João 5
John Chrysostom · Comentário Patrístico (catena)
João 5:1
"After this there was a feast of the Jews." What "feast"? Methinks that of Pentecost. "And Jesus went up to Jerusalem." Continually at the feasts He frequenteth the City, partly that He might appear to feast with them, partly that He might attract the multitude that was free from guile; for during these days especially, the more simply disposed ran together more than at other times. — Homily on the Gospel of John 36
João 5:2-4
What manner of cure is this? What mystery doth it signify to us? For these things are not written carelessly, or without a purpose, but as by a figure and type they show in outline things to come, in order that what was exceedingly strange might not by coming unexpectedly harm among the many the power of faith. What then is it that they show in outline? A Baptism was about to be given, possessing much power, and the greatest of gifts, a Baptism purging all sins, and making men alive instead of dead. These things then are foreshown as in a picture by the pool, and by many other circumstances. And first is given a water which purges the stains of our bodies, and those defilements which are not, but seem to be, as those from touching the dead, those from leprosy, and other similar causes; under the old covenant one may see many things done by water on this account. — Homily on the Gospel of John 36
João 5:2-4
First then, as I before said, He causeth defilements of our bodies, and afterwards infirmities of different kinds, to be done away by water. Because God, desiring to bring us nearer to faith in baptism, no longer healeth defilements only, but diseases also. For those figures which came nearer in time to the reality, both as regarded Baptism, and the Passion, and the rest, were plainer than the more ancient; and as the guards near the person of the prince are more splendid than those before, so was it with the types. And "an Angel came down and troubled the water," and endued it with a healing power, that the Jews might learn that much more could the Lord of Angels heal the diseases of the soul. Yet as here it was not simply the nature of the water that healed, (for then this would have always taken place,) but water joined to the operation of the Angel; so in our case, it is not merely the water that worketh, but when it hath received the grace of the Spirit, then it putteth away all our sins. Around this pool "lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water"; but then infirmity was a hindrance to him who desired to be healed, now each hath power to approach, for now it is not an Angel that troubleth, it is the Lord of Angels who worketh all. The sick man cannot now say, "I have no man"; he cannot say, "While I am coming another steppeth down before me"; though the whole world should come, the grace is not spent, the power is not exhausted, but remaineth equally great as it was before. Just as the sun's beams give light every day, yet are not exhausted, nor is their light made less by giving so abundant a supply; so, and much more, the power of the Spirit is in no way lessened by the numbers of those who enjoy it. And this miracle was done in order that men, learning that it is possible by water to heal the diseases of the body, and being exercised in this for a long time, might more easily believe that it can also heal the diseases of the soul. — Homily on the Gospel of John 36
João 5:5
Let us be ashamed then, beloved, let us be ashamed, and groan over our excessive sloth. "Thirty and eight years" had that man been waiting without obtaining what he desired, and withdrew not. And he had failed not through any carelessness of his own, but through being oppressed and suffering violence from others, and not even thus did he grow dull; while we if we have persisted for ten days to pray for anything and have not obtained it, are too slothful afterwards to employ the same zeal. And on men we wait for so long a time, warring and enduring hardships and performing servile ministrations, and often at last failing in our expectation, but on our Master, from whom we are sure to obtain a recompense greater than our labors, (for, saith the Apostle, "Hope maketh not ashamed"-Rom. v. 5,) on Him we endure not to wait with becoming diligence. — Homily on the Gospel of John 36
João 5:6-7
This man who had been paralytic for thirty and eight years, and who saw each year others delivered, and himself bound by his disease, not even so fell back and despaired, though in truth not merely despondency for the past, but also hopelessness for the future, was sufficient to overthrow him. Hear now what he says, and learn the greatness of his sufferings. For when Christ had said, "Wilt thou be made whole?" "Yea, Lord," he saith, "but I have no man, when the water is troubled, to put me into the pool." What can be more pitiable than these words? What more sad than these circumstances? Seest thou a heart crushed through long sickness? Seest thou all violence subdued? He uttered no blasphemous word, nor such as we hear the many use in reverses, he cursed not his day, he was not angry at the question, nor did he say, "Art Thou come to make a mock and a jest of us, that Thou askest whether I desire to be made whole?" but replied gently, and with great mildness, "Yea, Lord"; yet he knew not who it was that asked him, nor that He would heal him, but still he mildly relates all the circumstances and asks nothing further, as though he were speaking to a physician, and desired merely to tell the story of his sufferings. Perhaps he hoped that Christ might be so far useful to him as to put him into the water, and desired to attract Him by these words. — Homily on the Gospel of John 37
João 5:6-7
