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John 4:54-5:1

1. As in gold mines one skillful in what relates to them would not endure to overlook even the smallest vein as producing much wealth, so in the holy Scriptures it is impossible without loss to pass by one jot or one tittle, we must search into all. For they all are uttered by the Holy Spirit, and nothing useless is written in them.

Consider, for instance, what the Evangelist in this place says, This is again the second miracle that Jesus did, when He had come out of Judæa into Galilee. Even the word second he has added not without cause, but to exalt yet more the praise of the Samaritans, by showing that even when a second miracle had been wrought, they who beheld it had not yet reached as high as those who had not seen one.

After this there was a feast of the Jews. What feast? Methinks that of Pentecost. And Jesus went up to Jerusalem. Continually at the feasts He frequents the City, partly that He might appear to feast with them, partly that He might attract the multitude that was free from guile; for during these days especially, the more simply disposed ran together more than at other times.

John 5:2-3

What manner of cure is this? What mystery does it signify to us? For these things are not written carelessly, or without a purpose, but as by a figure and type they show in outline things to come, in order that what was exceedingly strange might not by coming unexpectedly harm among the many the power of faith. What then is it that they show in outline? A Baptism was about to be given, possessing much power, and the greatest of gifts, a Baptism purging all sins, and making men alive instead of dead. These things then are foreshown as in a picture by the pool, and by many other circumstances. And first is given a water which purges the stains of our bodies, and those defilements which are not, but seem to be, as those from touching the dead, those from leprosy, and other similar causes; under the old covenant one may see many things done by water on this account. However, let us now proceed to the matter in hand.

First then, as I before said, He causes defilements of our bodies, and afterwards infirmities of different kinds, to be done away by water. Because God, desiring to bring us nearer to faith in baptism, no longer heals defilements only, but diseases also. For those figures which came nearer [in time] to the reality, both as regarded Baptism, and the Passion, and the rest, were plainer than the more ancient; and as the guards near the person of the prince are more splendid than those before, so was it with the types. And an Angel came down and troubled the water, and endued it with a healing power, that the Jews might learn that much more could the Lord of Angels heal the diseases of the soul. Yet as here it was not simply the nature of the water that healed, (for then this would have always taken place,) but water joined to the operation of the Angel; so in our case, it is not merely the water that works, but when it has received the grace of the Spirit, then it puts away all our sins. Around this pool lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water; but then infirmity was a hindrance to him who desired to be healed, now each has power to approach, for now it is not an Angel that troubles, it is the Lord of Angels who works all. The sick man cannot now say, I have no man; he cannot say, While I am coming another steps down before me; though the whole world should come, the grace is not spent, the power is not exhausted, but remains equally great as it was before. Just as the sun's beams give light every day, yet are not exhausted, nor is their light made less by giving so abundant a supply; so, and much more, the power of the Spirit is in no way lessened by the numbers of those who enjoy it. And this miracle was done in order that men, learning that it is possible by water to heal the diseases of the body, and being exercised in this for a long time, might more easily believe that it can also heal the diseases of the soul.

But why did Jesus, leaving the rest, come to one who was of thirty-eight years standing? And why did He ask him, Will you be made whole? Not that He might learn, that was needless; but that He might show the man's perseverance, and that we might know that it was on this account that He left the others and came to him. What then says he? Yea Lord, he says, but I have no man when the water is troubled to put me into the pool, but while I am coming another steps down before me.

It was that we might learn these circumstances that Jesus asked, Will you be made whole? and said not, Will you that I heal you? (for as yet the man had formed no exalted notions concerning Him,) but Will you be made whole? Astonishing was the perseverance of the paralytic, he was of thirty and eight years standing, and each year hoping to be freed from his disease, he continued in attendance, and withdrew not. Had he not been very persevering, would not the future, if not the past, have been sufficient to lead him from the spot? Consider, I pray you, how watchful it was likely that the other sick men there would be since the time when the water was troubled was uncertain. The lame and halt indeed might observe it, but how did the blind see? Perhaps they learned it from the clamor which arose.

2. Let us be ashamed then, beloved, let us be ashamed, and groan over our excessive sloth. Thirty and eight years had that man been waiting without obtaining what he desired, and withdrew not. And he had failed not through any carelessness of his own, but through being oppressed and suffering violence from others, and not even thus did he grow dull; while we if we have persisted for ten days to pray for anything and have not obtained it, are too slothful afterwards to employ the same zeal. And on men we wait for so long a time, warring and enduring hardships and performing servile ministrations, and often at last failing in our expectation, but on our Master, from whom we are sure to obtain a recompense greater than our labors, (for, says the Apostle, Hope makes not ashamed Romans 5:5) on Him we endure not to wait with becoming diligence. What chastisement does this deserve! For even though we could receive nothing from Him, ought we not to deem the very conversing with Him continually the cause of ten thousand blessings? But continual prayer is a laborious thing. And what that belongs to virtue is not laborious? In truth, says some one, this very point is full of great difficulty, that pleasure is annexed to vice, and labor to virtue. And many, I think, make this a question. What then can be the reason? God gave us at the beginning a life free from care and exempt from labor. We used not the gift aright, but were perverted by doing nothing, and were banished from Paradise. On which account He made our life for the future one of toil, assigning as it were His reasons for this to mankind, and saying, I allowed you at the beginning to lead a life of enjoyment, but you were rendered worse by liberty, wherefore I commanded that henceforth labor and sweat be laid upon you. And when even this labor did not restrain us, He next gave us a law containing many commandments, imposing it on us like bits and curbs placed upon an unruly horse to restrain his prancings, just as horse breakers do. This is why life is laborious, because not to labor is wont to be our ruin. For our nature cannot bear to be doing nothing, but easily turns aside to wickedness. Let us suppose that the man who is temperate, and he who rightly performs the other virtues, has no need of labor, but that they do all things in their sleep, still how should we have employed our ease? Would it not have been for pride and boastfulness? But wherefore, says some one, has great pleasure been attached to vice, great labor and toil to virtue? Why, what thanks would you have had, and for what would you have received a reward, if the matter had not been one of difficulty? Even now I can show you many who naturally hate intercourse with women, and avoid conversation with them as impure; shall we then call these chaste, shall we crown these, tell me, and proclaim them victors? By no means. Chastity is self-restraint, and the mastering pleasures which fight, just as in war the trophies are most honorable when the contest is violent, not when no one raises a hand against us. Many are by their very nature passionless; shall we call these good tempered? Not at all. And so the Lord after naming three manners of the eunuch state, leaves two of them uncrowned, and admits one into the kingdom of heaven. Matthew 19:12 But what need, says one, was there of wickedness? I say this too. What is it then which made wickedness to be? What but our willful negligence? But, says one, there ought to be only good men. Well, what is proper to the good man? Is it to watch and be sober, or to sleep and snore? And why, says one, seemed it not good that a man should act rightly without laboring? You speak words which become the cattle or gluttons, or who make their belly their god. For to prove that these are the words of folly, answer me this. Suppose there were a king and a general, and while the king was asleep or drunk, the general should endure hardship and erect a trophy, whose would you count the victory to be? Who would enjoy the pleasure of what was done? Do you see that the soul is more especially disposed towards those things for which she has labored? And therefore God has joined labors to virtue, wishing to make us attached to her. For this cause we admire virtue, even although we act not rightly ourselves, while we condemn vice even though it be very pleasant. And if you say, Why do we not admire those who are good by nature more than those who are so by choice? we reply, Because it is just to prefer him that labors to him that labors not. For why is it that we labor? It is because thou did not bear with moderation the not laboring. Nay more, if one enquire exactly, in other ways also sloth is wont to undo us, and to cause us much trouble. Let us, if you will, shut a man up, only feeding and pampering him, not allowing him to walk nor conducting him forth to work, but let him enjoy table and bed, and be in luxury continually; what could be more wretched than such a life? But, says one, to work is one thing, to labor is another. Yea, but it was in man's power then to work without labor. And is this, says he, possible? Yea, it is possible; God even desired it, but you endured it not. Therefore He placed you to work in the garden, marking out employment, but joining with it no labor. For had man labored at the beginning, God would not afterwards have put labor by way of punishment. For it is possible to work and not to be wearied, as do the angels. To prove that they work, hear what David says; You that excel in strength, you that do His word. Psalm 103:20, Septuagint Want of strength causes much labor now, but then it was not so. For he that has entered into His rest, has ceased, says one, from his works, as God from His Hebrews 4:10: not meaning here idleness, but the ceasing from labor. For God works even now, as Christ says, My Father works hitherto, and I work. John 5:17 Wherefore I exhort you that, laying aside all carelessness, you be zealous for virtue. For the pleasure of wickedness is short, but the pain lasting; of virtue, on the contrary, the joy grows not old, the labor is but for a season. Virtue even before the crowns are distributed animates her workman, and feeds him with hopes; vice even before the time of vengeance punishes him who works for her, wringing and terrifying his conscience, and making it apt to imagine all (evils). Are not these things worse than any labors, than any toils? And if these things were not so, if there were pleasure, what could be more worthless than that pleasure? For as soon as it appears it flies away, withering and escaping before it has been grasped, whether you speak of the pleasure of beauty, or that of luxury, or that of wealth, for they cease not daily to decay. But when there is besides (for this pleasure) punishment and vengeance, what can be more miserable than those who go after it? Knowing then this, let us endure all for virtue, so shall we enjoy true pleasure, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.

 

 

John 5:6-7

1. Great is the profit of the divine Scriptures, and all-sufficient is the aid which comes from them. And Paul declared this when he said, Whatsoever things were written aforetime, were written aforetime for our admonition upon whom the ends of the world have come, that we through patience and comfort of the Scriptures might have hope. Romans 15:4, 1 Corinthians 10:11 For the divine oracles are a treasury of all manner of medicines, so that whether it be needful to quench pride, to lull desire to sleep, to tread under foot the love of money, to despise pain, to inspire confidence, to gain patience, from them one may find abundant resource. For what man of those who struggle with long poverty or who are nailed to a grievous disease, will not, when he reads the passage before us, receive much comfort? Since this man who had been paralytic for thirty and eight years, and who saw each year others delivered, and himself bound by his disease, not even so fell back and despaired, though in truth not merely despondency for the past, but also hopelessness for the future, was sufficient to over-strain him. Hear now what he says, and learn the greatness of his sufferings. For when Christ had said, Will you be made whole? Yea, Lord, he says, but I have no man, when the water is troubled, to put me into the pool. What can be more pitiable than these words? What more sad than these circumstances? Do you see a heart crushed through long sickness? Do you see all violence subdued? He uttered no blasphemous word, nor such as we hear the many use in reverses, he cursed not his day, he was not angry at the question, nor did he say, Have You come to make a mock and a jest of us, that Thou asks whether I desire to be made whole? but replied gently, and with great mildness, Yea, Lord; yet he knew not who it was that asked him, nor that He would heal him, but still he mildly relates all the circumstances and asks nothing further, as though he were speaking to a physician, and desired merely to tell the story of his sufferings. Perhaps he hoped that Christ might be so far useful to him as to put him into the water, and desired to attract Him by these words. What then says Jesus?

