João 8
Bede
João 8:1
The Mount of Olives designates the height of the Lord's benevolence and mercy, for in Greek "mercy" is called oleos, and an olive plantation is called oleon, and also because anointing with oil usually soothes weary and aching limbs. But oil is preeminent in power and purity too, and it tends to make its way up and float on the top of any liquid that you choose to pour into it. This fact not inappropriately suggests the grace of heavenly mercy.…Let us come then with all our concentration of mind to him who has his place on the invisible Mount of Olives. God, his God, has anointed him with the oil of gladness above his companions in order that he may deign to make us also companions of that anointing of his, that is, sharers of spiritual grace. — Homilies on the Gospels 1.25
João 8:2
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 deigned to show mercy to us.… It is good that we are told that when Jesus taught sitting down, all the people came to him. After he became a neighbor to human beings by the humility of his incarnation, his words were more readily received by many. — Homilies on the Gospels 1.25
João 8:2
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
João 8:3-4
If he determined that she was to be stoned, they would scoff at him inasmuch as he had forgotten the mercy that he was always teaching. If he prohibited the stoning, they would gnash their teeth at him, and, as they saw it, rightly condemn him as a doer of wicked deeds contrary to the law. But it was beyond the ability of earthly stupidity to find out what he would say and from heavenly wisdom to fail [to know] what he would answer. Far be it from blind wickedness to stand in the way of the "Sun of justice" to keep him from giving light to the world. — Homilies on the Gospels 1.25
João 8:5-6
When the Lord was about to give pardon to the sinful woman, he desired to write with his finger on the ground, in order to point out that it was he himself who once wrote the Ten Commandments of the law on stone with his finger, that is, by the action of the Holy Spirit. And it is good that the law was written upon stone, since it was given to subdue the inmost hearts of a hard-hearted and defiant people. — Homilies on the Gospels 1.25
João 8:6
[(as quoted by Aquinas, AD 1274)] His writing with His finger on the ground perhaps showed, that it was He who had written the law on stone. — Catena Aurea by Aquinas
João 8:7
[(as quoted by Aquinas, AD 1274)] So when they continued asking Him, He lifted Himself up. — Catena Aurea by Aquinas
João 8:8
In line with our usual human way of doing things, we can understand that the reason why the Lord might wish to bend before his unprincipled tempters and to write on the ground was that by directing his look elsewhere he might give them the freedom to go away. He foresaw that as they had been astounded by his answer, they would be more inclined to depart quickly than to ask him more questions.…Figuratively speaking, the fact that both before and after he gave his opinion he bent and wrote on the ground admonishes us that both before we rebuke a sinning neighbor and after we have rendered to him the ministry of due correction, we should subject ourselves to a suitably humble examination, lest perhaps we be entangled in the same things that we censure in [our neighbors] or in any other sort of misdeeds. For it often comes about, for example, that people who publicly judge a murderer to be a sinner may not perceive the worse evil of the hatred with which they themselves despoil someone in secret. People who bring an accusation against a fornicator may ignore the plague of the pride with which they congratulate themselves for their own chastity. People who condemn a drunkard may not see the venom of envy with which they themselves are eaten away. In dangers of this sort, what saving remedy is left for us except that, when we look at some other sinner, we immediately bend down—that is, we humbly observe how we would be cast down by our frail condition if divine benevolence did not keep us from falling? Let us write with a finger on the ground—that is, let us meticulously ponder with discrimination whether we can say with blessed Job, "For our heart does not censure us in all our life," and let us painstakingly remember that if our heart censures us, God is greater than our heart and he knows all things. — Homilies on the Gospels 1.25
João 8:12
[(as quoted by Aquinas, AD 1274)] 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 the shadow of death. (Luke 1:79) — Catena Aurea by Aquinas
João 8:18
[(as quoted by Aquinas, AD 1274)] 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) — Catena Aurea by Aquinas
João 8:20
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
João 8:21
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
João 8:23
[(as quoted by Aquinas, AD 1274)] And Who was before the world, whereas they were of the world, having been created after the world had begun to exist. — Catena Aurea by Aquinas
João 8:25
[(as quoted by Aquinas, AD 1274)] 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 these words. — Catena Aurea by Aquinas
João 8:52-53
[(as quoted by Aquinas, AD 1274)] 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 than the death of the body that must die some time. He shows in these words that the glory of this present life is nothing. — Catena Aurea by Aquinas
João 8:59
[(as quoted by Aquinas, AD 1274)] Mystically, a man throws a stone at Jesus, as often as he harbours an evil thought; and if he follows it up, so far as lies in him, he kills Jesus. — Catena Aurea by Aquinas