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Saint Thomas Aquinas, Carlo Crivelli

John 8

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Thomas Aquinas · Catena Aurea · Chapter 8

Passages · 221

John 8:1–11

  • Alcuin of York on John 8:1–11 — Our Lord at the time of His passion used to spend the day in Jerusalem, preaching in the temple, and performing miracles, and return in the evening to Bethany, where He lodged with the sisters of Lazarus. Thus on the…vatican.va
  • Augustine of Hippo on John 8:1–11 — And where ought Christ to teach, except on the mount of Olives; on the mount of ointment, on the mount of chrism. For the name Christ is from chrism, chrism being the Greek word for unction. He has anointed us, for…vatican.va
  • Alcuin of York on John 8:1–11 (2) — The anointing with oil is a relief to the limbs, when wearied and in pain. The mount of Olives also denotes the height of our Lord’s pity, olive in the Greek signifying pity. The qualities of oil are such as to fit…vatican.va
  • Bede on John 8:1–11 — 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.vatican.va
  • Alcuin of York on John 8:1–11 (3) — The sitting down, represents the humility of His incarnation. And the people came to Him, when He sat down, i. e. after taking up human nature, and thereby becoming visible, many began to hear and believe on Him,…vatican.va
  • Augustine of Hippo on John 8:1–11 (2) — They had remarked upon Him already, as being over lenient. Of Him indeed it had been prophesied, Ride on because of the word of truth, of meekness, and of righteousness. (Ps. 44) So as a teacher He exhibited truth,…vatican.va
  • Augustine of Hippo on John 8:1–11 (3) — As if to signify that such persons were to be written in earth, not in heaven, where He told His disciples they should rejoice they were written. Or His bowing His head (to write on the ground), is an expression of…vatican.va
  • Alcuin of York on John 8:1–11 (4) — 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…vatican.va
  • Bede on John 8:1–11 (2) — His writing with His finger on the ground perhaps shewed, that it was He who had written the law on stone. So when they continued asking Him, He lifted Himself up.vatican.va
  • Augustine of Hippo on John 8:1–11 (4) — He did not say, Stone her not, lest He should seem to speak contrary to the law. But God forbid that He should say, Stone her; for He came not to destroy that which He found, but to seek that which was lost. What…vatican.va
  • Gregory the Great on John 8:1–11 — For he who judges not himself first, cannot know how to judge correctly in the case of another. For though He know what the offence is, from being told, yet He cannot judge of another’s deserts, who supposing himself…vatican.va
  • Augustine of Hippo on John 8:1–11 (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.vatican.va
  • Alcuin of York on John 8:1–11 (5) — 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…vatican.va
  • Augustine of Hippo on John 8:1–11 (6) — Thus smitten then with the voice of justice, as with a weapon, they examine themselves, find themselves guilty, and one by one retire: And they which heard it, went out one by one, beginning at the eldesta.vatican.va
  • Glossa Ordinaria on John 8:1–11 — The more guilty of them, perhaps, or those who were more conscious of their faults.vatican.va
  • Augustine of Hippo on John 8:1–11 (7) — There were left however two, the pitiable1 and the pitiful, And Jesus was left alone, and the woman standing in the midst: the woman, you may suppose, in great alarm, expecting punishment from one in whom no sin…vatican.va

John 8:12

  • Alcuin of York on John 8:12 — Having absolved the woman from her sin, lest some should doubt, seeing that He was really man, His power to forgive sins, He deigns to give further disclosure of His divine nature; Then spake Jesus again unto them,…vatican.va
  • Bede on John 8:12 — Where it is to be observed, He does not say, I am the light of Angels, or of heaven, but the Light of the world, i. e. of mankind who live in darkness, as we read, To give light to them that sit in darkness, and in…vatican.va
  • John Chrysostom on John 8:12 — As they had brought Galilee as an objection against Him, and doubted His being one of the Prophets, as if that was all He claimed to be, He wished to shew that He was not one of the Prophets, but the Lord of the…vatican.va
  • Augustine of Hippo on John 8:12 — The Manichæans suppose the sun of the natural world to be our Lord Christ; but the Catholic Church reprobates such a notion; for our Lord Christ was not made the sun, but the sun was made by Him: inasmuch as all…vatican.va
  • Theophylact of Ohrid on John 8:12 — You may bring these words against Nestorius: for our Lord does not say, In Me is the light of the world, but, I am the Light of the world: He who appeared man, was both the Son of God, and the Light of the world;…vatican.va
  • Augustine of Hippo on John 8:12 (2) — He withdraws you however from the eyes of the flesh, to those of the heart, in that He adds, He that followeth Me shall not walk in darkness, but shall have the light of life. He thinks it not enough to say, shall…vatican.va
  • John Chrysostom on John 8:12 (2) — Walketh not in darkness, i. e. spiritually abideth not in error. Here He tacitly praises Nicodemus and the officers, and censures those who had plotted against Him; as being in darkness and error, and unable to come…vatican.va

