John 8 · The Lantern

The Woman Caught in Adultery

[But Jesus went to the Mount of Olives.]

And he [Papias] relates another story of a woman, who was accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews. These things we have thought it necessary to observe in addition to what has been already stated.

The Mount of Olives designates the height of the Lord's benevolence and mercy, for in Greek "mercy" is called oleos, and an olive plantation is called oleon, and also because anointing with oil usually soothes weary and aching limbs.

After having treated of the origin of the doctrine of Christ, the Evangelist here considers its power. Now the doctrine of Christ has the power both to enlighten and to give life, because his words are spirit and life. So first, he treats of the power of Christ's doctrine to enlighten; secondly, of its power to give life (10:1).

[Early in the morning then He came again into the temple, and all the people were coming to Him, and having sat down He was teaching them.]

Jesus made his way to the Mount of Olives to announce that the peak of mercy consists in himself. He came again at daybreak to the temple to signify that, as the radiance of the New Testament was beginning, that same mercy was to be disclosed and presented to the temple, namely, to his faithful ones.…The Lord's sitting suggests the humility of his incarnation through which he d…

"And at dawn he came again to the temple." Diligence is noted in this, that he came at dawn; Wisdom six: "She anticipates those who desire her, so that she may show herself to them first," and Proverbs eight: "Those who watch for me in the morning shall find me." It was also public: whence he says: "And all the people came to him": Luke twenty-one: "All the people came early in…

Christ's return to the temple is described as being early; thus he says, and early in the morning he came again to the temple. This signifies that he was about to impart knowledge and manifest his grace in his temple, that is, in his believers: "We have received your mercy, O God, in the middle of your temple" (Ps 47:10).

[Now the scribes and the Pharisees bring a woman having been grasped in adultery, and having set her in the midst,]

And now observe wherein the Lord's gentleness was tempted by His enemies. "And the scribes and Pharisees brought to Him a woman just taken in adultery: and they set her in the midst, and said to Him, Master, this woman has just been taken in adultery. Now Moses in the law commanded us, that such should be stoned: but what sayest thou?

But while these kind and simple persons are full of admiration at our Lord's discourse, the Scribes and Pharisees put questions to Him, not for the sake of instruction, but only to entangle the truth in their nets: And the Scribes and Pharisees brought unto Him a woman taken in adultery; and when they had set her in the midst, they say unto Him, Master, this woman was taken in…

Then (v 3), our Lord wards off his opponents. First, we see him tested, so that he can then be accused; and secondly, he checks his accusers (v 6b). As to the first, the Evangelist does three things: first, he mentions the occasion for the test; secondly, he describes the test itself (v 4); and thirdly, the purpose of those who were testing our Lord.

[they say to Him, “Teacher, this woman, in the very act committing adultery;]

[now in the law Moses commanded us such to be stoned; You therefore, what do You say?”]

[Now this they were saying testing Him, so that they may have grounds to accuse Him. But Jesus, having stooped down, with His finger was writing on the ground.]

[As, however, they were continuing asking Him, He also said, “The sinless one among you, the first, let him cast a stone at her;”]

(Tract. xxxiii. 5) He did not say, Stone her not, lest He should seem to speak contrary to the law. But God forbid that He should say, Stone her; for He came not to destroy that which He found, but to seek that which was lost. What then did He answer? He that is without sin among you, let him first cast a stone at her. This is the voice of justice.

So when they continued asking Him, He lifted Himself up.

It was at their insistence that Jesus gave his sentence; and so the Evangelist says, As they persisted in the question, he stood up and said to them: Whoever among you is without sin, let him be the first to cast a stone at her. The Pharisees were violators of the Law; and yet they tried to accuse Christ of violating the Law and were attempting to make him condemn the woman.

[and again, being stooped low, He was writing on the ground.]

(Tract. xxxiii. 5) Having with the weapon of justice smitten them, He deigned not even to look on the fallen, but averted His eyes: And again He stooped down, and wrote on the ground.

This is like our Lord; while His eyes are fixed, and He seems attending to something else, He gives the bystanders an opportunity of retiring: a tacit admonition to us to consider always both before we condemn a brother for a sin, and after we have punished him, whether we are not guilty ourselves of the same fault, or others as bad.

Jesus continued to write, and again bending down, he wrote. He did this, first, to show the firmness of his sentence, "God is not like a man, who may lie, or like a son of man, so that he may change" (Num 23:19). Secondly, he did it to show that they were not worthy to look at him.

[And those having heard were going away one by one, having begun from the elder ones; and He was left alone, and the woman in the midst.]

[Having lifted up then, Jesus said to her, “Where are they? No one has condemned you?”]