John 5:8

Now some suppose that this is the man in Matthew who was lying on a bed Matthew 9:2; but it is not so, as is clear in many ways. First, from his wanting persons to stand forward for him. That man had many to care for and to carry him, this man not a single one; wherefore he said, I have no man. Secondly, from the manner of answering; the other uttered no word, but this man relates his whole case. Thirdly, from the season and the time; this man was healed at a feast, and on the Sabbath, that other on a different day. The places too were different; one was cured in a house, the other by the pool. The manner also of the cure was altered; there Christ said, Your sins be forgiven you, but here He braced the body first, and then cared for the soul. In that case there was remission of sins, (for He says, Your sins be forgiven you,) but in this, warning and threats to strengthen the man for the future; Sin no more, lest a worse thing come unto you. John 5:14 The charges also of the Jews are different; here they object to Jesus, His working on the Sabbath, there they charge Him with blasphemy.

Consider now, I pray you, the exceeding wisdom of God. He raised not up the man at once, but first makes him familiar by questioning, making way for the coming faith; nor does He only raise, but bids him take up his bed, so as to confirm the miracle that had been wrought, and that none might suppose what was done to be illusion or a piece of acting. For he would not, unless his limbs had been firmly and thoroughly compacted, have been able to carry his bed. And this Christ often does, effectually silencing those who would fain be insolent. So in the case of the loaves, that no one might assert that the men had been merely satisfied, and that what was done was an illusion, He caused that there should be many relics of the loaves. So to the leper that was cleansed He said, Go, show yourself to the priest Matthew 8:4; at once providing most certain proof of the cleansing, and stopping the shameless mouths of those who asserted that He was legislating in opposition to God. This also He did in like manner in the case of the wine; for He did not merely show it to them, but also caused it to be borne to the governor of the feast, in order that one who knew nothing of what had been done, by his confession might bear to Him unsuspected testimony; wherefore the Evangelist says, that the ruler of the feast knew not whence it was, thus showing the impartiality of his testimony. And in another place, when He raised the dead, He said, Give ye him to eat; supplying this proof of a real resurrection, and by these means persuading even the foolish that He was no deceiver, no dealer in illusions, but that He had come for the salvation of the common nature of mankind.

2. But why did not Jesus require faith of this man, as He did in the case of others, saying, Believest thou that I am able to do this? It was because the man did not yet clearly know who He was; and it is not before, but after the working of miracles that He is seen so doing. For persons who had beheld His power exerted on others would reasonably have this said to them, while of those who had not yet learned who He was, but who were to know afterwards by means of signs, it is after the miracles that faith is required. And therefore Matthew does not introduce Christ as having said this at the beginning of His miracles, but when He had healed many, to the two blind men only.

Observe however in this way the faith of the paralytic. When he had heard, Take up your bed and walk, he did not mock, nor say, What can this mean? An Angel comes down and troubles the water, and heals only one, and do You, a man, by a bare command and word hope to be able to do greater things than Angels? This is mere vanity, boasting, mockery. But he neither said nor imagined anything like this, but at once he heard and arose, and becoming whole, was not disobedient to Him that gave the command; for immediately he was made whole, and took up his bed, and walked. What followed was even far more admirable. That he believed at first, when no one troubled him, was not so marvelous, but that afterwards, when the Jews were full of madness and pressed upon him on all sides, accusing and besieging him and saying, It is not lawful for you to take up your bed, that then he gave no heed to their madness, but most boldly in the midst of the assembly proclaimed his Benefactor and silenced their shameless tongues, this, I say, was an act of great courage. For when the Jews arose against him, and said in a reproachful and insolent manner to him ("It is not lawful . . ."):

John 5:10-11

Hear what he says ("He that made me whole . . ."), all but saying, You are silly and mad who bid me not to take Him for my Teacher who has delivered me from a long and grievous malady, and not to obey whatever He may command. Had he chosen to act in an unfair manner, he might have spoke differently, as thus, I do not this of my own will, but at the bidding of another; if this be a matter of blame, blame him who gave the order, and I will set down the bed. And he might have concealed the cure, for he well knew that they were vexed not so much at the breaking of the Sabbath, as at the curing of his infirmity. Yet he neither concealed this, nor said that, nor asked for pardon, but with loud voice confessed and proclaimed the benefit. Thus did the paralytic; but consider how unfairly they acted. For they said not, Who is it that has made you whole? on this point they were silent, but kept on bringing forward the seeming transgression.

John 5:12-13

And why did Jesus conceal Himself? First, that while He was absent, the testimony of the man might be unsuspected, for he who now felt himself whole was a credible witness of the benefit. And in the next place, that He might not cause the fury of the Jews to be yet more inflamed, for the very sight of one whom they envy is wont to kindle not a small spark in malicious persons. On this account He retired, and left the deed by itself to plead its cause among them, that He might not say anything in person respecting Himself, but that they might do so who had been healed, and with them also the accusers. Even these last for a while testify to the miracle, for they said not, Wherefore have you commanded these things to be done on the Sabbath day? but, Wherefore doest thou these things on the Sabbath day? not being displeased at the transgression, but envious at the restoration of the paralytic. Yet in respect of human labor, what the paralytic did was rather a work, for the other was a saying and a word. Here then He commands another to break the Sabbath, but elsewhere He does the same Himself, mixing clay and anointing a man's eyes John 9; yet He does these things not transgressing, but going beyond the Law. And on this we shall hereafter speak. For He does not, when accused by the Jews respecting the Sabbath, always defend Himself in the same terms, and this we must carefully observe.

3. But let us consider awhile how great an evil is envy, how it disables the eyes of the soul to the endangering his salvation who is possessed by it. For as madmen often thrust their swords against their own bodies, so also malicious persons looking only to one thing, the injury of him they envy, care not for their own salvation. Men like these are worse than wild beasts; they when wanting food, or having first been provoked by us, arm themselves against us; but these men when they have received kindness, have often repaid their benefactors as though they had wronged them. Worse than wild beasts are they, like the devils, or perhaps worse than even those; for they against us indeed have unceasing hostility, but do not plot against those of their own nature, (and so by this Jesus silenced the Jews when they said that He cast out devils by Beelzebub,) but these men neither respect their common nature, nor spare their own selves. For before they vex those whom they envy they vex their own souls, filling them with all manner of trouble and despondency, fruitlessly and in vain. For wherefore do you grieve, O man, at the prosperity of your neighbor? We ought to grieve at the ills we suffer, not because we see others in good repute. Wherefore this sin is stripped of all excuse. The fornicator may allege his lust, the thief his poverty, the man-slayer his passion, frigid excuses and unreasonable, still they have these to allege. But what reason, tell me, will you name? None other at all, but that of intense wickedness. If we are commanded to love our enemies, what punishment shall we suffer if we hate our very friends? And if he who loves those that love him will be in no better a state than the heathen, what excuse, what palliation shall he have who injures those that have done him no wrong? Hear Paul, what he says, Though I give my body to be burned, and have not charity, it profits me nothing 1 Corinthians 13:3; now it is clear to every one that where envy and malice are, there charity is not. This feeling is worse than fornication and adultery, for these go no farther than him who does them, but the tyranny of envy has overturned entire Churches, and has destroyed the whole world. Envy is the mother of murder. Through this Cain slew Abel his brother; through this Esau (would have slain) Jacob, and his brethren Joseph, through this the devil all mankind. Thou indeed now killest not, but thou dost many things worse than murder, desiring that your brother may act unseemly, laying snares for him on all sides, paralyzing his labors on the side of virtue, grieving that he pleases the Master of the world. Yet you war not with your brother, but with Him whom he serves, Him you insult when you prefer your glory to His. And what is in truth worst of all, is that this sin seems to be an unimportant one, while in fact it is more grievous than any other; for though you show mercy and watchest and fastest, you are more accursed than any if you envy your brother. As is clear from this circumstance also. A man of the Corinthians was once guilty of adultery, yet he was charged with his sin and soon restored to righteousness; Cain envied Abel; but he was not healed, and although God Himself continually charmed the wound, he became more pained and wave-tossed, and was hurried on to murder. Thus this passion is worse than that other, and does not easily permit itself to be cured except we give heed. Let us then by all means tear it up by the roots, considering this, that as we offend God when we waste with envy at other men's blessings, so when we rejoice with them we are well pleasing to Him, and render ourselves partakers of the good things laid up for the righteous.  Therefore Paul exhorts us to Rejoice with them that do rejoice, and weep with them that weep Romans 12:15, that on either hand we may reap great profit.

Considering then that even when we labor not, by rejoicing with him that labors, we become sharers of his crown, let us cast aside all envy, and implant charity in our souls, that by applauding those of our brethren who are well pleasing unto God, we may obtain both present and future good things, 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, world without end. Amen. 

 

John 5:14

1. A fearful thing is sin, fearful, and the ruin of the soul, and the mischief oftentimes through its excess has overflowed and attacked men's bodies also. For since for the most part when the soul is diseased we feel no pain, but if the body receive though but a little hurt, we use every exertion to free it from its infirmity, because we are sensible of the infirmity, therefore God oftentimes punishes the body for the transgressions of the soul, so that by means of the scourging of the inferior part, the better part also may receive some healing. Thus too among the Corinthians Paul restored the adulterer, checking the disease of the soul by the destruction of the flesh, and having applied the knife to the body, so repressed the evil 1 Corinthians 5:5; like some excellent physician employing external cautery for dropsy or spleen, when they refuse to yield to internal remedies. This also Christ did in the case of the paralytic; as He showed when He said, Behold, you are made whole; sin no more, lest a worse thing come unto you.

Now what do we learn from this? First, that his disease had been produced by his sins; secondly, that the accounts of hell fire are to be believed; thirdly, that the punishment is long, nay endless. Where now are those who say, I murdered in an hour, I committed adultery in a little moment of time, and am I eternally punished? For behold this man had not sinned for so many years as he suffered, for he had spent a whole lifetime in the length of his punishment; and sins are not judged by time, but by the nature of the transgressions. Besides this, we may see another thing, that though we have suffered severely for former sins, if we afterwards fall into the same, we shall suffer much more severely. And with good reason; for he who is not made better even by punishment, is afterwards led as insensible and a despiser to still heavier chastisement. The fault should of itself be sufficient to check and to render more sober the man who once has slipped, but when not even the addition of punishment effects this, he naturally requires more bitter torments. Now if even in this world when after punishment we fall into the same sins, we are chastised yet more severely then before, ought we not when after sinning we have not been punished at all, to be then very exceedingly afraid and to tremble, as being about to endure something irreparable? And wherefore, says some one, are not all thus punished? For we see many bad men well in body, vigorous, and enjoying great prosperity. But let us not be confident, let us mourn for them in this case most of all, since their having suffered nothing here, helps them on to a severer vengeance hereafter. As Paul declares when he says, But now that we are judged, we are chastened of the Lord, that we should not be condemned with the world 1 Corinthians 11:32; for the punishments here are for warning, there for vengeance.

