John 6:26-27
Jesus answered them and said, "Truly, truly, I tell 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 endures to everlasting life."
Jesus answered them, and said, Verily, verily, I say unto you, You seek Me, not because ye saw the miracles but because ye did eat of the loaves and were filled. Labor not for the meat which perishes, but for that meat which endures unto everlasting life.
The mild and gentle approach is not always useful; there are times when a teacher needs sharper language. If the student is dull and slow to understand, then to pierce through that dullness, we must stir him with a goad. This is what the Son of God has done in this instance and in many others. When the crowds came and found Jesus and were flattering Him, saying, "Master, when did You get here?" He showed that He does not desire honor from men but looks to one thing only—their salvation. He answers them sharply, wishing to correct them not only in this way but also by revealing and exposing their thoughts. For what does He say? "Verily, verily, I say unto you" (speaking positively and with confirmation), "You seek Me, not because ye saw miracles, but because ye did eat of the loaves and were filled." He scolds and reproves them with these words, yet does not do so abruptly or violently, but very gently. He does not say, "You gluttons and belly-slaves, I have performed so many wonders, and you have never either followed Me or marveled at My works," but mildly and gently says something like this: "You seek Me, not because ye saw miracles, but because ye did eat of the loaves and were filled"—speaking 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 the being filled. That He did not say this about them by mere conjecture they immediately showed, for they came a second time on this account, expecting to enjoy the same food as before. Therefore they said, "Our fathers did eat manna in the wilderness." Again they pull Him toward the subject of physical food, which was the chief accusation and charge against them. But He does not stop at rebukes; He adds instruction also, saying, "Labor not for the meat which perishes, but for that meat which endures unto everlasting life."
1. The mild and gentle is not always useful, but there are times when the teacher needs sharper language. For if the disciple be dull and gross, then, in order to touch his dullness to the quick, we must rouse him with a goad. And this the Son of God has done in the present as well as in many other cases. For when the crowds had come and found Jesus, and were flattering Him, and saying, Master, when did You get here? to show that He desires not honor from men, but looks to one thing only, their salvation, He answers them sharply, wishing to correct them not in this way only, but also by revealing and exposing their thoughts. For what says He? Verily, verily, I say unto you, (speaking positively and with a confirmation,) You seek Me, not because ye saw miracles, but because ye did eat of the loaves and were filled. He chides and reproves them by these words, yet does not so abruptly or violently, but very sparingly. For He says not, O you gluttons and belly-slaves, I have wrought so many wonders, and you never have either followed Me, or marveled at My doings; but mildly and gently somewhat in this manner; You seek Me, not because ye saw miracles, but because ye did eat of the loaves and were filled; speaking 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 the being filled. And that He said not this of them by conjecture they straightway showed, for on this account they came the second time, as being about to enjoy the same (food) as before. Wherefore they said, Our fathers did eat manna in the wilderness. Again they draw Him to (the subject of) carnal food, which was the chief accusation and charge against them. But He stops not at rebukes, but adds instruction also, saying, Labor not for the meat which perishes, but for that meat which endures unto everlasting life.
Which the Son of Man gives to you; for God the Father has sealed Him.
Which the Son of Man gives unto you; for Him has God the Father sealed.
Here's the rewritten paragraph:
What He is saying is like this: Don't worry about this earthly food, but about that spiritual food. But since some people who want to live doing nothing have misused this statement, as if Christ wanted to completely eliminate work, it's important to address them. They are slandering, so to speak, all of Christianity and causing it to be mocked for promoting idleness. First, though, we must mention what Paul said. What does he say? Remember the Lord, how He said, It is more blessed to give than to receive. Acts 20:35 Now how can someone give if he has nothing? How then does Jesus say to Martha, You are careful and troubled about many things, but one thing is needful, and Mary has chosen that good part? Luke 10:41-42; and again, Take no thought for the morrow. Matthew 6:34 It is now necessary to answer all these questions, not only so we may stop people from being idle, but also so the oracles of God don't appear to contradict themselves.
What He says, is of this kind: Make no account of this earthly, but of that spiritual food. But since some of those who desire to live in doing nothing have abused this speech, as though Christ would entirely abolish working, it is seasonable to say somewhat to them. For they slander, so to speak, all Christianity, and cause it to be ridiculed on the score of idleness. First however, we must mention that saying of Paul. What says he? Remember the Lord, how He said, It is more blessed to give than to receive. Acts 20:35 Now how can it be possible for him to give who has not? How then says Jesus to Martha, You are careful and troubled about many things, but one thing is needful, and Mary has chosen that good part? Luke 10:41-42; and again, Take no thought for the morrow. Matthew 6:34 For it is necessary now to resolve all these questions, not only that we may check men if they would be idle, but also that the oracles of God may not appear to bring in what is contradictory.