If you [the bishop] are not merciful to the penitent, you sin against the Lord God because you have not been persuaded, nor have you believed our Savior and God by doing what he did for that sinful woman whom the elders set before him and went away, leaving him to pass sentence.

"But Jesus, raising himself up," in which the fifth point is noted, namely the merciful liberation of the accused woman. And because mercy runs together with justice and is not against justice, the Lord asks her about condemnation and accusation. Therefore he says: "Woman, where are those who accused you?

Then (v 10), he shows that Jesus did not abandon mercy, but gave a merciful sentence. First, Jesus questions the woman; then forgives her; and finally, cautions her. Jesus questioned her about her accusers; thus he says that Jesus rising up, that is, turning from the ground on which he was writing and looking at the woman, asked her, Woman, where are those who accuse you?

[And she said, “No one, Sir.” Then Jesus said, “Neither do I myself condemn you; go, and from now on sin no more.”]

Man, therefore, is cleansed of his sin, and rises again by the grace of God though he has fallen, and abides in his first position, according to the above-cited authorities. Let him see to it that he sin no more, that the sentence of the Gospel may abide in him: "Go, and sin no more."

Let them take heed, then, who love His gentleness in the Lord, and let them fear His truth. For "The Lord is sweet and right." Thou lovest Him in that He is sweet; fear Him in that He is right. As the meek, He said, "I held my peace;" but as the just, He said, "Shall I always be silent?" "The Lord is merciful and pitiful." So He is, certainly.

Jesus forgives her; and so it says, Then Jesus said: Nor will I condemn you, I who perhaps you feared would condemn you, because you saw that I was without sin. This should not surprise us for "God did not send his Son into the world to judge the world, but that the world might be saved through him" (3:17); "I do not desire the death of the sinner" (Ez 18:23).

Jesus the Light of the World

Again therefore Jesus spoke to them, saying, “I myself am the light of the world. The one following Me myself will certainly not walk in the darkness, but will have the light of life.”

For no one was able, either in heaven or in earth, or under the earth, to open the book of the Father, or to behold Him, with the exception of the Lamb who was slain, and who redeemed us with His own blood, receiving power over all things from the same God who made all things by the Word, and adorned them by [His] Wisdom, when "the Word was made flesh;" that even as the Word of…

Again therefore spake Jesus unto them, saying, I am the Light of the world. As we said that Jesus had made His Discourse in accordance with what was written of the feast, when at its last day He was standing crying, If any man thirst, let him come unto Me and drink, because the oracle of Moses had made mention of the brook: so now too does He make His explanation most seasonabl…

The Evangelist has presented Christ as teaching; now he shows, first, the power which this teaching has to give light, and secondly, what Christ himself said about it (v 13).

The Pharisees said therefore to Him, “You Yourself are bearing witness concerning Yourself; Your testimony is not true.”

What He had before said, these men bring forward as if it had been specially asserted. What then doth 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 saith, "Though I bear record of Myself, My record is true, for I know whence I come." What is this?

As if our Lord Himself were the only (one that bore) witness to Himself; whereas the truth was that He had, before His incarnation, sent many witnesses to prophesy of His Sacraments.

The Evangelist mentions three things that Jesus says about himself. First, I am the light of the world; secondly, I am going away (v 21); and thirdly, if any one keeps my word, he will not see death forever (v 51). The first thing he said was, I am the light of the world; and this troubled the Jews.

Jesus answered and said to them, “Even if I myself shall be bearing witness concerning Myself, My testimony is true, because I know from where I came and where I am going; you yourselves, however, do not know from where I come or where I am going.

The Jews then answered, "Thou bearest witness of thyself; thy witness is not true." Let us see what they hear; let us also hear, yet not as they did: they despising, we believing; they wishing to slay Christ, we desiring to live through Christ. Let this difference distinguish our ears and minds from theirs, and let us hear what the Lord answers to the Jews.

Therefore He also answers them according to their craftiness. Let it be so, that I Myself bear witness of Myself. Although in reality it is not so, but I have three witnesses – My Father, My works, and the Scripture, as was also said above (John 5:33, 5:36, 5:37, 5:39). Let us suppose that I Myself bear witness of Myself.

Next (v 14), our Lord rejects their opposition: first, by the authority of his Father; secondly, by answering their rejection, which arose concerning his Father (v 19). The opposition of the Jews arose from a certain conclusion which they drew: and so the first he shows that their conclusion is not true; secondly, he proves that his own testimony is true (v 14b).

You yourselves judge according to the flesh; I myself am judging no one.

And if I myself shall judge, however, My judgment is true, because I am not alone, but I myself and the Father having sent Me.

When, however, He declares that He is not alone, and uses these words, "but I and the Father that sent me," does He not show that there are Two-Two, and yet inseparable?