What then, says one, do all diseases proceed from sin? Not all, but most of them; and some proceed from different kinds of loose living, since gluttony, intemperance, and sloth, produce such like sufferings. But the one rule we have to observe, is to bear every stroke thankfully; for they are sent because of our sins, as in the Kings we see one attacked by gout 1 Kings 15:23; they are sent also to make us approved, as the Lord says to Job, Do you think that I have spoken to you, save that you might appear righteous? Job 60:8, Septuagint

But why is it that in the case of these paralytics Christ brings forward their sins? For He says also to him in Matthew who lay on a bed, Son, be of good cheer, your sins are forgiven you Matthew 9:2: and to this man, Behold, you are made whole; sin no more. I know that some slander this paralytic, asserting that he was an accuser of Christ, and that therefore this speech was addressed to him; what then shall we say of the other in Matthew, who heard nearly the same words? For Christ says to him also, Your sins be forgiven you. Whence it is clear, that neither was this man thus addressed on the account which they allege. And this we may see more clearly from what follows; for, says the Evangelist, Afterward Jesus finds him in the Temple, which is an indication of his great piety; for he departed not into the market places and walks, nor gave himself up to luxury and ease, but remained in the Temple, although about to sustain so violent an attack and to be harassed by all there. Yet none of these things persuaded him to depart from the Temple. Moreover Christ having found him, even after he had conversed with the Jews, implied nothing of the kind. For had He desired to charge him with this, He would have said to him, Are you again attempting the same sins as before, are you not made better by your cure? Yet He said nothing of the kind, but merely secures him for the future.

2. Why then, when He had cured the halt and maimed, did He not in any instance make mention of the like? Methinks that the diseases of these (the paralytic) arose from acts of sin, those of the others from natural infirmity. Or if this be not so, then by means of these men, and by the words spoken to them, He has spoken to the rest also. For since this disease is more grievous than any other, by the greater He corrects also the less. And as when He had healed a certain other He charged him to give glory to God, addressing this exhortation not to him only but through him to all, so He addresses to these, and by these to all the rest of mankind, that exhortation and advice which was given to them by word of mouth. Besides this we may also say, that Jesus perceived great endurance in his soul, and addressed the exhortation to him as to one who was able to receive His command, keeping him to health both by the benefit, and by the fear of future ills.

And observe the absence of boasting. He said not, Behold, I have made you whole, but, You are made whole; sin no more. And again, not, lest I punish you, but, lest a worse thing come unto you; putting both expressions not personally, and showing that the cure was rather of grace than of merit. For He declared not to him that he was delivered after suffering the deserved amount of punishment, but that through lovingkindness he was made whole. Had this not been the case, He would have said, Behold, you have suffered a sufficient punishment for your sins, be steadfast for the future. But now He spoke not so, but how? Behold, you are made whole; sin no more. Let us continually repeat these words to ourselves, and if after having been chastised we have been delivered, let each say to himself, Behold, you are made whole; sin no more. But if we suffer not punishment though continuing in the same courses, let us use for our charm that word of the Apostle, The goodness of God leads [us] to repentance, but after [our] hardness and impenitent heart, [we] treasure up unto [ourselves] wrath. Romans 2:4-5

And not only by strengthening the sick man's body, but also in another way, did He afford him a strong proof of His Divinity; for by saying, Sin no more, He showed that He knew all the transgressions that had formerly been committed by him; and by this He would gain his belief as to the future.

John 5:15

Again observe him continuing in the same right feeling. He says not, This is he who said, Take up your bed, but when they continually advanced this seeming charge, he continually puts forward the defense, again declaring his Healer, and seeking to attract and attach others to Him. For he was not so unfeeling as after such a benefit and charge to betray his Benefactor, and to speak as he did with an evil intention. Had he been a wild beast, had he been something unlike a man and of stone, the benefit and the fear would have been enough to restrain him, since, having the threat lodged within, he would have dreaded lest he should suffer a worse thing, having already received the greatest pledges of the power of his Physician. Besides, had he wished to slander Him, he would have said nothing about his own cure, but would have mentioned and urged against Him the breach of the Sabbath. But this is not the case, surely it is not; the words are words of great boldness and candor; he pro claims his Benefactor no less than the blind man did. For what said he? He made clay, and anointed my eyes John 9:6; and so this man of whom we now speak, It is Jesus who made me whole.

John 5:16

What then says Christ?

John 5:17

When there was need to make excuse for the Disciples, He brought forward David their fellow-servant, saying, Have ye not read what David did when he was an hungered? Matthew 12:2 But when excuse was to be made for Himself, He betook Himself to the Father, showing in two ways His Equality, by calling God His Father peculiarly, and by doing the same things which He did. And wherefore did He not mention what took place at Jericho ? Because He wished to raise them up from earth that they might no longer attend to Him as to a man, but as to God, and as to one who ought to legislate: since had He not been The Very Son and of the same Essence, the defense would have been worse than the charge. For if a viceroy who had altered a royal law should, when charged with so doing, excuse himself in this manner, and say, Yea, for the king also has annulled laws, he would not be able to escape, but would thus increase the weight of the charge. But in this instance, since the dignity is equal, the defense is made perfect on most secure grounds. From the charges, says He, from which you absolve God, absolve Me also. And therefore He said first, My Father, that He might persuade them even against their will to allow to Him the same, through reverence of His clearly asserted Sonship.

If any one say, And how does the Father 'work,' who ceased on the seventh day from all His works? let him learn the manner in which He works. What then is the manner of His working? He cares for, He holds together all that has been made. Therefore when you behold the sun rising and the moon running in her path, the lakes, and fountains, and rivers, and rains, the course of nature in the seeds and in our own bodies and those of irrational beings, and all the rest by means of which this universe is made up, then learn the ceaseless working of the Father. For He makes His sun to rise upon the evil and the good, and sends rain on the just and on the unjust. Matthew 5:45 And again; If God so clothe the grass of the field, which today is, and tomorrow is cast into the fire Matthew 6:30; and speaking of the birds He said, Your Heavenly Father feeds them.

3. In that place then He did all on the Sabbath day by words only, and added nothing more, but refuted their charges by what was done in the Temple and from their own practice. But here where He commanded a work to be done, the taking up a bed, (a thing of no great importance as regarded the miracle, though by it He showed one point, a manifest violation of the Sabbath,) He leads up His discourse to something greater, desiring the more to awe them by reference to the dignity of the Father, and to lead them up to higher thought. Therefore when His discourse is concerning the Sabbath, He makes not His defense as man only, or as God only, but sometimes in one way, sometimes in the other; because He desired to persuade them both of the condescension of the Dispensation, and the Dignity of His Godhead. Therefore He now defends Himself as God, since had He always conversed with them merely as a man, they would have continued in the same low condition. Wherefore that this may not be, He brings forward the Father. Yet the creation itself works on the Sabbath, (for the sun runs, rivers flow, fountains bubble, women bear,) but that you may learn that He is not of creation, He said not, Yea, I work, for creation works, but, Yea, I work, for My Father works.

John 5:18

And this he asserted not by words merely, but by deeds, for not in speech alone, but also yet oftener by actions He declared it. Why so? Because they might object to His words and charge Him with arrogance, but when they saw the truth of His actions proved by results, and His power proclaimed by works, after that they could say nothing against Him.

But they who will not receive these words in a right mind assert, that Christ made not Himself equal to God, but that the Jews suspected this. Come then let us go over what has been said from the beginning. Tell me, did the Jews persecute Him, or did they not? It is clear to every one that they did. Did they persecute Him for this or for something else? It is again allowed that it was for this. Did He then break the Sabbath, or did He not? Against the fact that He did, no one can have anything to say. Did He call God His Father, or did He not call Him so? This too is true. Then the rest also follows by the same consequence; for as to call God His Father, to break the Sabbath, and to be persecuted by the Jews for the former and more especially for the latter reason, belonged not to a false imagination, but to actual fact, so to make Himself equal to God was a declaration of the same meaning.

And this one may see more clearly from what He had before said, for My Father works, and I work, is the expression of One declaring Himself equal to God. For in these words He has marked no difference. He said not, He works, and I minister, but, As He works, so work I; and has declared absolute Equality. But if He had not wished to establish this, and the Jews had supposed so without reason, He would not have allowed their minds to be deceived, but would have corrected this. Besides, the Evangelist would not have been silent on the subject, but would have plainly said that the Jews supposed so, but that Jesus did not make Himself equal to God. As in another place he does this very thing, when he perceives that something was said in one way, and understood in another; as, Destroy this Temple, said Christ, and in three days I will raise It up John 2:19; speaking of His Flesh. But the Jews, not understanding this, and supposing that the words were spoken of the Jewish Temple, said, Forty and six years was this temple in building, and will You rear it up in three days? Since then He said one thing, and they imagined another, (for He spoke of His Flesh, and they thought that the words were spoken of their Temple,) the Evangelist remarking on this, or rather correcting their imagination, goes on to say, But He spoke of the Temple of His Body. So that here also, if Christ had not made Himself equal with God, had not wished to establish this, and yet the Jews had imagined that He did, the writer would here also have corrected their supposition, and would have said, The Jews thought that He made Himself equal to God, but indeed He spoke not of equality. And this is done not in this place only, nor by this Evangelist only, but again elsewhere another Evangelist is seen to do the same. For when Christ warned His disciples, saying, Beware of the leaven of the Pharisees and Sadducees Matthew 16:6, and they reasoned among themselves, saying, It is because we have taken no bread, and He spoke of one thing, calling their doctrine leaven, but the disciples imagined another, supposing that the words were said of bread; it is not now the Evangelist who sets them right, but Christ Himself, speaking thus, How is it that you do not understand, that I spoke not to you concerning bread? But here there is nothing of the kind.

But, says some one, to remove this very thought Christ has added,

John 5:19

Man! He does the contrary. He says this not to take away, but to confirm, His Equality. But attend carefully, for this is no common question. The expression of Himself is found in many places of Scripture, with reference both to Christ and to the Holy Ghost, and we must learn the force of the expression, that we may not fall into the greatest errors; for if one take it separately by itself in the way in which it is obvious to take it, consider how great an absurdity will follow. He said not that He could do some things of Himself and that others He could not, but universally,

4. The Son can do nothing of Himself. I ask then my opponent, Can the Son do nothing of Himself, tell me? If he reply, that He can do nothing, we will say, that He has done of Himself the very greatest of all goods. As Paul cries aloud, saying, Who being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant. Philippians 2:6-7 And again, Christ Himself in another place says, I have power to lay down My life, and I have power to take it again: and, No man takes it from Me, but I lay it down of Myself. John 10:18 Do you see that He has power over life and death, and that He wrought of Himself so mighty a Dispensation? And why speak I concerning Christ, when even we, than whom nothing can be meaner, do many things of ourselves? Of ourselves we choose vice, of ourselves we go after virtue, and if we do it not of ourselves, and not having power, we shall neither suffer hell if we do wrong, nor enjoy the Kingdom if we do right.

What then means, Can do nothing of Himself? That He can do nothing in opposition to the Father, nothing alien from, nothing strange to Him, which is especially the assertion of One declaring an Equality and entire agreement.

