be

Complete source paragraph · Tractates on the Gospel of John, Tractate 25, source paragraph 8 · Original source

Date uncertain | Augustine of Hippo

7. And yet so great are the tribulations, that even they who have trusted in Jesus, and who strive to persevere unto the end, greatly fear lest they fail; while Christ is treading the waves, and trampling down the world’s ambitions and heights, the Christian is sorely afraid. Were not these things foretold him? Justly “they were afraid,” too, at seeing Jesus walking on the waves; like as Christians, though having hope in the world to come, are frequently disquieted at the crash of human affairs, when they see the loftiness of this world trampled down. They open the Gospel, they open the Scriptures, and they find all these things there foretold; that this is the Lord’s doing. He tramples down the heights of the world, that He may be glorified by the humble. Concerning whose loftiness it is foretold: “Thou shalt destroy strongest cities,” and “the spears of the enemy have

Complete source paragraph · Tractates on the Gospel of John, Tractate 25, source paragraph 11 · Original source

Date uncertain | Augustine of Hippo

come to an end, and Thou hast destroyed cities.” Why then are ye afraid, O Christians? Christ speaks: “It is I; be not afraid.” Why are ye alarmed at these things? Why are ye afraid? I have foretold these things, I do them, they must necessarily be done. “It is I; be not afraid. Therefore they would receive Him into the ship.” Recognizing Him and rejoicing, they are freed from their fears. “And immediately the ship was at the land to which they went.” There is an end made at the land; from the watery to the solid, from the agitated to the firm, from the way to the goal.

Complete source paragraph · Tractates on the Gospel of John, Tractate 25, source paragraph 12 · Original source

Date uncertain | Augustine of Hippo

8. “On the next day the multitude that stood on the other side of the sea,” whence the disciples had come, “saw that there was none other boat there, save that one whereinto His disciples were entered, and that Jesus went not with His disciples into the boat, but that His disciples were gone away alone; but there came other boats from Tiberias, nigh unto the place where they did eat bread, giving thanks to the Lord: when, therefore, the multitudes saw that Jesus was not there, nor His disciples, they also took shipping, and came to Capernaum seeking Jesus.” Yet they got some knowledge of so great a miracle. For they saw that the disciples had gone into the ship alone, and that there was not another ship there. But there came boats also from near to that place where they did eat bread; in these the multitudes followed Him. He had not then embarked with His disciples, and there was not another ship there. How, then, was Jesus on a sudden beyond the sea, unless that He walked upon the sea to show a miracle?

Complete source paragraph · Tractates on the Gospel of John, Tractate 25, source paragraph 13 · Original source

Date uncertain | Augustine of Hippo

9. “And when the multitudes had found Him.” Behold, He presents Himself to the people from whom He had escaped into the mountain, afraid that He should be taken of them by force. In every way He proves to us and gives us to know that all these things are said in a mystery, and done in a great sacrament (or mystery) to signify something important. Behold, that is He who had escaped the crowds unto the mountain; is He not speaking with the same crowds? Let them hold Him now; let them now make Him a king. “And when they had found Him on the other side of the sea, they said unto Him, Rabbi, when camest Thou hither?”

Complete source paragraph · Tractates on the Gospel of John, Tractate 25, source paragraph 14 · Original source

