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John 8:12

Not of Galilee, not of Palestine, nor of Judæa. What then say the Jews?

John 8:13

Alas! For their folly, He continually referred them to the Scriptures, and now they say, You bear record of yourself. What was the record He bare? I am the light of the world. A great thing to say, great of a truth, but it did not greatly amaze them, because He did not now make Himself equal to the Father, nor assert that He was His Son, nor that He was God, but for a while calls Himself a light. They indeed desired to disprove this also, and yet this was a much greater thing than to say,

He that follows Me, shall not walk in darkness.

Using the words light and darkness in a spiritual sense, and meaning thereby abides not in error. In this place He draws on Nicodemus, and brings him in as having spoken very boldly, and praises the servants who had also done so. For to cry aloud, is the act of one desirous to cause that they also should hear. At the same time He hints at these who were secretly contriving treacheries, being both in darkness and error, but that they should not prevail over the light. And He reminds Nicodemus of the words which He had uttered before, Every one that does evil hates the light, neither comes to the light, lest his deeds should be reproved. John 3:20 For since they had asserted that none of the rulers had believed on Him, therefore He says, that he that does evil comes not to the light, to show that their not having come proceeds not from the weakness of the light, but from their own perverse will.

They answered and said unto Him, Do you bear witness to yourself?

What then says He?

John 8:14

What He had before said, these men bring forward as if it had been specially asserted. What then does Christ? To refute this, and to show that He used those expressions as suitable to them and to their suspicions, who supposed Him to be a mere man, He says, Though I bear record of Myself, My record is true, for I know whence I come. What is this? I am of God, am God, the Son of God, and God Himself is a faithful witness unto Himself, but you know Him not; ye willingly err, knowing ye pretend not to know, but say all that you say according to mere human imagination, choosing to understand nothing beyond what is seen.

John 8:15

As to live after the flesh is to live badly, so to judge after the flesh is to judge unjustly. But I judge no man.

John 8:16

What He says, is of this kind; You judge unjustly. And if, says some one, we judge unjustly, why dost Thou not rebuke us? Why dost Thou not punish us? Why dost Thou not condemn us? Because, He says, I came not for this. This is the meaning of, I judge no man; yet if I judge, My judgment is true. For had I been willing to judge, you would have been among the condemned. And this I say, not judging you. Yet neither do I tell you that I say it, not judging you, as though I were not confident that had I judged you, I should have convicted you; since if I had judged you, I must justly have condemned you. But now the time of judgment is not yet. He alluded also to the judgment to come, saying,

I am not alone, but I and the Father that sent Me.

Here He hinted, that not He alone condemns them, but the Father also. Then He concealed this, by leading them to His own testimony.

John 8:17

3. What would the heretics say here? (They would say,) How is he better than man, if we take what he has said simply? For this rule is laid down in the case of men, because no man by himself is trustworthy. But in the case of God, how can one endure such a mode of speaking? How then is the word 'two' used? Is it because they are two, or because being men they are therefore two? If it is because they are two, why did he not betake himself to John, and say, I bear witness of myself, and John bears witness of me? Wherefore not to the angels? Wherefore not to the prophets? For he might have found ten thousand other testimonies. But he desires to show not this only that there are Two, but also that they are of the same Substance.

John 8:19

Because while they knew they spoke as though they knew not, and as if trying Him, He does not even deem them worthy of an answer. Wherefore henceforth He speaks all more clearly and more boldly; drawing His testimony from signs, and from His teaching of them that followed Him, and by the Cross being near. For, I know, He says, whence I come. This would not greatly affect them, but the adding, and whither I go, would rather terrify them, since He was not to remain in death. But why said He not, I know that I am God, instead of, I know whence I come? He ever mingles lowly words with sublime, and even these He veils. For after saying, I bear witness of Myself, and proving this, He descends to a humbler strain. As though He had said, I know from whom I am sent, and to whom I depart. For so they could have had nothing to say against it, when they heard that He was sent from Him, and would depart to Him. I could not have spoken, He says, any falsehood, I who have come from thence, and depart there, to the true God. But ye know not God, and therefore judge according to the flesh. For if having heard so many sure signs and proofs ye still say, 'your witness is not true,' if you deem Moses worthy of credit, both as to what he speaks concerning others and what he speaks concerning himself, but Christ not so, this is to judge according to the flesh. But I judge no man. He says indeed also that the Father judges no man. John 5:22 How then does He here declare, that, If I judge, My judgment is just, for I am not alone? He again speaks in reply to their thoughts. The judgment which is Mine is the judgment of the Father. The Father, judging, would not judge otherwise than as I do, and I should not judge otherwise than as the Father. Wherefore did He mention the Father? Because they would not have thought that the Son was to be believed unless He received the witness of the Father.  Besides, the saying does not even hold good. For in the case of men when two bear witness in a matter pertaining to another, then their witness is true, (this is for two to witness,) but if one should witness for himself, then they are no longer two. Do you see that He said this for nothing else but to show that He was of the same Substance, that He needed no other witness, and was in nothing inferior to the Father? Observe at least His independence ;