John 8:13–18

  • John Chrysostom on John 8:13–18 — Our Lord having said, I am the Light of the world; and, he that followeth Me, walketh not in darkness, the Jews wish to overthrow what He has said: The Pharisees therefore said unto Him, Thou bearest record of…vatican.va
  • Alcuin of York on John 8:13–18 — 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.vatican.va
  • John Chrysostom on John 8:13–18 (2) — Our Lord however overthrew their argument: Jesus answered and said, Though I bear record of Myself, yet My record is true. This is an accommodation to those who thought Him no more than a mere man. He adds the…vatican.va
  • Augustine of Hippo on John 8:13–18 — The witness of light is true, whether the light shew itself, or other things. The Prophet spake the truth, but whence had he it, but by drawing from the fount of truth? Jesus then is a competent witness to Himself.…vatican.va
  • Theophylact of Ohrid on John 8:13–18 — As if to say: Ye judge untruly, according to the flesh, thinking, because I am in the flesh, that I am flesh only, and not God.vatican.va
  • Augustine of Hippo on John 8:13–18 (2) — Understanding Me not as God, and seeing Me as man, ye think Me arrogant in bearing witness of Myself. For any man who bears high testimony to himself, is thought proud and arrogant. But men are frail, and may either…vatican.va
  • John Chrysostom on John 8:13–18 (3) — As to live according to the flesh is to live amiss; so to judge according to the flesh, is to judge unjustly. They might say, however, If we judge wrongly, why dost Thou not convict us, why dost Thou not condemn us?…vatican.va
  • Augustine of Hippo on John 8:13–18 (3) — Which may be understood in two ways; I judge no man, i. e. not now: as He says elsewhere, God sent not His Son into the world to condemn the world, but that the world through Him might be saved: not that He abandons,…vatican.va
  • John Chrysostom on John 8:13–18 (4) — As if to say: In saying, I judge no man, I meant that I did not anticipate judgment. If I judged justly, I should condemn you, but now is not the time for judging. He alludes however to the future judgment, in what…vatican.va
  • Augustine of Hippo on John 8:13–18 (4) — But if the Father is with Thee, how did He send Thee? O Lord, Thy mission is Thy incarnation. Christ was here according to the flesh without withdrawing from the Father, because the Father and the Son are every…vatican.va
  • Augustine of Hippo on John 8:13–18 (5) — Is this made a bad use of by the Manichæans, that our Lord does not say, in the law of God, but, in your law? Who does not recognise here a manner of speaking customary in Scripture? In your law, i. e. the law given…vatican.va
  • Augustine of Hippo on John 8:13–18 (6) — There is much difficulty, and a great mystery seems to be contained, in God’s words, In the mouth of two or three witnesses, let every word be established. (Deut. 10) It is possible that two may speak false. The…vatican.va
  • Bede on John 8:13–18 — In many places the Father bears witness of the Son; as, This day have I begotten Thee; (Ps. 2) also, This is My beloved Son. (Matt. 3:17)vatican.va
  • John Chrysostom on John 8:13–18 (5) — It is written in your law, that the testimony of two men is true. If this is to be taken literally, in what respect does our Lord differ from men? The rule has been laid down for men, on the ground that one man alone…vatican.va
  • Alcuin of York on John 8:13–18 (2) — 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?vatican.va

John 8:19–20

  • Augustine of Hippo on John 8:19–20 — Those who had heard our Lord say, Ye judge after the flesh, shewed that they did so; for they understood what He said of His Father in a carnal sense: Then said they unto Him, Where is Thy Father? meaning, We have…vatican.va
  • Theophylact of Ohrid on John 8:19–20 — Some remark that this is said in contumely and contempt; to insinuate either that He is born of fornication, and knows not who His Father is; or as a slur on the low situation of His father, i. e. Joseph; as if to…vatican.va
  • Augustine of Hippo on John 8:19–20 (2) — As if He said, Ye ask where is Thy Father? As if ye knew Me already, and I were nothing else but what ye see. But ye know Me not, and therefore I tell you nothing of My Father. Ye think Me indeed a mere man, and…vatican.va
  • John Chrysostom on John 8:19–20 — He tells them, it is of no avail for them to say they know the Father, if they do not know the Son.vatican.va
  • Origen on John 8:19–20 — Ye neither know Me, nor My Father: this seems inconsistent with what was said above, Ye both know Me, and know whence I am. But the latter is spoken in reply to some from Jerusalem, who asked, Do the rulers know…vatican.va
  • Augustine of Hippo on John 8:19–20 (3) — What does this mean: If ye knew Me, ye would know My Father also, but, I and My Father are one? It is a common expression, when you see one man very like another, If you have seen him, you have seen the other. You…vatican.va
  • Theophylact of Ohrid on John 8:19–20 (2) — Let the Arian blush: for if, as he says, the Son be a creature, how does it follow that he who knows the creature, knows God? For not even by knowing the substance of Angels, does one know the Divine Substance?…vatican.va
  • Augustine of Hippo on John 8:19–20 (4) — This word perhapsc is used only by way of rebuke, though it seems to express doubt. As used by men indeed it is the expression of doubt, but He who knew all things could only mean by that doubt to rebuke unbelief.…vatican.va
  • Origen on John 8:19–20 (2) — It is proper to observe, that the followers of other sects think this text proves clearly, that the God, whom the Jews worshipped, was not the Father of Christ. For if, say they, our Saviour said this to the…vatican.va
  • Alcuin of York on John 8:19–20 — Treasury (Gazophylacium): Gaza is the Persian for wealth: phylattein is to keep. It was a place in the temple, where the money was kept.vatican.va
  • John Chrysostom on John 8:19–20 (2) — He spake in the temple magisterially, and now He was speaking to those who railed at and accused Him, for making Himself equal to the Father.vatican.va
  • Augustine of Hippo on John 8:19–20 (5) — Great however is His confidence and fearlessness: it not being possible that He should undergo any suffering, but that which He voluntarily undertook. Wherefore it follows, And no man laid hands on Him, for His hour…vatican.va
  • Origen on John 8:19–20 (3) — 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…vatican.va
  • Bede on John 8:19–20 — 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…vatican.va