Date uncertain | Augustine of Hippo

10. After the sacrament of the miracle, He introduces discourse, that, if possible, they who have been fed may be further fed, that He may with discourse fill their minds, whose bellies He filled with the loaves, provided they take in. And if they do not, let that be taken up which they do not receive, that the fragments may not be lost. Wherefore let Him speak, and let us hear. “Jesus answered and said Verily, verily, I say unto you, ye seek me, not because ye saw the signs, but because ye have eaten of my loaves.” Ye seek me for the sake of the flesh not for the sake of the spirit. How many seek Jesus for no other object but that He may bestow on them a temporal benefit! One has a business on hand, he seeks the intercession of the clergy; another is oppressed by one more powerful than himself, he flies to the church. Another desires intervention in his behalf with one with whom he has little influence. One in this way, one in that, the church is daily filled with such people. Jesus is scarcely sought after for Jesus’ sake. “Ye seek me, not because ye have seen the signs, but because ye have eaten of my loaves. Labor not for the meat which perisheth, but for that which endureth unto eternal life.” Ye seek me for something else, seek me for my own sake. For He insinuates the truth, that Himself is that meat: this shines out clearly in the sequel. “Which the Son of man will give you.” Thou didst expect, I believe, again to eat bread, again to sit down, again to be gorged. But He had said, “Not the meat which perisheth, but that which endureth unto eternal life,” in the same manner as it was said to that Samaritan woman: “If thou knewest who it is that asketh of thee drink, thou wouldest perhaps have asked of Him, and He would give thee living water.” When she said, “Whence hast thou, since thou hast nothing to draw with, and the well is deep?” He answered the Samaritan woman: “If thou knewest who it is that asketh of thee drink, thou wouldst have asked of Him, and He would give thee water, whereof whoso drinketh shall thirst no more; for whoso drinketh of this water shall thirst again.” And she was glad and would receive, as if no more to suffer thirst of body, being wearied with the labor of drawing water. And so, during a conversation of this kind, He comes to spiritual drink. Entirely in this manner also here.

Complete source paragraph · Tractates on the Gospel of John, Tractate 25, source paragraph 15 · Original source

Date uncertain | Augustine of Hippo

11. Therefore “this meat, not that which perisheth, but that which endureth unto everlasting life, which the Son of man shall give unto you; for Him hath God the Father sealed.” Do not take this Son of man as you take other sons of men, of whom it is said, “And the sons of men will trust in the protection of Thy wings.” This Son of man

Complete source paragraph · Tractates on the Gospel of John, Tractate 25, source paragraph 16 · Original source

Date uncertain | Augustine of Hippo

yet some greater works to be done by Him who promised them such great things. What, say they, doest thou, that we may believe thee? And that thou mayest know that they compared those former miracles with this and so judged these miracles which Jesus did as being less; “Our fathers,” say they, “did eat manna in the wilderness.” But what is manna? Perhaps ye despise it. “As it is written, He gave them manna to eat.” By Moses our fathers received bread from heaven, and Moses did not say to them, “Labor for the meat which perisheth not.” Thou promisest “meat which perisheth not, but which endureth to eternal life;” and yet thou workest not such works as Moses did. He gave, not barley loaves, but manna from heaven.

Complete source paragraph · Tractates on the Gospel of John, Tractate 25, source paragraph 19 · Original source

Date uncertain | Augustine of Hippo

13. “Then Jesus said unto them, Verily, verily, I say unto you, not Moses gave you bread from heaven, but my Father gave you bread from heaven. For the true bread is He that cometh down from heaven, and giveth life to the world.” The true bread then is He that giveth life to the world; and the same is the meat of which I have spoken a little before,—“Labor not for the meat which perisheth, but for that which endureth unto eternal life.” Therefore, both that manna signified this meat, and all those signs were signs of me. Ye have longed for signs of me; do ye despise Him that was signified? Not Moses then gave bread from heaven: God gives bread. But what bread? Manna, perhaps? No, but the bread which manna signified, namely, the Lord Jesus Himself. My Father giveth you the true bread. “For the bread of God is He that cometh down from heaven, and giveth life to the world. Then said they unto Him, Lord, evermore give us this bread.” Like that Samaritan woman, to whom it was said, “Whoso drinketh of this water shall never thirst.” She, immediately understanding it in reference to the body, and wishing to be rid of want, said, “Give me, O Lord, of this water;” in the same manner also these said, “O Lord, give us this bread;” which may refresh us, and yet not fail.

Complete source paragraph · Tractates on the Gospel of John, Tractate 25, source paragraph 20 · Original source