John 8:18

Had He been of inferior substance, He would not have put this. But now that you may not deem that the Father is included, to make up the number (of two), observe that His power has nothing different (from the Father's). A man bears witness when he is trustworthy of himself, not when he himself needs testimony, and that too in a matter pertaining to another; but in a matter of his own, where he needs the witness of another, he is not trustworthy. But in this case it is all contrary. For He though bearing witness in a matter of His own, and saying that witness is borne to Him by another, asserts that He is trustworthy, in every way manifesting His independence. For why, when He had said, I am not alone, but I and the Father that sent Me, and, The testimony of two men is true, did He not hold His peace, instead of adding, I am One that bear witness of Myself? It was evidently to show His independence. And He places Himself first; I am One that bear witness of Myself. Here He shows His equality of honor, and that they were profited nothing by saying that they knew God the Father, while they knew not Him. And He says that the cause of this (ignorance) was that they were not willing to know Him. Therefore He tells them that it was not possible to know the Father without knowing Him, that even so He might draw them to the knowledge of Him. For since leaving Him they even sought to get the knowledge of the Father, He says, You cannot know the Father without Me. John 8:19 So that they who blaspheme the Son, blaspheme not the Son only, but Him that begot Him also.

4. This let us avoid, and glorify the Son. Had He not been of the same Nature, He would not have spoken thus. For had He merely taught, but been of different Substance, a man might not have known Him, and yet have known the Father; and again, it would not have been that one who knew Him, would have altogether known the Father; for neither does one who knows a man know an Angel. Yes, replies some one, he that knows the creation, knows God. By no means. Many, or rather I should say, all men know the creation, (for they see it,) but they know not God. Let us then glorify the Son of God, not with this glory (of words) only, but that also which is by works. For the first without the last is nothing. Behold, says St. Paul, you are called a Jew, and restest in the Law, and makest your boast of God— thou therefore that teachest another, teachest thou not yourself? Thou that makest your boast of the Law, through breaking of the Law do you dishonor God? Romans 2:17-23 Beware lest we also who make boast of the rightness of our faith dishonor God by not manifesting a life agreeable to the faith, causing Him to be blasphemed. For He would have the Christian to be the teacher of the world, its leaven, its salt, its light. And what is that light? It is a life which shines, and has in it no dark thing. Light is not useful to itself, nor leaven, nor salt, but shows its usefulness towards others, and so we are required to do good, not to ourselves only, but to others. For salt, if it salt not, is not salt.  Moreover another thing is evident, that if we be righteous, others shall certainly be so also; but as long as we are not righteous, we shall not be able to assist others. Let there be nothing foolish or silly among us; such are worldly matters, such are the cares of this life. Wherefore the virgins were called foolish, because they were busy about foolish, worldly matters, gathering things together here, but laying not up treasure where they ought. Fear there is lest this be our case, fear lest we too depart clothed with filthy garments, to that place where all have them bright and shining. For nothing is more filthy, nothing more impure, than sin. Wherefore the Prophet declaring its nature cried out, My wounds stink, and are corrupt. Psalm 38:5 And if you will fully learn how ill-savored sin is, consider it after it has been done; when you are delivered from the desire, when the fire no longer troubles you, then shall you see what sin is. Consider anger, when you are calm; consider avarice, when thou dost not feel it. There is nothing more shameful, nothing more accursed, than rapine and avarice. This we continually say, desiring not to vex you, but to gain some great and wonderful advantage. For he who has not acted rightly after hearing once, may perhaps do so after hearing a second time; and he who has passed by the second time, may do right after the third. God grant that we, being delivered from all evil things, may have the sweet savor of Christ; for to Him, with the Father and the Holy Ghost is glory, now and ever and world without end. Amen.

 

 

John 8:20

1. Oh the folly of the Jews! seeking Him as they did before the Passover, and then having found Him in the midst of them, and having often attempted to take Him by their own or by others' hands without being able; they were not even so awed by His power, but set themselves to their wickedness, and desisted not. For it says, that they continually made the attempt; These words spoke He in the treasury, teaching in the Temple; and no man laid hands on Him. He spoke in the Temple, and in the character of teacher, which was more adapted to rouse them, and He spoke those things because of which they were stung, and charged Him with making Himself equal to the Father. For the witness of two men is true, proves this. Yet still He spoke these words, It says, in the Temple, in the character of teacher, and no man laid hands on Him, for His hour was not yet come; that is, it was not yet the fitting time at which He would be crucified. So that even then the deed done was not of their power, but of His dispensation, for they had long desired, but had not been able, nor would they even then have been able, except He had consented.

John 8:21

Why says He this continually? To shame and terrify their souls; for observe what fear this saying caused in them. Although they desired to kill Him that they might be rid of Him, they yet ask, whither He goes, such great things did they imagine from the matter. He desired also to show them another thing, that the deed would not be effected through their force; but He showed it to them in a figure beforehand, and already foretold the Resurrection by these words.

John 8:22

What then does Christ? To remove their suspicion, and to show that such an act is sin, He says,

John 8:23

What He says, is of this kind: It is no wonder that you imagine such things, you who are carnal men, and have no spiritual thoughts, but I shall not do anything of the kind, for,

I am from above; you are of the world.

Here again He speaks of their worldly and carnal imaginations, whence it is clear that the, I am not of this world, does not mean that He had not taken upon Him flesh, but that He was far removed from their wickedness. For He even says, that His disciples were not of the world John 15:19, yet they had flesh. As then Paul, when he says, You are not in the flesh Romans 8:9, does not mean that they are incorporeal, so Christ when He says, that His disciples are not of the world, does nothing else than testify to their heavenly wisdom.