John 8:21–24

  • Augustine of Hippo on John 8:21–24 — In accordance with what was just, He said that no man laid hands on Him, because His hour was not yet come; He now speaks to the Jews of His passion, as a free, and not a compulsory sacrifice on His part: Then said…vatican.va
  • Bede on John 8:21–24 — The connexion 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.vatican.va
  • Origen on John 8:21–24 — But some one will object: If this was spoken to men who persisted in unbelief, how is it He says, Ye shall seek Me? For to seek Jesus is to seek truth and wisdom. You will answer that it was said of His persecutors,…vatican.va
  • Augustine of Hippo on John 8:21–24 (2) — Ye shall seek Me, then, He says, not from compassionate regret, but from hatred: for after He had departed from the eyes of men, He was sought for both by those who hated, and those who loved Him: the one wanting to…vatican.va
  • Bede on John 8:21–24 (2) — Note: sin is in the singular number, your in the plural; to express one and the same wickedness in all.vatican.va
  • Origen on John 8:21–24 (2) — But I ask, as it is said below that many believed on Him, whether He speaks to all present, when He says, Ye shall die in your sins? No: He speaks to those only, whom He knew would not believe, and would therefore…vatican.va
  • Augustine of Hippo on John 8:21–24 (3) — This He tells His disciples in another place; without saying to them, however, Ye shall die in your sin, He only says, Whither I go, ye cannot follow Me now; not preventing, but only delaying their coming.vatican.va
  • Origen on John 8:21–24 (3) — The Word, while still present, yet threatens to depart. So long as we preserve the seeds of truth implanted in our minds, the Word of God does not depart from us. But if we fall into wickedness, then He says to us, I…vatican.va
  • Augustine of Hippo on John 8:21–24 (4) — They take these words, as they generally do, in a carnal sense, and ask, Will He kill Himself, because He saith, Whither I go, ye cannot come? A foolish question. For why? Could they not go where He went, if He…vatican.va
  • Theophylact of Ohrid on John 8:21–24 — He shews here that He will rise again in glory, and sit at the right hand of God.vatican.va
  • Origen on John 8:21–24 (4) — May they not however have a higher meaning in saying this? For they had opportunities of knowing many things from their apocryphal books or from tradition. As then there was a prophetical tradition, that Christ was…vatican.va
  • John Chrysostom on John 8:21–24 — As if to say, No wonder that ye think as ye do, seeing ye are carnal, and understand nothing spiritually. I am from above.vatican.va
  • Augustine of Hippo on John 8:21–24 (5) — From whom above? From the Father Himself, Who is above all. Ye are of this world, I am not of this world. How could He be of the world, by Whom the world was made?vatican.va
  • Bede on John 8:21–24 (3) — And Who was before the world, whereas they were of the world, having been created after the world had begun to exist.vatican.va
  • John Chrysostom on John 8:21–24 (2) — Or He says, I am not of this world, with reference to worldly and vain thoughts.vatican.va
  • Theophylact of Ohrid on John 8:21–24 (2) — I affect nothing worldly, nothing earthly: I could never come to such madness as to kill Myself. Apollinarius, however, falsely infers from these words, that our Lord’s body was not of this world, but came down from…vatican.va
  • Origen on John 8:21–24 (5) — Beneath, and, of this world, are different things. Beneath, refers to a particular place; this material world embraces different tractsd, which all are beneath, as compared with things immaterial and invisible, but,…vatican.va
  • Augustine of Hippo on John 8:21–24 (6) — Our Lord expresses His meaning in the words, Ye are of this world, i. e. ye are sinners. All of us are born in sin; all have added by our actions to the sin in which we were born. The misery of the Jews then was, not…vatican.va
  • John Chrysostom on John 8:21–24 (3) — For if He came in order to take away sin, and a man cannot put that off, except by washing, and cannot be baptized except he believe; it follows, that he who believes not must pass out of this life, with the old man,…vatican.va
  • Augustine of Hippo on John 8:21–24 (7) — His saying, If ye believe not that I am, without adding any thing, proves a great deal. For thus it was that God spoke to Moses, I am that I am. But how do I understand, I am that I am, (Exod. 3) and, If ye believe…vatican.va
  • Origen on John 8:21–24 (6) — It is manifest, that he, who dies in his sins, though he say that he believes in Christ, does not really believe. For he who believes in His justice does not do injustice; he who believes in His wisdom, does not act…vatican.va

John 8:25–27

  • Augustine of Hippo on John 8:25–27 — Our Lord having said, If ye believe not that I am, ye shall die in your sins; they enquire of Him, as if wishing to know in whom they are to believe, that they might not die in their sin: Then said they unto Him, Who…vatican.va
  • Bede on John 8:25–27 — In some copies we find, Who also speak to you; but it is more consistent to read for (quia), not, who (qui): in which case the meaning is: Believe Me to be the beginning, for for your sakes have I condescended to…vatican.va
  • John Chrysostom on John 8:25–27 — See here the madness of the Jews; asking after so long time, and after all His miracles and teaching, Who art Thou? What is Christ’s answer? From the beginning I speak with you; as if to say, Ye do not deserve to…vatican.va
  • Augustine of Hippo on John 8:25–27 (2) — Above He said, I judge no man; but, I judge not, is one thing, I have to judge, another. I judge not, He says, with reference to the present time. But the other, I have many things to say, and to judge of you, refers…vatican.va
  • John Chrysostom on John 8:25–27 (2) — He says this, that they may not think that He allows them to talk against Him with impunity, from inability to punish them; or that He is not alive to their contemptuous designs.vatican.va
  • Theophylact of Ohrid on John 8:25–27 — Or having said, I have many things to say, and to judge of you, thus reserving His judgment for a future time, He adds, But He that sent Me is true: as if to say, Though ye are unbelievers, My Father is true, Who…vatican.va
  • John Chrysostom on John 8:25–27 (3) — Or thus: As My Father hath sent Me not to judge the world, but to save the world, and My Father is true, I accordingly judge no man now; but speak thus for your salvation, not your condemnation: And I speak to the…vatican.va
  • Alcuin of York on John 8:25–27 — 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.vatican.va
  • Augustine of Hippo on John 8:25–27 (3) — The coequal Son gives glory to the Father: as if to say, I give glory to Him whose Son I am: how proudly thou detractest from Him, whose servant Thou art.vatican.va
  • Alcuin of York on John 8:25–27 (2) — They did not understand however what He meant by saying, He is true that sent Me: they understand not that He spake to them of the Father. For they had not the eyes of their mind yet opened, to understand the…vatican.va

