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Saint Thomas Aquinas, Carlo Crivelli

John 5

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Thomas Aquinas · Catena Aurea · Chapter 5

Passages · 130

John 5:1–13

  • Augustine of Hippo on John 5:1–13 — After the miracle in Galilee, He returns to Jerusalem: After this there was a feast of the Jews, and Jesus went up to Jerusalem.vatican.va
  • John Chrysostom on John 5:1–13 — The feast of Pentecost. Jesus always went up to Jerusalem at the time of the feasts, that it might be seen that He was not an enemy to, but an observer of, the Law. And it gave Him the opportunity of impressing the…vatican.va
  • Alcuin of York on John 5:1–13 — The pool by the sheep-market, is the place where the priest washed the animals that were going to be sacrificed.vatican.va
  • John Chrysostom on John 5:1–13 (2) — This pool was one among many types of that baptism, which was to purge away sin. First God enjoined water for the cleansing from the filth of the body, and from those defilements, which were not real, but legal, e.…vatican.va
  • Augustine of Hippo on John 5:1–13 (2) — It was a greater act in Christ, to heal the diseases of the soul, than the sicknesses of the perishable body. But as the soul itself did not know its Restorer, as it had eyes in the flesh to discern visible things,…vatican.va
  • John Chrysostom on John 5:1–13 (3) — He did not, however, proceed immediately to heal him, but first tried by conversation to bring him into a believing state of mind. Not that He required faith in the first instance, as He did from the blind man,…vatican.va
  • Augustine of Hippo on John 5:1–13 (3) — Three distinct biddings. Rise, however, is not a command, but the conferring of the cure. Two commands were given upon his cure, take up thy bed, and walk.vatican.va
  • John Chrysostom on John 5:1–13 (4) — Behold the richness of the Divine Wisdom. He not only heals, but bids him carry his bed also. This was to shew the cure was really miraculous, and not a mere effect of the imagination; for the man’s limbs must have…vatican.va
  • Bede on John 5:1–13 — There is a wide difference between our Lord’s mode of healing, and a physician’s. He acts by His word, and acts immediately: the other’s requires a long time for its completion.vatican.va
  • John Chrysostom on John 5:1–13 (5) — This was wonderful, but what follows more so. As yet he had no opposition to face. It is made more wonderful when we see him obeying Christ afterwards in spite of the rage and railing of the Jews: And on the same day…vatican.va
  • Augustine of Hippo on John 5:1–13 (4) — They did not charge our Lord with healing on the sabbath, for He would have replied that if an ox or an ass of theirs had fallen into a pit, would not they have taken it out on the sabbath day: but they addressed the…vatican.va
  • John Chrysostom on John 5:1–13 (6) — Had he been inclined to deal treacherously, he might have said, If it is a crime, accuse Him Who commanded it, and I will lay down my bed. And he would have concealed his cure, knowing, as he did, that their real…vatican.va
  • Augustine of Hippo on John 5:1–13 (5) — Judging on low and human notions of this miracle, it is not at all a striking display of power, and only a moderate one of goodness. Of so many, who lay sick, only one was healed; though, had He chosen, He could have…vatican.va
  • Bede on John 5:1–13 (2) — It is fitly described as a sheep pool. By sheep are meant people, according to the passage, We are Thy people, and the sheep of Thy pasture. (Ps. 95:7)vatican.va
  • Augustine of Hippo on John 5:1–13 (6) — The water then, i. e. the people, was enclosed within five porches, i. e. the five books of Moses. But those books only betrayed the impotent, and did not recover them; that is to say, the Law convicted the sinner,…vatican.va
  • Bede on John 5:1–13 (3) — Lastly, many kinds of impotent folk lay near the pool: the blind, i. e. those who are without the light of knowledge; the lame, i. e. those who have not strength to do what they are commanded; the withered, i. e.…vatican.va
  • Augustine of Hippo on John 5:1–13 (7) — So then Christ came to the Jewish people, and by means of mighty works, and profitable lessons, troubled the sinners, i. e. the water, and the stirring continued till He brought on His own passion. But He troubled…vatican.va
  • Bede on John 5:1–13 (4) — What mean the words, Arise, and walk; except that thou shouldest raise thyself from thy torpor and indolence, and study to advance in good works. Take up thy bed, i. e. thy neighbour by which thou art carried, and…vatican.va
  • Augustine of Hippo on John 5:1–13 (8) — Carry him then with whom thou walkest, that thou mayest come to Him with Whom thou desirest to abide. As yet however he wist not who Jesus was; just as we too believe in Him though we see Him not. Jesus again does…vatican.va