John 8:24

For if He came to take away the sin of the world, and if it is impossible for men to put that off in any other way except by the washing, it needs must be that he that believes not must depart hence, having the old man; since he that will not by faith slay and bury that old man, shall die in him, and shall go away to that place to suffer the punishment of His former sins. Wherefore He said, He that believes not is judged already John 3:18; not merely through his not believing, but because he de parts parts hence having his former sins upon him.

John 8:25

Oh folly! After so long a time, such signs and teaching, they ask, Who are you? What then says Christ?

The same that I told you from the beginning.

What He says, is of this kind; You are not worthy to hear My words at all, much less to learn who I am, for you say all that you do, tempting Me, and giving heed to none of My sayings. And all this I could now prove against you. For this is the sense of,

John 8:26

I could not only prove you guilty, but also punish you; but He that sent Me, that is, the Father, wills not this. For I have come not to judge the world, but to save the world, since God sent not His Son to judge the world, He says, but to save the world. John 3:17 If now He has sent Me for this, and He is true, with good cause I judge no one now. But these things I speak that are for your salvation, not what are for your condemnation. He speaks thus, lest they should deem that it was through weakness that on hearing so much from them He went not to extremities, or that He knew not their secret thoughts and scoffings.

John 8:27

Oh folly! He ceased not to speak concerning Him, and they knew Him not. Then when after working many signs, and teaching them, He drew them not to Himself, He next speaks to them of the Cross, saying,

John 8:28-29

2. He shows that He rightly said, the same that I said unto you from the beginning. So little heed they gave to His words. When you have lifted up the Son of Man. Do ye not expect that you then shall certainly rid yourselves of Me, and slay Me? But I tell you that then you shall most know that I Am, by reason of the miracles, the resurrection, and the destruction (of Jerusalem). For all these things were sufficient to manifest His power. He said not, Then you shall know who I am; for, when you shall see, He says, that I suffer nothing from death, then you shall know that I Am, that is, the Christ, the Son of God, who govern all things, and am not opposed to Him. For which cause He adds, and of Myself I speak nothing. For you shall know both My power and My unanimity with the Father. Because the, of Myself I speak nothing, shows that His Substance differs not (from that of the Father), and that He utters nothing save that which is in the mind of the Father. For when you have been driven away from your place of worship, and it is not allowed you even to serve Him as hitherto, then you shall know that He does this to avenge Me, and because He is angry with those who would not hear Me. As though He had said, Had I been an enemy and a stranger to God, He would not have stirred up such wrath against you. This also Esaias declares, He shall give the wicked in return for His burial Isaiah 53:9, Septuagint; and David, Then shall He speak unto them in His wrath Psalm 2:5; and Christ Himself, Behold, your house is left unto you desolate. Matthew 23:38 And His parables declare the same thing when He says, What shall the Lord of that vineyard do to those husbandmen? He shall miserably destroy those wicked men. Matthew 21:40-41 Do you see that everywhere He speaks thus, because He is not yet believed? But if He will destroy them, as He will, (for, Bring hither, It says, those which would not that I should reign over them, and slay them,) wherefore says He that the deed is not His, but His Father's? He addresses Himself to their weakness, and at the same time honors Him that begot Him. Wherefore He said not, I leave your house desolate, but, it is left; He has put it impersonally. But by saying, How often would I have gathered your children together— and you would not, and then adding, is left, He shows that He wrought the desolation. For since, He tells them, when you were benefited and healed of your infirmities, you would not know Me, you shall know by being punished who I am.

And the Father is with Me. That they may not deem the who sent Me to be a mark of inferiority, He says, is with Me; the first belongs to the Dispensation, the second to the Godhead.

And He has not left Me alone, for I do always those things that please Him.

Again He has brought down His discourse to a humbler strain, continually setting Himself against that which they asserted, that He was not of God, and that He kept not the Sabbath. To this He replies, I do always those things that are pleasing unto Him; showing that it was pleasing unto Him even that the Sabbath should be broken. So, for instance, just before the Crucifixion He said, Think ye that I cannot call upon My Father? Matthew 26:53 And yet by merely saying, Whom do you seek? c. xviii. 4, 6 He cast them down backwards. Why then says He not, Think ye that I cannot destroy you, when He had proved this by deed? He condescends to their infirmity. For He took great pains to show that He did nothing contrary to the Father. Thus He speaks rather after the manner of a man; and as He has not left Me alone, was spoken, so also was the, I do always those things that are pleasing unto Him.

John 8:30

When He brought down His speech to a lowly strain, many believed on Him. Do you still ask wherefore He speaks humbly? Yet the Evangelist clearly alluded to this when he said, As He spoke these things, many believed on Him. By this all but proclaiming aloud to us, Oh hearer, be not confounded if you hear any lowly expression, for they who after such high teaching were not yet persuaded that He was of the Father, were with good reason made to hear humbler words, that they might believe. And this is an excuse for those things which shall be spoken in a humble way. They believed then, yet not as they ought, but carelessly and as it were by chance, being pleased and refreshed by the humility of the words. For that they had not perfect faith the Evangelist shows by their speeches after this, in which they insult Him again. And that these are the very same persons he has declared by saying,

John 8:31

Showing that they had not yet received His doctrine, but only gave heed unto His words. Wherefore He speaks more sharply. Before He merely said, You shall seek Me John 7:34, but now He adds what is more, You shall die in your sins. John 8:21 And He shows how; because ye cannot when you have come to that place afterwards entreat Me.

These things which I speak unto the world. By these words He showed that He was now going forth to the Gentiles. But because they still knew not that He spoke to them of the Father, He again speaks of Him, and the Evangelist has put the reason of the humility of the expressions.

