John 8 · The Lantern

ιησους δε επορευθη εις το ορος των ελαιων

ορθρου δε παλιν παρεγενετο εις το ιερον και πας ο λαος ηρχετο προς αυτον και καθισας εδιδασκεν αυτους

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).

αγουσιν δε οι γραμματεις και οι φαρισαιοι προς αυτον γυναικα εν μοιχεια κατειλημμενην και στησαντες αυτην εν μεσω

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.

λεγουσιν αυτω διδασκαλε αυτη η γυνη κατειληφθη επαυτοφωρω μοιχευομενη

εν δε τω νομω μωσης ημιν ενετειλατο τας τοιαυτας λιθοβολεισθαι συ ουν τι λεγεις

τουτο δε ελεγον πειραζοντες αυτον ινα εχωσιν κατηγορειν αυτου ο δε ιησους κατω κυψας τω δακτυλω εγραφεν εις την γην μη προσποιουμενος

He who had come as the Redeemer, not the condemner (for He had come to redeem what was lost) turned away from them, as if not wishing to look at them. This turning away from them is no trivial thing. Something is implied in this turning away. As if He would say: "You bring a sinner to Me, you sinners. If you think I should condemn sins, I begin with you."

The ground denotes the human heart, which yieldeth the fruit either of good or of bad actions: the finger jointed and flexible, discretion. He instructs us then, when we see any faults in our neighbours, not immediately and rashly to condemn them, but after searching our own hearts to begin with, to examine them attentively with the finger of discretion.

The Evangelist reveals the malicious intention behind those who were questioning Jesus when he says, They said this to test him so that they could accuse him.

ως δε επεμενον ερωτωντες αυτον ανακυψας ειπεν προς αυτους ο αναμαρτητος υμων πρωτος τον λιθον επ αυτη βαλετω

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.

και παλιν κατω κυψας εγραφεν εις την γην

(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.

οι δε ακουσαντες και υπο της συνειδησεως ελεγχομενοι εξηρχοντο εις καθ εις αρξαμενοι απο των πρεσβυτερων εως των εσχατων και κατελειφθη μονος ο ιησους και η γυνη εν μεσω εστωσα

When we speak to these men in this way, they not only are not willing to detract at all from their severity but also become enraged at the truth. They say in answer: We are men; will the dignity of our sex sustain this affront, so that we become like women in paying the penalty for our sins if we have relations with women other than our own wives?

The more guilty of them, perhaps, or those who were more conscious of their faults.

The effect of his justice is their embarrassment, for on hearing this, one after the other departed, both because they had been involved in more serious sins and their conscience gnawed them more: "Iniquity came out from the elder judges who were seen to rule the people" (Dn 13:5), and because they better realized the fairness of the sentence he gave: "I will go therefore to th…

ανακυψας δε ο ιησους και μηδενα θεασαμενος πλην της γυναικος ειπεν αυτη η γυνη που εισιν εκεινοι οι κατηγοροι σου ουδεις σε κατεκρινεν

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?

η δε ειπεν ουδεις κυριε ειπεν δε αυτη ο ιησους ουδε εγω σε κατακρινω πορευου και μηκετι αμαρτανε

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).

παλιν ουν ο ιησους αυτοις ελαλησεν λεγων εγω ειμι το φως του κοσμου ο ακολουθων εμοι ου μη περιπατησει εν τη σκοτια αλλ εξει το φως της ζωης

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).

ειπον ουν αυτω οι φαρισαιοι συ περι σεαυτου μαρτυρεις η μαρτυρια σου ουκ εστιν αληθης

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.

απεκριθη ιησους και ειπεν αυτοις καν εγω μαρτυρω περι εμαυτου αληθης εστιν η μαρτυρια μου οτι οιδα ποθεν ηλθον και που υπαγω υμεις δε ουκ οιδατε ποθεν ερχομαι και που υπαγω

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).

υμεις κατα την σαρκα κρινετε εγω ου κρινω ουδενα

He alluded also to the judgment to come, saying, "I am not alone, but I and the Father that sent Me." Here He hinted, that not He alone condemneth them, but the Father also. Then He concealed this, by leading them to His own testimony. "It is written in your Law, that the testimony of two men is true."

"I," He says, "as God and the One who has come from above, bear witness concerning Myself the truth; but you look only at what is visible, and, since I am in the flesh, you take Me for mere flesh, and not for God and the One who has come from God." "You judge according to the flesh," that is, erroneously.

Then (v 15b), he shows that his testimony is true, and that it is false to say that he alone is bearing witness to himself. Because mention was now made about judging, he shows, first, that he is not alone in judging; and secondly, that he is not alone in bearing witness (v 17).

και εαν κρινω δε εγω η κρισις η εμη αληθης εστιν οτι μονος ουκ ειμι αλλ εγω και ο πεμψας με πατηρ

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.

και εν τω νομω δε τω υμετερω γεγραπται οτι δυο ανθρωπων η μαρτυρια αληθης εστιν

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).

εγω ειμι ο μαρτυρων περι εμαυτου και μαρτυρει περι εμου ο πεμψας με πατηρ

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.