John 5:14–18

  • John Chrysostom on John 5:14–18 — The man, when healed, did not proceed to the market place, or give himself up to pleasure or vain glory, but, which was a great mark of religion, went to the temple: Afterward Jesus findeth him in the temple.vatican.va
  • Augustine of Hippo on John 5:14–18 — The Lord Jesus saw him both in the crowd, and in the temple. The impotent man does not recognise Jesus in the crowd; but in the temple, being a sacred place, he does.vatican.va
  • Alcuin of York on John 5:14–18 — c. For if we would know our Maker’s grace, and attain to the sight of Him, we must avoid the crowd of evil thoughts and affections, convey ourselves out of the congregation of the wicked, and flee to the temple; in…vatican.va
  • John Chrysostom on John 5:14–18 (2) — Here we learn in the first place, that his disease was the consequence of his sins. We are apt to bear with great indifference the diseases of our souls; but, should the body suffer ever so little hurt, we have…vatican.va
  • Augustine of Hippo on John 5:14–18 (2) — Now that the man had seen Jesus, and knew Him to be the author of his recovery, he was not slow in preaching Him to others: The man departed, and told the Jews that it was Jesus which had made him whole.vatican.va
  • John Chrysostom on John 5:14–18 (3) — He was not so insensible to the benefit, and the advice he had received, as to have any malignant aim in speaking this news. Had it been done to disparage Christ, he could have concealed the cure, and put forward the…vatican.va
  • Augustine of Hippo on John 5:14–18 (3) — This announcement enraged them, And therefore did the Jews persecute Jesus, because He had done these things on the sabbath day. A plain bodily work had been done before their eyes, distinct from the healing of the…vatican.va
  • Augustine of Hippo on John 5:14–18 (4) — It may be said then, that the observance of the sabbath was imposed on the Jews, as the shadow of something to come; viz. that spiritual rest, which God, by the figure of His own rest promised to all who should…vatican.va
  • Augustine of Hippo on John 5:14–18 (5) — There will be a sabbath of the world, when the six ages, i. e. the six days, as it were, of the world, have passed: then will come that rest which is promised to the saints.vatican.va
  • Augustine of Hippo on John 5:14–18 (6) — The mystery of which rest the Lord Jesus Himself scaled by His burial: for He rested in His sepulchre on the sabbath, having on the sixth day finished all His work, inasmuch as He said, It is finished. (c. 19) What…vatican.va
  • Augustine of Hippo on John 5:14–18 (7) — He says then, as it were, to the Jews, Why think ye that I should not work on the sabbath? The sabbath day was instituted as a typed of Me. Ye observe the works of God: by Me all things were made. The Father made…vatican.va
  • John Chrysostom on John 5:14–18 (4) — Christ defended His disciples, by putting forward the example of their fellow-servant David: but He defends Himself by a reference to the Father. We may observe too that He does not defend Himself as man, nor yet…vatican.va
  • Augustine of Hippo on John 5:14–18 (8) — i. e. not in the secondary sense in which it is true of all of us, but as implying equality. For we all of us say to God, Our Father, Which art in heaven. (Matt. 6) And the Jews say, Thou art our Father. (Isaiah…vatican.va
  • Augustine of Hippo on John 5:14–18 (9) — The words, My Father worketh hitherto, and I work, suppose Him to be equal to the Father. This being understood, it followed from the Father’s working, that the Son worked: inasmuch as the Father cloth nothing…vatican.va
  • John Chrysostom on John 5:14–18 (5) — Were He not the Son by nature, and of the same substance, this defence would be worse than the former accusation made. For no prefect could clear Himself from a transgression of the king’s law, by urging that the…vatican.va
  • Augustine of Hippo on John 5:14–18 (10) — So, the Jews understood what the Arians do not. For the Arians say that the Son is not equal to the Father, and hence sprang up that heresy which afflicts the Church.vatican.va
  • John Chrysostom on John 5:14–18 (6) — Those however who are not well-disposed to this doctrine, do not admit that Christ made Himself equal to the Father, but only that the Jews thought He did. But let us consider what has gone before. That the Jews…vatican.va
  • Hilary of Poitiers on John 5:14–18 — The Evangelist here explains why the Jews wished to kill Him.vatican.va
  • John Chrysostom on John 5:14–18 (7) — And again, had it been that our Lord Himself did not mean this, but that the Jews misunderstood Him, He would not have overlooked their mistake. Nor would the Evangelist have omitted to remark upon it, as he does…vatican.va
  • Augustine of Hippo on John 5:14–18 (11) — The Jews however did not understand from our Lord that He was the Son of God, but only that He was equal with God; though Christ gave this as the result of His being the Son of God. It is from not seeing this, while…vatican.va