But wherefore said He not, that He does nothing contrary, instead of, He cannot do? It was that from this again He might show the invariableness and exactness of the Equality, for the expression imputes not weakness to Him, but even shows His great power; since in another place Paul says of the Father, That by two immutable things in which it was impossible for God to lie Hebrews 6:18: and again, If we deny Him — He abides faithful, for He cannot deny Himself. 2 Timothy 2:12-13 And in truth this expression, impossible, is not declaratory of weakness, but power, power unspeakable. For what He says is of this kind, that that Essence admits not such things as these. For just as when we also say, it is impossible for God to do wrong, we do not impute to Him any weakness, but confess in Him an unutterable power; so when He also says, I can of My own Self do nothing John 5:30, His meaning is, that it is impossible, nature admits not, that I should do anything contrary to the Father. And that you may learn that this is really what is said, let us, going over what follows, see whether Christ agrees with what is said by us, or among you. You say, that the expression does away with His Power and His proper Authority, and shows His might to be but weak; but I say, that this proves His Equality, His unvarying Likeness, (to the Father,) and the fact that all is done as it were by one Will and Power and Might. Let us then enquire of Christ Himself, and see by what He next says whether He interprets these words according to your supposition or according to ours. What then says He?

For what things soever the Father does these also does the Son likewise.

Do you see how He has taken away your assertion by the root, and confirmed what is said by us? Since, if Christ does nothing of Himself, neither will the Father do anything of Himself, if so be that Christ does all things in like manner to Him. If this be not the case, another strange conclusion will follow. For He said not, that whatsoever things He saw the Father do, He did, but, except He see the Father doing anything, He does it not; extending His words to all time; now He will, according to you, be continually learning the same things. Do you see how exalted is the idea, and that the very humility of the expression compels even the most shameless and unwilling to avoid groveling thoughts, and such as are unsuited to His dignity? For who so wretched and miserable as to assert, that the Son learns day by day what He must do? And how can that be true, You are the same, and Your years shall not fail? Psalm 102:27, or that other, All things were made by Him, and without Him was not anything made John 1:3; if the Father does certain things, and the Son sees and imitates Him? Do you see that from what was asserted above, and from what was said afterwards, proof is given of His independent Power? And if He brings forward some expressions in lowly manner, marvel not, for since they persecuted Him when they had heard His exalted sayings, and deemed Him to be an enemy of God, sinking a little in expression alone, He again leads His discourse up to the sublimer doctrines, then in turn to the lower, varying His teaching that it might be easy of acceptance even to the indisposed. Observe, after saying, My Father works, and I work; and after declaring Himself equal with God, He adds, The Son can do nothing of Himself, but what He sees the Father do. Then again in a higher strain, What things soever the Father does, these also does the Son likewise. Then in a lower,

John 5:20

Do you see how great is the humility of this? And with reason; for what I said before, what I shall not cease to say, I will now repeat, that when He utters anything low or humbly, He puts it in excess, that the very poverty of the expression may persuade even the indisposed to receive the notions with pious understanding. Since, if it be not so, see how absurd a thing is asserted, making the trial from the words themselves. For when He says, And shall show Him greater works than these, He will be found not to have yet learned many things, which cannot be said even of the Apostles; for they when they had once received the grace of the Spirit, in a moment both knew and were able to do all things which it was needful that they should know and have power to do, while Christ will be found to have not yet learned many things which He needed to know. And what can be more absurd than this?

What then is His meaning? It was because He had strengthened the paralytic, and was about to raise the dead, that He thus spoke, all but saying, Wonder ye that I have strengthened the paralyzed? You shall see greater things than these. But He spoke not thus, but proceeded somehow in a humbler strain, in order that He might soothe their madness. And that you may learn that shall show is not used absolutely, listen again to what follows.

John 5:21

Yet can do nothing of Himself is opposed to whom He will: since if He quickens whom He will, He can do something of Himself, (for to will implies power,) but if He can do nothing of Himself, then He can not quicken whom He will. For the expression, as the Father raises up, shows unvarying resemblance in Power, and whom He will, Equality of Authority. Do you see therefore that cannot do anything of Himself is the expression of One not taking away His (own) authority, but declaring the unvarying resemblance of His Power and Will (to those of the Father)? In this sense also understand the words, shall show to Him; for in another place He says, I will raise him up at the last Day. John 6:40 And again, to show that He does it not by receiving an inward power from above, He says, I am the Resurrection and the Life. John 11:25 Then that you may not assert that He raises what dead He will and quickens them, but that He does not other things in such manner, He anticipates and prevents every objection of the kind by saying, What things soever He does, these also does the Son likewise, thus declaring that He does all things which the Father does, and as the Father does them; whether you speak of the raising of the dead, or the fashioning of bodies, or the remission of sins, or any other matter whatever, He works in like manner to Him who begot Him.

5. But men careless of their salvation give heed to none of these things; so great an evil is it to be in love with precedence. This has been the mother of heresies, this has confirmed the impiety of the heathen. For God desired that His invisible things should be understood by the creation of this world Romans 1:20, but they having left these and refused to come by this mode of teaching, cut out for themselves another way, and so were cast out from the true. And the Jews believed not because they received honor from one another, and sought not the honor which is from God. But let us, beloved, avoid this disease exceedingly and with all earnestness; for though we have ten thousand good qualities, this plague of vainglory is sufficient to bring them all to nought. John 5:44 If therefore we desire praise, let us seek the praise which is from God, for the praise of men of what kind soever it be, as soon as it has appeared has perished, or if it perish not, brings to us no profit, and often proceeds from a corrupt judgment. And what is there to be admired in the honor which is from men? Which young dancers enjoy, and abandoned women, and covetous and rapacious men? But he who is approved of God, is approved not with these, but with those holy men the Prophets and Apostles, who have shown forth an angelic life. If we feel any desire to lead multitudes about with us or be looked at by them, let us consider the matter apart by itself, and we shall find that it is utterly worthless. In fine, if you are fond of crowds, draw to yourself the host of angels, and become terrible to the devils, then shall you care nothing for mortal things, but shall tread all that is splendid underfoot as mire and clay; and shall clearly see that nothing so fits a soul for shame as the passion for glory; for it cannot, it cannot be, that the man who desires this should live the crucified life, as on the other hand it is not possible that the man who has trodden this underfoot should not tread down most other passions; for he who masters this will get the better of envy and covetousness, and all the grievous maladies. And how, says some one, shall we get the better of it? If we look to the other glory which is from heaven, and from which this kind strives to cast us out. For that heavenly glory both makes us honored here, and passes with us into the life which is to come, and delivers us from all fleshly slavery which we now most miserably serve, giving up ourselves entirely to earth and the things of earth. For if you go into the forum, if you enter into a house, into the streets, into the soldiers' quarters, into inns, taverns, ships, islands, palaces, courts of justice, council chambers, you shall everywhere find anxiety for things present and belonging to this life, and each man laboring for these things, whether gone or coming, traveling or staying at home, voyaging, tilling lands, in the fields, in the cities, in a word, all. What hope then of salvation have we, when inhabiting God's earth we care not for the things of God, when bidden to be aliens from earthly things we are aliens from heaven and citizens of earth? What can be worse than this insensibility, when hearing each day of the Judgment and of the Kingdom, we imitate the men in the days of Noah, and those of Sodom, waiting to learn all by actual experience? Yet for this purpose were all those things written, that if any one believe not that which is to come, he may, from what has already been, get certain proof of what shall be. Considering therefore these things, both the past and the future, let us at least take breath a little from this hard slavery, and make some account of our souls also, that we may obtain both present and future blessings; through the grace and lovingkindness of our Lord Jesus Christ, to whom, with the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen. 

 

 

John 5:23-24

1. Beloved, we need great diligence in all things, for we shall render account of and undergo a strict enquiry both of words and works. Our interests stop not with what now is, but a certain other condition of life shall receive us after this, and we shall be brought before a fearful tribunal. For we must appear before the Judgment-seat of Christ, that every one may receive the things done in his body, according to that he has done, whether it be good or bad. 2 Corinthians 5:10 Let us ever bear in mind this tribunal, that we may thus be enabled at all times to continue in virtue; for as he who has cast out from his soul that day, rushes like a horse that has burst his bridle to precipices, (for his ways are always defiled Psalm 10:5) and then assigning the reason the Psalmist has added, He puts Your judgments far away out of his sight;) so he that always retains this fear will walk soberly. Remember, says one, your last things, and you shall never do amiss. Sirach 7:40 For He who now has remitted our sins, will then sin in judgment; He who has died for our sake will then appear again to judge all mankind. Unto them that look for Him, says the Apostle, shall He appear the second time without sin unto salvation. Hebrews 9:28 Wherefore in this place also He says, My Father judges no man, but has committed all judgment unto the Son; that all men should honor the Son; even as they honor the Father.

Shall we then, says some one, also call Him Father? Away with the thought. He uses the word Son that we may honor Him still remaining a Son, as we honor the Father; but he who calls Him Father does not honor the Son as the Father, but has confounded the whole. Moreover as men are not so much brought to by being benefited as by being punished, on this account He has spoken thus terribly, that even fear may draw them to honor Him. And when He says all, His meaning is this, that He has power to punish and to honor, and does either as He will. The expression has given, is used that you may not suppose Him not to have been Begotten, and so think that there are two Fathers. For all that the Father is, this the Son is also, Begotten, and remaining a Son. And that you may learn that has given is the same as has begotten, hear this very thing declared by another place. As, says Christ, the Father has life in Himself, so has He given to the Son to have life in Himself. John 5:26 What then? Did he first beget and then give Him life? For he who gives, gives to something which is. Was He then begotten without life? Not even the devils could imagine this, for it is very foolish as well as impious. As then has given life is has begotten Him who is Life, so, has given judgment is has begotten Him who shall be Judge.

That you may not when you hear that He has the Father for His cause imagine any difference of essence or inferiority of honor, He comes to judge you, by this proving His Equality. For He who has authority to punish and to honor whom He will, has the same Power with the Father. Since, if this be not the case, if having been begotten He afterwards received the honor, how came it that He was afterwards [thus] honored, by what mode of advancement reached He so far as to receive and be appointed to this dignity? Are ye not ashamed thus impudently to apply to that Pure Nature which admits of no addition these carnal and mean imaginations?

Why then, says some one, does Christ so speak? That His words may be readily received, and to clear the way for sublime sayings; therefore He mixes these with those, and those with these. And observe how (He does it); for it is good to see this from the beginning. He said, My Father works, and I work John 5:17, etc.: declaring by this their Equality and Equal honor. But they sought to kill Him. What does He then? He lowers His form of speech indeed, and puts the same meaning when He says, The Son can do nothing of Himself. Then again He raises His discourse to high matters, saying, What things soever the Father does, these also does the Son likewise. Then He returns to what is lower, For the Father loves the Son, and shows Him all things that Himself does; and He will show Him greater things than these. Then He rises higher, For as the Father raises up the dead and quickens them, even so the Son quickens whom He will. After this again He joins the high and the low together, For neither does the Father judge any one, but has given all judgment to the Son; then rises again, That all men should honor the Son, even as they honor the Father. Do you see how He varies the discourse, weaving it both of high and low words and expressions, in order that it might be acceptable to the men of that time, and that those who should come after might receive no injury, gaining from the higher part a right opinion of the rest? For if this be not the case, if these sayings were not uttered through condescension, wherefore were the high expressions added? Because one who is entitled to utter great words concerning himself, has, when he says anything mean and low, this reasonable excuse, that he does it for some prudential purpose; but if one who ought to speak meanly of himself says anything great, on what account does he utter words which surpass his nature? This is not for any purpose at all, but an act of extreme impiety.