ελεγον ουν αυτω που εστιν ο πατηρ σου απεκριθη ο ιησους ουτε εμε οιδατε ουτε τον πατερα μου ει εμε ηδειτε και τον πατερα μου ηδειτε αν

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…

Jesus answered, Neither Me do ye know nor My Father, if ye had known Me, ye should have known My Father also. True is the word and in no respect can it be accused of lying. 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?

ταυτα τα ρηματα ελαλησεν ο ιησους εν τω γαζοφυλακιω διδασκων εν τω ιερω και ουδεις επιασεν αυτον οτι ουπω εληλυθει η ωρα αυτου

The Evangelist would not have added these words were it not to convey something useful.… Whenever it says "these are the words that he spoke in such and such a place," you will discover a reason for the addition.…The treasury was a place where coins were contributed for the honor of God and the support of the poor.

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.

ειπεν ουν παλιν αυτοις ο ιησους εγω υπαγω και ζητησετε με και εν τη αμαρτια υμων αποθανεισθε οπου εγω υπαγω υμεις ου δυνασθε ελθειν

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).

ελεγον ουν οι ιουδαιοι μητι αποκτενει εαυτον οτι λεγει οπου εγω υπαγω υμεις ου δυνασθε ελθειν

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).

και ειπεν αυτοις υμεις εκ των κατω εστε εγω εκ των ανω ειμι υμεις εκ του κοσμου τουτου εστε εγω ουκ ειμι εκ του κοσμου τουτου

"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.

ειπον ουν υμιν οτι αποθανεισθε εν ταις αμαρτιαις υμων εαν γαρ μη πιστευσητε οτι εγω ειμι αποθανεισθε εν ταις αμαρτιαις υμων

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 a thing, anything whatever (I have begun as it were to dispute, and have left off inquiring. Perhaps I wish to speak what I have heard. May He grant enlargement to my hearing, and to yours, while I speak);-for anything, whatever in short be its excellence, if it is changeable, does not truly exist; for there is no true existence wherever non-existence has also a place.

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.

ελεγον ουν αυτω συ τις ει και ειπεν αυτοις ο ιησους την αρχην ο τι και λαλω υμιν

πολλα εχω περι υμων λαλειν και κρινειν αλλ ο πεμψας με αληθης εστιν καγω α ηκουσα παρ αυτου ταυτα λεγω εις τον κοσμον

ουκ εγνωσαν οτι τον πατερα αυτοις ελεγεν

ειπεν ουν αυτοις ο ιησους οταν υψωσητε τον υιον του ανθρωπου τοτε γνωσεσθε οτι εγω ειμι και απ εμαυτου ποιω ουδεν αλλα καθως εδιδαξεν με ο πατηρ μου ταυτα λαλω

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.

Here Jesus is saying, "Since you are looking only to the flesh, you believe that I am merely a man, and you suppose that I am just like you. But the dignity and the glory of the Godhead does not even enter your mind. However, you shall know that I am God of true God and Light of light through your dreadful and lawless act—my death on the cross.

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).

και ο πεμψας με μετ εμου εστιν ουκ αφηκεν με μονον ο πατηρ οτι εγω τα αρεστα αυτω ποιω παντοτε

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).

ταυτα αυτου λαλουντος πολλοι επιστευσαν εις αυτον

"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).

ελεγεν ουν ο ιησους προς τους πεπιστευκοτας αυτω ιουδαιους εαν υμεις μεινητε εν τω λογω τω εμω αληθως μαθηται μου εστε

και γνωσεσθε την αληθειαν και η αληθεια ελευθερωσει υμας

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…

απεκριθησαν αυτω σπερμα αβρααμ εσμεν και ουδενι δεδουλευκαμεν πωποτε πως συ λεγεις οτι ελευθεροι γενησεσθε

"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.

απεκριθη αυτοις ο ιησους αμην αμην λεγω υμιν οτι πας ο ποιων την αμαρτιαν δουλος εστιν της αμαρτιας

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.

ο δε δουλος ου μενει εν τη οικια εις τον αιωνα ο υιος μενει εις τον αιωνα

"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.

εαν ουν ο υιος υμας ελευθερωση οντως ελευθεροι εσεσθε

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).

οιδα οτι σπερμα αβρααμ εστε αλλα ζητειτε με αποκτειναι οτι ο λογος ο εμος ου χωρει εν υμιν

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).

εγω ο εωρακα παρα τω πατρι μου λαλω και υμεις ουν ο εωρακατε παρα τω πατρι υμων ποιειτε

(tom. xx. in Joan. s. 7.) This is proof that our Saviour was witness to what was done with the Father: whereas men, to whom the revelation is made, were not witnesses. (tom. xx. 7.) Also another reading has; And do ye do what ye have heard from the Father. All that was written in the Law and the Prophets they had heard from the Father.

Because He Himself, Who is the truth, was begotten of God the Father, to hear, being in fact the same with to be from the Father.

