John 8 · The Lantern

Jesus went to the mount of Olives.

And early in the morning he came again into the temple, and all the people came to him; and he sat down, and taught them.

And next it is signified, that after He began to dwell by grace in His temple, i. e. in the Church, men from all nations would believe in Him: And all the people came to Him, and He sat down and taught them.

"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).

And the scribes and Pharisees brought to him a woman taken in adultery; and when they had set her in the midst,

The Jews, it says, brought a woman, possibly a prostitute, to the Lord, to test him, and they said, "Master, this woman has just now been caught in adultery. In the law of Moses it is written that any woman caught in adultery should be stoned. What do you say?" That is what the tongue said, but it did not acknowledge the Creator.

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, Master, this woman was taken in adultery, in the very act.

Now Moses in the law commanded us, that such should be stoned: but what do you say?

This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not.

So when they continued asking him, he lifted up himself, and said to them, He that is without sin among you, let him first cast a stone at her.

And He, who had come to forgive sins, said: "Whoever among you knows himself to be without sin, let him first cast a stone at her." O response, or proposal! If they wished to cast a stone at the sinner, at that moment it would again be said: "In whatever judgment you judge, you will be judged." You condemn, you will be condemned.

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 he stooped down, and wrote 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 they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even to the last: and Jesus was left alone, and the woman standing in the midst.

When Jesus had lifted up himself, and saw none but the woman, he said to her, Woman, where are those your accusers? has no man 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?

She said, No man, Lord. And Jesus said to her, Neither do I condemn you: go, and 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).

Then spoke Jesus again to them, saying, I am the light of the world: he that follows me shall not walk in darkness, but shall 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…

He that followeth Me shall not walk in darkness, but shall have the light of life. He is again persuading them on all sides to aim at hunting after what is profitable, and to desire rather to be led by His appointments, than to choose to follow their own unlearning and bereave themselves of everlasting life.

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 therefore said to him, You bear witness of yourself; your record 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, Though I bear witness of myself, yet my record is true: for I know where I came from, and where I go; but you cannot tell where I come from, and where I go.

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 judge after the flesh; I judge no man.

And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me.

When … [Jesus] declares that he is not alone and uses these words, "but I and the Father who sent me," does he not show that there are two—two and yet inseparable? Indeed, this was the sum and substance of what he was teaching them, that they [i.e., Father and Son] were inseparably two.

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.

It is also written in your law, that the testimony of two men is true.

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 placeth Himself first; "I am One that bear witness of Myself." Here He showeth His equality of honor.

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 am one that bear witness of myself, and the Father that sent me bears witness of 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.

Then they said to him, Where is your Father? Jesus answered, You neither know me, nor my Father: if you had known me, you should have known my Father also.

These things, then, show that knowing God is different from believing in Him. Regarding the exactness, we will assign this meaning to the words said to the Pharisees: “Neither know me, nor my Father,” meaning reasonably: you do not even believe in my Father, for they did not believe in the one sent by the Father, and he who denies the Son does not have the Father either; and in…

They said therefore unto Him, Where is Thy Father? In this too most especially may one, I deem, and with good reason cry out against the stolidity of the Jews, uttering that word of the Prophet, Behold O foolish people and without heart.

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 words spoke Jesus in the treasury, as he taught in the temple: and no man laid hands on 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.

Then Jesus said again to them, I am going away, and you shall seek me, and shall die in your sins: where I go, you cannot 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).

Then said the Jews, Will he kill himself? because he says, Where I go, you cannot 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 said to them, You are from beneath; I am from above: you are of this world; I 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 shall die in your sins: for if you believe not that I am he, you shall 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.

And so, because in Him the Jews believed not, they deservedly heard the sentence, "Ye shall die in your sins;" for in no way could ye, who were born with sin, be without sin; and yet, said He, if ye believe in me, although it is still true that ye were born with sin, yet in your sin ye shall not die.

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.

Then they said to him, Who are you? And Jesus says to them, Even the same that I said to you from the beginning.

I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.

"He that sent me," says He, "is true; and I am telling the world those things which I have heard of Him." And the Scripture narrative goes on to explain in an exoteric manner, that "they understood not that He spake to them concerning the Father," although they ought certainly to have known that the Father's words were uttered in the Son, because they read in Jeremiah, "And the…

And to hear from the Father is the same as to be from the Father; He has the hearing from the same sense that He has the being.

Secondly, they can be led to believe in Christ by his judicial authority; and so he says, I have much to say about you and much to judge, which means in effect: I have authority to judge you. Let us note that it is one thing to speak to us, and another to speak about us.

They understood not that he spoke to them of the Father.

Then Jesus said to them, When you have lifted up the Son of man, then shall you know that I am he, and that I do nothing of myself; but as my Father has taught me, I speak these things.

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 he that sent me is with me: the Father has not left me alone; for I do always those things that please 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).

As he spoke these words, many believed on 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).

Then Jesus said to those Jews which believed on him, If you continue in my word, then are you my disciples indeed;

It is the wholesome precept of our Lord and Master: "He that endureth," saith He, "unto the end, the same shall be saved; " and again, "If ye continue," saith He, "in my word, ye shall be truly my disciples; and ye shall know the truth, and the truth shall make you free." We must endure and persevere, beloved brethren, in order that, being admitted to the hope of truth and libe…

He demandeth of those who believe a disposition established and fixed and prepared for the abode of that good which they had once chosen. And this is faith in Him.

After he had shown the remedy for escaping from the darkness, he now shows the effectiveness of this remedy. First, he shows the effectiveness of this remedy; then their need for remedy (v 33). He does two things about the first.

And you shall know the truth, and the truth shall make 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 him, We be Abraham’s seed, and were never in bondage to any man: how do you say, You shall be made free?