John 5:19–20

  • Hilary of Poitiers on John 5:19–20 — He refers to the charge of violating the sabbath, brought against Him. My Father worketh hitherto, and I work; meaning that He had a precedent for claiming the right He did; and that what He did was in reality His…vatican.va
  • Augustine of Hippo on John 5:19–20 — Some who would be thought Christians, the Arian heretics, who say that the very Son of God who took our flesh upon Him, was inferior to the Father, take advantage of these words to throw discredit upon our doctrine,…vatican.va
  • Hilary of Poitiers on John 5:19–20 (2) — Lest then that assertion of His equality, which must belong to Him, as by Name and Nature the Son, might throw doubt upon His Nativityf, He says that the Son can do nothing of Himself.vatican.va
  • Augustine of Hippo on John 5:19–20 (2) — As if He said: Why are ye offended that I called God My Father, and that I make Myself equal with God? I am equal, but equal in such a sense as is consistent with His having begotten Me; with My being from Him, not…vatican.va
  • Hilary of Poitiers on John 5:19–20 (3) — That the wholesome order of our confession, i. e. that we believe in the Father and the Son, might remain, He shews the nature of His birth; viz. that He derived the power of acting not from an accession of strength…vatican.va
  • Augustine of Hippo on John 5:19–20 (3) — If we understand this subordination of the Son to arise from the human nature, it will follow that the Father walked first upon the water, and did all the other things which the Son did in the flesh, in order that…vatican.va
  • Augustine of Hippo on John 5:19–20 (4) — Yet that walking of the flesh upon the sea was done by the Father through the Son. For when the flesh walked, and the Divinity of the Son guided, the Father was not absent, as the Son Himself saith below, The Father…vatican.va
  • Hilary of Poitiers on John 5:19–20 (4) — Or thus; All things and the same, He says, to shew the virtue of His nature, its being the same with God’s. That is the same nature, which can do all the same things. And as the Son does all the same things in a like…vatican.va
  • John Chrysostom on John 5:19–20 — Or thus; That the Son can do nothing of Himself, must be understood to mean, that He can do nothing contrary to, or displeasing to, the Father. And therefore He does not say that He does nothing contrary, but that He…vatican.va
  • Augustine of Hippo on John 5:19–20 (5) — This is not a sign of failing in Him, but of His abiding in His birth from the Father. And it is as high an attribute of the Almighty that He does not change, as it is that He does not die. The Son could do what He…vatican.va
  • John Chrysostom on John 5:19–20 (2) — And this is confirmed by what follows: For whatsoever he doeth, these also doeth the Son likewise. For if the Father does all things by Himself, so does the Son also, if this likewise is to stand good. You see how…vatican.va
  • Augustine of Hippo on John 5:19–20 (6) — Having said that He did the same things that the Father did, and in a like way, He adds, For the Father loveth the Son, and sheweth Him all things that Himself doeth. And sheweth Him all things that Himself doeth:…vatican.va
  • Hilary of Poitiers on John 5:19–20 (5) — It must not be supposed that the Only Begotten God needed such shewing on account of ignorance. For the shewing here is only the doctrine of the nativityh; the self-existing Son, from the self-existing Father.vatican.va
  • Augustine of Hippo on John 5:19–20 (7) — For to see the Father is to see His Son. The Father so shews all His works to the Son, that the Son sees them from the Fatheri. For the birth of the Son is in His seeing: He sees from the same source, from which He…vatican.va
  • Hilary of Poitiers on John 5:19–20 (6) — Nor did the heavenly discourse lack the caution, to guard against our inferring from these words any difference in the nature of the Son and the Father. For He says that the works of the Father were shewn to Him, not…vatican.va
  • Augustine of Hippo on John 5:19–20 (8) — But now from Him whom we called coeternal with the Father, who saw the Father, and existed in that He saw, we return to the things of time, And He will shew him greater works than these. But if He will shew him, i.…vatican.va