Date uncertain | Augustine of Hippo

15. “And him that will come to me, I will not cast out. For I came down from heaven, not to do mine own will, but the will of Him that sent me.” Is it for that reason that Thou wilt not cast out him that shall come unto Thee, because Thou hast descended from heaven, not to do Thine own will, but the will of Him that sent Thee? Great mystery! I beseech you, let us knock together; something may come forth to us which may feed us, according to that which has delighted us. That great and sweet secret dwelling-place: “He that will come to me.” Give heed, give heed, and weigh the matter: “He that will come unto me, I will not cast out.” Why? “Because I came down from heaven, not to do my own will, but the will of Him that sent me.” Is it then the very reason why Thou castest not out him that cometh unto Thee, that Thou camest down from heaven, not to do Thy own will, but the will of Him that sent Thee? The very reason. Why do we ask whether it be the same? The same it is; Himself says it. For it would not be right in us to suspect Him to mean other than He says, “Whoso will come to me, I will not cast out.” And, as if thou askedst, wherefore? He answered, “Because I came not to do my own will, but the will of Him that sent me.” I am afraid that the reason why the soul went forth away from God is, that it was proud; nay, I do not doubt it. For it is written, “Pride is the beginning of all sin; and the beginning of man’s pride is a falling away from God.” It is written, it is firm and sure, it is true. And hence what is said of proud mortal man, clad in the tattered rags of the flesh, weighed down with the weight of a corruptible body, and withal extolling himself, and forgetting with what skin-coat he is clothed,—what, I ask, saith the Scripture to him?

Complete source paragraph · Tractates on the Gospel of John, Tractate 25, source paragraph 22 · Original source

Date uncertain | Augustine of Hippo

“Why is dust and ashes proud?” Why proud! Let the Scripture tell why. “Because in his life he put forth his inmost parts.” What is “put forth,” but “threw afar off”? This is to go forth away. For to enter within, is to long after the inmost parts; to put forth the inmost parts, is to go forth away. The proud man puts forth the inmost parts, the humble man earnestly desires the inmost parts. If we are cast out by pride, let us return by humility.

Complete source paragraph · Tractates on the Gospel of John, Tractate 25, source paragraph 23 · Original source

Date uncertain | Augustine of Hippo

16. Pride is the source of all diseases, because pride is the source of all sins. When a physician removes a disorder from the body, if he merely cures the malady produced by some particular cause, but not the cause itself, he seems to heal the patient for a time, but while the cause remains, the disease will repeat itself. For example, to speak of this more expressly, some humor in the body produces a scurf or sores; there follows a high fever, and not a little pain; certain remedies are applied to repress the scurf, and to allay that heat of the sore; the remedies are applied, and they do good; thou seest the man who was full of sores and scurf healed; but because that humor was not expelled, it returns again to ulcers. The physician, perceiving this, purges away the humor, removes the cause, and there will be no more sores. Whence doth iniquity abound? From pride. Cure pride and there will be no more iniquity. Consequently, that the cause of all diseases might be cured, namely, pride, the Son of God came down and was made low. Why art thou proud, O man? God, for thee, became low. Thou wouldst perhaps be ashamed to imitate a lowly man; at any rate, imitate the lowly God. The Son of God came in the character of a man and was made low. Thou art taught to become humble, not of a man to become a brute. He, being God, became man; do thou, O man, recognize that thou art man. Thy whole humility is to know thyself. Therefore because God teaches humility, He said, “I came not to do my own will, but the will of Him that sent me.” For this is the commendation of humility. Whereas pride doeth its own will, humility doeth the will of God. Therefore, “Whoso cometh to me, I will not cast him out.” Why? “Because I came not to do my own will, but the will of Him that sent me.” I came humble, I came to teach humility, I came a master of humility: he that cometh to me is made one body with me; he that cometh to me becomes humble; he who adhereth to me will be humble, because he doeth not his own will, but the will of God; and therefore he shall not be cast out, for when he was proud he was cast out.

Complete source paragraph · Tractates on the Gospel of John, Tractate 25, source paragraph 24 · Original source