But why did Jesus, leaving the rest, come to one who was of thirty-eight years standing? And why did He ask him, "Wilt thou be made whole?" Not that He might learn, that was needless; but that He might show the man's perseverance, and that we might know that it was on this account that He left the others and came to him. What then saith he? "Yea Lord," he saith, but "I have no man when the water is troubled to put me into the pool, but while I am coming another steppeth down before me." It was that we might learn these circumstances that Jesus asked, "Wilt thou be made whole?" and said not, "Wilt thou that I heal thee?" (for as yet the man had formed no exalted notions concerning Him,) but "Wilt thou be made whole?" Astonishing was the perseverance of the paralytic, he was of thirty and eight years standing, and each year hoping to be freed from his disease, he continued in attendance, and withdrew not. Had he not been very persevering, would not the future, if not the past, have been sufficient to lead him from the spot? Consider, I pray you, how watchful it was likely that the other sick men there would be since the time when the water was troubled was uncertain. The lame and halt indeed might observe it, but how did the blind see? Perhaps they learnt it from the clamor which arose. — Homily on the Gospel of John 36
João 5:8
"Rise, take up thy bed, and walk." Now some suppose that this is the man in Matthew who was "lying on a bed" (Matt. ix. 2); but it is not so, as is clear in many ways. First, from his wanting persons to stand forward for him. That man had many to care for and to carry him, this man not a single one; wherefore he said, "I have no man." Secondly, from the manner of answering; the other uttered no word, but this man relates his whole case. Thirdly, from the season and the time; this man was healed at a feast, and on the Sabbath, that other on a different day. The places too were different; one was cured in a house, the other by the pool. The manner also of the cure was altered; there Christ said, "Thy sins be forgiven thee," but here He braced the body first, and then cared for the soul. In that case there was remission of sins, (for He saith, "Thy sins be forgiven thee,") but in this, warning and threats to strengthen the man for the future; "Sin no more, lest a worse thing come unto thee." (Ver. 14.) The charges also of the Jews are different; here they object to Jesus, His working on the Sabbath, there they charge Him with blasphemy. — Homily on the Gospel of John 37
João 5:8-9
But why did not Jesus require faith of this man, as He did in the case of others, saying, "Believest thou that I am able to do this?" It was because the man did not yet clearly know who He was; and it is not before, but after the working of miracles that He is seen so doing. For persons who had beheld His power exerted on others would reasonably have this said to them, while of those who had not yet learned who He was, but who were to know afterwards by means of signs, it is after the miracles that faith is required. And therefore Matthew doth not introduce Christ as having said this at the beginning of His miracles, but when He had healed many, to the two blind men only. Observe however in this way the faith of the paralytic. When he had heard, "Take up thy bed and walk," he did not mock, nor say, "What can this mean? An Angel cometh down and troubleth the water, and healeth only one, and dost Thou, a man, by a bare command and word hope to be able to do greater things than Angels? This is mere vanity, boasting, mockery." But he neither said nor imagined anything like this, but at once he heard and arose, and becoming whole, was not disobedient to Him that gave the command; for immediately he was made whole, and "took up his bed, and walked." — Homily on the Gospel of John 37
João 5:8-9
Consider now, I pray you, the exceeding wisdom of God. He raised not up the man at once, but first maketh him familiar by questioning, making way for the coming faith; nor doth He only raise, but biddeth him "take up his bed," so as to confirm the miracle that had been wrought, and that none might suppose what was done to be illusion or a piece of acting. For he would not, unless his limbs had been firmly and thoroughly compacted, have been able to carry his bed. And this Christ often doth, effectually silencing those who would fain be insolent. So in the case of the loaves, that no one might assert that the men had been merely satisfied, and that what was done was an illusion, He caused that there should be many relics of the loaves. So to the leper that was cleansed He said, "Go, show thyself to the priest" (Matt. viii. 4); at once providing most certain proof of the cleansing, and stopping the shameless mouths of those who asserted that He was legislating in opposition to God. This also He did in like manner in the case of the wine; for He did not merely show it to them, but also caused it to be borne to the governor of the feast, in order that one who knew nothing of what had been done, by his confession might bear to Him unsuspected testimony; wherefore the Evangelist saith, that the ruler of the feast "knew not whence it was," thus showing the impartiality of his testimony. And in another place, when He raised the dead, He said, "Give ye him to eat"; supplying this proof of a real resurrection, and by these means persuading even the foolish that He was no deceiver, no dealer in illusions, but that He had come for the salvation of the common nature of mankind. — Homily on the Gospel of John 37
João 5:10-11
What followed was even far more admirable. That he believed at first, when no one troubled him, was not so marvelous, but that afterwards, when the Jews were full of madness and pressed upon him on all sides, accusing and besieging him and saying, "It is not lawful for thee to take up thy bed," that then he gave no heed to their madness, but most boldly in the midst of the assembly proclaimed his Benefactor and silenced their shameless tongues, this, I say, was an act of great courage. For when the Jews arose against him, and said in a reproachful and insolent manner to him, "It is the Sabbath day, it is not lawful for thee to carry thy bed"; hear what he saith: "He that made me whole, the Same said unto me, Take up thy bed, and walk." All but saying, "Ye are silly and mad who bid me not to take Him for my Teacher who has delivered me from a long and grievous malady, and not to obey whatever He may command." Had he chosen to act in an unfair manner, he might have spoke differently, as thus, "I do not this of my own will, but at the bidding of another; if this be a matter of blame, blame him who gave the order, and I will set down the bed." And he might have concealed the cure, for he well knew that they were vexed not so much at the breaking of the Sabbath, as at the curing of his infirmity. Yet he neither concealed this, nor said that, nor asked for pardon, but with loud voice confessed and proclaimed the benefit. Thus did the paralytic; but consider how unfairly they acted. For they said not, "Who is it that hath made thee whole?" on this point they were silent, but kept on bringing forward the seeming transgression. — Homily on the Gospel of John 37