2. We are therefore able to assign a reason for the lowly expressions, a reason sufficient, and becoming to God, namely, His condescension, His teaching us to be moderate, and the salvation which is thus wrought for us. To declare which He said Himself in another place, These things I say that you might be saved. For when He left His own witness, and betook Himself to that of John, (a thing unworthy of His greatness,) He puts the reason of such lowliness of language, and says, These things I say that you might be saved. And ye who assert that He has not the same authority and power with Him who begot Him, what can you say when you hear Him utter words by which He declares His Authority and Power and Glory equal in respect of the Father? Wherefore, if He be as you assert very inferior, does He claim the same honor? Nor does He stop even here, but goes on to say,

He that honors not the Son honors not the Father which has sent Him. Do you see how the honor of the Son is connected with that of the Father? What of that? says one. We see the same in the case of the Apostles; 'He,' says Christ, 'who receives you receives Me.' Matthew 10:40 But in that place He speaks so, because He makes the concerns of His servants His own; here, because the Essence and the Glory is One (with that of the Father). Therefore it is not said of the Apostles that they may honor, but rightly He says, He that honors not the Son honors not the Father. For where there are two kings, if one is insulted the other is insulted also, and especially when he that is insulted is a son. He is insulted even when one of his soldiers is maltreated; not in the same way as in this case, but as it were in the person of another, while here it is as it were in his own. Wherefore He beforehand said, That they should honor the Son even as they honor the Father, in order that when He should say, He that honors not the Son honors not the Father, you might understand that the honor is the same. For He says not merely, he that honors not the Son, but he that honors Him not so as I have said honors not the Father.

And how, says one, can he that sends and he that is sent be of the same essence? Again, you bring down the argument to carnal things, and perceivest not that all this has been said for no other purpose, but that we might know Him to be The Cause, and not fall into the error of Sabellius, and that in this manner the infirmity of the Jews might be healed, so that He might not be deemed an enemy of God; for they said, This man is not of God John 9:16, This man has not come from God. Now to remove this suspicion, high sayings did not contribute so much as the lowly, and therefore continually and everywhere He said that He had been sent; not that you might suppose that expression to be any lessening of His greatness, but in order to stop their mouths. And for this cause also He constantly betakes Himself to the Father, interposing moreover mention of His own high Parentage. For had He said all in proportion to His dignity, the Jews would not have received His words, since because of a few such expressions, they persecuted and oftentimes stoned Him; and if looking wholly to them He had used none but low expressions, many in after times might have been harmed. Wherefore He mingles and blends His teaching, both by these lowly sayings stopping, as I said, the mouths of the Jews, and also by expressions suited to His dignity banishing from men of sense any mean notion of what He had said, and proving that such a notion did not in any wise apply to Him at all.

The expression having been sent denotes change of place— but God is everywhere present. Wherefore then says He that He was sent? He speaks in an earthly way, declaring His unanimity with the Father. At least He shapes His succeeding words with a desire to effect this.

John 5:24

Do you see how continually He puts the same thing to cure that feeling of suspicion, both in this place and in what follows by fear and by promises of blessings removing their jealousy of Him, and then again condescending greatly in words? For He said not, he that hears My words, and believes in Me, since they would have certainly deemed that to be pride, and a superfluous pomp of words; because, if after a very long time, and ten thousand miracles, they suspected this when He spoke after this manner, much more would they have done so then. It was on this account that at that later period they said to Him, Abraham is dead, and the prophets are dead, how sayest Thou, If a man keep My saying, he shall never taste of death? John 8:52 In order therefore that they may not here also become furious, see what He says, He that hears My word, and believes in Him that sent Me, has everlasting life. This had no small effect in making His discourse acceptable, when they learned that those who hear Him believe in the Father also; for after having received this with readiness, they would more easily receive the rest. So that the very speaking in a humble manner contributed and led the way to higher things; for after saying, has everlasting life, He adds,

And comes not into judgment, but is passed from death unto life.

By these two things He makes His discourse acceptable; first, because it is the Father who is believed on, and then, because the believer enjoys many blessings. And the comes not into judgment means, is not punished, for He speaks not of death here, but of death eternal, as also of the other life which is deathless.

John 5:25

Having said the words, He speaks also of the proof by deeds. For when He had said, As the Father raises up the dead and quickens them, even so the Son quickens whom He will, that the thing may not seem to be mere boasting and pride, He affords proof by works, saying, The hour comes; then, that you may not deem that the time is long, He adds, and now is, when the dead shall hear the voice of the Son of God, and they that have heard shall live. Do you see here His absolute and unutterable authority? For as it shall be in the Resurrection, even so, He says, it shall be now. Then too when we hear His voice commanding us we are raised; for, says the Apostle, at the command of God the dead shall arise. And whence, perhaps some one will ask, is it clear that the words are not mere boast? From what He has added, and now is; because had His promises referred only to some future time, His discourse would have been suspected by them, but now He supplies them with a proof: While I, says He, am tarrying among you, this thing shall come to pass; and He would not, had He not possessed the power, have promised for that time, lest through the promise He should incur the greater ridicule. Then too He adds an argument demonstrative of His assertions, saying,

John 5:26

3. Do you see that this declares a perfect likeness save in one point, which is the One being a Father, and the Other a Son? For the expression has given, merely introduces this distinction, but declares that all the rest is equal and exactly alike. Whence it is clear that the Son does all things with as much authority and power as the Father, and that He is not empowered from some other source, for He has life so as the Father has. And on this account, what comes after is straightway added, that from this we may understand the other also. What is this then? It is,

John 5:27

And wherefore does He continually dwell upon resurrection and judgment? For He says, As the Father raises up the dead and quickens them, even so the Son quickens whom He will: and again, the Father judges no man, but has committed all judgment to the Son: and again, As the Father has life in Himself so has He given to the Son to have life in Himself; and again, They that have heard [the Voice of the Son of God] shall live; and here again, Hath given to Him authority to execute judgment. Wherefore does He dwell on these things continually? I mean, on judgment, and life, and resurrection? It is because these subjects are able most of any to attract even the obstinate hearer. For the man who is persuaded that he shall both rise again and shall give account to Christ of his transgressions, even though he have seen no other sign, yet having admitted this, will surely run to Him to propitiate his Judge.

John 5:28

Paul of Samosata renders it not so; but how? Hath given Him authority to execute judgment, 'because' He is the Son of Man. Now the passage thus read is inconsequent, for He did not receive judgment because He was man, (since then what hindered all men from being judges,) but because He is the Son of that Ineffable Essence, therefore is He Judge. So we must read, That He is the Son of Man, marvel not at this. For when what He said seemed to the hearers inconsistent, and they deemed Him nothing more than mere man, while His words were greater than suited man, yea, or even angel, and were proper to God only, to solve this objection He adds,

John 5:28-29

And wherefore said He not, Marvel not that He is the Son of Man, for He is also the Son of God, but rather mentioned the resurrection? He did indeed put this above, by saying, shall hear the Voice of the Son of God. And if here He is silent on the matter, wonder not; for after mentioning a work which was proper to God, He then permits His hearers to collect from it that He was God, and the Son of God. For had this been continually asserted by Himself, it would at that time have offended them, but when proved by the argument of miracles, it rendered His doctrine less burdensome. So they who put together syllogisms, when having laid down their premises they have fairly proved the point in question, frequently do not draw the conclusion themselves, but to render their hearers more fairly disposed, and to make their victory more evident, cause the opponent himself to give the verdict, so that the by-standers may the rather agree with them when their opponents decide in their favor. When therefore He mentioned the resurrection of Lazarus, He spoke not of the Judgment (for it was not for this that Lazarus arose); but when He spoke generally He also added, that they that have done good shall go forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment. Thus also John led on his hearers by speaking of the Judgment, and that he that believes not on the Son, shall not see life, but the wrath of God abides on him John 3:36: so too Himself led on Nicodemus: He that believes in the Son, He said to him, is not judged, but he that believes not is judged already John 3:18; and so here He mentions the Judgment-seat and the punishment which shall follow upon evil deeds. For because He had said above, He that hears My words and believes in Him that sent Me, is not judged, lest any one should imagine that this alone is sufficient for salvation, He adds also the result of man's life, declaring that they which have done good shall come forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment. Since then He had said that all the world should render account to Him, and that all at His Voice should rise again, a thing new and strange and even now disbelieved by many who seem to have believed, not to say by the Jews at that time, hear how He goes to prove it, again condescending to the infirmity of His hearers.

John 5:30

Although He had but lately given no trifling proof of the Resurrection by bracing the paralytic; on which account also He had not spoken of the Resurrection before He had done what fell little short of resurrection. And the Judgment He hinted at after He had braced the body, by saying, Behold, you are made whole, sin no more, lest a worse thing come unto you; yet still He proclaimed beforehand the resurrection of Lazarus and of the world. And when He had spoken of these two, that of Lazarus which should come to pass almost immediately, and that of the inhabited world which should be long after, He confirms the first by the paralytic and by the nearness of the time, saying, The hour comes and now is; the other by the raising of Lazarus, by what had already come to pass bringing before their sight what had not yet done so. And this we may observe Him do everywhere, putting (forth) two or three predictions, and always confirming the future by the past.

4. Yet after saying and doing so much, since they still were very weak He is not content, but by other expressions calms their disputatious temper, saying, I can of Myself do nothing; as I hear I judge, and My judgment is just, because I seek not My own will, but the will of Him which sent Me. For since He appeared to make some assertions strange and varying from those of the Prophets, (for they said that it is God who judges all the earth, that is, the human race; and this truth David everywhere loudly proclaimed, He shall judge the people in righteousness, and, God is a righteous Judge, strong and patient Psalm 96:10, and Psalm 7:11, Septuagint; as did all the Prophets and Moses; but Christ said, The Father judges no man, but has committed all judgment to the Son: an expression which was sufficient to perplex a Jew who heard it, and to make him in turn suspect Christ of being an enemy of God,) He here greatly condescends in His speech, and as far as their infirmity requires, in order to pluck up by the roots this pernicious opinion, and says, I can of Myself do nothing; that is, nothing strange, or unlike, or what the Father desires not will you see done or hear said by Me. And having before declared that He was the Son of Man, and because they supposed Him to be a man at that time, so also He puts [His expressions] here. As then when He said above, We speak that we have heard, and testify that we have seen; and when John said, What He has seen He testifies, and no man receives His testimony John 3:32; both expressions are used respecting exact knowledge, not concerning hearing and seeing merely; so in this place when He speaks of hearing, He declares nothing else than that it is impossible for Him to desire anything, save what the Father desires. Still He said not so plainly, (for they would not as yet have at once received it on hearing it thus asserted;) and how? In a manner very condescending and befitting a mere man, As I hear I judge. Again He uses these words in this place, not with reference to instruction, (for He said not, as I am taught, but as I hear;) nor as though He needed to listen, (for not only did He not require to be taught, but He needed not even to listen;) but it was to declare the Unanimity and Identity of [His and the Father's] decision, as though He had said, So I judge, as if it were the Father Himself that judged. Then He adds, and I know that My judgment is just, because I seek not My own will, but the will of Him that sent Me. What sayest Thou? Have You a will different from that of the Father? Yet in another place He says, As I and Thou are One, (speaking of will and unanimity,) grant to these also that they may be one in Us John 17:21; not verbally quoted; that is, in faith concerning Us. Do you see that the words which seem most humble are those which conceal a high meaning? For what He implies is of this kind: not that the will of the Father is one, and His own another; but that, as one will in one mind, so is My own will and My Father's.