John 8:28–30

  • Augustine of Hippo on John 8:28–30 — When our Lord said, He is true that sent Me, the Jews did not understand that He spake to them of the Father. But He saw some there, who, He knew, would believe on Him after His passion. Then said Jesus unto them,…vatican.va
  • John Chrysostom on John 8:28–30 — Or the connection is this: When His miracles and teaching had failed to convert men, He spoke of the cross; When ye have lifted up the Son of man, then ye shall know that I am He: as if to say, Ye think that ye have…vatican.va
  • Augustine of Hippo on John 8:28–30 (2) — Or thus: Having said, Then shall ye know that I am, and in this, I am, implied the whole Trinity: lest the Sabellian error should creep in, He immediately adds, And I do nothing of Myself; as if to say, I am not of…vatican.va
  • John Chrysostom on John 8:28–30 (2) — He gives now a humbler turn to the discourse: And He that sent Me. That this might not be thought however to imply inferiority, He says, Is with Me. The former is His dispensation, the latter His divinity.vatican.va
  • Augustine of Hippo on John 8:28–30 (3) — And though both are together, yet one is sent, the other sends. For the mission is the incarnation; and the incarnation is of the Son only, not of the Father. He says then, He that sent Me, meaning, By whose Fatherly…vatican.va
  • John Chrysostom on John 8:28–30 (3) — Or, He means it as an answer to those who were constantly saying that He was not from God, and that because He did not keep the sabbath; I do always, He says, do those things that please Him; shewing that the…vatican.va

John 8:31–36

  • John Chrysostom on John 8:31–36 — Our Lord wished to try the faith of those who believed, that it might not be only a superficial belief: Then said Jesus to those Jews which believed on Him, If ye continue in My word, then are ye My disciples indeed.…vatican.va
  • Augustine of Hippo on John 8:31–36 — We have all one Master, and are fellow disciples under Him. Nor because we speak with authority, are we therefore masters; but He is the Master of all, Who dwells in the hearts of all. It is a small thing for the…vatican.va
  • Augustine of Hippo on John 8:31–36 (2) — As if to say: Whereas ye have now belief, by continuing, ye shall have sight. (xl. 9.). For it was not their knowledge which made them believe, but rather their belief which gave them knowledge. Faith is to believe…vatican.va
  • John Chrysostom on John 8:31–36 (2) — Or, ye shall know the truth, i. e. Me: for I am the truth. The Jewish was a typical dispensation; the reality ye can only know from Me.vatican.va
  • Augustine of Hippo on John 8:31–36 (3) — Some one might say perhaps, And what does it profit me to know the truth? So our Lord adds, And the truth shall free you; as if to say, If the truth doth not delight you, liberty will. To be freed is to be made free,…vatican.va
  • Theophylact of Ohrid on John 8:31–36 — As He said to the unbelievers alone, Ye shall die in your sin, so now to them who continue in the faith He proclaims absolution.vatican.va
  • Augustine of Hippo on John 8:31–36 (4) — From what shall the truth free us, but from death, corruption, mutability, itself being immortal, uncorrupt, immutable? Absolute immutability is in itself eternity.vatican.va
  • John Chrysostom on John 8:31–36 (3) — Men who really believed could have borne to be rebuked. But these men began immediately to shew anger. Indeed if they had been disturbed at His former saying, they had much more reason to be so now. For they might…vatican.va
  • Augustine of Hippo on John 8:31–36 (5) — Or it was not those who believed, but the unbelieving multitude that made this answer. But how could they say with truth, taking only secular bondage into account, that we have never been in bondage to any man? Was…vatican.va
  • John Chrysostom on John 8:31–36 (4) — Christ then, who speaks for their good, not to gratify their vainglory, explains His meaning to have been that they were the servants not of men, but of sin, the hardest kind of servitude, from which God only can…vatican.va
  • Augustine of Hippo on John 8:31–36 (6) — This asseveration is important: it is, if one may say so, His oath. Amen means true, but is not translated. Neither the Greek nor the Latin Translator have dared to translate it. It is a Hebrew word; and men have…vatican.va
  • Gregory the Great on John 8:31–36 — Because whoever yields to wrong desires, puts his hitherto free soul under the yoke of the evil one, and takes him for his master. But we oppose this master, when we straggle against the wickedness which has laid…vatican.va
  • Gregory the Great on John 8:31–36 (2) — And the more freely men follow their perverse desires, the more closely are they in bondage to them.vatican.va
  • Augustine of Hippo on John 8:31–36 (7) — O miserable bondage! The slave of a human master when wearied with the hardness of his tasks, sometimes takes refuge in flight. But whither does the slave of sin flee? He takes it along with him, wherever he goes;…vatican.va
  • Augustine of Hippo on John 8:31–36 (8) — Not from the barbarians, but from the devil; not from the captivity of the body, but from the wickedness of the soul.vatican.va
  • Augustine of Hippo on John 8:31–36 (9) — The first stage of freedom is, the abstaining from sin. But that is only incipient, it is not perfect freedom: for the flesh still lusteth against the spirit, so that ye do not do the things that ye would. Full and…vatican.va
  • John Chrysostom on John 8:31–36 (5) — Or thus: Having said that whosoever committeth sin, is the servant of sin, He anticipates the answer that their sacrifices saved them, by saying, The servant abideth not in the house for ever, but the Son abideth…vatican.va
  • Augustine of Hippo on John 8:31–36 (10) — Do not then abuse your freedom, for the purpose of sinning freely; but use it in order not to sin at all. Your will will be free, if it be merciful: you will be free, if you become the servant of righteousness.vatican.va