3. If now we will thus search the Scriptures, exactly and not carelessly, we shall be able to attain unto our salvation; if we continually dwell upon them, we shall learn right doctrine and a perfect life. For although a man be very hard, and stubborn, and proud, and profit nothing at other times, yet at least he shall gain fruit from this time, and receive benefit, if not so great as to admit of his being sensible of it, still he shall receive it. For if a man who passes by an ointment-maker's shop, or sits in one, is impregnated with the perfume even against his will, much more is this the case with one who comes to church. For as idleness is born of idleness, so too from working is generated a ready mind. Although you are full of ten thousand sins, although you are impure, shun not the tarrying here. Wherefore, it may be said, when hearing I do not? It is no small profit to deem one's self wretched; this fear is not useless, this dread is not unseasonable. If only you groan that, hearing I do not, you will certainly come also to the doing at some time or other. For it cannot be that he who speaks with God, and hears God speak, should not profit. We compose ourselves at once and wash our hands when we desire to take the Bible into them. Do you see even before the reading what reverence is here? And if we go on with exactness, we shall reap great advantage. For we should not, unless it served to place the soul in reverence, have washed our hands; and a woman if she be unveiled straightway puts on her veil, giving proof of internal reverence, and a man if he be covered bares his head. Do you see how the outward behavior proclaims the inward reverence? Then moreover he that sits to hear groans often, and condemns his present life.

Let us then, beloved, give heed to the Scriptures, and if no other part be so, let the Gospels at least be the subjects of our earnest care, let us keep them in our hands. For straightway when you have opened the Book you shall see the name of Christ there, and shall hear one say, The birth of Jesus Christ was on this wise. When His mother Mary was espoused to Joseph, she was found with Child of the Holy Ghost. Matthew 1:18 He that hears this will immediately desire virginity, will marvel at the Birth, will be freed from earthly things. It is not a little thing when you see the Virgin deemed worthy of the Spirit, and an Angel talking with her. And this upon the very surface; but if you persevere to go on unto the end, you shall loathe all that pertains to this life, shall mock at all worldly things. If you are rich, you shall think nothing of wealth, when you hear that she who was (the wife) of a carpenter, and of humble family, became the mother of your Lord. If you are poor you shall not be ashamed of your poverty, when you hear that the Creator of the world was not ashamed of the meanest dwelling. Considering this, thou will not rob, you will not covet, you will not take the goods of others, but wilt rather be a lover of poverty, and despise wealth. And if this be the case, you shall banish all evil. Again, when you see Him lying in a manger, you will not be anxious to put golden garments about your child, or to cause your wife's couch to be inlaid with silver. And if you care not for these things, you will not do either the deeds of covetousness and rapine, which are caused by them. Many other things you may gain which I cannot separately enumerate, but they will know who have made the trial. Wherefore I exhort you both to obtain Bibles, and to retain together with the Bibles the sentiments they set forth, and to write them in your minds. The Jews because they gave no heed were commanded to suspend their books from their hands; but we place them not even in our hands but in our house, when we ought to stamp them on our heart. Thus cleansing our present life, we shall obtain the good things that are to come to which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.

 

 

John 8:31-32

1. Beloved, our condition needs much endurance; and endurance is produced when doctrines are deeply rooted. For as no wind is able by its assaults to tear up the oak, which sends down its root into the lower recesses of the earth, and is firmly clenched there; so too the soul which is nailed by the fear of God none will be able to overturn. Since to be nailed is more than to be rooted. Thus the Prophet prays, saying, Nail my flesh by Your fear Psalm 119:120, Septuagint; do Thou so fix and join me, as by a nail riveted into me. For as men of this kind are hard to be captured, so the opposite sort are a ready prey, and are easily thrown down. As was the case of the Jews at that time; for after having heard and believed, they again turned out of the way. Christ therefore desiring to deepen their faith that it might not be merely superficial, digs into their souls by more striking words. For it was the part of believers to endure even reproofs, but they immediately were angry. But how does He this? He first tells them, If you continue in My word, you are My disciples indeed: and the truth shall make you free. All but saying, I am about to make a deep incision, but be not ye moved; or rather by these expressions He allayed the pride of their imagination. Shall make you free: from what, tell me? From your sins. What then say those boasters?

John 8:33

Immediately their imagination dropped, and this happened from their having been fluttered about worldly things. If you continue in My word, was the expression of One declaring what was in their heart, and knowing that they had indeed believed, but had not continued. And He promises a great thing, that they should become His disciples. For since some had gone away from Him before this, alluding to them He says, If you continue, because they also had heard and believed, and departed because they could not continue. For many of His disciples went back, and walked no more openly with Him. John 6:66

You shall know the truth, that is, shall know Me, for I am the truth. All the Jewish matters were types, but you shall know the truth from Me, and it shall free you from your sins. As to those others He said, You shall die in your sins, so to these He says, shall make you free. He said not, I will deliver you from bondage, this He allowed them to conjecture. What then said they?