In another place, Paul says, "But we urge you, brothers, to increase more and more, to be quiet, and to do your own business, so that you may walk honestly toward those who are outside" (1 Thessalonians 4:10-12). And again, "Let the one who stole steal no more, but rather let him work, laboring with his own hands, so that he may have something to give to the one who needs" (Ephesians 4:28). Here the Apostle commands not just to work, but to work so vigorously and hard as to have something from it to give to others. And in another place he says again, "These hands have provided for my necessities and for those who were with me" (Acts 20:34). And writing to the Corinthians he said, "What then is my reward? That when I preach the Gospel, I may make the Gospel of Christ without charge" (1 Corinthians 9:18). And when he was in that city, he stayed with Aquila and Priscilla and worked, for by their trade they were tentmakers (Acts 18:3).
Now Paul in another place says, But we beseech you, brethren, that you increase more and more, that you study to be quiet, and to do your own business; that you may walk honestly toward them that are without 1 Thessalonians 4:10-12; and again; Let him that stole, steal no more; but rather let him labor, working with his own hands, that he may have to give to him that needs. Ephesians 4:28 Here the Apostle bids not simply work, but to work so vigorously and laboriously, as to have thereby somewhat to give to others. And in another place the same says again; These hands have ministered to my necessities, and to them that were with me. Acts 20:34 And writing to the Corinthians he said, What is my reward then? Verily, that when I preach the Gospel, I may make the Gospel of Christ without charge. 1 Corinthians 9:18 And when he was in that city, he abode with Aquila and Priscilla, and wrought, for by their occupation they were tentmakers. Acts 18:3
These passages show an even stronger opposition when taken literally, so we must now provide an explanation. What should we say? That taking no thought does not mean not working, but rather not being bound to the things of this life—that is, taking no care for tomorrow's comfort, but considering such concerns unnecessary. A person may do no work and yet store up treasure for tomorrow, while another may work yet be anxious about nothing. Anxiousness and work are not the same thing. A person does not work because he trusts in his work, but so that he may share with those in need. And what was said to Martha does not refer to tasks and working, but to this: that we must know the right time and not spend on bodily matters the time meant for listening. Christ did not speak those words to urge her toward laziness, but to fix her attention on listening. I came, He says, to teach you necessary things, but you are worried about a meal. Do you want to receive Me and provide Me with an expensive table? Provide a different kind of hospitality by giving Me your full attention and by imitating your sister's eagerness for instruction. He did not say this to forbid her hospitality—far from it! How could He?—but to show that she should not be busy with other matters during the time for listening. When He says, "Labor not for the meat that perishes," He is not suggesting that we should be idle (in fact, this most especially is meat that perishes, since idleness tends to teach every kind of wickedness), but that we should work and share. This is food that never perishes. But if anyone is lazy and gluttonous and cares only for luxury, that person works for the meat that perishes. Likewise, if someone through his labor feeds Christ, gives Him drink, and clothes Him, who would be so senseless and insane as to say that such a person labors for the meat that perishes, when this has the promise of the kingdom to come and those good things? This food endures forever. But at that time, since the crowds paid no attention to what really mattered and did not seek to learn who was doing these things and by what power, but wanted only one thing—to fill their stomachs without working—Christ rightly called such food "meat that perishes." I fed your bodies, He says, so that afterward you might seek that other food which endures, which nourishes the soul. But you run after what is earthly again. Therefore you do not understand that I am leading you not to this imperfect food, but to that which gives not temporary but eternal life, which nourishes not the body but the soul. Then, after He had spoken such great things about Himself and said that He would give this food, in order that His words might not create a stumbling block, He attributes the provision to the Father to make His statement believable. After saying, "Which the Son of Man shall give you," He adds, "Him has God the Father sealed"—that is, has sent Him for this purpose, so that He might bring this food to you. This statement also allows another interpretation. In another place Christ says, "He that hears My words has set to his seal that God is true"—that is, has shown forth undeniably. The expression here seems to hint at this as well, for "the Father has sealed" means nothing else than "has declared, has revealed by His testimony." He declared Himself as well, but since He was speaking to Jews, He brought forward the testimony of the Father.