John 8:37–41

  • Augustine of Hippo on John 8:37–41 — The Jews had asserted they were free, because they were Abraham’s seed. Our Lord replies, I know that ye are Abraham’s seed; as if to say, I know that ye are the sons of Abraham, but according to the flesh, not…vatican.va
  • John Chrysostom on John 8:37–41 — He says this, that they might not attempt to answer, that they had no sin. He reminds them of a present sin; a sin which they had been meditating for some time past, and which was actually at this moment in their…vatican.va
  • Augustine of Hippo on John 8:37–41 (2) — That is, hath not place in your heartc, because your heart does not take it in. The word of God to the believing, is like the hook to the fish; it takes when it is taken: and that not to the injury of those who are…vatican.va
  • John Chrysostom on John 8:37–41 (2) — He does not say, Ye do not take in My word, but My word has not room in you; shewing the depth of His doctrines. But they might say; What if thou speakest of thyself? So He adds, I speak that which I have seen of My…vatican.va
  • Augustine of Hippo on John 8:37–41 (3) — Our Lord by His Father wishes us to understand God: as if to say, I have seen the truth, I speak the truth, because I am the truth. If our Lord then speaks the truth which He saw with the Father, it is Himself that…vatican.va
  • Origen on John 8:37–41 — 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.vatican.va
  • Theophylact of Ohrid on John 8:37–41 — But when you hear, I speak that which I have seen, do not think it means bodily vision, but innate knowledge, sure, and approved. For as the eyes when they see an object, see it wholly and correctly; so I speak with…vatican.va
  • Origen on John 8:37–41 (2) — As yet He has not named their father; He mentioned Abraham indeed a little above, but now He is going to mention another father, viz. the devil: whose sons they were, in so far as they were wicked, not as being men.…vatican.va
  • John Chrysostom on John 8:37–41 (3) — Another reading has, And1 do ye do that which ye have seen with your father; as if to say, As I both in word and deed declare unto you the Father, so do ye by your works shew forth Abraham.vatican.va
  • Origen on John 8:37–41 (3) — 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. He who takes this reading, may use it to prove against them…vatican.va
  • Augustine of Hippo on John 8:37–41 (4) — As if to say, What art thou going to say against Abraham? They seem to be inviting Him to say something in disparagement of Abraham; and so to give them an opportunity of executing their purpose.vatican.va
  • Origen on John 8:37–41 (4) — Our Saviour denies that Abraham is their father: Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.vatican.va
  • Augustine of Hippo on John 8:37–41 (5) — And yet He says above, I know that ye are Abraham’s seed. So He does not deny their origin, but condemns their deeds. Their flesh was from him; their life was not.vatican.va
  • Origen on John 8:37–41 (5) — Or we may explain the difficulty thus. Above it is in the Greek, I know that ye are Abraham’s seed. So let us examine whether there is not a difference between a bodily seed and a child. It is evident that a seed…vatican.va
  • John Chrysostom on John 8:37–41 (4) — This truth, that is, that He was equal to the Father: for it was this that moved the Jews to kill Him. To shew, however, that this doctrine is not opposed to the Father, He adds, Which I have heard from God.vatican.va
  • Alcuin of York on John 8:37–41 — 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.vatican.va
  • Origen on John 8:37–41 (6) — To kill Me, He says, a man. I say nothing now of the Son of God, nothing of the Word, because the Word cannot die; I speak only of that which ye see. It is in your power to kill that which you see, and offend Him…vatican.va
  • Alcuin of York on John 8:37–41 (2) — As if to say, By this you prove that you are not the sons of Abraham; that you do works contrary to those of Abraham.vatican.va
  • Origen on John 8:37–41 (7) — It might seem to some, that it were superfluous to say that Abraham did not this; for it were impossible that it should be; Christ was not born at that time. But we may remind them, that in Abraham’s time there was a…vatican.va
  • Augustine of Hippo on John 8:37–41 (6) — He does not say as yet who is their father.vatican.va
  • John Chrysostom on John 8:37–41 (5) — Our Lord says this with a view to put down their vain boasting of their descent; and persuade them to vest their hopes of salvation no longer on the natural relationship, but on the adoption. For this it was which…vatican.va