And marvel not that He has asserted so close a conjunction; for with reference to the Spirit also Paul has used this illustration: What man knows the things of a man, save the spirit of man which is in him? Even so the things of God knows no man, but the Spirit of God. Thus Christ's meaning is no other than this: I have not a will different and apart from that of the Father, but if He desires anything, then I also; if I, then He also. As therefore none could object to the Father judging, so neither may any to Me, for the sentence of Each is given from the same Mind. And if He utters these words rather as a man, marvel not, seeing that they still deemed Him to be mere man. Therefore in passages like these it is necessary not merely to enquire into the meaning of the words, but also to take into account the suspicion of the hearers, and listen to what is said as being addressed to that suspicion. Otherwise many difficulties will follow. Consider for instance, He says, I seek not My own will: according to this then His will is different (from that of the Father), is imperfect, nay, not merely imperfect, but even unprofitable. For if it be saving, if it agree with that of the Father, why do You not seek it? Mortals might with reason say so because they have many wills contrary to what seems good to the Father, but Thou, wherefore sayest Thou this, who art in all things like the Father? For this none would say is the language even of a man made perfect and crucified. For if Paul so blended himself with the will of God as to say, I live, yet no longer I, but Christ lives in me Galatians 2:20, how says the Lord of all, I seek not My own will, but the will of Him that sent Me, as though that will were different? What then is His meaning? He applies His discourse as if the case were that of a mere man, and suits His language to the suspicion of His hearers. For when He had, by what had gone before, given proof of His sayings, speaking partly as God, partly as a mere man, He again as a man endeavors to establish the same, and says, My judgment is just. And whence is this seen? Because I seek not My own will, but the will of Him that sent Me. For as in the case of men, he that is free from selfishness cannot be justly charged with having given an unfair decision, so neither will you now be able to accuse Me. He that desires to establish his own, may perhaps by many be suspected of corrupting justice with this intent; but he that looks not to his own, what reason can he have for not deciding justly? Apply now this reasoning to My case. Had I said that I was not sent by the Father, had I not referred to Him the glory of what was done, some of you might perhaps have suspected that desiring to gain honor for Myself, I said the thing that is not; but if I impute and refer what is done to another, wherefore and whence can you have cause to suspect My words? Do you see how He confirmed His discourse, and asserted that His judgment was just by an argument which any common man might have used in defending himself? Do you see how what I have often said is clearly visible? What is that? It is that the exceeding humility of the expressions most persuades men of sense not to receive the words off hand and then fall down [into low thoughts], but rather to take pains that they reach to the height of their meaning; this humility too with much ease then raises up those who were once groveling on the ground.

Now bearing all this in mind, let us not, I exhort you, carelessly pass by Christ's words, but enquire closely into them all, everywhere considering the reason of what has been said; and let us not deem that ignorance and simplicity will be sufficient to excuse us, for He has bidden us not merely to be harmless, but wise. Matthew 10:16 Let us therefore practice wisdom with simplicity, both as to doctrines and the right actions of our lives; let us judge ourselves here, that we be not condemned with the world hereafter; let us act towards our fellow-servants as we desire our Master to act towards us: for (we say), Forgive us our debts, as we forgive our debtors. Matthew 6:12 I know that the smitten soul endures not meekly, but if we consider that by so doing we do a kindness not to him who has grieved us but to ourselves, we shall soon let go the venom of our wrath; for he who forgave not the hundred pence to him who had transgressed against him, wronged not his fellow-servant but himself, by rendering himself liable for the ten thousand talents of which he had before received forgiveness. Matthew 18:30-34 When therefore we forgive not others, we forgive not ourselves. And so let us not merely say to God, remember not our offenses; but let each also say to himself, let us not remember the offenses of our fellow-servants done against us. For you first give judgment on your own sins, and God judges after; you propose the law concerning remission and punishment, you declare your decision on these matters, and therefore whether God shall or shall not remember, rests with you. For which cause Paul bids us forgive, if any One has cause of complaint against any Colossians 3:13, and not simply forgive, but so that not even any remnants be left behind. Since Christ not only did not publish our transgressions, but did not put us the transgressors in mind of them, nor say, in such and such things have you offended, but remitted and blotted out the handwriting, not reckoning our offenses, as Paul has also declared. Colossians 2:14 Let us too do this; let us wipe away all [trespasses against us] from our minds; and if any good thing has been done to us by him that has grieved us, let us only reckon that; but if anything grievous and hard to bear, let us cast it forth and blot it out, so that not even a vestige of it remain. And if no good has been done us by him, so much the greater recompense and higher credit will be ours if we forgive. Others by watching, by making the earth their bed, by ten thousand hardships, wipe away their sins, but thou by an easier way, I mean by not remembering wrongs, may cause all your trespasses to disappear. Why then do you thrust the sword against yourself, as do mad and frantic men, and banishest yourself from the life which is to come, when you ought to use every means to attain unto it? For if this present life be so desirable, what can one say of that other from which pain, and grief, and mourning, have fled away? There it needs not to fear death, nor imagine any end to those good things. Blessed, thrice blessed, yea, and this many times over, are they who enjoy that blessed rest, while they are miserable, thrice miserable, yea, ten thousand times miserable, who have cast themselves forth from that blessedness. And what, says some one, is it that makes us to enjoy that life? Hear the Judge Himself conversing with a certain young man on this matter. When the young man said, What shall I do to inherit eternal life? Matthew 19:16 Christ, after repeating to him the other commandments, ended with the love of his neighbor. Perhaps like that rich man some of my hearers will say, that we also have kept these, for we neither have robbed, nor killed, nor committed adultery; yet assuredly you will not be able to say this, that you have loved your neighbor as you ought to have loved him. For if a man has envied or spoken evil of another, if he has not helped him when injured, or not imparted to him of his substance, then neither has he loved him. Now Christ has commanded not only this, but something besides. What then is this? Sell, he says, that you have, and give to the poor; and come, follow Me Matthew 19:21: terming the imitating Him in our actions following Him. What learn we hence? First, that he who has not all these things cannot attain unto the chief places in that rest. For after the young man had said, All these things have I done, Christ, as though some great thing were wanting to his being perfectly approved, replied, If you will be perfect, sell that you have, and give to the poor: and come, follow Me. First then we may learn this; secondly, that Christ rebuked the man for his vain boast; for one who lived in such superfluity, and regarded not others living in poverty, how could he love his neighbor? So that neither in this matter did he speak truly. But let us do both the one and the other of these things; let us be eager to empty out our substance, and to purchase heaven. Since if for worldly honor men have often expended their whole possessions, an honor which was to stay here below, and even here not to stay by us long, (for many even much before their deaths have been stripped of their supremacy, and others because of it have often lost their lives, and yet, although aware of this, they expend all for its sake;) if now they do so much for this kind of honor, what can be more wretched than we if for the sake of that honor which abides and which cannot be taken from us we will not give up even a little, nor supply to others those things which in a short time while yet here we shall leave? What madness must it be, when it is in our power voluntarily to give to others, and so to take with us those things of which we shall even against our will be deprived, to refuse to do so? Yet if a man were being led to death, and it were proposed to him to give up all his goods and so go free, we should think a favor was conferred upon him; and shall we, who are being led on the way to the pit, shall we, when it is allowed us to give up half and be free, prefer to be punished, and uselessly to retain what is not ours even to the losing what is so? What excuse shall we have, what claim for pardon, who, when so easy a road has been cut for us unto life, rush down precipices, and travel along an unprofitable path, depriving ourselves of all things both here and hereafter, when we might enjoy both in security? If then we did not so before, let us at least stop now; and coming to ourselves, let us rightly dispose of things present, that we may easily receive those which are to come, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.

 

 

John 5:31-32

1. If any one unpracticed in the art undertake to work a mine, he will get no gold, but confounding all aimlessly and together, will undergo a labor unprofitable and pernicious: so also they who understand not the method of Holy Scripture, nor search out its peculiarities and laws, but go over all its points carelessly and in one manner, will mix the gold with earth, and never discover the treasure which is laid up in it. I say this now because the passage before us contains much gold, not indeed manifest to view, but covered over with much obscurity, and therefore by digging and purifying we must arrive at the legitimate sense. For who would not at once be troubled at hearing Christ say, If I testify of Myself, My witness is not true; inasmuch as He often appears to have testified of Himself? For instance, conversing with the Samaritan woman He said, I Am that speak unto you: and in like manner to the blind man, It is He that talks with you John 9:37; and rebuking the Jews, You say, you blaspheme, because I said I am the Son of God. John 10:36 And in many other places besides He does this. If now all these assertions be false, what hope of salvation shall we have? And where shall we find truth when Truth Itself declares, My witness is not true? Nor does this appear to be the only contradiction; there is another not less than this. He says farther on, Though I bear witness of Myself, yet My witness is true John 8:14; which then, tell me, am I to receive, and which deem a falsehood? If we take them out thus [from the context] simply as they are said, without carefully considering the person to whom nor the cause for which they are said, nor any other like circumstances, they will both be falsehoods. For if His witness be not true, then this assertion is not true either, not merely the second, but the first also. What then is the meaning? We need great watchfulness, or rather the grace of God, that we rest not in the mere words; for thus the heretics err, because they enquire not into the object of the speaker nor the disposition of the hearers. If we add not these and other points besides, as times and places and the opinions of the listeners, many absurd consequences will follow.