We be Abraham's seed, and were never in bondage to any man. And yet if they must needs have been vexed, it might have been expected that they would have been so at the former part of His speech, at His having said, You shall know the truth; and that they would have replied, What! Do we not now know the truth? Is then the Law and our knowledge a lie? But they cared for none of these things, they are grieved at worldly things, and these were their notions of bondage. And certainly even now, there are many who feel shame at indifferent matters, and at this kind of bondage, but who feel none for the bondage of sin, and who would rather be called servants to this latter kind of bondage ten thousand times, than once to the former. Such were these men, and they did not even know of any other bondage, and they say, Bondsmen do you call those who are of the race of Abraham, the nobly born, who therefore ought not to be called bondsmen? For, says one, we were never in bondage to any man. Such are the boastings of the Jews. We are the seed of Abraham, we are Israelites. They never mention their own righteous deeds. Wherefore John cried out to them, saying, Think not to say that we have Abraham to our father. Matthew 3:9 And why did not Christ confute them, for they had often been in bondage to the Egyptians, Babylonians, and many others? Because His words were not to gain honor for Himself, but for their salvation, for their benefit, and toward this object He was pressing. For He might have spoken of the four hundred years, He might have spoken of the seventy, He might have spoken of the years of bondage during the time of the Judges, at one time twenty, at another two, at another seven; He might have said that they had never ceased being in bondage. But He desired not to show that they were slaves of men, but that they were slaves of sin, which is the most grievous slavery, from which God alone can deliver; for to forgive sins belongs to none other. And this too they allowed. Since then they confessed that this was the work of God, He brings them to this point, and says,

John 8:34

Showing that this is the freedom of which He speaks, the freedom from this service.

John 8:35

Gently too from this He casts down the things of the Law, alluding to former times. For that they may not run back to them and say, We have the sacrifices which Moses commanded, they are able to deliver us, He adds these words, since otherwise what connection would the saying have? For all have sinned, and come short of the glory of God, being justified freely by His grace Romans 3:23-24, even the priests themselves. Wherefore Paul also says of the priest, that he ought as for the people so also for himself to offer for sins, for that he also is compassed about with infirmity. Hebrews 5:3 And this is signified by His saying, The servant abides not in the house. Here also He shows His equal honor with the Father, and the difference between slave and free. For the parable has this meaning, that is, the servant has no power, this is the meaning of abides not.

2. But why when speaking of sins does He mention a house? It is to show that as a master has power over his house, so He over all. And the, abides not, is this, has not power to grant favors, as not being master of the house; but the Son is master of the house. For this is the, abides forever, by a metaphor drawn from human things. That they may not say, who are you? All is Mine, (He says,) for I am the Son, and dwell in My Father's house, calling by the name of house His power. As in another place He calls the Kingdom His Father's house, In My Father's house are many mansions. Hebrews 14:2 For since the discourse was of freedom and bondage, He with reason used this metaphor, telling them that they had no power to set free.

John 8:36

Do you see the consubstantiality of the Son with the Father, and how He declares that He has the same power as the Father? If the Son make you free, no man afterwards gain-says, but you have firm freedom. For it is God that justifies, who is He that condemns? Romans 8:33-34 Here He shows that He Himself is pure from sin, and alludes to that freedom which reached only to a name; this even men give, but that God alone. And so he persuaded them not to be ashamed at this slavery, but at that of sin. And desiring to show that they were not slaves, except by repudiating that liberty, He the more shows them to be slaves by saying,

You shall be free indeed.

This is the expression of one declaring that this freedom was not real. Then, that they might not say, We have no sin, (for it was probable that they would say so,) observe how He brings them beneath this imputation. For omitting to convict all their life, He brings forward that which they had in hand, which they yet desired to do, and says,

John 8:37

Gently and by little does He expel them from that relationship, teaching them not to be high-minded because of it. For as freedom and bondage depend on men's actions, so also does relationship. He said not directly, You are not the seed of Abraham, you the murderers of the righteous; but for a while He even goes along with them, and says, I know that you are Abraham's seed. Yet this is not the matter in question, and during the remainder of this speech He uses greater vehemence. For we may for the most part observe, that when He is about to work any great thing, after He has wrought it, He uses greater boldness of speech, as though the testimony from His works shut men's mouths. But ye seek to kill Me. What of that, says some one, if they sought to do so justly. But this was not so either; wherefore also He puts the reason;

Because My word has no place in you.

How then was it, says some one, that they believed on Him? As I before said, they changed again. On which account He touched them sharply. If you boast the relationship of Abraham ye ought also to show forth his life. And He said not, You do not contain my words, but, My word has no place in you, thus declaring the sublimity of His doctrines. Yet not for this ought they to have slain, but rather to have honored and waited on Him so as to learn. But what, says some one, if you speak these things of yourself? On this account He added,

John 8:38

As, He says, I both by My words and by the truth declare the Father, so also do ye by your actions (declare yours). For I have not only the same Substance, but also the same Truth with the Father.

John 8:39-40

He here repeatedly handles their murderous intention, and makes mention of Abraham. And this He does desiring to draw off their attention from this relationship, and to take away their excessive boasting, and also to persuade them no longer to rest their hopes of salvation in Abraham, nor in the relationship which is according to nature, but in that which is according to the will. For what hindered their coming to Christ was this, their deeming that relationship to be sufficient for them to salvation. But what is the truth of which He speaks? That He is equal with the Father. For it was on this account that the Jews sought to slay Him; and He says,

You seek to kill Me because I have told you the truth, which I have heard of My Father.