João 5:12-13
"What man is that which said unto thee, Take up thy bed and walk? And he that was healed wist not who it was: for Jesus had conveyed Himself away, a multitude being in that place." And why did Jesus conceal Himself? First, that while He was absent, the testimony of the man might be unsuspected, for he who now felt himself whole was a credible witness of the benefit. And in the next place, that He might not cause the fury of the Jews to be yet more inflamed, for the very sight of one whom they envy is wont to kindle not a small spark in malicious persons. On this account He retired, and left the deed by itself to plead its cause among them, that He might not say anything in person respecting Himself, but that they might do so who had been healed, and with them also the accusers. Even these last for a while testify to the miracle, for they said not, "Wherefore hast thou commanded these things to be done on the Sabbath day?" but, "Wherefore doest thou these things on the Sabbath day?" not being displeased at the transgression, but envious at the restoration of the paralytic. — Homily on the Gospel of John 37
João 5:14
A Fearful thing is sin, fearful, and the ruin of the soul, and the mischief oftentimes through its excess has overflowed and attacked men's bodies also. For since for the most part when the soul is diseased we feel no pain, but if the body receive though but a little hurt, we use every exertion to free it from its infirmity, because we are sensible of the infirmity, therefore God oftentimes punisheth the body for the transgressions of the soul, so that by means of the scourging of the inferior part, the better part also may receive some healing. — Homily on the Gospel of John 38
João 5:14
And observe the absence of boasting. He said not, "Behold, I have made thee whole," but, "Thou art made whole; sin no more." And again, not, "lest I punish thee," but, "lest a worse thing come unto thee"; putting both expressions not personally, and showing that the cure was rather of grace than of merit. For He declared not to him that he was delivered after suffering the deserved amount of punishment, but that through lovingkindness he was made whole. Had this not been the case, He would have said, "Behold, thou hast suffered a sufficient punishment for thy sins, be thou steadfast for the future." But now He spake not so, but how? "Behold, thou art made whole; sin no more." Let us continually repeat these words to ourselves, and if after having been chastised we have been delivered, let each say to himself, "Behold, thou art made whole; sin no more." — Homily on the Gospel of John 38
João 5:14
But why is it that in the case of these paralytics Christ bringeth forward their sins? For He saith also to him in Matthew who lay on a bed, "Son, be of good cheer, thy sins are forgiven thee" (Matt. ix. 2): and to this man, "Behold, thou art made whole; sin no more." I know that some slander this paralytic, asserting that he was an accuser of Christ, and that therefore this speech was addressed to him; what then shall we say of the other in Matthew, who heard nearly the same words? For Christ saith to him also, "Thy sins be forgiven thee." Whence it is clear, that neither was this man thus addressed on the account which they allege. — Homily on the Gospel of John 38
João 5:14
"What then," saith one, "do all diseases proceed from sin?" Not all, but most of them; and some proceed from different kinds of loose living, since gluttony, intemperance, and sloth, produce such like sufferings. But the one rule we have to observe, is to bear every stroke thankfully; for they are sent because of our sins, as in the Kings we see one attacked by gout (1 Kings xv. 23); they are sent also to make us approved, as the Lord saith to Job, "Thinkest thou that I have spoken to thee, save that thou mightest appear righteous?" (Job xl. 8 LXX.) — Homily on the Gospel of John 38
João 5:14
"And wherefore," saith some one, "are not all thus punished? for we see many bad men well in body, vigorous, and enjoying great prosperity." But let us not be confident, let us mourn for them in this case most of all, since their having suffered nothing here, helps them on to a severer vengeance hereafter. As Paul declares when he saith, "But now that we are judged, we are chastened of the Lord, that we should not be condemned with the world" (1 Cor. xi. 32); for the punishments here are for warning, there for vengeance. — Homily on the Gospel of John 38
João 5:14
Besides this, we may see another thing, that though we have suffered severely for former sins, if we afterwards fall into the same, we shall suffer much more severely. And with good reason; for he who is not made better even by punishment, is afterwards led as insensible and a despiser to still heavier chastisement. The fault should of itself be sufficient to check and to render more sober the man who once has slipped, but when not even the addition of punishment effects this, he naturally requires more bitter torments. — Homily on the Gospel of John 38
João 5:14
Now what do we learn from this? First, that his disease had been produced by his sins; secondly, that the accounts of hell fire are to be believed; thirdly, that the punishment is long, nay endless. Where now are those who say, "I murdered in an hour, I committed adultery in a little moment of time, and am I eternally punished?" For behold this man had not sinned for so many years as he suffered, for he had spent a whole lifetime in the length of his punishment; and sins are not judged by time, but by the nature of the transgressions. — Homily on the Gospel of John 38
João 5:14