John 5:21–23

  • Augustine of Hippo on John 5:21–23 — Having said that the Father would shew the Son greater works than these, He proceeds to describe these greater works: For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He…vatican.va
  • Hilary of Poitiers on John 5:21–23 — For to will is the free power of a nature, which by the act of choice, resteth in the blessedness of perfect excellence.vatican.va
  • Augustine of Hippo on John 5:21–23 (2) — But who are these dead, whom the Father and Son raise to life? He alludes to the general resurrection which is to be; not to the resurrection of those few, who were raised to life, that the rest might believe; as…vatican.va
  • Augustine of Hippo on John 5:21–23 (3) — For this, viz. that the Father hath given all judgment unto the Son, does not mean that He begat the Son with this attribute, as is meant in the words, So hath He given to the Son to have life in Himself. For if so,…vatican.va
  • Hilary of Poitiers on John 5:21–23 (2) — Having said that the Son quickeneth whom He will, in order that we might not lose sight of the nativity, and think that He stood upon the ground of His own unborn power, He immediately adds, For the Father judgeth no…vatican.va
  • John Chrysostom on John 5:21–23 — As He gave Him life, i. e. begot Him living; so He gave Him judgment, i. e. begot Him a judge. Gave, it is said, that thou mayest not think Him unbegotten, and imagine two Fathers: All judgment, because He has the…vatican.va
  • Hilary of Poitiers on John 5:21–23 (3) — All judgment is given to Him, because He quickens whom He will. Nor can the judgment be looked on as taken away from the Father, inasmuch as the cause of His not judging is, that the judgment of the Son is His. For…vatican.va
  • John Chrysostom on John 5:21–23 (2) — For, lest you should infer from hearing that the Author of His power was the Father, any difference of substance, or inequality of honour, He connects the honour of the Son with the honour of the Father, shewing that…vatican.va
  • Augustine of Hippo on John 5:21–23 (4) — First indeed, the Son appeared as a servant, and the Father was honoured as God. But the Son will be seen to be equal to the Father, that all men may honour the Son, even as they honour the Father. 1But what if…vatican.va
  • Augustine of Hippo on John 5:21–23 (5) — It is not, however, as being born of the Father, that the Son is said to be sent, but from His appearing in this world, as the Word made flesh; as He says, I went forth from the Father, and am come into the world:…vatican.va
  • Hilary of Poitiers on John 5:21–23 (4) — The conclusion then stands good against all the fury of heretical minds. He is the Son, because He does nothing of Himself: He is God, because, whatsoever things the Father doeth, He doeth the same; They are one,…vatican.va