To show that these things are not opposed to the Father, He again betakes Himself to Him. They say unto Him,

John 8:41

3. What do you say? You have God for your Father, and do ye blame Christ for asserting this? Do you see that He said that God was His Father in a special manner? When therefore He had cast them out of their relationship to Abraham, having nothing to reply, they dare a greater thing, and betake themselves to God. But from this honor also He expels them, saying,

John 8:42-44

He had driven them out of their relationship to Abraham, and when they dared greater things, He then adds a blow, telling them that they not only are not Abraham's children, but that they are even children of the devil, and inflicting a wound which might counterbalance their shamelessness; nor does He leave it unsupported, but establishes it by proofs. For, He says, to murder belongs to the wickedness of the devil. And He said not merely, ye do his works, but, ye do his lusts, showing that both he and they hold to murder, and that envy was the cause. For the devil destroyed Adam, not because he had any charge against him, but only from envy. To this also He alludes here.

And abode not in the truth. That is, in the right life. For since they continually accused Him of not being from God, He tells them that this also is from thence. For the devil first was the father of a lie, when he said, In the day that you eat thereof your eyes shall be opened Genesis 3:5, and he first used it. For men use a lie not as a thing proper, but alien to their nature, but he as proper.

John 8:45

What kind of consequence is this? Having no charge against Me, you desire to kill Me. For because you are enemies of the truth, therefore ye persecute Me. Since had this not been the reason, you would have named your charge. Wherefore He added,

John 8:46

Then they said, We be not born of fornication. Yet in fact many of them were born of fornication, for they practiced unbefitting unions. Still He does not convict them of this, but sets Himself to the other point. For when He has proved them to be, not of God, but of the devil, by all these signs, (for to do murder is of the devil, and to lie is of the devil, both which you do,) then He shows that to love is the sign of being of God. Why do ye not understand My speech? Since they were always doubting, saying, What is it that he says, 'Whither I go ye cannot come'? therefore He tells them, You do not understand My speech, because you have not the word of God. And this comes to you, because that your understanding is groveling, and because what is Mine is far too great for you. But what if they could not understand? Not to be able here means not to be willing; for you have trained yourselves to be mean, to imagine nothing great. Because they said that they persecuted Him as being themselves zealous for God, on this account He everywhere strives to show that to persecute Him is the act of those who hate God, but that, on the contrary, to love Him is the act of those who know God.

We have one Father, even God. On this ground they pride themselves, on their honor not their righteous deeds. Therefore your not believing is no proof that I am an enemy to God, but your unbelief is a sign that you do not know God. And the reason is, from your being willing to lie and to do the works of the devil. But this is the effect of meanness of soul; (as the Apostle says, 'For whereas there is among you envying and strife, are you not carnal?') 1 Corinthians 3:3 And why is it that you cannot ? Because you will to do the lusts of your father, you are eager, you are ambitious (to do them). Do you see that ye cannot express a want of will? For this did not Abraham. What are his works? Gentleness, meekness, obedience. But ye set yourselves on the contrary part, being hard and cruel.

But how came it into their thoughts to betake themselves to God? He had shown them unworthy of Abraham; desiring therefore to escape this charge, they mounted higher. For when He reproached them with murder, they said this, making it, as it were, a kind of excuse for themselves that they were avenging God. Therefore He shows that this very thing is the act of men opposing God. And the, I came forth, shows that He was from thence. He says, I came forth, alluding to His arrival among us. But since they would probably say to Him, Thou speaks certain things strange and new, He tells them that He had come from God. And therefore with good reason ye hear them not, because you are of the devil. For on what account would ye kill Me? What charge have ye to bring against Me? If there be none, why do ye not believe Me? Thus then having proved them to be of the devil by their lying and their murder, He shows them also to be alien from Abraham and from God, both because they hated One who had done no wrong, and because they would not hear His word; and in every way He proves that He was not opposed to God, and that it was not on this account that they refused to believe, but because they were aliens from God. For when One who had done no sin, who said that He came from God and was sent of God, who spoke the truth, and so spoke it as to challenge all to the proof, after this was not believed, it is clear that He was not believed because of their being carnal. Since sins do use, yea they do use to debase a soul. Wherefore It says, Seeing you have become dull of hearing. Hebrews 5:11 For when a man cannot despise earthly things, how shall he ever be wise concerning heavenly things?

4. Wherefore, I exhort you, use we every means that our life may be righteous, that our minds may be cleansed, so that no filthiness be a hindrance to us; kindle for yourselves the light of knowledge, and sow not among thorns. For how shall one who knows not that covetousness is an evil, ever know the greater good? How shall one who refrains not from these earthly things ever hold fast to those heavenly? It is good to take by violence, not the things that perish, but the Kingdom of heaven. The violent, it says, take it by force. Matthew 11:12 It is then not possible to attain to it by sluggishness, but by zeal. But what means the violent? There is need of much violence, (for strait is the way,) there is need of a youthful soul and a noble. Plunderers desire to outstrip all other, they look to nothing, neither to conviction, nor accusation, nor punishment, but are given up to one thing only, the getting hold of what they desire to seize, and they run past all that are before them in the way. Seize we then the Kingdom of heaven, for here to seize is no fault but rather praise, and the fault is the not seizing. Here our wealth comes not from another's loss. Haste we then to seize it. Should passion disquiet us, should lust disquiet us, let us do violence to our nature, let us become more gentle, let us labor a little, that we may rest forever. Seize not thou gold, but seize that wealth which shows gold to be but mud. For tell me, if lead and gold were laid before you, which would you take? Is it not clear that you would take the gold? Do you then, where one who seizes is punished, prefer that which is the more valuable, but where one who seizes is honored, give up what is the more valuable? If there were punishment in both cases, would you not rather aim at this latter ? But in this case there is nothing like punishment, but even blessedness. And, How, says some one, may one seize it? Cast away the things which you have already in your hands; for so long as you grasp them you will not be able to seize the other. For consider, I pray you, a man with his hands full of silver, will he be able, as long as he retains it, to seize on gold, unless he first cast away the silver, and be free? Because he that seizes a thing must be well-girt so as not to be detained. And even now there are adverse powers running down against us to rob us, but let us fly them, let us fly them, trailing after us nothing that may give a hold, let us cut asunder the cords, let us strip ourselves of the things of earth. What need of silken garments? How long shall we be unrolling this mockery? How long shall we be burying gold? I desired to cease from always saying these things, but you will not suffer me, continually supplying me with occasions and arguments. But now at least let us desist, that having instructed others by our lives, we may obtain the promised 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 and world without end. Amen.