And not only by strengthening the sick man's body, but also in another way, did He afford him a strong proof of His Divinity; for by saying, "Sin no more," He showed that He knew all the transgressions that had formerly been committed by him; and by this He would gain his belief as to the future. — Homily on the Gospel of John 38
João 5:15
"The man departed, and told the Jews that it was Jesus that had made him whole." Again observe him continuing in the same right feeling. He saith not, "This is he who said, Take up thy bed," but when they continually advanced this seeming charge, he continually puts forward the defense, again declaring his Healer, and seeking to attract and attach others to Him. For he was not so unfeeling as after such a benefit and charge to betray his Benefactor, and to speak as he did with an evil intention. Had he been a wild beast, had he been something unlike a man and of stone, the benefit and the fear would have been enough to restrain him, since, having the threat lodged within, he would have dreaded lest he should suffer "a worse thing," having already received the greatest pledges of the power of his Physician. — Homily on the Gospel of John 38
João 5:15
Besides, had he wished to slander Him, he would have said nothing about his own cure, but would have mentioned and urged against Him the breach of the Sabbath. But this is not the case, surely it is not; the words are words of great boldness and candor; he proclaims his Benefactor no less than the blind man did. For what said he? "He made clay, and anointed mine eyes" (c. ix. 6); and so this man of whom we now speak, "It is Jesus who made me whole." — Homily on the Gospel of John 38
João 5:15
"Afterward Jesus findeth him in the Temple," which is an indication of his great piety; for he departed not into the market places and walks, nor gave himself up to luxury and ease, but remained in the Temple, although about to sustain so violent an attack and to be harassed by all there. Yet none of these things persuaded him to depart from the Temple. Moreover Christ having found him, even after he had conversed with the Jews, implied nothing of the kind. For had He desired to charge him with this, He would have said to him, "Art thou again attempting the same sins as before, art thou not made better by thy cure?" Yet He said nothing of the kind, but merely secureth him for the future. — Homily on the Gospel of John 38
João 5:17
"My Father worketh hitherto, and I work." When there was need to make excuse for the Disciples, He brought forward David their fellow-servant, saying, "Have ye not read what David did when he was an hungered?" (Matt. xii. 2.) But when excuse was to be made for Himself, He betook Himself to the Father, showing in two ways His Equality, by calling God His Father peculiarly, and by doing the same things which He did. — Homily on the Gospel of John 38
João 5:17
And this one may see more clearly from what He had before said, for "My Father worketh, and I work," is the expression of One declaring Himself equal to God. For in these words He has marked no difference. He said not, "He worketh, and I minister," but, "As He worketh, so work I"; and hath declared absolute Equality. — Homily on the Gospel of John 38
João 5:17
If any one say, "And how doth the Father 'work,' who ceased on the seventh day from all His works?" let him learn the manner in which He "worketh." What then is the manner of His working? He careth for, He holdeth together all that hath been made. Therefore when thou beholdest the sun rising and the moon running in her path, the lakes, and fountains, and rivers, and rains, the course of nature in the seeds and in our own bodies and those of irrational beings, and all the rest by means of which this universe is made up, then learn the ceaseless working of the Father. — Homily on the Gospel of John 38
João 5:17
"And wherefore did He not mention what took place at Jericho?" Because He wished to raise them up from earth that they might no longer attend to Him as to a man, but as to God, and as to one who ought to legislate: since had He not been The Very Son and of the same Essence, the defense would have been worse than the charge. For if a viceroy who had altered a royal law should, when charged with so doing, excuse himself in this manner, and say, "Yea, for the king also has annulled laws," he would not be able to escape, but would thus increase the weight of the charge. But in this instance, since the dignity is equal, the defense is made perfect on most secure grounds. "From the charges," saith He, "from which ye absolve God, absolve Me also." And therefore He said first, "My Father," that He might persuade them even against their will to allow to Him the same, through reverence of His clearly asserted Sonship. — Homily on the Gospel of John 38
João 5:18
But they who will not receive these words in a right mind assert, that "Christ made not Himself equal to God, but that the Jews suspected this." Come then let us go over what has been said from the beginning. Tell me, did the Jews persecute Him, or did they not? It is clear to every one that they did. Did they persecute Him for this or for something else? It is again allowed that it was for this. Did He then break the Sabbath, or did He not? Against the fact that He did, no one can have anything to say. Did He call God His Father, or did He not call Him so? This too is true. Then the rest also follows by the same consequence; for as to call God His Father, to break the Sabbath, and to be persecuted by the Jews for the former and more especially for the latter reason, belonged not to a false imagination, but to actual fact, so to make Himself equal to God was a declaration of the same meaning. — Homily on the Gospel of John 38
João 5:18
"Therefore the Jews sought the more to kill Him, because He not only had broken the Sabbath, but said also that God was His Father, making Himself equal with God." And this he asserted not by words merely, but by deeds, for not in speech alone, but also yet oftener by actions He declared it. Why so? Because they might object to His words and charge Him with arrogance, but when they saw the truth of His actions proved by results, and His power proclaimed by works, after that they could say nothing against Him. — Homily on the Gospel of John 38
