“To whom shall we go?” Peter asks. In other words, “Who else will instruct us the way you do?” or, “To whom shall we go to find anything better?”
“You have the words of eternal life”; not hard words, as those other disciples say, but words that will bring us to the loftiest goal, unceasing, endless life removed from all corruption.
These words surely make quite obvious to us the necessity for sitting at the feet of Christ, taking him as our one and only teacher, and giving him our constant and undivided attention. He must be our guide who knows well how to lead us to everlasting life.
Thus, shall we ascend to the divine court of heaven, and entering the church of the first born, delight in blessings passing all human understanding.
That the desire to follow Christ alone and to be with him always is a good thing leading to our salvation is entirely self-evident; yet we may learn this from the Old Testament as well.
When the Israelites had shaken off Egyptian tyranny and were hastening toward the promised land, God did not allow them to make disorderly marches; nor did the lawgiver let each one go where he would, for without a guide they should undoubtedly have lost the way completely. They were ordered to follow: to set out with the cloud, to come to a halt again with it, and to rest with it.
Keeping with their guide was the Israelites’ salvation then, just as not leaving Christ is ours now. For he was with those people of old under the form of the tabernacle, the cloud, and the fire.
They were commanded to follow, and not undertake the journey on their own initiative. They were to halt with the cloud and to abide with it, that by this symbol you might understand Christ’s words: “Whoever serves me must follow me, so as to be with me wherever I am.”
For being always in his company means being steadfast in following him and constant in cleaving to him. But accompanying the Savior Christ and following him is by no means to be thought of as something done by the body. It is accomplished rather by deeds springing from virtue.
Upon such virtue the wisest disciples firmly fixed their minds and refused to depart with the unbelievers, which they saw would be fatal. With good reason they cried out, “Where can we go?”
It was as though they said: “We will stay with you always and hold fast to your commandments. We will receive your words without finding fault or thinking your teaching hard as the ignorant do, but thinking rather, ‘How sweet are your words to my throat! Sweeter to my mouth are they than honey or the honeycomb.’”
Commentary on John’s Gospel IV, 4: PG 73, 613-17
Cyril of Alexandria (d. 444) succeeded his uncle Theophilus as patriarch in 412. Until 428 the pen of this brilliant theologian was employed in exegesis and polemics against the Arians; after that date it was devoted almost entirely to refuting the Nestorian heresy. The teaching of Nestorius was condemned in 431 by the Council of Ephesus at which Cyril presided, and Mary’s title, Mother of God, was solemnly recognized. The incarnation is central to Cyril’s theology. Only if Christ is consubstantial with the Father and with us can he save us, for the meeting ground between God and ourselves is the flesh of Christ. Through our kinship with Christ, the Word made flesh, we become children of God, and share in the filial relation of the Son with the Father.