John 8:41–43

  • Augustine of Hippo on John 8:41–43 — The Jews had begun to understand that our Lord was not speaking of sonship according to the flesh, but of manner of life. Scripture often speaks of spiritual fornication, with many gods, and of the soul being…vatican.va
  • Theophylact of Ohrid on John 8:41–43 — As if their motive against Him was a desire to avenge God’s honour.vatican.va
  • Origen on John 8:41–43 — Or their sonship to Abraham having been disproved, they reply by bitterly insinuating, that our Saviour was the offspring of adultery. But perhaps the tone of the answer is disputatious, more than any thing else. For…vatican.va
  • John Chrysostom on John 8:41–43 — But what say ye? Have ye God for your Father, and do ye blame Christ for speaking thus? Yet true it was, that many of them were born of fornication, for people then used to form unlawful connexions. But this is not…vatican.va
  • Hilary of Poitiers on John 8:41–43 — It was not that the Son of God condemned the assumption of so religious a name; that is, condemned them for professing to be the sons of God, and calling God their Father; but that He blamed the rash presumption of…vatican.va
  • Augustine of Hippo on John 8:41–43 (2) — This then is the eternal procession, the proceeding forth of the Word from God: from Him It proceeded as the Word of the Father, and came to us: The Word was made flesh. (c. 1:14) His advent is His humanity: His…vatican.va
  • Hilary of Poitiers on John 8:41–43 (2) — In what follows, He teaches that His origin is not in Himself; Neither came I of Myself, but He sent Me.vatican.va
  • Origen on John 8:41–43 (2) — This was said, I think, in allusion to some who came without being sent by the Father, of whom it is said in Jeremiah, I have not sent these prophets, yet they ran. (Jer. 23:21) Some, however, use this passage1 to…vatican.va
  • John Chrysostom on John 8:41–43 (2) — And because they were ever enquiring, What is this which He saith, Whither I go ye cannot come? He adds here, Why do ye not understand My speech? even because ye cannot hear My word.vatican.va
  • Augustine of Hippo on John 8:41–43 (3) — And they could not hear, because they would not believe, and amend their lives.vatican.va
  • Origen on John 8:41–43 (3) — 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…vatican.va

John 8:44–47

  • John Chrysostom on John 8:44–47 — Our Lord, having already cut off the Jews from relationship to Abraham, overthrows now this far greater claim, to call God their Father, Ye are of your father the devil.vatican.va
  • Augustine of Hippo on John 8:44–47 — Here we must guard against the heresy of the Manichæans, who hold a certain original nature of evil, and a nation of darkness with princes at their head, whence the devil derives his existence. And thence they say…vatican.va
  • Origen on John 8:44–47 — And this seems to be the same mistake, as if one said, that an eye which saw right was different in kind from an eye which saw wrong. For just as in these there is no difference of kind, only one of them for some…vatican.va
  • Augustine of Hippo on John 8:44–47 (2) — The Jews then were children of the devil by imitation, not by birth: And the lusts of your father ye will do, our Lord says. Ye are his children then, because ye have such lusts, not because ye are born of him: for…vatican.va
  • Origen on John 8:44–47 (2) — Consider too; it was not one man only that he killed, but the whole human race, inasmuch as in Adam all die; so that he is truly called a murderer from the beginning.vatican.va
  • John Chrysostom on John 8:44–47 (2) — He does not say, his works, but his lusts ye will do, meaning that both the devil and the Jews were bent on murder, to satisfy their envy. And stood not in the truth. He shews whence sprang their continual objection…vatican.va
  • Augustine of Hippo on John 8:44–47 (3) — But it will be objected perhaps, that if from the beginning of his existence, the devil stood not in the truth, he was never in a state of blessedness with the holy angels, refusing, as he did, to be subject to his…vatican.va
  • Origen on John 8:44–47 (3) — There is only one way of standing in the truth; many and various of not standing in it. Some try to stand in the truth, but their feet tremble and shake so, they cannot. Others are not come to that pass, but are in…vatican.va
  • Augustine of Hippo on John 8:44–47 (4) — Or when our Lord says, The truth is not in him, He intends it as an index: as if we had asked Him, how it appeared that the devil stood not in the truth; and He said, Because the truth is not in him. For it would be…vatican.va
  • Augustine of Hippo on John 8:44–47 (5) — Some have thought from these words that the devil had a father, and asked who was the father of the devil. This is the error of the Manichæans. But our Lord calls the devil the father of a lie for this reason: Every…vatican.va
  • Theophylact of Ohrid on John 8:44–47 — For he accused God to man, saying to Eve, But of envy He hath forbidden you the tree: and to God he accused man, as in Job, Doth Job serve God for nought? (Job 1:9)vatican.va
  • Origen on John 8:44–47 (4) — Note however; this word, liar, is applied to man, as well as to the devil, who begat a lie, as we read in the Psalm, All men are liars. (Ps. 111) If a man is not a liar, he is not an ordinary man, but one of those,…vatican.va
  • Augustine of Hippo on John 8:44–47 (6) — Or thus: The devil is not a singular, but a common name. In whomsoever the works of the devil are found, he is to be called the devil. It is the name of a work, not of a nature. Here then our Lord means by the father…vatican.va
  • Alcuin of York on John 8:44–47 — Our Lord being the truth, and the Son of the true God, spoke the truth; but the Jews, being the sons of the devil, were averse to the truth; and this is why our Lord says, Because I tell you the truth, ye believe not.vatican.va
  • Origen on John 8:44–47 (5) — 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…vatican.va
  • John Chrysostom on John 8:44–47 (3) — Ye wish to kill Me then, because ye are enemies of the truth, not that ye have any fault to find in Me: for, which of you convinceth Me of sin?vatican.va
  • Theophylact of Ohrid on John 8:44–47 (2) — As if to say: If ye are the sons of God, ye ought to hold sinners in hatred. If ye hate Me, when ye cannot convince Me of sin, it is evident that ye hate Me because of the truth: i. e. because I said I was the Son of…vatican.va
  • Origen on John 8:44–47 (6) — A bold speech this; which none could have had the confidence to utter, but he Who did no sin; even our Lord.vatican.va
  • Gregory the Great on John 8:44–47 — Observe here the condescension of God. He who by virtue of His Divinity could justify sinners, deigns to shew from reason, that He is not a sinner. It follows: He that is of God heareth God’s words; ye therefore hear…vatican.va
  • Augustine of Hippo on John 8:44–47 (7) — Apply this not to their nature, but to their faults. They both are from God, and are not from God at the same time; their nature is from God, their fault is not from God. This was spoken too to those, who were not…vatican.va
  • Gregory the Great on John 8:44–47 (2) — 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…vatican.va