João 5:19
"But," saith some one, "to remove this very thought Christ has added, 'The Son can do nothing of Himself.'" Man! He doth the contrary. He saith this not to take away, but to confirm, His Equality. But attend carefully, for this is no common question. The expression "of Himself" is found in many places of Scripture, with reference both to Christ and to the Holy Ghost, and we must learn the force of the expression, that we may not fall into the greatest errors; for if one take it separately by itself in the way in which it is obvious to take it, consider how great an absurdity will follow. He said not that He could do some things of Himself and that others He could not, but universally, "The Son can do nothing of Himself." — Homily on the Gospel of John 38
João 5:19
What then meaneth, "Can do nothing of Himself"? That He can do nothing in opposition to the Father, nothing alien from, nothing strange to Him, which is especially the assertion of One declaring an Equality and entire agreement. — Homily on the Gospel of John 38
João 5:19
But wherefore said He not, that "He doeth nothing contrary," instead of, "He cannot do"? It was that from this again He might show the invariableness and exactness of the Equality, for the expression imputes not weakness to Him, but even shows His great power; since in another place Paul saith of the Father, "That by two immutable things in which it was impossible for God to lie" (Heb. vi. 18): and again, "If we deny Him - He abideth faithful," for "He cannot deny Himself." (2 Tim. ii. 12, 2 Tim. ii. 13.) And in truth this expression, "impossible," is not declaratory of weakness, but power, power unspeakable. For what He saith is of this kind, that "that Essence admitteth not such things as these." For just as when we also say, "it is impossible for God to do wrong," we do not impute to Him any weakness, but confess in Him an unutterable power; so when He also saith, "I can of Mine own Self do nothing" (v. 30), His meaning is, that "it is impossible, nature admits not, that I should do anything contrary to the Father." — Homily on the Gospel of John 38
João 5:19
"For what things soever the Father doeth these also doeth the Son likewise." Seest thou how He hath taken away your assertion by the root, and confirmed what is said by us? since, if Christ doeth nothing of Himself, neither will the Father do anything of Himself, if so be that Christ doeth all things in like manner to Him. If this be not the case, another strange conclusion will follow. For He said not, that "whatsoever things He saw the Father do, He did," but, "except He see the Father doing anything, He doeth it not"; extending His words to all time; now He will, according to you, be continually learning the same things. Seest thou how exalted is the idea, and that the very humility of the expression compelleth even the most shameless and unwilling to avoid groveling thoughts, and such as are unsuited to His dignity? For who so wretched and miserable as to assert, that the Son learneth day by day what He must do? and how can that be true, "Thou art the same, and Thy years shall not fail"? or that other, "All things were made by Him, and without Him was not anything made"; if the Father doeth certain things, and the Son seeth and imitateth Him? Seest thou that from what was asserted above, and from what was said afterwards, proof is given of His independent Power? and if He bringeth forward some expressions in lowly manner, marvel not, for since they persecuted Him when they had heard His exalted sayings, and deemed Him to be an enemy of God, sinking a little in expression alone, He again leadeth His discourse up to the sublimer doctrines, then in turn to the lower, varying His teaching that it might be easy of acceptance even to the indisposed. — Homily on the Gospel of John 38
João 5:20
What then is His meaning? It was because He had strengthened the paralytic, and was about to raise the dead, that He thus spake, all but saying, "Wonder ye that I have strengthened the paralyzed? Ye shall see greater things than these." But He spake not thus, but proceeded somehow in a humbler strain, in order that He might soothe their madness. And that thou mayest learn that "shall show" is not used absolutely, listen again to what followeth. — Homily on the Gospel of John 38
João 5:20
"The Father loveth the Son, and showeth Him all things that Himself doeth; and He will show Him greater works than these." Seest thou how great is the humility of this? And with reason; for what I said before, what I shall not cease to say, I will now repeat, that when He uttereth anything low or humbly, He putteth it in excess, that the very poverty of the expression may persuade even the indisposed to receive the notions with pious understanding. — Homily on the Gospel of John 38
João 5:21
"For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will." Yet "can do nothing of Himself" is opposed to "whom He will": since if He quickeneth "whom He will," He can do something "of Himself," (for to "will" implies power,) but if He "can do nothing of Himself," then He cannot "quicken whom He will." For the expression, "as the Father raiseth up," showeth unvarying resemblance in Power, and "whom He will," Equality of Authority. Seest thou therefore that "cannot do anything of Himself" is the expression of One not taking away His (own) authority, but declaring the unvarying resemblance of His Power and Will (to those of the Father)? — Homily on the Gospel of John 38
João 5:21
In this sense also understand the words, "shall show to Him"; for in another place He saith, "I will raise him up at the last Day." (c. vi. 40.) And again, to show that He doth it not by receiving an inward power from above, He saith, "I am the Resurrection and the Life." (c. xi. 25.) Then that thou mayest not assert that He raiseth what dead He will and quickeneth them, but that He doth not other things in such manner, He anticipateth and preventeth every objection of the kind by saying, "What things soever He doeth, these also doeth the Son likewise," thus declaring that He doeth all things which the Father doeth, and as the Father doeth them; whether thou speakest of the raising of the dead, or the fashioning of bodies, or the remission of sins, or any other matter whatever, He worketh in like manner to Him who begat Him. — Homily on the Gospel of John 38