Then, as if someone were to say: "If we Jews judge unjustly, then why do You not punish, why do You not condemn?" He says: "I did not come for the purpose of judging. I now judge no one; and if I do judge, My judgment is true, and if I wished to judge, you would be condemned.

Yet, I will judge at some time, because "The Father has given all judgment to the Son" (5:22). And then, my judgment is true, that is, just: "He will judge the people with justice" (Ps 95:10); "We know that the judgment of God is according to the truth" (Rom 2:2). This shows that his judgment is true. He gives the reason for its truth when he says, because I am not alone.

And in your law also it has been written that the testimony of two men is true.

"I am One that bear witness of Myself; and the Father that sent Me beareth witness of Me." Had He been of inferior substance, He would not have put this. But now that thou mayest not deem that the Father is included, to make up the number (of two), observe that His power hath nothing different (from the Father's).

Or it is as if He said, If your law admits the testimony of two men who may be deceived, and testify to more than is true; on what grounds can you reject Mine and My Father's testimony, the highest and most sure of all?

Then (v 17), He shows that he is not alone in bearing witness. He does not defer bearing witness, as he does his judging. Thus he does not say, "I do not bear witness." First, he mentions the Law; secondly, he gives his conclusion (v 18).

I myself am the One bearing witness concerning Myself, and the Father having sent Me bears witness concerning Me.”

Blush, Sabellian; thou hearest the Son, thou hearest the Father. Father is Father, Son is Son. He said not, I am the Father, and I the same am the Son; but He saith, "I am not alone." Why art Thou not alone? Because the Father is with me. "I am, and the Father that sent me;" thou hearest, "I am, and He that sent me." Lest thou lose sight of the person, distinguish the persons.

Do you see the equality of authority, and how He presents Himself as equally trustworthy as the Father? He would not have dared to say this if He were lower in dignity than the Father and were not equal to Him and Consubstantial.

If, therefore, the testimony of two or three is true, my testimony is true, because It is I who bear witness to myself and the Father who sent me who bears witness concerning me: "I have testimony that is greater than that of John" (5:36). But this does not seem to be to the point.

They were saying therefore to Him, “Where is Your Father?” Jesus answered, “Neither do you know Me myself nor do you know My Father. If you had known Me myself, you would then have known My Father also.”

It is necessary, though, to know that heretics consider clearly from this that the God whom the Jews worship does not be the Father of Christ; for if to the Pharisees worshipping the creator, they say, the Savior said, “You neither know me nor my Father,” it is clear that the Father of Jesus, being different from the creator, the Pharisees did not know, nor did those in Jerusal…

For they who indeed suppose Christ to be of Joseph, or of fornication, and who know not that the Word beamed forth of God the Father, how will they not with reason hear, Neither Me do ye know nor My Father?

Next (v 19), we see the question arising about Christ's Father. First, the Evangelist mentions the question asked by the Jews; then Christ's answer; and thirdly, he intimates the security of Christ. The question which the Jews had for Christ was about his Father, where his Father was. They said to him: Where is your Father?

These declarations He spoke in the treasury, teaching in the temple, and no one seized Him, for His hour had not yet come.

(tom. xix. in Joan.) Whenever it is added, Jesus spoke these words in such a place, you will, if you attend, discover a meaning in the addition. The treasury (γαζοφυλακίῳ) was a place for keeping the money, which was given for the honour of God, and the support of the poor. The coins are the divine words, stamped with the likeness of the great King.

Or thus; Christ speaks in the treasury; i. e. He had spoken in parables to the Jews; but now that He unfolded heavenly things to His disciples, His treasury began to be opened, which was the meaning of the treasury being joined to the temple; all that the Law and the Prophets had foretold in figure, appertained to our Lord.

The Evangelist shows the security with which Christ answered when he says, Jesus spoke these words in the treasury. We see the first from the place where he taught, that is, in the treasury (gazophylacium) and in the temple.

He said then again to them, “I myself am going away, and you will seek Me, and in your sin you will die; where I myself go, you yourselves are not able to come.”

Someone might say to this, "If He said this to those persisting in unbelief, how can He say to such, 'You will seek me'?" For often seeking Jesus is good, somehow the same as seeking the Word and truth and wisdom.

The connection of these words is such, that they might have been spoken at one place and one time, or at another place and another time: as either nothing at all, or some things, or many may have intervened. Note: sin is in the singular number, your in the plural; to express one and the same wickedness in all.

After our Lord showed his special position with respect to light, he here reveals the effect of this light, that is, that it frees us from darkness. First, he shows that the Jews are imprisoned in darkness; secondly he teaches the remedy which can free them (v 22).