John 5:24

  • Glossa Ordinaria on John 5:24 — Having said that the Son quickeneth whom He will, He next shews that we attain to life through the Son: Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life.vatican.va
  • Augustine of Hippo on John 5:24 — If in hearing and believing is eternal life, how much more in understanding? But the step to our piety is faith, the fruit of faith, understanding. It is not, Believeth on Me, but on Him that sent Me. Why is one to…vatican.va
  • John Chrysostom on John 5:24 — Or, He did not say, He that heareth My words, and believeth on Me; as they would have thought this empty boasting and arrogance. To say, Believeth on Him that sent Me, was a better way of making His discourse…vatican.va
  • Augustine of Hippo on John 5:24 (2) — But who is this favoured Person? Will there be any one better than the Apostle Paul, who says, We must all appear before the judgment-seat of Christ? (1 Cor. 6) Now judgment sometimes means punishment, sometimes…vatican.va
  • Augustine of Hippo on John 5:24 (3) — We see the lovers of this present transitory life so intent on its welfare, that when in danger of death, they will take any means to delay its approach, though they can not hope to drive it off altogether. If so…vatican.va

John 5:25–26

  • Augustine of Hippo on John 5:25–26 — Some one might ask thee, The Father quickeneth him who believes on Him; but what of thee? dost thou not quicken? Observe thou that the Son also quickens whom He will: Verily, verily, I say unto you, The hour is…vatican.va
  • John Chrysostom on John 5:25–26 — After, The hour cometh, He adds, and now is; to let us know that it will not be long before it comes. For as in the future resurrection we shall be roused by hearing His voice speaking to us, so is it now.vatican.va
  • Theophylact of Ohrid on John 5:25–26 — Here He speaks with a reference to those whom He was about to raise from the dead: viz. the daughter of the ruler of the synagogue, the son of the widow, and Lazarus.vatican.va
  • Augustine of Hippo on John 5:25–26 (2) — Or, He means to guard against our thinking, that the being passed from death to life, refers to the future resurrection; its meaning being, that he who believes is passed: and therefore He says, Verily, verily, I say…vatican.va
  • Augustine of Hippo on John 5:25–26 (3) — When the dead, i. e. unbelievers, shall hear the voice of the Son of God, i. e. the Gospel: and they that hear, i. e. who obey, shall live, i. e. be justified, and no longer remain in unbelief.vatican.va
  • Augustine of Hippo on John 5:25–26 (4) — But some one will ask, Hath the Son life, whence those who believe will live? Hear His own words: As the Father hath life in Himself, so hath He given to the Son to have life in Himself. Life is original and absolute…vatican.va
  • Hilary of Poitiers on John 5:25–26 — The heretics, driven hard by Scripture proofs, are obliged to attribute to the Son at any rate a likeness, in respect of virtue, to the Father. But they do not admit a likeness of nature, not being able to see that a…vatican.va
  • Augustine of Hippo on John 5:25–26 (5) — The Father must he understand not to have given life to the Son, who was existing without life, but so to have begotten Him, independently of time, that the life which He gave Him in begetting, was coeternal with His…vatican.va
  • Hilary of Poitiers on John 5:25–26 (2) — Living born from living, hath the perfection of nativity, without the newness of nature. For there is nothing new implied in generation from living to living, the life not coming at its birth from nothing. And the…vatican.va
  • Augustine of Hippo on John 5:25–26 (6) — Given to the Son, then, has the meaning of, begat the Son; for He gave Him the life, by begetting. As He gave Him being, so He gave Him to have life in Himself; so that the Son did not stand in need of life to come…vatican.va
  • John Chrysostom on John 5:25–26 (2) — The likeness is perfect in all but one respect, viz. that, in point of essence, one is the Father, the other the Son.vatican.va
  • Hilary of Poitiers on John 5:25–26 (3) — For the person of the receiver, is distinct from that of the giver: it being inconceivable that one and the same person, should give to and receive from Himself. He who lives of Himself is one person: He who…vatican.va