João 5:22-23
"Shall we then," saith some one, "also call Him Father?" Away with the thought. He useth the word "Son" that we may honor Him still remaining a Son, as we honor the Father; but he who calleth Him "Father" doth not honor the Son as the Father, but has confounded the whole. Moreover as men are not so much brought to by being benefited as by being punished, on this account He hath spoken thus terribly, that even fear may draw them to honor Him. And when He saith "all," His meaning is this, that He hath power to punish and to honor, and doeth either as He will. The expression "hath given," is used that thou mayest not suppose Him not to have been Begotten, and so think that there are two Fathers. For all that the Father is, this the Son is also, Begotten, and remaining a Son. And that thou mayest learn that "hath given" is the same as "hath begotten," hear this very thing declared by another place. "As," saith Christ, "the Father hath life in Himself, so hath He given to the Son to have life in Himself." "What then? Did he first beget and then give Him life? For he who giveth, giveth to something which is. Was He then begotten without life?" Not even the devils could imagine this, for it is very foolish as well as impious. As then "hath given life" is "hath begotten Him who is Life," so, "hath given judgment" is "hath begotten Him who shall be Judge." That thou mayest not when thou hearest that He hath the Father for His cause imagine any difference of essence or inferiority of honor, He cometh to judge thee, by this proving His Equality. For He who hath authority to punish and to honor whom He will, hath the same Power with the Father. Since, if this be not the case, if having been begotten He afterwards received the honor, how came it that He was afterwards thus honored, by what mode of advancement reached He so far as to receive and be appointed to this dignity? Are ye not ashamed thus impudently to apply to that Pure Nature which admitteth of no addition these carnal and mean imaginations? — Homily on the Gospel of John 39
João 5:23
"He that honoreth not the Son honoreth not the Father which hath sent Him." Seest thou how the honor of the Son is connected with that of the Father? "What of that?" saith one. "We see the same in the case of the Apostles; 'He,' saith Christ, 'who receiveth you receiveth Me.'" But in that place He speaketh so, because He maketh the concerns of His servants His own; here, because the Essence and the Glory is One with that of the Father. Therefore it is not said of the Apostles "that they may honor," but rightly He saith, "He that honoreth not the Son honoreth not the Father." For where there are two kings, if one is insulted the other is insulted also, and especially when he that is insulted is a son. He is insulted even when one of his soldiers is maltreated; not in the same way as in this case, but as it were in the person of another, while here it is as it were in his own. Wherefore He beforehand said, "That they should honor the Son even as they honor the Father," in order that when He should say, "He that honoreth not the Son honoreth not the Father," thou mightest understand that the honor is the same. For He saith not merely, "he that honoreth not the Son," but "he that honoreth Him not so as I have said" "honoreth not the Father." — Homily on the Gospel of John 39
João 5:24
"Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life." Seest thou how continually He putteth the same thing to cure that feeling of suspicion, both in this place and in what follows by fear and by promises of blessings removing their jealousy of Him, and then again condescending greatly in words? For He said not, "he that heareth My words, and believeth on Me," since they would have certainly deemed that to be pride, and a superfluous pomp of words; because, if after a very long time, and ten thousand miracles, they suspected this when He spake after this manner, much more would they have done so then. It was on this account that at that later period they said to Him, "Abraham is dead, and the prophets are dead, how sayest Thou, If a man keep My saying, he shall never taste of death?" In order therefore that they may not here also become furious, see what He saith, "He that heareth My word, and believeth on Him that sent Me, hath everlasting life." This had no small effect in making His discourse acceptable, when they learned that those who hear Him believe in the Father also; for after having received this with readiness, they would more easily receive the rest. So that the very speaking in a humble manner contributed and led the way to higher things; for after saying, "hath everlasting life," He addeth, "And cometh not into judgment, but is passed from death unto life." By these two things He maketh His discourse acceptable; first, because it is the Father who is believed on, and then, because the believer enjoyeth many blessings. And the "cometh not into judgment" meaneth, "is not punished," for He speaketh not of death "here," but of death eternal, as also of the other "life" which is deathless. — Homily on the Gospel of John 39
João 5:25
"Verily, verily, I say unto you, the hour cometh, and now is, when the dead shall hear the voice of the Son of God: and they that have heard shall live." Having said the words, He speaketh also of the proof by deeds. For when He had said, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will," that the thing may not seem to be mere boasting and pride, He affordeth proof by works, saying, "The hour cometh"; then, that thou mayest not deem that the time is long, He addeth, "and now is, when the dead shall hear the voice of the Son of God, and they that have heard shall live." Seest thou here His absolute and unutterable authority? For as it shall be in the Resurrection, even so, He saith, it shall be "now." Then too when we hear His voice commanding us we are raised; for, saith the Apostle, "at the command of God the dead shall arise." "And whence," perhaps some one will ask, "is it clear that the words are not mere boast?" From what He hath added, "and now is"; because had His promises referred only to some future time, His discourse would have been suspected by them, but now He supplieth them with a proof: "While I," saith He, "am tarrying among you, this thing shall come to pass"; and He would not, had He not possessed the power, have promised for that time, lest through the promise He should incur the greater ridicule. — Homily on the Gospel of John 39