John 8:48–51

  • John Chrysostom on John 8:48–51 — Whenever our Lord said any thing of lofty meaning, the Jews in their insensibility set it down madness: Then answered the Jews and said unto Him, Say we not well that Thou art a Samaritan, and hast a devil?vatican.va
  • Origen on John 8:48–51 — But how, we may ask, when the Samaritans denied a future life, and the immortality of the soul, could they dare to call our Saviour, Who had preached so much on the resurrection and the judgment, a Samaritan? Perhaps…vatican.va
  • Alcuin of York on John 8:48–51 — The Samaritans were hated by the Jews; they lived in the land that formerly belonged to the ten tribes, who had been carried away.vatican.va
  • Origen on John 8:48–51 (2) — It is not unlikely too, some may have thought that He held the Samaritan opinion of there being no future state really, and only put forth the doctrine of a resurrection and eternal life, in order gain to the favour…vatican.va
  • Theophylact of Ohrid on John 8:48–51 — Or they called Him a Samaritan, because He transgressed the Hebrew ordinances, as that of the sabbath: the Samaritans not being correct observers of the law. And they suspected Him of having a devil, because He could…vatican.va
  • Gregory the Great on John 8:48–51 — 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…vatican.va
  • John Chrysostom on John 8:48–51 (2) — And observe, when He had to teach them, and pull down their pride, He used roughness; but now that He has to suffer rebuke, He treats them with the utmost mildness: a lesson to us to be severe in what concerns God,…vatican.va
  • Augustine of Hippo on John 8:48–51 — And to imitate His patience first, if we would attain to His power. But though being reviled, He reviled not again, it was incumbent on Him to deny the charge. Two charges had been made against Him: Thou art a…vatican.va
  • Origen on John 8:48–51 (3) — Our Lord, even more than Paul, wished to become all things to all men, that He might gain some: and therefore He did not deny being a Samaritan. (s. 29.). I have not a devil, is what Jesus alone can say; as He alone…vatican.va
  • Augustine of Hippo on John 8:48–51 (2) — Then after being so reviled, all that He says to vindicate His glory, is, But I honour My Father: as if to say, That you may not think Me arrogant, I tell you, I have One, Whom I honour.vatican.va
  • Theophylact of Ohrid on John 8:48–51 (2) — He honoured the Father, by revenging Him, and not suffering murderers or liars to call themselves the true sons of God.vatican.va
  • Origen on John 8:48–51 (4) — Christ alone honoured the Father perfectly. No one, who honours any thing which is not honoured by God, honours God.vatican.va
  • Gregory the Great on John 8:48–51 (2) — As all who have zeal toward God are liable to meet with dishonour from wicked men, our Lord has Himself set us an example of patience under this trial; And ye do dishonour Me.vatican.va
  • Augustine of Hippo on John 8:48–51 (3) — As if to say, I do my duty: ye do not do yours.vatican.va
  • Origen on John 8:48–51 (5) — And this was not addressed to them only, but to all who by unrighteous deeds inflict injury upon Christ, who is righteousness; or by scoffing at wisdom wrong Him who is wisdom: and the like.vatican.va
  • Gregory the Great on John 8:48–51 (3) — How we are to take injuries, He shews us by His own example, when He adds, I seek not Mine own glory, there is one that seeketh and judgeth.vatican.va
  • John Chrysostom on John 8:48–51 (3) — As if to say, I have told you thish on account of the honour which I have for My Father; and for this ye dishonour Me. But I concern not myself for your reviling: ye are accountable to Him, for whose sake I undergo it.vatican.va
  • Origen on John 8:48–51 (6) — God seeks Christ’s glory, in every one of those who receive Him: which glory He finds in those who cultivate the seeds of virtue implanted in them. And those in whom He finds not His Son’s glory, He punishes: There…vatican.va
  • Augustine of Hippo on John 8:48–51 (4) — Meaning of course the Father. But how is it then that He says in another place, The Father judgeth no man, but hath committed all judgment unto the Son. (c. 5:22) Judgment is sometimes put for condemnation, whereas…vatican.va
  • Origen on John 8:48–51 (7) — Or thus; If that is true which our Saviour says below, All men are thine, (c. 17:10) it is manifest that the judgment itself of the Son, is the Father’s.vatican.va
  • Gregory the Great on John 8:48–51 (4) — 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…vatican.va
  • Augustine of Hippo on John 8:48–51 (5) — See is put for experience. But since, about to die Himself, He spoke with those about to die, what means this, If a man keep My saying, he shall never see death? What, but that He saw another death from which He came…vatican.va
  • Origen on John 8:48–51 (8) — We must understand Him, as it were, to say, If a man keep My light, he shall not see darkness for ever; for ever being taken as common to both clauses, as if the sentence were, If a man keep My saying for ever, He…vatican.va
  • John Chrysostom on John 8:48–51 (4) — He says, keep, i. e. not by faith, but by purity of life. And at the same time too He means it as a tacit intimation that they can do nothing to Him. For if whoever keepeth His word, shall never die, much less is it…vatican.va