What then is the meaning? The Jews were about to object to Him, If you bear witness concerning yourself, your witness is not true John 8:13: therefore He spoke these words in anticipation; as though He had said, You will surely say to Me, we believe you not; for no one that witnesses of himself is readily held trustworthy among men. So that the is not true must not be read absolutely, but with reference to their suspicions, as though He had said, to you it is not true; and so He uttered the words not looking to His own dignity, but to their secret thoughts. When He says, My witness is not true, He rebukes their opinion of Him, and the objection about to be urged by them against Him; but when He says, Though I bear witness of Myself, My witness is true John 8:14, He declares the very nature of the thing itself, namely, that as God they ought to deem Him trustworthy even when speaking of Himself. For since He had spoken of the resurrection of the dead, and of the judgment, and that he that believes in Him is not judged, but comes unto life, and that He shall sit to require account of all men, and that He has the same Authority and Power with the Father; and since He was about again otherwise to prove these things, He necessarily put their objection first. I told you, He says, that 'as the Father raises the dead and quickens them, so the Son quickens whom He will'; I told you that 'the Father judges no man, but has committed all judgment unto the Son'; I told you that men must 'honor the Son as they honor the Father'; I told you that 'he that honors not the Son honors not the Father'; I told you that 'he that hears My words and believes them shall not see death, but has passed from death unto life' John 5:24; not exactly quoted; that My voice shall raise the dead, some now, some hereafter; that I shall demand account from all men of their transgressions, that I shall judge righteously, and recompense those who have walked uprightly. Now since all these were assertions, since the things asserted were important, and since no clear proof of them had as yet been afforded to the Jews but one rather indistinct, He puts their objection first when He is about to proceed to establish His assertions, speaking somewhat in this way if not in these very words: Perhaps you will say, you assert all this, but you are not a credible witness, since you testify of yourself. First then checking their disputatious spirit by setting forth what they would say, and showing that He knew the secrets of their hearts, and giving this first proof of His power, after stating the objection He supplies other proofs clear and indisputable, producing three witnesses to what He said, namely, the works wrought by Him, the witness of the Father, and the preaching of John. And He puts first the less important witness of John. For after saying, There is another that bears witness of Me, and I know that his witness is true, He adds,

John 5:33

Yet if Your witness be not true, how sayest Thou, I know that the testimony of John is true, and that he has borne witness to the truth? And do you see (O man) how clear it hence is, that the expression, My witness is not true, was addressed to their secret thoughts?

2. What then, says some one, if John bore witness partially. That the Jews might not assert this, see how He removes this suspicion. For He said not, John testified of Me, but, You first sent to John, and you would not have sent had ye not deemed him trustworthy. Nay, what is more, they had sent not to ask him about Christ, but about himself, and the man whom they deemed trustworthy in what related to himself they would much more deem so in what related to another. For it is, so to speak, the nature of us all not to give so much credit to those who speak of themselves as to those who speak of others; yet him they deemed so trustworthy as not to require even concerning himself any other testimony. For they who were sent said not, What do you say concerning Christ? but, Who are you? What do you say of yourself? So great admiration felt they for the man. Now to all this Christ made allusion by saying, You sent unto John. And on this account the Evangelist has not merely related that they sent, but is exact as to the persons sent that they were Priests and of the Pharisees, not common or abject persons, nor such as might be corrupted or cheated, but men able to understand exactly what he said.

John 5:34

Why then have You brought forward that of John? His testimony was not the testimony of man, for, says he, He that sent me to baptize with water, He said unto me. John 1:33 So that John's testimony was the testimony of God; for having learned from Him he said what he did. But that none should ask, Whence is it clear that he learned from God? and stop at this, He abundantly silences them by still addressing Himself to their thoughts. For neither was it likely that many would know these things; they had hitherto given heed unto John as to one who spoke of himself, and therefore Christ says, I receive not testimony from man. And that the Jews might not ask, And if You were not about to receive the testimony of man, and by it to strengthen Yourself, why have You brought forward this man's testimony? see how He corrects this contradiction by what He adds. For after saying, I receive not testimony from man, He has added,

But these things I say, that you may be saved.

What He says is of this kind; I, being God, needed not the witness of John which is man's witness, yet because ye gave more heed to him, believe him more trustworthy than any, ran to him as to a prophet, (for all the city was poured forth to Jordan,) and have not believed on Me, even when working miracles, therefore I remind you of that witness of his.

John 5:35

That they may not reply, What if he did speak and we received him not, He shows that they did receive John's sayings: since they sent not common men, but priests and Pharisees and were willing to rejoice; so much did they admire the man, and at the same time had nothing to say against his words. But the for a season, is the expression of one noting their levity, and the fact that they soon started away from him.

John 5:36

For had ye been willing to admit faith according to the (natural) consequence of the facts, I would have brought you over by My works more than he by his words. But since you will not, I bring you to John, not as needing his testimony, but because I do all 'that you may be saved.' For I have greater witness than that of John, namely, that from My works; yet I do not merely consider how I may be made acceptable to you by credible evidence, but how by that (of persons) known to and admired by you. Then glancing at them and saying that they rejoiced for a season in his (John's) light, He declared that their zeal was but temporary and uncertain.

He called John a torch, signifying that he had not light of himself, but by the grace of the Spirit; but the circumstance which caused the absolute distinction between Himself and John, namely, that He was the Sun of righteousness, this He put not yet; but merely hinting as yet at this He touched them sharply, by showing that from the same disposition which led them to despise John, neither could they believe in Christ. Since it was but for a season that they admired even the man whom they did admire, and who, had they not acted thus, would soon have led them by the hand to Jesus. Having then proved them altogether unworthy of forgiveness, He went on to say, I have greater witness than that of John. What is that? It is that from His works.

For the works, He says, which the Father has given Me to finish, the same works that I do bear witness of Me that the Father sent Me.

By this He reminded them of the paralytic restored, and of many other things. The words perhaps one of them might have asserted were mere boast, and said by reason of John's friendship towards Him, (though indeed it was not in their power to say even this of John, a man equal to the exact practice of wisdom, and on this account admired by them,) but the works could not even among the maddest of them admit this suspicion; therefore He added this second testimony, saying, The works which the Father has given Me to finish, the same works that I do bear witness of Me that the Father sent Me.

3. In this place He also meets the accusation respecting the violation of the Sabbath. For since those persons argued, How can he be from God, seeing that he keeps not the Sabbath? John 9:16, therefore He says, Which My Father has given unto Me. Yet in truth, He acted with absolute power, but in order most abundantly to show that He does nothing contrary to the Father, therefore He has put the expression of much inferiority. Since why did He not say, The works which the Father has given Me testify that I am equal to the Father? For both of these truths were to be earned from the works, that He did nothing contrary, and that He was equal to Him who begot Him; a point which He is establishing elsewhere, where He says, If you believe not Me, believe the works: that you may know and believe that I am in the Father and the Father in Me. John 10:38 In both respects, therefore, the works bore witness to Him, that He was equal to the Father, and that He did nothing contrary to Him. Why then said He not so, instead of leaving out the greater and putting forward this? Because to establish this was His first object. For although it was a far less thing to have it believed that He came from God, than to have it believed that God was equal with Him, (for that belonged to the Prophets also, but this never,) still He takes much pains as to the lesser point, as knowing that, this admitted, the other would afterwards be easily received. So that making no mention of the more important portion of the testimony, He puts its lesser office, that by this they may receive the other also. Having effected this, He adds,

John 5:37

Where did He bear witness of Him? In Jordan: This is My beloved Son, in whom I am well pleased Matthew 3:16; hear Him. Yet even this needed proof. The testimony of John then was clear, for they themselves had sent to him, and could not deny it. The testimony from miracles was in like manner clear, for they had seen them wrought, and had heard from him who was healed, and had believed; whence also they drew their accusation. It therefore remained to give proof to the testimony of the Father. Next in order to effect this, He added,

You have neither heard His voice at any time:

How then says Moses, The Lord spoke, and Moses answered? Exodus 19:19; and David, He had heard a tongue which he knew not Psalm 81:5; and Moses again, Is there any such people which has 'heard the voice of God?'? Deuteronomy 4:33

Nor seen His shape.

Yet Isaiah, Jeremiah, and Ezekiel, are said to have seen Him, and many others. What then is that which Christ says now? He guides them by degrees to a philosophical doctrine, showing that with God is neither voice nor shape, but that He is higher than such forms or sounds like these. For as when He says, You have not heard His voice, He does not mean that God does indeed utter a voice, but one which cannot be heard; so when He says, Nor seen His shape, He does not mean that God has a shape though one invisible, but that neither of these things belongs to God. And in order that they might not say, You are a boaster, God spoke to Moses only; (this at least they did say, We know that God spoke with Moses: as for this fellow, we know not whence He is John 9:29) on this account He spoke as He did, to show that there is neither voice nor shape with God. But why, He says, name I these things? Not only have ye 'neither heard His voice nor seen His shape,' but it is not even in your power to assert that of which you most boast and of which you are all most fully assured, namely, that you have received and keep His commandments. Wherefore He adds,

John 5:38

That is, the ordinances, the commandments, the Law, and the Prophets. For even if God ordained these, still they are not with you, since you believe not on Me. Because, if the Scriptures everywhere say that it is necessary to give heed to Me, and yet ye believe not, it is quite clear that His word is removed from you. Wherefore again He adds,

For whom He has sent, Him ye believe not.

Then that they may not argue, How, if we have not heard His voice, has He testified unto you? He says,

John 5:39

Since by these the Father gave His testimony. He gave it indeed by Jordan also and in the mount, but Christ brings not forward those voices; perhaps by doing so He would have been disbelieved; for one of them, that in the mount, they did not hear, and the other they heard indeed, but heeded not. For this reason He referrs them to the Scriptures, showing that from them comes the Father's testimony, having first removed the old grounds on which they used to boast, either as having seen God or as having heard His voice. For as it was likely that they would disbelieve His voice, and picture to themselves what took place on Sinai, after first correcting their suspicions on these points, and showing that what had been done was a condescension, He then referrs them to the testimony of the Scriptures.

4. And from these too let us also, when we war against heretics, arm and fortify ourselves. For all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work 2 Timothy 3:16-17; not that he may have some and not others, for such a man is not perfect. For tell me what profit is it, if a man pray continually, but give not liberal alms? Or if he give liberal alms, but be covetous or violent? Or if he be not covetous nor violent, but (is liberal) to make a show before men, and to gain the praise of the beholders? Or if he give alms with exactness and according to God's pleasure, yet be lifted up by this very thing, and be highminded? Or if he be humble and constant in fasting, but covetous, greedy of gain, and nailed to earth, and one who introduces into his soul the mother of mischief? For the love of money is the root of all evils. Let us then shudder at the action, let us flee the sin; this has made the world a waste, this has brought all things into confusion, this seduces us from the most blessed service of Christ. It is not possible, He says, to serve God and mammon. For mammon gives commands contradictory to those of Christ. The one says, Give to them that need; the other, Plunder the goods of the needy. Christ says, Forgive them that wrong you; the other, Prepare snares against those who do you no wrong. Christ says, Be merciful and kind; mammon says, Be savage and cruel, and count the tears of the poor as nothing; to the intent that he may render the Judge stern to us in that day. For then all our actions shall come before our eyes, and those who have been injured and stripped by us, shutting us out from all excuse. Since if Lazarus, who received no wrong from Dives, but only did not enjoy any of his good things, stood forth at that time as a bitter accuser and allowed him not to obtain any pardon, what excuse, tell me, shall they have, who, besides giving no alms of their own substance, seize that of others, and overthrow orphans' houses? If they who have not fed Christ when He hungered have drawn such fire upon their heads, what consolation shall they enjoy who plunder what belongs not to them at all, who weave ten thousand law-suits, who unjustly grasp the property of all men? Let us then cast out this desire; and we shall cast it out if we think of those before us who did wrongfully, who were covetous and are gone. Do not others enjoy their wealth and labors while they lie in punishment, and vengeance, and intolerable woes? And how can this be anything but extreme folly, to weary and vex ourselves, that living we may strain ourselves with labor, and on our departure hence undergo intolerable punishments and vengeances, when we might have enjoyed ourselves here, (for nothing so much causes pleasure as the consciousness of almsgiving, ) and departing to that place might have been delivered from all our woes, and obtained ten thousand blessings? For as wickedness is wont to punish those who go after it, even before (they arrive at) the pit, so also virtue, even before the (gift of) the Kingdom, provides delights for those who here practice it, making them to live in company with good hopes and continual pleasure. Therefore that we may obtain this, both here and in the life to come, let us hold fast to good works, so shall we gain the future crown; to which may we all reach 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.