João 5:26
"For as the Father hath life in Himself, so hath He given to the Son to have life in Himself." Seest thou that this declareth a perfect likeness save in one point, which is the One being a Father, and the Other a Son? for the expression "hath given," merely introduceth this distinction, but declareth that all the rest is equal and exactly alike. Whence it is clear that the Son doeth all things with as much authority and power as the Father, and that He is not empowered from some other source, for He "hath life" so as the Father hath. — Homily on the Gospel of John 39
João 5:27
"Hath given Him authority to execute judgment also." And wherefore doth He continually dwell upon "resurrection" and "judgment"? For He saith, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will": and again, "the Father judgeth no man, but hath committed all judgment to the Son": and again, "As the Father hath life in Himself so hath He given to the Son to have life in Himself"; and again, "They that have heard the Voice of the Son of God shall live"; and here again, "Hath given to Him authority to execute judgment." Wherefore doth He dwell on these things continually? I mean, on "judgment," and "life," and "resurrection"? It is because these subjects are able most of any to attract even the obstinate hearer. For the man who is persuaded that he shall both rise again and shall give account to Christ of his transgressions, even though he have seen no other sign, yet having admitted this, will surely run to Him to propitiate his Judge. — Homily on the Gospel of John 39
João 5:27-29
[(as quoted by Aquinas, AD 1274)] (Hom. xxxix. s. 3) 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 obstinate hearers. For one who is persuaded that he shall rise again, and be called by the Son to account for his misdeeds, will, though he know nothing more than this, be anxious to propitiate his Judge. It follows, Because He is the Son of man, marvel not at this. Paul of Samosata reads it, Hath given Him power to execute judgment also, because He is the Son of man. But this connection has no meaning; for He does not receive the power to judge because He is man, (as, on this supposition, what would prevent all men from being judges:) but because He is the ineffable Son of God; therefore is He Judge. We must read it then, Because He is the Son of man, marvel not at this. As Christ's hearers thought him a mere man, and as what He asserted of Himself was too high to be true of men, or even angels, or any being short of God Himself, there was a strong obstacle in the way of their believing, which our Lord notices in order to remove it: Marvel not, He says, that He is the Son of man: and then adds the reason why they should not marvel: For the hour is coming, in the which all that are in the graves shall hear the voice of the Son of God. And why did He not say, Marvel not that He is the Son of man: because in truth He is the Son of God? Because, having given out that it was He who should raise men from the dead, the resurrection being a strictly divine work, He leaves His hearers to infer that He is God, and the Son of God. Persons in arguing often do this. When they have brought out grounds amply sufficient to prove the conclusion they want, they do not draw that conclusion themselves; but, to make the victory greater, leave the opponent to draw it. In referring above to the resurrection of Lazarus and the rest, he said nothing about judgment, for Lazarus did not rise again for judgment; whereas now, that He is speaking of the general resurrection, He brings in the mention of the judgment: And (they) shall come forth, He says, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. Having said above, He that heareth My words, and believeth on Him that sent Me, hath everlasting life; that men might not suppose from this, that belief was sufficient for salvation, He proceeds to speak of works: And they that have done good,—and they that have done evil. — Catena Aurea by Aquinas
João 5:27-29
"That He is the Son of Man, marvel not at this." Paul of Samosata rendereth it not so; but how? "Hath given Him authority to execute judgment, 'because' He is the Son of Man." Now the passage thus read is inconsequent, for He did not receive judgment "because" He was man, (since then what hindered all men from being judges,) but because He is the Son of that Ineffable Essence, therefore is He Judge. So we must read, "That He is the Son of Man, marvel not at this." For when what He said seemed to the hearers inconsistent, and they deemed Him nothing more than mere man, while His words were greater than suited man, yea, or even angel, and were proper to God only, to solve this objection He addeth, "Marvel not that He is the Son of Man, for the hour is coming in the which they that are in the tombs shall hear His voice and shall go forth, they that have done good to the resurrection of life, and they that have done evil to the resurrection of judgment." And wherefore said He not, "Marvel not that He is the Son of Man, for He is also the Son of God," but rather mentioned the "resurrection"? He did indeed put this above, by saying, "shall hear the Voice of the Son of God." And if here He is silent on the matter, wonder not; for after mentioning a work which was proper to God, He then permitteth His hearers to collect from it that He was God, and the Son of God. For had this been continually asserted by Himself, it would at that time have offended them, but when proved by the argument of miracles, it rendered His doctrine less burdensome. — Homily on the Gospel of John 39
João 5:29