These passages show a yet more decided opposition as to the letter; we must therefore now bring forward the solution. What then must be our reply? That to take no thought, does not mean not to work, but not to be nailed to the things of this life; that is, to take no care for tomorrow's ease, but to deem that superfluous. For a man may do no work, and (yet) lay up treasure for the morrow; and a man may work, yet be careful for nothing; for carefulness and work are not the same thing; it is not as trusting to his work that a man works, but, that he may impart to him that needs. And that too which was said to Martha refers not to works and working, but to this, that it is our duty to know the right season, and not to spend on carnal things the time proper for listening. Thus Christ spoke not the words as urging her to idleness, but to rivet her to listening. I came, says He, to teach you needful things, but you are anxious about a meal. Do you desire to receive Me, and to provide for Me a costly table? Provide another sort of entertainment, by giving me a ready hearing, and by imitating your sister's longing for instruction. He said not this to forbid her hospitality, (away with the thought! How could that be?) but to show that she ought not in the season for listening be busy about other matters. For to say, Labor not for the meat that perishes, is not the expression of one implying that we ought to be idle; (in fact, this most especially is meat that perishes, for idleness is wont to teach all wickedness;) but that we ought to work, and to impart. This is meat that never perishes; but if any be idle and gluttonous, and cares for luxury, that man works for the meat that perishes. So too, if a man by his labor should feed Christ, and give Him drink, and clothe Him, who so senseless and mad as to say that such an one labors for the meat that perishes, when there is for this the promise of the kingdom that is to come, and of those good things? This meat endures forever. But at that time, since the multitudes made no account of filth, nor sought to learn who it was that did these things, and by what power, but desired one thing only, to fill their bellies without working; Christ with good reason called such food, meat that perishes. I fed, He says, your bodies, that after this ye might seek that other food which endures, which nourishes the soul; but you again run after that which is earthy. Therefore ye do not understand that I lead you not to this imperfect food, but to that which gives not temporal but eternal life, which nourishes not the body but the soul. Then when He had uttered such great words concerning Himself, and had said that He would give this food, in order that what was spoken might not stand in their way, to make His saying credible He attributes the supply to the Father. For after saying, Which the Son of Man shall give you; He adds, Him has God the Father sealed, that is, has sent Him for this purpose, that He might bring the food to you. The saying also admits of another interpretation; for in another place Christ says, He that hears My words, has set to his seal that God is true John 3:33, that is, has showed forth undeniably. Which indeed the expression seems to me to hint at even in this place, for the Father has sealed, is nothing else than has declared, has revealed by His testimony. He in fact declared Himself too, but since He was speaking to Jews, He brought forward the testimony of the Father.
Let us learn, beloved, to ask God for the things we ought to ask of Him. Those other things—the ones belonging to this life—cannot really harm us, however they turn out. If we are rich, we will enjoy our luxury only here. If we fall into poverty, we will suffer nothing terrible. Neither the splendors nor the pains of this present life have much power to cause deep sadness or pleasure; they are insignificant and pass away very quickly. This is why they are rightly called a way, because they pass on and by their very nature do not last long. But the things to come last forever, both those of punishment and those of the Kingdom. So let us be very diligent concerning these things, to avoid the first and choose the last. For what advantage is there in this world's luxury? Today it exists, tomorrow it does not. Today a bright flower, tomorrow scattered dust. Today a burning fire, tomorrow smoldering ashes. But spiritual things are not like this. They remain shining and blooming forever, and become brighter every day. That wealth never perishes, never departs, never ceases, never brings with it worry or envy or blame. It does not destroy the body or corrupt the soul. It is without ill will and does not heap up malice—all of which accompany the other kind of wealth. That honor does not lift people into foolishness or make them arrogant. It never ceases or grows dim. Again, the rest and delight of heaven endures continually, always unchanging and immortal. One cannot find its end or limit. Let us desire this life, for if we do, we will make no account of present things. We will despise and mock at them all. Even if someone invited us into royal palaces, we would not choose to enter while we have this hope—yet nothing earthly seems closer to happiness than such an invitation. But to those possessed by love of heaven, even this seems small and mean and unworthy of consideration. Nothing that comes to an end is greatly to be desired. Whatever ceases, existing today but not tomorrow, even if very great, seems very small and contemptible. So let us not cling to fleeting things that slip away and depart, but to those that are enduring and immovable. May we all attain these 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 ever and world without end. Amen.
2. Learn we then, beloved, to ask of God the things which it is meet for us to ask of Him. For those other things, those, I mean, which belong to this life, whichever way they may fall out, can do us no injury; for if we be rich, it is here only that we shall enjoy our luxury; and if we fall into poverty, we shall suffer nothing terrible. For neither the splendors nor the pains of the present life have much power in respect either of despondency or pleasure, they are contemptible, and slip away very swiftly. Wherefore they are called a way, with reason, because they pass away, and by their very nature do not long endure, but the things which are to come endure eternally, both those of punishment and those of the Kingdom. Let us then in regard of these things use much diligence to avoid the first and to choose the last. For what is the advantage of this world's luxury? Today it is, and tomorrow it is not; today a bright flower, tomorrow scattered dust; today a burning fire, tomorrow smouldering ashes. But spiritual things are not so, they ever remain shining and blooming, and becoming brighter every day. That wealth never perishes, never departs, never ceases, never brings with it care or envy or blame, destroys not the body, corrupts not the soul, is without ill will, heaps not up malice; all which things attend on the other kind of wealth. That honor lifts not men into folly, does not make them puffed up, never ceases nor is dimmed. Again, the rest and delight of heaven endures continually, ever being immovable and immortal, one cannot find its end or limit. This life then let us desire, for if we do so we shall make no account of present things, but shall despise and mock at them all, and though one should bid us enter into kingly halls, we shall not while we have this hope choose to do so; yet nothing (earthly) seems more near to happiness than such a permission; but to those who are possessed by love of heaven, even this seems little and mean, and worthy of no account. Nothing which comes to an end is to be much desired; whatever ceases, and today is and tomorrow is not, even though it be very great, yet seems to be very little and contemptible. Then let us not cling to fleeting things which slip away and depart, but to those which are enduring and immovable. To which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, now and ever and world without end. Amen.