The Jews were saying therefore, “Surely He will not kill Himself, for He says, ‘Where I myself go, you yourselves are not able to come’?”

But on hearing these words, as is usual with those whose thoughts are carnal, who judge after the flesh, and hear and apprehend everything in a carnal way, they said, "Will he kill himself because he said, Whither I go ye cannot come." Foolish words, and overflowing with stupidity! For why could they not go whither He would have proceeded had He killed Himself?

"The Jews therefore said." Here the second point is touched upon, namely, on account of the Jews' doubt, the exposition of the threat. For they doubted concerning what He had said: "Where I go, you cannot come": therefore they say: "Will He kill Himself, because He says: Where I go, you cannot come?" Augustine: "Foolish words, altogether full of senselessness.

Then (v 22), he treats of the remedy which can set them free from the darkness. First, he gives the remedy for escaping the darkness; secondly, he shows the efficacy of the remedy (v 31).

And He was saying to them, “You yourselves are from below, I myself am from above; you yourselves are of this world, I myself am not of this world.

"Then said the Jews, Will he kill himself?" What then doth Christ? To remove their suspicion, and to show that such an act is sin, He saith, "Ye are from beneath." What He saith, is of this kind: "It is no wonder that ye imagine such things, ye who are carnal men, and have no spiritual thoughts, but I shall not do anything of the kind, for, "I am from above; ye are of the world…

And Who was before the world, whereas they were of the world, having been created after the world had begun to exist.

Then (v 23), he proposes the remedy for escaping from the darkness. First, he mentions his own origin, and then theirs; secondly, he concludes to his point (v 24). With respect to the first, he distinguishes his own origin from theirs in two ways. First, because he is from above, and they are from below. Secondly, because they are of this world, and Christ is not.

I said therefore to you that you will die in your sins; for unless you shall believe that I myself am He, you will die in your sins.”

This, then, is to be believed, according to Plato, though it is announced and spoken "without probable and necessary proofs," but in the Old and New Testament. "For except ye believe," says the Lord, "ye shall die in your sins." And again: "He that believeth hath everlasting life." "Blessed are all they that put their trust in Him." For trusting is more than faith.

For members of Christ were there, who had not yet become attached to the body of Christ; and among that people by whom He was crucified, by whom He was hanged on a tree, by whom when hanging He was mocked, by whom He was wounded with the spear, by whom gall and vinegar were given Him to drink, were the members of Christ, for whose sake He said, "Father, forgive them, for they k…

Then (v 24), he concludes his point. First, he explains what he said about their deprivation; secondly, he points out its remedy (v 24b). We should note with respect to the first, that everything in its development follows the condition of its origin. Thus, a thing whose origin is from below naturally tends below if left to itself.

They were saying therefore to Him, “Who are You Yourself?” Jesus said to them, “From the beginning that which I am also saying to you.

Many things I have concerning you to say and to judge; but the One having sent Me is true, and I myself, what I have heard from Him, these things I say to the world.”

They did not understand that He was speaking to them about the Father.

Jesus said therefore to them, “When you may have lifted up the Son of Man, then you will know that I myself am He, and from Myself I do nothing, but even as the Father taught Me, these things I speak.

In accordance with which, Christ Himself says: "Then shall ye know that I am He and that I am saying nothing of my own self; but that, as my Father hath taught me, so I speak, because He that sent me is with me." This also amounts to a proof that they were Two, (although) undivided.

Christ spent long time dwelling with the Jews, and speaking in every synagogue, so to say, and addressing them every sabbath-day and, setting before them often and ungrudgingly profitable teaching, was continually inviting them to the illumination through the Spirit, and verily He saith, in that He is God by Nature and Very, I am the light of the world; but they thinking most f…

Here, for the first time, Christ foretells how they are to come to the faith, which is the remedy for death. He does two things: first: he shows what will lead them to the faith; and secondly, he teaches what must be believed about himself (v 28).

And the One having sent Me is with Me; He has not left Me alone, because I myself always do the things pleasing to Him.”

I do not issue orders to you, as if I were some great person. For though I am bound for His name, I am not yet perfect in Jesus Christ. For now I begin to be a disciple, and I speak to you as my fellow-servants. For it was needful for me to have been admonished by you in faith, exhortation, patience, and long-suffering.

Herein He shows clearly that He interprets the Counsel of God the Father, Himself having none other than is in Him (how could He?

So that we do not think that the Son was sent by the Father in such a way as to be separated from the Father, he teaches, thirdly, that they must believe that he is inseparable from the Father when he says, he who sent me, the Father, is with me, by a unity of essence: "I am in the Father, and the Father is in me" (14:10).

The Truth Will Set You Free

These things when He is speaking, many believed in Him.