"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, Truly, truly, I say to you, Whoever commits sin is the servant of 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.

And the servant remains not in the house for ever: but the Son remains ever.

"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 the Son therefore shall make you free, you shall 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 Abraham’s seed; but you seek to kill me, because my word has 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 clearly shown and demonstrated that their boast of being descendants of Abraham is utterly empty and devoid of any good, Jesus says this so that they might seek the nobility that is true and dear to God.… But how is it that we who are made of earth and "formed from a piece of clay" can be called relatives of the Lord of all, as Paul says, … "God's offspring"?

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).

I speak that which I have seen with my Father: and you do that which you have seen with your father.

They answered and said to him, Abraham is our father. Jesus says to them, If you were Abraham’s children, you would do the works of Abraham.

It is clear, however, that the Savior refutes this too as a false statement by his reply, "If you are the children of Abraham, do the works of Abraham."

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 that has told you the truth, which I have heard of God: this did not Abraham.

You do the deeds of your father. Then they said to him, We be not born of sexual immorality; we have one Father, even God.

Jesus said to them, If God were your Father, you would love me: for I proceeded forth and came from God; neither came I of 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? even because you cannot 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 are of your father the devil, and the lusts of your father you will do. He was a murderer from the beginning, and remained not in the truth, because there is no truth in him. When he speaks a lie, he speaks of 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.

"Ye are of your father the devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth: when he speaketh a lie, he speaketh of his own." He had driven them out of their relationship to Abraham, and when they dared greater things, He then addeth a blow, telling them that they not only are not Abraham's children, but that they…

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.

And because I tell you the truth, you believe me not.

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 convinces me of sin? And if I say the truth, why do you not believe me?

He that is of God hears God’s words: you therefore hear them not, 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.

But what follows is very terrifying: "He who is of God hears the words of God; therefore you do not hear, because you are not of God." For if he who is of God hears the words of God, and whoever is not of him cannot hear his words, let each one ask himself whether he perceives the words of God in the ear of his heart, and he will understand where he is from.

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.

Then answered the Jews, and said to him, Say we not well that you are a Samaritan, and have a devil?

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.

But what the Truth says about the reprobate, the reprobate themselves show about themselves by their own works. For it follows: "The Jews therefore answered and said to him: Do we not say rightly that you are a Samaritan and have a demon?"

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 have not a devil; but I honor my Father, and you do 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.

But having received such an insult, let us hear what the Lord responds: "I do not have a demon, but I honor my Father, and you have dishonored me." For since "Samaritan" is interpreted as "guardian," and he himself is truly the guardian of whom the Psalmist says: "Unless the Lord guards the city, in vain do those who guard it keep watch"; and to whom it is said through Isaiah:…

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.

And I seek not my own glory: there is one that seeks and judges.

God, who gave his own Son for us, seeks the glory of Christ in each of those who have received him. He will find it in those who attend to themselves and work out the opportunities for virtue that have been implanted in them, but he will not find it in those who are not such.

But what we should do in such matters, he still admonishes us by example, when he adds: "But I do not seek my own glory; there is one who seeks and judges." We know certainly that it is written that the Father has given all judgment to the Son, and yet behold the same Son, receiving injuries, does not seek his own glory.

But they could say: You are too severe, you are too concerned for your own glory, and so you reprove us. He rejects this, and speaking as man, says, I do not seek my own glory.

Truly, truly, I say to you, If a man keep my saying, he shall never see death.

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?

But when the perversity of the wicked increases, preaching must not only not be broken off, but even increased. The Lord admonishes us of this by his own example, who after being said to have a demon bestowed the benefits of his preaching more generously, saying: "Amen, amen, I say to you, if anyone keeps my word, he shall not see death forever." But just as it is necessary for…

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.

Then said the Jews to him, Now we know that you have a devil. Abraham is dead, and the prophets; and you say, If a man keep my saying, he shall never taste of death.

The majority, even of the wise, think that every kind of sin, of which one form is also the sin against reason, has no other source than mistaken judgments. But those who have believed in the holy Scriptures as divine think that the things people do contrary to right reason are not accomplished apart from demons or some such hostile powers.

(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).

Are you greater than our father Abraham, which is dead? and the prophets are dead: whom make you yourself?

Jesus answered, If I honor myself, my honor is nothing: it is my Father that honors me; of whom you 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…

Jesus answered, If I glorify Myself, My glory is nothing, The whole aim of the discourse looks in the direction of blessed Abraham and the Prophets, but the Saviour persuasively transforms to Himself what is expressed, not ignorant that prone to anger, even without any plea inviting thereto, is the Pharisee, and that he takes every one of the things uttered by Him, as an additi…

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?

Yet you have not known him; but I know him: and if I should say, I know him not, I shall be a liar like you: but I know him, and keep his saying.

Your father Abraham rejoiced to see my day: and he saw it, and was glad.

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…

"Your father Abraham rejoiced to see my day; and he saw, and was glad." Abraham's seed, Abraham's Creator, bears a great testimony to Abraham. "Abraham rejoiced," He says, "to see my day." He did not fear, but "rejoiced to see it." For in him there was the love that casteth out fear.

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…

Then said the Jews to him, You are not yet fifty years old, and have you seen Abraham?

Jesus said to them, Truly, truly, I say to you, Before Abraham was, I 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.

Then they took up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

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.

(ut sup.) Their unbelieving minds, however, were unable to support these indications of eternity; and not understanding Him, sought to destroy Him: Then they took up stones to cast at Him. Who, had He chosen to exert the power of His Divinity, could, without a word, by His mere nod, have seized them, with the very stones in their hands, and delivered them to immediate death.

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.

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