John 8:52–56

  • Gregory the Great on John 8:52–56 — 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…vatican.va
  • Origen on John 8:52–56 — Those who believe the Holy Scriptures, understand that what men do contrary to right reason, is not done without the operation of devils. Thus the Jews thought that Jesus had spoken by the influence of the devil,…vatican.va
  • John Chrysostom on John 8:52–56 — Again, they have recourse to the vainglorious argument of their descent: Art Thou greater than our father Abraham, winch is dead? They might have said, Art Thou greater than God, whose words they are dead who heard?…vatican.va
  • Origen on John 8:52–56 (2) — For they do not see that not Abraham only, but every one born of woman, is less than He who was born of a Virgin. Now were the Jews right in saying that Abraham was dead? for he heard the word of Christ, and kept it,…vatican.va
  • Gregory the Great on John 8:52–56 (2) — For being given over to eternal death, which death they saw not, and thinking only, as they did, of the death of the body, their minds were darkened, even while the Truth Himself was speaking. They add: Whom makest…vatican.va
  • Theophylact of Ohrid on John 8:52–56 — As if to say, Thou a person of no account, a carpenter’s son of Galilee, to take glory to Thyself!vatican.va
  • Bede on John 8:52–56 — Whom makest Thou Thyself? i. e. Of what merit, of what dignity wouldest Thou be accounted? Nevertheless, Abraham only died in the body; his soul lived. And the death of the soul which is to live for ever, is greater…vatican.va
  • Origen on John 8:52–56 (3) — This was the speech of persons spiritually blind. For Jesus did not make Himself what He was, but received it from the Father: Jesus answered and said, If I honour Myself, My honour is nothing.vatican.va
  • John Chrysostom on John 8:52–56 (2) — This is to answer their suspicions; as above, If I bear witness of Myself, My witness is not true.vatican.va
  • Bede on John 8:52–56 (2) — He shews in these words that the glory of this present life is nothing.vatican.va
  • Augustine of Hippo on John 8:52–56 — This is to answer those who said, Whom makest Thou Thyself? He refers His glory to the Father, from Whom is: It is My Father that honoureth Me. The Arians take occasion from those words to calumniate our faith, and…vatican.va
  • Alcuin of York on John 8:52–56 — The Father glorified the Son, at His baptism, on the mount, at the time of His passion, when a voice came to Him, in the midst of the crowd, when He raised Him up again after His passion, and placed Him at the right…vatican.va
  • John Chrysostom on John 8:52–56 (3) — He adds, Of whom ye say that He is your God; meaning to tell them that they were not only ignorant of the Father, but even of God.vatican.va
  • Theophylact of Ohrid on John 8:52–56 (2) — For had they known the Father really, they would have reverenced the Son. But they even despise God, who in the Law forbad murder, by their clamours against Christ. Wherefore He says, Ye have not known Him.vatican.va
  • Alcuin of York on John 8:52–56 (2) — As if to say, Ye call Him your God, after a carnal manner, serving Him for temporal rewards. Ye have not known Him, as He should be known; ye are not able to serve Him spiritually.vatican.va
  • Augustine of Hippo on John 8:52–56 (2) — Some heretics say that the God proclaimed in the Old Testament is not the Father of Christ, but a kind of prince of bad angels. These He contradicts when He calls Him His Father, whom the Jews called their God, and…vatican.va
  • John Chrysostom on John 8:52–56 (4) — As if to say, As ye, saying that ye know Him, lie; so were I a liar, did I say I knew Him not. It follows, however, (which is the greatest proof of all that He was sent from God,) But I know Him.vatican.va
  • Theophylact of Ohrid on John 8:52–56 (3) — Having that knowledge by nature; for as I am, so is the Father also; I know Myself, and therefore I know Him. And He gives the proof that He knows Him: And I keep His saying, i. e. His commandments. Some understand,…vatican.va
  • Augustine of Hippo on John 8:52–56 (3) — He spoke the saying of the Father too, as being the Son; and He was Himself that Word of the Father, which He spoke to men.vatican.va
  • John Chrysostom on John 8:52–56 (5) — In answer then to their question, Art Thou greater than our father Abraham, He shews them that He is greater than Abraham; Your father Abraham rejoiced to see My day: he saw it, and was glad; he must have rejoiced,…vatican.va
  • Theophylact of Ohrid on John 8:52–56 (4) — As if to say, He regarded My day, as a day to be desired, and full of joy; not as if I was an unimportant or common person.vatican.va
  • Augustine of Hippo on John 8:52–56 (4) — 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…vatican.va
  • Gregory the Great on John 8:52–56 (3) — Abraham saw the day of the Lord even then, when he entertained the three Angels, a figure of the Trinity.vatican.va
  • John Chrysostom on John 8:52–56 (6) — They are aliens from Abraham if they grieve over what he rejoiced in. By this day perhaps He means the day of the cross, which Abraham prefigured by the offering up of Isaac and the ram: intimating hereby that He did…vatican.va
  • Augustine of Hippo on John 8:52–56 (5) — If they rejoiced to whom the Word appeared in the flesh, what was his joy, who beheld in spiritual vision the light ineffable, the abiding Word, the bright illumination of pious souls, the indefectible wisdom, still…vatican.va

John 8:57–59

Scripture cited · 14 verses

Genesis 15:6 · Genesis 24:2 · Exodus 3:14 · Job 1:9 · Psalm 35:7 · Psalm 45:10 · Jeremiah 23:21 · Ezekiel 28:13 · Matthew 3:17 · Matthew 16:28 · Mark 7:34 · Luke 1:79 · Acts 9:4 · 1 John 3:8

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