"As He spake these words, many believed on Him." When He brought down His speech to a lowly strain, many believed on Him. Dost thou still ask wherefore He speaketh humbly?

I said that the listeners were more captivated by humble speech. The evangelist hints at this as well. "As He was saying these things," he notes, "many believed in Him." He was saying "these things," that is, words that were humble and seemingly unworthy of His glory.

Then when he says, Because he spoke in this way, many came to believe in him, he shows the effect of his teaching, which is the conversion of many of them to the faith because they had heard Christ's teaching: "Faith comes by hearing, and what is heard by the word of Christ" (Rom 10:17).

Jesus was saying therefore to the Jews having believed in Him, “If you yourselves shall abide in My word, truly you are My disciples,

and you will know the truth, and the truth will set you free.”

And in Alcibiades he calls vice a servile thing, and virtue the attribute of freemen. "Take away from you the heavy yoke, and take up the easy one," says the Scripture; as also the poets call [vice] a slavish yoke.

And since some of His former supposed disciples had departed, He therefore says to those who have now believed: "Although those have departed, yet if you abide in My word and faith, you 'will know the truth,' that is, Me, for 'I am the Truth' (John 14:6).

But it is a greater thing to know the truth, since this is the end of a disciple. And our Lord also gives this to those who believe; thus he says, you will know the truth, the truth, that is of the doctrine that I am teaching: "I was born for this, and I came for this, to give testimony to the truth" (18:37); and they will know the truth of the grace that I produce: "Grace and…

They answered unto Him, “We are seed of Abraham, and to no one have we ever been under bondage; how do You Yourself say that ‘Free you will become’?”

"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, "Ye shall know the truth"; and that they would have replied, "What! do we not now know the truth?

They laugh at the promise of our Saviour, rather they even take it ill, as though they were insulted. For that which has no share at all of bondage, how will it need (he says) of One Who calls us unto freedom, and Who gives us a something over and above what is in us already.

Next (v 33), he shows that the Jews need this remedy. First, he amplifies on their presumption in denying that they need any such remedy; secondly, he shows in what respect they need this remedy (v 34). The presumption of the Jews is shown by their disdainful question: They replied: We are of the seed of Abraham, and we have never been the slaves of anyone.

Jesus answered them, “Amen, amen, I say to you that everyone who is practicing the sin is a slave of the sin.

He does not call mammon Lord when He says, "Ye cannot serve two masters; "but He teaches His disciples who serve God, not to be subject to mammon, nor to be ruled by it.

This is what he means: The subject of what I am talking about is not corporeal bondage. I want to talk to you about real freedom. In one instance a master, at his discretion, drives away from the house a servant in whom he sees an evil will and subjects him to any punishment he considers to be appropriate. But … no master drives away his son from the house.

Our Lord ignores their presumption and shows them that they do need the remedy he mentioned. First, he mentions their slavery; secondly, he treats of their freedom (v 35); and thirdly, of their origin (v 37). He shows that they are slaves, not in the physical sense they thought he meant, but spiritually, that is, slaves of sin.

Now the slave does not abide in the house to the age; the son abides to the age.

"The servant abideth not in the house, but the Son abideth forever." 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 addeth these words, since otherwise what connection would the saying have?

"The servant," He says, "does not abide in the house," that is, does not have the authority to bestow anything, since he is not the master of the house, but the son is the master of the house and abides in the house. He calls authority a "house," just as in another place He calls dominion a "house," saying that "in My Father's house there are many mansions" (John 14:2).

Then (v 35) he considers their liberation from slavery; for since all have sinned, all were slaves to sin. Now the hope of liberation is held out by the one who is free of sin, and this is the Son. Thus he does three things with respect to this.

If therefore the Son shall set you free, you will be free indeed.

But again, those who assert that He was simply a mere man, begotten by Joseph, remaining in the bondage of the old disobedience, are in a state of death having been not as yet joined to the Word of God the Father, nor receiving liberty through the Son, as He does Himself declare: "If the Son shall make you free, ye shall be free indeed." But, being ignorant of Him who from the…

So then, those priests of yours, being slaves, had no authority to forgive sins. But I, the Son, abiding in the house, that is, having authority and independent sovereignty, the Master of the house, shall grant you freedom, because all things are Mine, and I am of equal power and equal authority with the Father. When I set you free, then you will be honored with true freedom.

The Son has the power to free us; so he adds, If therefore the Son frees you, you will be truly free: "We are not the children of the slave woman, but of the free, by whose freedom Christ has freed us" (Gal 4:31).

I know that you are seed of Abraham; but you seek to kill Me, because My word receives no place in you.