John 5:27–29

  • Theophylact of Ohrid on John 5:27–29 — The Father granted the Son power not only to give life, but also to execute judgment. And hath given Him authority to execute judgment.vatican.va
  • John Chrysostom on John 5:27–29 — But why does He dwell so constantly on these subjects; judgment, resurrection, and life? Because these are the most powerful arguments for bringing men over to the faith, and the most likely ones to prevail with…vatican.va
  • Augustine of Hippo on John 5:27–29 — Or thus: Inasmuch as the Word was in the beginning with God, the Father gave Him to have life in Himself; but inasmuch as the Word was made flesh of the Virgin Mary, being made man, He became the Son of man: and as…vatican.va
  • Augustine of Hippo on John 5:27–29 (2) — At the judgment will appear the form of man, that form will judge, which was judged; He will sit a Judge Who stood before the judge; He will condemn the guilty, Who was condemned innocent. For it is proper that the…vatican.va
  • Augustine of Hippo on John 5:27–29 (3) — None if the founders of false religious sects have been able to deny the resurrection of the soul, but many have denied the resurrection of the body; and, unless Thou, Lord Jesus, hadst declared it, what answer could…vatican.va
  • Augustine of Hippo on John 5:27–29 (4) — He does not add, And now is, here; because this hour would be at the end of the world. Marvel not, i. e. marvel not, men will all be judged by a man. But what men? Not those only, whom He will find alive, For the…vatican.va
  • Augustine of Hippo on John 5:27–29 (5) — What can be plainer? Men’s bodies are in their graves, not their souls. Above when He said, The hour cometh, and added, and now is; He proceeds, When the dead shall hear the voice of the Son of God. He does not say,…vatican.va

John 5:30

  • Augustine of Hippo on John 5:30 — We were about to ask Christ, Thou wilt judge, and the Father not judge: wilt not Thou then judge according to the Father? He anticipates us by saying, I can of Mine own Self do nothing.vatican.va
  • John Chrysostom on John 5:30 — That is, nothing that is a departure from, or that is unlike to, what the Father wishes, shall ye see done by Me, but as I hear, I judge. He is only shewing that it was impossible He should ever wish any thing but…vatican.va
  • Augustine of Hippo on John 5:30 (2) — When He spoke of the resurrection of the soul, He did not say, Hear, but, See. (v. 19) Hear implies a command issuing from the Father. He speaks as man, who is inferior to the Father.vatican.va
  • Augustine of Hippo on John 5:30 (3) — As I hear, I judge, is said with reference either to His human subordination, as the Son of man, or to that immutable and simple nature of the Sonship derived from the Father; in which nature hearing and seeing is…vatican.va
  • Augustine of Hippo on John 5:30 (4) — I seek not then Mine own will, i. e. the will of the Son of man, in opposition to God: for men do their own will, not God’s, when, to do what they wish, they violate God’s commands. But when they so do what they…vatican.va
  • John Chrysostom on John 5:30 (2) — He shews that the Father’s will is not a different one from His own, but one and the same, as a ground of defence. Nor marvel if being hitherto thought no more than a mere man, He defends Himself in a somewhat human…vatican.va
  • Augustine of Hippo on John 5:30 (5) — The only Son says, I seek not Mine own will: and yet men wish to do their own will. Let us do the will of the Father, Christ, and Holy Ghost: for these have one will, power, and majesty.vatican.va