Date uncertain | Augustine of Hippo

17. See those inner things commended to us in the psalm: “But the sons of men will put their trust in the covering of Thy wings.” See what it is to enter within; see what it is to flee for refuge to His protection; see what it is to run even under the Father’s lash, for He scourgeth every son whom He receiveth. “But the sons of men shall put their trust under the cover of Thy wings.” What is within? “They shall be filled with the plenteousness of Thy house,” when Thou shalt have sent them within, entering into the joy of their Lord; “they shall be filled with the plenteousness of Thy house; and Thou shalt give them to drink of the stream of Thy pleasure. For with Thee is the fountain of life.” Not away without Thee, but within with Thee, is the fountain of life. “And in Thy light we shall see light. Show Thy mercy upon them that know Thee, and Thy righteousness to them that are of upright heart.” They who follow the will of their Lord, not seeking their own, but the things of the Lord Jesus Christ, they are the upright in heart, their feet shall not be moved. For “God is good to Israel, to the upright in heart. But, as for me, says he, my feet were almost moved.” Why? “Because I was jealous at sinners, looking at the peace of sinners.” To whom is God good then, unless to the upright in heart? For God was displeasing to me when my heart was crooked. Why displeasing? Because He gave happiness to the wicked, and therefore my feet tottered, as if I had served God in vain. For this reason, then, my feet were almost moved, because I was not upright of heart. What then is upright in heart? Following the will of God. One man is prosperous, another man toils; the one lives wickedly and yet is prosperous, the other lives rightly and is distressed. Let not him that lives rightly and is in distress be angry; he has within what the prosperous man has not: let him therefore not be saddened, nor vex himself, nor faint. That prosperous man has gold in his own chest; this other has God in his conscience. Compare now gold and God, chest and conscience. The former has that which perishes, and has it where it will perish; the latter has God, who cannot perish, and has Him there whence He cannot be taken away: only if he is upright in heart; for then He enters within and goeth not out. For that reason, what said he? “For with Thee is the fountain of life:”

Complete source paragraph · Tractates on the Gospel of John, Tractate 25, source paragraph 25 · Original source

Date uncertain | Augustine of Hippo

not with us. We must therefore enter within, that we may live; we must not be, as it were, content to perish, nor willing to be satisfied of our own, to be dried up, but we must put our mouth to the very fountain, where the water fails not. Because Adam wished to live by his own counsel, he, too, fell through him who had fallen before through pride, who invited him to drink of the cup of his own pride. Wherefore, because “with Thee is the fountain of life, and in Thy light we shall see light,” let us drink within, let us see within. Why was there a going out thence? Hear why: “Let not the foot of pride come to me.” Therefore he, to whom the foot of pride came, went out. Show that therefore he went out. “And let not the hands of sinners move me;” because of the foot of pride. Why sayest thou this? “They are fallen, all they that work iniquity.” Where are they fallen? In their very pride. “They were driven out, and they could not stand.” If, then, pride drove them out who were not able to stand, humility sends them in who can stand for ever. For this reason, moreover, he who said, “The bones that were brought low shall rejoice,” said before, “Thou shalt give joy and gladness to my hearing.” What does he mean by, “to my hearing”? By hearing Thee I am happy; because of Thy voice I am happy; by drinking within I am happy. Therefore do I not fall; therefore “the bones that were brought low will rejoice;” therefore “the friend of the Bridegroom standeth and heareth Him;” therefore he stands, because he hears. He drinks of the fountain within, therefore he stands. They who willed not to drink of the fountain within, “there are they fallen: they were driven, they were not able to stand.”

Complete source paragraph · Tractates on the Gospel of John, Tractate 25, source paragraph 26 · Original source

Date uncertain | Augustine of Hippo

19. “And this,” saith He, “is the will of the Father that sent, that of all that He hath given me I should lose nothing.” He that keeps humility was given to Him; the same He receives: he that keeps not humility is far from the Master of humility. “That of all which He hath given me, I should lose nothing.” “So it is not the will of your Father that one of these little ones should perish.” Of the proud, there may perish; but of the little ones, none perisheth; because, “if ye will not become as this little one, ye shall not enter into the kingdom of heaven.” “Of all that the Father hath given me, I should lose nothing, but I will raise it up again on the last day.” See how here He delineates that twofold resurrection. “He that cometh unto me” immediately rises again, being made humble in my members; but I will raise him up again on the last day also according to the flesh. “For this is the will of my Father that sent me, that every one who seeth the Son, and believeth on Him, may have eternal life; and I will raise him up on the last day.” He said above, “Whoso heareth my word, and believeth Him that sent me:” but now, “Whoso seeth the Son, and believeth on Him.” He has not said, seeth the Son, and believeth on the Father; for to believe on the Son is the same thing as to believe on the Father. Because, “even as the Father hath life in Himself, so hath He given also to the Son to have life in Himself. That every one who seeth the Son, and believeth on Him, may have eternal life:” by believing and by passing unto life, just as by that first resurrection. And, because that is not the only resurrection, He saith, “And I will raise him up at the last day.”

Complete source paragraph · Tractates on the Gospel of John, Tractate 25, source paragraph 28 · Original source