 

 

John 8:48-49

1. A shameless and a forward thing is wickedness, and when it ought to hide itself, then is it the fiercer. As was the case with the Jews. For when they ought to have been pricked by what was said, admiring the boldness and conclusiveness of the words, they even insult Him, calling Him a Samaritan, and saying that He had a devil, and they ask, Said we not well that you are a Samaritan, and hast a devil? Because when He utters anything sublime, this is thought among the very senseless to be madness. Yet nowhere before did the Evangelist say that they called Him a Samaritan; but from this expression it is probable that this had been often asserted by them.

You have a devil, says some one. Who is it that has a devil? He that honors God, or he that insults Him that honors Him? What then says Christ, who is very meekness and gentleness? I have not a devil, but I honor Him that sent me. Where there was need to instruct them, to pull down their excessive insolence, to teach them not to be proud because of Abraham, He was vehement; but when it was needful that He being insulted should bear it, He used much gentleness. When they said, We have God and Abraham for our Father, He touched them sharply; but when they called Him a demoniac, He spoke submissively, thus teaching us to avenge insults offered to God, but to overlook such as are offered to ourselves.

John 8:50

These things, He says, I have spoken to show that it becomes not you, being murderers, to call God your Father; so that I have spoken them through honor for Him, and for His sake do I hear these reproaches, and for His sake do ye dishonor Me. Yet I care not for this insolence ; to Him, for whose sake I now hear these things, you owe an account of your words. For 'I seek not My own glory.' Wherefore I omit to punish you, and betake Myself to exhortation, and counsel you so to act, that you shall not only escape punishment, but also attain eternal life.

John 8:51

Here He speaks not of faith only, but of a pure life. Above He said, shall have everlasting life, but here, shall not see death. John 6:40 At the same time He hints to them that they could do nothing against Him, for if the man that should keep His saying should not die, much less should He Himself. At least they understood it so, and said to Him,

John 8:52

That is, they who heard the word of God are dead, and shall they who have heard yours not die?

John 8:53

Alas for their vainglory! Again do they betake themselves to his relationship. Yet it would have been suitable to say, Are you greater than God? Or they who have heard you than Abraham? But they say not this, because they thought that He was even less than Abraham. At first, therefore, He showed that they were murderers, and so led them away from the relationship; but when they persevered, He contrived this in another way, showing that they labored uselessly. And concerning the death, He said nothing to them, neither did He reveal or tell them what kind of death He meant, but in the meantime He would have them believe, that He is greater than Abraham, that even by this He may put them to shame. Certainly, He says, were I a common man I ought not to die, having done no wrong; but when I speak the truth, and have no sin, am sent from God, and am greater than Abraham, are you not mad, do ye not labor in vain when you attempt to kill Me? What then is their reply? Now we know that you have a devil. Not so spoke the woman of Samaria. She said not to Him, You have a devil; but only, Are you greater than our father Jacob? John 4:12 For these men were insolent and accursed, while she desired to learn; wherefore she doubted and answered with proper moderation, and called Him, Lord. For one who promised far greater things, and who was worthy of credit, ought not to have been insulted, but even admired; yet these men said that He had a devil. Those expressions of the Samaritan woman were those of one in doubt; these were the words of men unbelieving and perverse. Are you greater than our father Abraham? so that this (which He had said) makes Him to be greater than Abraham. When therefore you have seen Him lifted up, you shall confess that He is greater. On this account He said, When you have lifted Me up, you shall know that I Am. John 8:28 And observe His wisdom. Having first rent them away from Abraham's kindred, He shows that He is greater than Abraham, that so He may be seen to be very exceedingly greater than the Prophets also. Indeed it was because they continually called Him a prophet that He said, My word has no place in you. John 8:37 In that other place He declared that He raises the dead, but here He says, He that believes shall never see death, which was a much greater thing than not to allow believers to be holden, by death. Wherefore the Jews were the more enraged. What then say they?

Whom makest you yourself?

And this too in an insulting manner. You are taking somewhat upon yourself, says one of them. To this then Christ replies;

John 8:54

2. What say the heretics here? That He heard the question, Are you greater than our father Abraham? and dared not to say to them, Yea, I am greater, but did so in a covert manner. What then? Is His honor nothing? With respect to them it is nothing. And as He said, My witness is not true John 5:31, with reference to the opinion they would form of it, so also does He speak here.

There is One that honors Me.

And wherefore said He not, The Father that sent Me, as He did before, but,

Of whom you say that He is your God.

John 8:55

Because He desired to show that they not only knew not His Father, but that they knew not God.

But I know Him.

So that to say, 'I know Him,' is not a boast, while to say, 'I know Him not,' would be a falsehood; but you when you say that you know Him, lie; as then ye, when you say that you know Him, lie, so also should I, were I to say that I know Him not.