John 5:31–40

  • John Chrysostom on John 5:31–40 — He now brings proof of those high declarations respecting Himself. He answers an objection: If I bear witness of Myself, My witness is not true. These are Christ’s own words. But does not Christ in many places bear…vatican.va
  • Augustine of Hippo on John 5:31–40 — He knew Himself that His witness of Himself was true, but in compassion to the weak and unbelieving, the Sun sought for candles, that their weak sight might not be dazzled by His full blaze. And therefore John was…vatican.va
  • Alcuin of York on John 5:31–40 — Or thus; Christ, being both God and man, He shews the proper existence of both, by sometimes speaking according to the nature he took from man, sometimes according to the majesty of the Godhead. If I bear witness of…vatican.va
  • John Chrysostom on John 5:31–40 (2) — But according to the former interpretation, they might say to Him, If Thy witness is not true, how sayest Thou, I know that the witness of John is true? But His answer meets the objection: Ye sent unto John, and he…vatican.va
  • Alcuin of York on John 5:31–40 (2) — But he bore witness not to himself, but to the truth: as the friend of the truth, he bore witness to the truth, i. e. Christ. Our Lord, on His part, does not reject the witness of John, as not being necessary, but…vatican.va
  • Bede on John 5:31–40 — Because I do not want it. John, though he bore witness, did it not that Christ might increase, but that men might be brought to the knowledge of Him.vatican.va
  • John Chrysostom on John 5:31–40 (3) — Even the witness of John was the witness of God: for what he said, God taught him. But to anticipate their asking how it appeared that God taught John, as if the Jews had objected that John’s witness might not be…vatican.va
  • Alcuin of York on John 5:31–40 (3) — John was a candle lighted by Christ, the Light, burning with faith and love, shining in word and deed. He was sent before, to confound the enemies of Christ, according to the Psalm, I have ordained a lantern for Mine…vatican.va
  • John Chrysostom on John 5:31–40 (4) — I therefore direct you to John, not because I want his testimony, but that ye may be saved: for I have greater witness than that of John, i. e. that of my works; The works which the Father hath given Me to finish,…vatican.va
  • Alcuin of York on John 5:31–40 (4) — That He enlightens the blind, that He opens the deaf ear, looses the mouth of the dumb, casts out devils, raises the dead; these works bear witness of Christ.vatican.va
  • Hilary of Poitiers on John 5:31–40 — The Only-begotten God shews Himself to be the Son, on the testimony not of man only, but of His own power. The works which He does, bear witness to His being sent from the Father. Therefore the obedience of the Son…vatican.va
  • Bede on John 5:31–40 (2) — By His mission we must understand His incarnation. Lastly, He shews that God is incorporeal, and cannot be seen by the bodily eye: Ye have neither heard His voice at any time, nor seen His shape.vatican.va
  • Alcuin of York on John 5:31–40 (5) — The Jews might say, We heard the voice of the Lord at Sinai, and saw Him under the appearance of fire. If God then bears witness of Thee, we should know His voice. To which He replies, I have the witness of the…vatican.va
  • John Chrysostom on John 5:31–40 (5) — How then says Moses, Ask—whether there hath been any such thing as this great thing is: did ever people hear the voice of God, speaking out of the midst of the fire, as thou hast heard and seen? (Deut. 4:32, 33)…vatican.va
  • Alcuin of York on John 5:31–40 (6) — For it is not by the carnal ear, but by the spiritual understanding, through the grace of the Holy Spirit, that God is heard. And they did not hear the spiritual voice, because they did not love or obey Him, nor saw…vatican.va
  • John Chrysostom on John 5:31–40 (6) — But it was impossible for them to declare that they had received, and obeyed God’s commands: and therefore He adds, Ye have not His word abiding in you; i. e. the commandments, the law, and the prophets; though God…vatican.va
  • Alcuin of York on John 5:31–40 (7) — Or thus; they cannot have abiding in them the Word which was in the beginning, who came not to keep in mind, or fulfil in practice, that word of God which they hear. Having mentioned the testimonies of John, and the…vatican.va
  • John Chrysostom on John 5:31–40 (7) — Or the connection may be given thus. They might say to Him, How, if we have never heard God’s voice, has God borne witness to you? So He says, Search the Scriptures; meaning that God had borne witness of Him by the…vatican.va
  • Bede on John 5:31–40 (3) — That coming is put for believing we know, Come unto Him, and be lightened. He adds, That ye might have life; (Ps. 33) For, if the soul which sinneth dies, they were dead in soul and mind. And therefore He promises…vatican.va