It is also possible for one who happens to be the [biological] seed of Abraham by diligence to become his [spiritual] child. And it is possible, by neglect and poor stewardship, for one to cease to be his seed. There was still hope for them, however, to whom the saying was addressed.

Having manifoldly shown them that the boast and conceit from their being of kin to Abraham is utterly empty and devoid of any good. He says this, that they may seek the nobility that is true and dear to God.

Then he considers their origin (v 37). First, he gives their origin according to the flesh; secondly, he inquires into their origin according to the spirit (v 37b). He traces their origin in the flesh to Abraham. I know that you are sons of Abraham, by carnal origin only, and not by resembling him in faith: "Look to Abraham your father and to Sarah who bore you" (Is 51:2).

Those which I myself have seen with the Father I speak; you yourselves therefore also, what things you have heard from the father, you do.”

They answered and they said to Him, “Our father is Abraham.” Jesus says to them, “If you are children of Abraham, the works of Abraham you perform;

They appear to have replied as if they had understood the statement about who their father was in a much lowlier manner than the Lord meant it.

O great unlearning and mind withered unto unbelief and looking to only wrangling! For while our Saviour Christ consenteth and saith openly, I know that ye are Abraham's seed, they persist in the same, and as though one were holding out and contradicting and saying that they were not of Abraham's seed after the flesh, they again say, Our father is Abraham, and blush not going of…

After showing that the Jews had a certain spiritual origin, our Lord here rejects certain origins which they had presumptuously attributed to themselves. First, he rejects the origin they claimed to have from Abraham; secondly, the origin they thought they had from God (v 41).

but now you seek to kill Me, a man who has spoken the truth to you that I heard from God. This Abraham did not do.

You yourselves are doing the works of your father.” They said therefore to Him, “We ourselves have not been born of sexual immorality; we have one Father, God.”

The Savior said that God was his Father and acknowledged no man as his father. Hence it is likely because of the statement "We have not been born of fornication," that, to give offense, they in turn add, "We have one father, God." It is as if they were saying, "We are the ones who have one Father, God, rather than you, who claim to have been born of a virgin, though you were bo…

And they again say: "We were not born of fornication; we have one Father, God." See what arrogance! The Lord denies their kinship even with Abraham, yet they are so vainglorious that in their madness they call themselves children of God Himself. They boast of divine sonship, probably because they had heard the words "Israel is My firstborn son" (Ex. 4:22).

Then when he says, you do what your father did, he draws his conclusion. It was like saying: from the fact that you do not do the works of Abraham, it follows that you have some other father whose works you are doing.

Jesus said to them, “If God were your Father, you would then be loving Me myself; for I myself came forth from God and am here. For neither have I come by Myself, but He sent Me.

If, then, the [conditional] proposition is true, "If God were your father, you would love me," it is clear that the [conditional] contrary to this is also true: If you do not love me, God is not your Father. God is not the Father, therefore, of those who do not love Jesus. And there was a time when Paul did not love Jesus.

The Lord does not hereby take away the power of any to be ranked among the sons of God, but shows rather to whom will pertain the boast of it, and that it will be found rather in the saints, and convicts the insulting Jew of being mad.

Next (v 42), our Lord refutes their opinion: first we see the sign of being a child of God; secondly, the reason for this sign is given (v 42); and thirdly, we see that the Jews lack this sign (v 43).

Why do you not understand My speech? Because you are not able to hear My word.

First then, we must acquire the ability to hear the divine word so that subsequently we may also be able to know the whole teaching of Jesus. For it is possible that, though one previously could not hear Jesus' word, he attains the ability to hear it, because one cannot hear until his hearing is healed by the Word who says to the deaf, "Be opened."

Why do you not understand My speech, do not comprehend and do not grasp what I am saying? Without doubt, for no other reason than that you cannot hear My word, that is, you do not want to. For "cannot" is used in place of "do not want to." As long as envy and murderous intent dwell in you, how can you listen to what I am saying?

He shows that they lack this sign when he says, Why do you not understand what I say? For as was stated above, to love Christ is the sign of being a child of God; but they did not love Christ; therefore it is obvious that they did not have this sign.

You yourselves are of the father, the devil, and the desires of your father you desire to do. He was a murderer from the beginning, and it has not stood in the truth, because there is no truth in him. Whenever he may speak the falsehood, he speaks from his own, for he is a liar and the father of it.

If any one preaches the one God of the law and the prophets, but denies Christ to be the Son of God, he is a liar, even as also is his father the devil, and is a Jew falsely so called, being possessed of mere carnal circumcision.

If the Devil himself is Satan, how is it that among other things the Savior says to the Jews: “You are of your father the Devil, and you wish to do the desires of your father. He was a murderer from the beginning, and did not stand in the truth, because there is no truth in him.