If I honor Myself. Since they said, Whom makest you yourself? He replies, If I make (Myself anything,) My honor is nothing. As then I know Him exactly, so ye know Him not. And as in the case of Abraham, He did not take away their whole assertion, but said, I know that you are Abraham's seed, so as to make the charge against them heavier; thus here He does not remove the whole, but what? Whom ye say. By granting to them their boast of words, He increases the force of the accusation against them. How then do ye not know Him? Because ye insult One who says and does everything that He may be glorified, even when that One is sent from Him. This assertion is unsupported by testimony, but what follows serves to establish it.

And I keep His saying.

Here they might, if at least they had anything to say, have refuted Him, for it was the strongest proof of His having been sent by God.

John 8:56

Again, He shows that they were aliens from the race of Abraham, if they grieved at what he rejoiced in. My day, seems to me to mean the day of the Crucifixion, which Abraham foreshowed typically by the offering of the ram and of Isaac. What do they reply?

John 8:57

So that we conclude that Christ was nearly forty.

John 8:58-59

Do you see how He proved Himself to be greater than Abraham? For the man who rejoiced to see His day, and made this an object of earnest desire, plainly did so because it was a day that should be for a benefit, and belonging to one greater than himself. Because they had said, The carpenter's son Matthew 13:55, and imagined nothing more concerning Him, He leads them by degrees to an exalted notion of Him. Therefore when they heard the words, You know not God, they were not grieved; but when they heard, before Abraham was, I Am, as though the nobility of their descent were debased, they became furious, and would have stoned Him.

He saw My day, and was glad. He shows, that not unwillingly He came to His Passion, since He praises him who was gladdened at the Cross. For this was the salvation of the world. But they cast stones at Him; so ready were they for murder, and they did this of their own accord, without enquiry.

But wherefore said He not, Before Abraham was, I was, instead of I Am? As the Father uses this expression, I Am, so also does Christ; for it signifies continuous Being, irrespective of all time. On which account the expression seemed to them to be blasphemous. Now if they could not bear the comparison with Abraham, although this was but a trifling one, had He continually made Himself equal to the Father, would they ever have ceased casting stones at Him?

After this, again He flees as a man, and conceals Himself, having laid before them sufficient instruction: and having accomplished His work, He went forth from the Temple, and departed to heal the blind, proving by His actions that He is before Abraham. But perhaps some one will say, Why did He not paralyze their strength? So they would have believed. He healed the paralytic, yet they believed not; nay, He wrought ten thousand wonders; at the very Passion He cast them to the ground, and darkened their eyes, yet they believed not; and how would they have believed if He had paralyzed their strength? There is nothing worse than a soul hardened in desperation; though it see signs and wonders, it still perseveres in retaining the same shamelessness. Thus Pharaoh, who received ten thousand strokes, was sobered only while being punished, and continued of this character until the last day of his life, pursuing those whom he had let go. Wherefore Paul continually says, Lest any of you be hardened by the deceitfulness of sin. Hebrews 3:13 For as the callosities of the body, when formed, become dead, and possess no sensation; so the soul, when it is occupied by many passions, becomes dead to virtue; and apply what you will to it, it gets no perception of the matter, but whether you threaten punishment or anything else, continues insensible.

3. Wherefore I beseech you, while we have hopes of salvation, while we can turn, to use every means to do so. For men who have become past feeling, are after that in the blind state of despairing pilots, who give up their vessel to the wind, and themselves contribute no assistance. Thus the envious man looks to one thing only, that is, to satisfy his lust, and though he be like to be punished or even slain, still he is possessed solely by that passion; and in like manner the intemperate and avaricious. But if the sovereignty of the passions be so great, much greater is that of virtue; if for them we despise death, much more for this; if they (sinners) regard not their own lives, much less ought we to do so in the cause of our salvation. For what shall we have to say, if when they who perish are so active about their own perdition, we for our own salvation manifest not even an equal activity, but ever continue wasting with envy? Nothing is worse than envy; to destroy another it destroys itself also. The eye of the envious wastes away in grief, he lives in a continual death, he deems all men, even those who have never wronged him, his enemies. He grieves that God is honored, he rejoices in what the devil rejoices in. Is any honored among men? This is not honor, envy him not. But is he honored by God? Strive and be thou like him. You will not? Why then do you destroy yourself too? Why do you cast away what you have? Can you not be like him, nor gain any good thing? Why then do you besides this take for yourself evil, when you ought to rejoice with him, that so even if you be not able to share his toils, you may profit by rejoicing with Him? For often even the will is able to effect great good. At least Ezekiel says, that the Moabites were punished because they rejoiced over the Israelites, and that certain others were saved because they mourned over the misfortunes of their neighbors. Ezekiel 25:8 Now if there be any comfort for those who mourn over the woes of others, much more for those who rejoice at the honors of others. He charged the Moabites with having exulted over the Israelites, yet it was God that punished them; but not even when He punishes will He have us rejoice over those that are punished. For it is not His wish to punish them. Now if we must condole with those who are punished, much more must we avoid envying those who are honored. Thus, for example, Corah and Dathan perished with their company, making those whom they envied brighter, and giving themselves up to punishment. For a venomous beast is envy, an unclean beast, a deliberate vice which admits not of pardon, a wickedness stripped of excuse, the cause and mother of all evils. Wherefore let us pluck it up by the roots, that we may be freed from evil here, and may obtain blessings hereafter; 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.