John 5:39-40

Search the Scriptures; for in them ye think you have eternal life; and they are they which testify of Me. And ye will not come to Me that you might have [eternal ] life.

1. Beloved, let us make great account of spiritual things, and not think that it is sufficient for us to salvation to pursue them anyhow. For if in things of this life a man can gain no great profit if he conduct them in an indifferent and chance way, much more will this be the case in spiritual things, since these require yet greater attention. Wherefore Christ when He referred the Jews to the Scriptures, sent them not to a mere reading, but a careful and considerate search; for He said not, Read the Scriptures, but, Search the Scriptures. Since the sayings relating to Him required great attention, (for they had been concealed from the beginning for the advantage of the men of that time,) He bids them now dig down with care that they might be able to discover what lay in the depth below. These sayings were not on the surface, nor were they cast forth to open view, but lay like some treasure hidden very deep. Now he that searches for hidden things, except he seek them with care and toil, will never find the object of his search. For which cause He said, Search the Scriptures, because in them ye think you have eternal life. He said not, You have, but ye think, showing that they gained from them nothing great or high, expecting as they did to be saved by the mere reading, without the addition of faith. What He says therefore is of this kind: Do ye not admire the Scriptures, do ye not think that they are the causes of all life? By these I confirm My claims now, for they are they which testify of Me, yet ye will not come to Me that you may have eternal life. It was thus with good reason that He said, ye think, because they would not obey, but merely prided themselves on the bare reading. Then lest owing to His very tender care He should incur among them the suspicion of vainglory, and because He desired to be believed by them, should be deemed to be seeking His own; (for He reminded them of the words of John, and of the witness of God, and of His own works, and said all He could to draw them to Him, and promised them life; ) since, I say, it was likely that many would suspect that He spoke these things from a desire of glory, hear what He says:

John 5:41

That is, I need it not: My nature, He says, is not of such a kind as to need the honor which is from men, for if the sun can receive no addition from the light of a candle, much farther am I from needing the honor which is from men. Why then, asks some one, do you say these things, if you need it not? That ye may be saved. This He positively asserted above, and the same He implied here also, by saying, that you might have life. Moreover, He puts another reason:

John 5:42

For when under pretense of loving God they persecuted Him because He made Himself equal with God, and He knew that they would not believe Him, lest any one should ask, why do you speak these words? I speak them, He says, to convict you of this, that it is not for the love of God that you persecute Me, if it be so that He testifies to Me both by works and by the Scriptures. For as before this when you deemed Me an enemy of God ye drove Me away, so now, since I have declared these things, you ought to have hastened to Me, if you had really loved. God. But ye love Him not. And therefore have I spoken these words, to show that you are possessed with excessive pride, that you are vainly boasting and shading over your own enviousness. And the same He proves not by these things only, but by those that should come to pass.

John 5:43

2. Do you see that He everywhere declares that He has been sent, that judgment has been committed to Him by the Father, that He can do nothing of Himself, in order that He may cut off all excuse for their unfairness? But who is it that He here says shall come in his own name? He alludes here to Antichrist, and puts an incontrovertible proof of their unfairness. For if as loving God ye persecute Me, much more ought this to have taken place in the case of Antichrist. For he will neither say that he is sent by the Father, nor that he comes according to his will, but in everything contrariwise, seizing like a tyrant what belongs not to him, and asserting that he is the very God over all, as Paul says, 'Exalting himself above all that is called God, or that is worshipped, showing himself that he is God.' 2 Thessalonians 2:4 This is to 'come in his own name.' I do not so, but have come in the Name of My Father. That they received not One who said that He was sent of God, was a sufficient proof that they loved not God; but now from the contrary of this fact, from their being about to receive Antichrist, He shows their shamelessness. For when they received not One who asserts that He was sent by God, and are about to worship one who knows Him not, and who says that he is God over all, it is clear that their persecution proceeded from malice and from hating God. On this account He puts two reasons for His words; and first the kinder one, That ye may be saved; and, That ye may have life: and when they would have mocked at Him, He puts the other which was more striking, showing that even although His hearers should not believe, yet that God was wont always to do His own works. Now Paul speaking concerning Antichrist said prophetically, that God shall send them strong delusion—that they all might be judged who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11-12 Christ said not, He shall come; but, if He come, from tenderness for His hearers; and because all their obstinacy was not yet complete. He was silent as to the reason of His coming; but Paul, for those who can understand, has particularly alluded to it. For it is he who takes away all excuse from them.

Christ then puts also the cause of their unbelief, saying . . .

John 5:44

Hence again He shows that they looked not to the things of God, but that under this pretense they desired to gratify private feeling, and were so far from doing this on account of His glory, that they preferred honor from men to that which comes from Him. How then were they likely to entertain such hostility towards Him for a kind of honor which they so despised, as to prefer to it the honor which comes from men?

Having told them that they had not the love of God, and having proved it by what was doing in His case, and by what should be in the case of Antichrist, and having demonstrated that they were deprived of all excuse, He next brings Moses to be their accuser, going on to say,

John 5:45-47

What He says is of this kind: It is Moses who has been insulted more than I by your conduct towards Me, for you have disbelieved him rather than Me. See how in every way He has cast them out from all excuse. You said that you loved God when you persecuted Me; I have shown that you did so from hatred of Him: ye say that I break the Sabbath and annul the Law; I have rid Me of this slander also: ye maintain that you believe in Moses by what ye dare to do against Me; I on the contrary show that this is most to disbelieve in Moses; for so far am I from opposing the Law, that he who shall accuse you is none other than the man who gave you the Law. As then He said of the Scriptures, in which ye think you have eternal life, so of Moses also He says, in whom you trust; everywhere conquering them by their own weapons.

And whence, says some one, is it clear that Moses will accuse us, and that you are not a boaster? What have you to do with Moses? You have broken the Sabbath which he ordained that we should keep; how then should he accuse us? And how does it appear that we shall believe in another who comes in his own name? All these assertions you make without evidence. Now in truth all these points are proved above. For (Christ would reply) since it is acknowledged that I came from God, both by the works, by the voice of John, and by the testimony of the Father, it is evident that Moses will accuse the Jews. For what says he? If a man come doing miracles and leading you to God, and truly foretelling things future, you must hearken unto him with all readiness. Now Christ had done all this. He wrought miracles in very truth, He drew all men to God, and (so that He ) caused accomplishment to follow His predictions.

But whence does it appear that they will believe another? From their hating Christ, since they who turn aside from Him who comes according to the will of God will, it is quite plain, receive the enemy of God. And marvel not if He now puts forward Moses, although He said, I receive not witness from man, for He referrs them not to Moses, but to the Scriptures of God. However, since the Scriptures terrified them less, He brings round His discourse to the very person (of Moses), setting over against them their Lawgiver as their accuser, thus rendering the terror more impressive; and each of their assertions He refutes. Observe: they said that they persecuted Him through love for God, He shows that they did so through hating God; they said that they held fast to Moses, He shows that they acted thus because they believed not Moses. For had they been zealous for the law, they ought to have received Him who fulfilled it; if they loved God they ought to have believed One who drew them to Him, if they believed Moses they ought to have done homage to One of whom Moses prophesied. But (says Christ) if Moses is disbelieved before My coming, it is nothing unlikely that I, who am heralded by him, should be driven away by you. As then He had shown from their conduct towards Himself that they who admired John (really) despised him, so now He shows that they who thought that they believed Moses, believed him not, and turns back on their own head all that they thought to put forward in their own behalf. So far, He says, am I from drawing you away from the Law, that I call your Lawgiver himself to be your accuser.

That the Scriptures testified of Him He declared, but where they testify He added not; desiring to inspire them with greater awe, and to prompt them to search, and to reduce them to the necessity of questioning. For had He told them readily and without their questioning, they would have rejected the testimony; but now, if they gave any heed to His words, they needed first of all to ask, and learn from Him what that testimony was. On this account He deals the more largely in assertions and threats, not in proofs only, that even so He may bring them over by fear of what He says; but they even so were silent. Such a thing is wickedness; whatsoever a man say or do it is not stirred to move, but remains keeping its peculiar venom.

Wherefore we must cast out all wickedness from our souls, and never more contrive any deceit; for, says one, To the perverse God sends crooked paths Proverbs 21:8, Septuagint; and, The holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding. Wisdom 1:5 For nothing makes men so foolish as wickedness; since when a man is treacherous, unfair, ungrateful, (these are different forms of wickedness,) when without having been wronged he grieves another, when he weaves deceits, how shall he not exhibit an example of excessive folly? Again, nothing makes men so wise as virtue; it renders them thankful and fair-minded, merciful, mild, gentle, and candid; it is wont to be the mother of all other blessings. And what is more understanding than one so disposed? For virtue is the very spring and root of prudence, just as all wickedness has its beginning in folly. For, the insolent man and the angry become the prey of their respective passions from lack of wisdom; on which account the prophet said, There is no soundness in my flesh: my wounds stink and are corrupt because of my foolishness Psalm 38:3-4: showing that all sin has its beginning in folly: and so the virtuous man who has the fear of God is more understanding than any; wherefore a wise man has said, The fear of the Lord is the beginning of wisdom. Proverbs 1:7 If then to fear God is to have wisdom, and the wicked man has not that fear, he is deprived of that which is wisdom indeed—and deprived of that which is wisdom indeed, he is more foolish than any. And yet many admire the wicked as being able to do injustice and harm, not knowing that they ought to deem them wretched above all men, who thinking to injure others thrust the sword against themselves—an act of extremest folly, that a man should strike himself and not even know that he does so, but should think that he is injuring another while he is killing himself. Wherefore Paul, knowing that we slay ourselves when we smite others, says, Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded? 1 Corinthians 6:7 For the not suffering wrong consists in doing none, as also the not being ill-used in not using others ill; though this assertion may seem a riddle to the many, and to those who will not learn true wisdom. Knowing this, let us not call wretched or lament for those who suffer injury or insult, but for such who inflict these things; these are they who have been most injured, who have made God to be at war with them, and have opened the mouths of ten thousand accusers, who are getting an evil reputation in the present life, and drawing down on themselves severe punishment in the life to come. While those who have been wronged by them, and have nobly borne it all, have God favorable to them, and all to condone with, and praise, and entertain them. Such as these in the present life, shall enjoy an exceeding good report, as affording the strongest example of true wisdom, and in the life to come shall share the good things everlasting; to which may we all attain through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.