John 5:41–47

  • John Chrysostom on John 5:41–47 — Our Lord having made mention of John, and the witness of God, and His own works, many, who did not see that His motive was to induce them to believe, might suspect Him of a desire for human glory, and therefore He…vatican.va
  • Alcuin of York on John 5:41–47 — Or, I receive not honour from men: i. e. I seek not human praise; for I came not to receive carnal honour from men, but to give spiritual honour to men. I do not bring forward this testimony then, because I seek my…vatican.va
  • John Chrysostom on John 5:41–47 (2) — As if to say, I said this to prove that it is not from your love of God, that you persecute Me; for He bears witness to Me, by My own works, and by the Scriptures. So that, if ye loved God, as ye rejected Me,…vatican.va
  • Alcuin of York on John 5:41–47 (2) — As if He said, For this cause came I into the world, that through Me the name of the Father might be glorified; for I attribute all to Him. As then they would not receive Him, Who came to do His Father’s will; they…vatican.va
  • Augustine of Hippo on John 5:41–47 — Hear John, As ye have heard that Antichrist shall come, even now are there many Antichrists. (1 John 2:18) But what dost thou dread in Antichrist, except that he will exalt his own name, and despise the name of the…vatican.va
  • John Chrysostom on John 5:41–47 (3) — Here is the crowning proof of their impiety. He says, as it were, If it was the love of God that made you persecute me, you would persecute Antichrist much more: for he does not profess to be sent by the Father, or…vatican.va
  • Alcuin of York on John 5:41–47 (3) — How faulty then is the boasting temper, and that eagerness for human praise, which likes to be thought to have what it has not, and would fain be thought to have all that it has, by its own strength. Men of such…vatican.va
  • Bede on John 5:41–47 — The best way of guarding against this sin, is to bring to our consciences the remembrance, that we are dust, and should ascribe all the good that we have not to ourselves, but to God. And we should endeavour always…vatican.va
  • John Chrysostom on John 5:41–47 (4) — For I am not come to condemn, but to save. There is one that accuseth you, even Moses, in whom you trust. As He had said of the Scriptures above: In them ye think ye have eternal life. So now of Moses He says, In…vatican.va
  • Alcuin of York on John 5:41–47 (4) — Perhaps, He says, in accommodation to our way of speaking, not because there is really any doubting in God. Moses prophesied of Christ, A Prophet shall the Lord your God raise up from among your brethren like unto…vatican.va
  • Augustine of Hippo on John 5:41–47 (2) — But, in fact, the whole that Moses wrote, was written of Christ, i. e. it has reference to Him principally; whether it point to Him by figurative actions, or expression; or set forth His grace and glory. But if ye…vatican.va
  • Theophylact of Ohrid on John 5:41–47 — As if He said, He has even written, and has left his books among you, as a constant memento to you, lest you forget His words. And since you believe not his writings, how can ye believe My unwritten words?vatican.va
  • Alcuin of York on John 5:41–47 (5) — From this we may infer too, that he who knows the commandments against stealing, and other crimes, and neglects them, will never fulfil the more perfect and refined precepts of the Gospel.vatican.va
  • John Chrysostom on John 5:41–47 (5) — Indeed had they attended to His words, they ought and would have tried to learn from Him, what the things were which Moses had written of Him. But they are silent. For it is the nature of wickedness to defy…vatican.va

Scripture cited · 13 verses

Deuteronomy 4:32 · Deuteronomy 13:1 · Deuteronomy 18:18 · Psalm 95:7 · Isaiah 63:16 · Matthew 5:8 · Matthew 9:2 · Matthew 9:28 · Matthew 25:40 · John 16:28 · 1 John 2:13 · 1 John 2:18 · Revelation 17:15

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