After showing that the Jews had a certain spiritual origin, and after rejecting the origin they presumed they had, our Lord here gives their true origin, ascribing their fatherhood to the devil. First, he makes his statement; secondly, he gives its reason; and thirdly, he explains this reason.

But I myself, because I speak the truth, you do not believe Me!

We must question how he says, to people who believe in him, "because I speak the truth, you do not believe in me." Consider whether it is possible to believe in someone in one particular aspect but not to believe in another aspect.

But you do not believe Me, because I speak the truth. Having nothing to accuse Me of other than the truth, you rise up against Me for this very reason, as sons of the father of lies.

After mentioning some characteristics of the devil, he then shows that the Jews are imitating these. Our Lord ascribed two kinds of evil to the devil, murder and lying. He reproved them before for their imitation of one of these, namely, murder: "Now you seek to kill me, a man who has told you the truth" (8:40).

Which of you convicts Me concerning sin? If I speak the truth, why do you yourselves not believe Me?

He who is of God hears the declarations of God; because of this you yourselves do not hear, because you are not of God.”

(tom. xx. 24.) But how is this said to the Jews who believed on Him? Consider: a man may believe in one sense, not believe in another; e. g. that our Lord was crucified by Pontius Pilate, but not that He was born of the Virgin Mary.

(ut sup.) Let him then, who would understand God's words, ask himself whether he hears them with the ears of his heart. For there are some who do not deign to hear God's commands even with their bodily ears; and there are others who do this, but do not embrace them with their heart's desire; and there are others again who receive God's words readily, yea and are touched, even t…

He then begins with a reasonable and true starting point, saying, he who is of God hears the words of God. For we read in Sirach (13:15): "Every creature loves its like." Therefore, whoever is of God, to that extent possesses a likeness to the things of God and clings to them.

Before Abraham Was Born, I Am

The Jews answered and said to Him, “Do we ourselves not rightly say that You Yourself are a Samaritan and have a demon?”

The parable in the Gospel of Luke is about a man who went down from Jerusalem to Jericho and fell among thieves. The priest and the Levite passed by him, but the Samaritan came on him on his journey, saw him, had compassion, approached him and bound up his wounds, pouring oil and wine on them.

Next he rejects the rejoinder made by the Jews. First, the Evangelist mentions this rejoinder; and secondly, our Lord's rejection of it (v 49). In their response the Jews charge Christ with two things: first, that he is a Samaritan, when they say, Are we not right in saying that you are a Samaritan? Secondly, that he has a demon, when they add, and have a demon?

Jesus answered, “I myself do not have a demon, but I honor My Father, and you yourselves dishonor Me.

The statement "And you dishonor me" follows these words and is addressed to those who have dishonored him and said to him, "Are we not correct in saying that you are a Samaritan and have a demon?" They thought that their incorrect statement was correct. For they denounced the Savior because they thought incorrectly that he was a Samaritan and had a demon.

(Hom. xviii. in Evang.) See; when God suffers a wrong, He does not reply reproachfully: Jesus answered, I have not a devil. An intimation this to us, that when reproached by our neighbours falsely, we should not retort upon them by bringing forward their evil deeds, however true such charges might be; lest the vehicle of a just rebuke turn into a weapon of rage. (Hom. xliii.

Then when he says, Jesus answered: I have not a demon, our Lord rejects the response of the Jews. Now they had taxed Christ with two things, that he was a Samaritan and that he had a demon. Concerning the first, our Lord makes no apology, and this for two reasons. First, according to Origen, because the Jews always wanted to keep themselves apart from the Gentiles.

Now I myself do not seek My glory; there is One seeking it and judging.

Amen, amen, I say to you, if anyone shall keep My word, he shall certainly not see death to the age.”

For what is that death that has come into the world through sin if it is not the last enemy of Christ that will be destroyed? And what is that death that passed to all people because all have sinned if it is not this very death that also reigned from Adam to Moses?

(Hom. xviii. in Evang.) As the perversity of the wicked increases, preaching so far from giving way, ought even to become more active. Thus our Lord, after He had been accused of having a devil, imparts the treasures of preaching in a still larger degree: Verily, verily, I say unto you, If a man keep My saying, he shall never see death.

Above, our Lord had promised two things to his followers: liberation from darkness and the attainment of life, saying, "He who follows me does not walk in darkness, but will have the light of life" (8:12). The first of these has been treated above; so we are now concerned with the second, the obtaining of life through Christ.

The Jews said therefore to Him, “Now we have known that You have a demon. Abraham died, and the prophets, and You Yourself say, ‘If anyone shall keep My word, he shall certainly not taste of death to the age.’

There is a difference between tasting death and seeing death. The Jews, as unintelligent hearers, confused the saying of the Lord and instead of "he will not see death" said "He will not taste death."