In Deuteronomy (c 18) we read that a prophet who speaks, as coming from the mouth of the Lord, things that the Lord did not say, should be killed. So, lest the Jews say that he should be killed for speaking from himself, and not from the mouth of the Lord, he adds, I speak of what I have seen with my Father.

απεκριθησαν και ειπον αυτω ο πατηρ ημων αβρααμ εστιν λεγει αυτοις ο ιησους ει τεκνα του αβρααμ ητε τα εργα του αβρααμ εποιειτε αν

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).

νυν δε ζητειτε με αποκτειναι ανθρωπον ος την αληθειαν υμιν λελαληκα ην ηκουσα παρα του θεου τουτο αβρααμ ουκ εποιησεν

υμεις ποιειτε τα εργα του πατρος υμων ειπον ουν αυτω ημεις εκ πορνειας ου γεγεννημεθα ενα πατερα εχομεν τον θεον

ειπεν ουν αυτοις ο ιησους ει ο θεος πατηρ υμων ην ηγαπατε αν εμε εγω γαρ εκ του θεου εξηλθον και ηκω ουδε γαρ απ εμαυτου εληλυθα αλλ εκεινος με απεστειλεν

δια τι την λαλιαν την εμην ου γινωσκετε οτι ου δυνασθε ακουειν τον λογον τον εμον

(tom. xx. 18. [Nic.]) First then, that virtue must be sought after, which hears the divine word; that by degrees we may be strong enough to embrace the whole teaching of Jesus. For so long as a man has not had his hearing restored by the Word, which says to the deaf ear, Be opened: (Mark 7:34) so long he cannot hear. (tom.

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.

υμεις εκ πατρος του διαβολου εστε και τας επιθυμιας του πατρος υμων θελετε ποιειν εκεινος ανθρωποκτονος ην απ αρχης και εν τη αληθεια ουχ εστηκεν οτι ουκ εστιν αληθεια εν αυτω οταν λαλη το ψευδος εκ των ιδιων λαλει οτι ψευστης εστιν και ο πατηρ αυτου

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.

"And abode not in the truth." That is, in the right life. For since they continually accused Him of not being from God, He telleth them that this also is from thence. For the devil first was the father of a lie, when he said, "In the day that ye eat thereof your eyes shall be opened," and he first used it.

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.

εγω δε οτι την αληθειαν λεγω ου πιστευετε μοι

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).

τις εξ υμων ελεγχει με περι αμαρτιας ει δε αληθειαν λεγω δια τι υμεις ου πιστευετε μοι

ο ων εκ του θεου τα ρηματα του θεου ακουει δια τουτο υμεις ουκ ακουετε οτι εκ του θεου ουκ εστε

(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.

απεκριθησαν ουν οι ιουδαιοι και ειπον αυτω ου καλως λεγομεν ημεις οτι σαμαρειτης ει συ και δαιμονιον εχεις

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.

(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…

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?

απεκριθη ιησους εγω δαιμονιον ουκ εχω αλλα τιμω τον πατερα μου και υμεις ατιμαζετε με

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.

εγω δε ου ζητω την δοξαν μου εστιν ο ζητων και κρινων

αμην αμην λεγω υμιν εαν τις τον λογον τον εμον τηρηση θανατον ου μη θεωρηση εις τον αιωνα

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.

ειπον ουν αυτω οι ιουδαιοι νυν εγνωκαμεν οτι δαιμονιον εχεις αβρααμ απεθανεν και οι προφηται και συ λεγεις εαν τις τον λογον μου τηρηση ου μη γευσεται θανατου εις τον αιωνα

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).

μη συ μειζων ει του πατρος ημων αβρααμ οστις απεθανεν και οι προφηται απεθανον τινα σεαυτον συ ποιεις

απεκριθη ιησους εαν εγω δοξαζω εμαυτον η δοξα μου ουδεν εστιν εστιν ο πατηρ μου ο δοξαζων με ον υμεις λεγετε οτι θεος υμων εστιν

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?

και ουκ εγνωκατε αυτον εγω δε οιδα αυτον και εαν ειπω οτι ουκ οιδα αυτον εσομαι ομοιος υμων ψευστης αλλ οιδα αυτον και τον λογον αυτου τηρω

αβρααμ ο πατηρ υμων ηγαλλιασατο ινα ιδη την ημεραν την εμην και ειδεν και εχαρη

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…

(Tr. xliii. 16) He did not fear, but rejoiced to see: he rejoiced in hope, believing, and so by faith saw. It admits of doubt whether He is speaking here of the temporal day of the Lord, that, viz. of His coming in the flesh, or of that day which knows neither rising or setting.

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…

ειπον ουν οι ιουδαιοι προς αυτον πεντηκοντα ετη ουπω εχεις και αβρααμ εωρακας

ειπεν αυτοις ο ιησους αμην αμην λεγω υμιν πριν αβρααμ γενεσθαι εγω ειμι

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.

ηραν ουν λιθους ινα βαλωσιν επ αυτον ιησους δε εκρυβη και εξηλθεν εκ του ιερου διελθων δια μεσου αυτων και παρηγεν ουτως

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.

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