(ut sup.) As it is necessary that the good should grow better by contumely, so are the reprobate made worse by kindness. On hearing our Lord's words, the Jews again blaspheme: Then said the Jews unto Him, Now we know Thou hast a devil.

Next we see the opposition of the Jews being repelled. They oppose Christ in three ways: first, by accusing him of making a false statement; secondly, by their derision (v 57); and thirdly by assaulting him (v 59). As to the first, there are two things: first, they try to accuse him of presumption; secondly, Christ answers some of their retorts (v 54).

Surely You Yourself are not greater than our father Abraham, who died? And the prophets died! Whom do You make Yourself?”

Jesus answered, “If I myself shall glorify Myself, My glory is nothing; it is My Father who is glorifying Me, of whom you yourselves say that He is your God,

Some persons indeed seize the opportunity afforded them in these words to propound their heresy of His separation; but His coming out from God is like the ray's procession from the sun, and the river's from the fountain, and the tree's from the seed); "I have not a devil, but I honour my Father; " again, "If I honour myself, my honour is nothing: it is my Father that honoureth…

My Father is which glorifieth Me. For exact elucidation and idea of the things signified I will use the same words and go through the same speech. The Jews ever putting forward as an invincible question and a problem not lightly to be set aside and saying, Art THOU greater than our father Abraham who died?

Then (v 54), our Lord's answer is given. First, he answers the second question; secondly, the first question (v 56). As to the first, the Lord does three things: first, he rejects their error; secondly, he teaches them a truth which they did not know (v 54); and thirdly, he clarifies both of these things (v 55). He says: You ask me, Who do you claim to be?

and you have not known Him; I myself, however, know Him. And if I shall say that I do not know Him, I will be like you, a liar. But I know Him and I keep His word.

Abraham your father rejoiced in that he may see My day, and he saw and rejoiced.”

If, then, those who were conversant with the ancient Scriptures came to newness of hope, expecting the coming of Christ, as the Lord teaches us when He says, "If ye had believed Moses, ye would have believed Me, for he wrote of Me;" and again, "Your father Abraham rejoiced to see My day, and he saw it, and was glad; for before Abraham was, I am;" how shall we be able to live wi…

Therefore, he says, after my Father's testimony about me has been explained, now listen to what is in conformity with that [testimony] about me: I am certainly enough of Abraham's superior that he also wished and hoped to see the time when I would reform the world through my passion.

Then when he says, your father Abraham rejoiced that he was to see my day, he gives his answer to the first question asked by the Jews: "Are you greater than our father Abraham?" He shows that he is greater for the following reason: Whoever awaits for someone as for his good and perfection is less than the one he waits for; but Abraham placed the entire hope of his perfection a…

The Jews said therefore to Him, “Fifty years old You are not yet, and Abraham You have seen?”

Jesus said to them, “Amen, amen, I say to you, before Abraham being, I myself am.”

But the Word of God did not accept of the friendship of Abraham, as though He stood in need of it, for He was perfect from the beginning ("Before Abraham was," He says, "I am"), but that He in His goodness might bestow eternal life upon Abraham himself, inasmuch as the friendship of God imparts immortality to those who embrace it.

Again does Christ advance to His wonted and favourite contrivance, for He speaks at times exceeding obscurely and overshadowing His exposition with diverse veils suffers it not to be open to all. But when He sees that the hearers understand nothing at all, then having stripped His discourse of its obscurity, He sets it before them plain and clear.

To counteract their ridicule, our Lord answers the Jews by explaining his words, saying, Truly, truly, I say to you, before Abraham came to be, I am. These words of our Lord mention two things about himself that are noteworthy and efficacious against the Arians.

They took up stones therefore that they might cast at Him. But Jesus hid Himself, and He went forth out of the temple.

The sacred books acknowledge with regard to Christ, that as He is the Son of man, so is the same Being not a [mere] man; and as He is flesh, so is He also spirit, and the Word of God, and God.

But what the Lord did against the fury of those stoning Him is shown when it is immediately added: "But Jesus hid Himself and went out of the temple." It is very remarkable, dearest brothers, why the Lord avoided His persecutors by hiding Himself, when if He had wished to exercise the power of His divinity, He could have bound them in their very blows by a silent command of His…

Then (v 59), we see the attitude of the Jews towards Christ: first, their harassment of him; secondly, Christ's escape. The harassment of the Jews came from their unbelief: for the minds of unbelievers, being unable to tolerate words of eternity, or understand them, regard them as blasphemy.

John8

The Woman Caught in Adultery

Jesus the Light of the World

The Truth Will Set You Free

Before Abraham Was Born, I Am