When therefore He mentioned the resurrection of Lazarus, He spake not of the Judgment (for it was not for this that Lazarus arose); but when He spake generally He also added, that "they that have done good shall go forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment." Thus also John led on his hearers by speaking of the Judgment, and that "he that believeth not on the Son, shall not see life, but the wrath of God abideth on him": so too Himself led on Nicodemus: "He that believeth on the Son," He said to him, "is not judged, but he that believeth not is judged already"; and so here He mentioneth the Judgment-seat and the punishment which shall follow upon evil deeds. For because He had said above, "He that heareth My words and believeth on Him that sent Me," "is not judged," lest any one should imagine that this alone is sufficient for salvation, He addeth also the result of man's life, declaring that "they which have done good shall come forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment." — Homily on the Gospel of John 39
João 5:30
As then when He said above, "We speak that we have heard, and testify that we have seen"; and when John said, "What He hath seen He testifieth, and no man receiveth His testimony"; both expressions are used respecting exact knowledge, not concerning hearing and seeing merely; so in this place when He speaketh of "hearing," He declareth nothing else than that it is impossible for Him to desire anything, save what the Father desireth. Still He said not so plainly, (for they would not as yet have at once received it on hearing it thus asserted;) and how? in a manner very condescending and befitting a mere man, "As I hear I judge." Again He useth these words in this place, not with reference to "instruction," (for He said not, "as I am taught," but "as I hear";) nor as though He needed to listen, (for not only did He not require to be taught, but He needed not even to listen;) but it was to declare the Unanimity and Identity of His and the Father's decision, as though He had said, "So I judge, as if it were the Father Himself that judged." Then He addeth, "and I know that My judgment is just, because I seek not Mine own will, but the will of Him that sent Me." What sayest Thou? Hast Thou a will different from that of the Father? Yet in another place He saith, "As I and Thou are One," (speaking of will and unanimity,) "grant to these also that they may be one in Us"; that is, "in faith concerning Us." Seest thou that the words which seem most humble are those which conceal a high meaning? For what He implieth is of this kind: not that the will of the Father is one, and His own another; but that, "as one will in one mind, so is Mine own will and My Father's." — Homily on the Gospel of John 39
João 5:30
"I can of Mine own self do nothing; as I hear I judge, and My judgment is just, because I seek not Mine own will, but the will of Him which sent Me." For since He appeared to make some assertions strange and varying from those of the Prophets, (for they said that it is God who judgeth all the earth, that is, the human race; and this truth David everywhere loudly proclaimed, "He shall judge the people in righteousness," and, "God is a righteous Judge, strong and patient"; as did all the Prophets and Moses; but Christ said, "The Father judgeth no man, but hath committed all judgment to the Son": an expression which was sufficient to perplex a Jew who heard it, and to make him in turn suspect Christ of being an enemy of God,) He here greatly condescendeth in His speech, and as far as their infirmity requireth, in order to pluck up by the roots this pernicious opinion, and saith, "I can of Myself do nothing"; that is, "nothing strange, or unlike, or what the Father desireth not will ye see done or hear said by Me." — Homily on the Gospel of John 39
João 5:30
And marvel not that He hath asserted so close a conjunction; for with reference to the Spirit also Paul hath used this illustration: "What man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God." Thus Christ's meaning is no other than this: "I have not a will different and apart from that of the Father, but if He desireth anything, then I also; if I, then He also. As therefore none could object to the Father judging, so neither may any to Me, for the sentence of Each is given from the same Mind." And if He uttereth these words rather as a man, marvel not, seeing that they still deemed Him to be mere man. Therefore in passages like these it is necessary not merely to enquire into the meaning of the words, but also to take into account the suspicion of the hearers, and listen to what is said as being addressed to that suspicion. Otherwise many difficulties will follow. — Homily on the Gospel of John 39
João 5:31
The Jews were about to object to Him, "If thou bearest witness concerning thyself, thy witness is not true": therefore He spake these words in anticipation; as though He had said, "Ye will surely say to Me, we believe thee not; for no one that witnesseth of himself is readily held trustworthy among men." So that the "is not true" must not be read absolutely, but with reference to their suspicions, as though He had said, "to you it is not true"; and so He uttered the words not looking to His own dignity, but to their secret thoughts. When He saith, "My witness is not true," He rebuketh their opinion of Him, and the objection about to be urged by them against Him; but when He saith, "Though I bear witness of Myself, My witness is true," He declareth the very nature of the thing itself, namely, that as God they ought to deem Him trustworthy even when speaking of Himself. — Homily on the Gospel of John 40
João 5:31
If any one unpracticed in the art undertake to work a mine, he will get no gold, but confounding all aimlessly and together, will undergo a labor unprofitable and pernicious: so also they who understand not the method of Holy Scripture, nor search out its peculiarities and laws, but go over all its points carelessly and in one manner, will mix the gold with earth, and never discover the treasure which is laid up in it. I say this now because the passage before us containeth much gold, not indeed manifest to view, but covered over with much obscurity, and therefore by digging and purifying we must arrive at the legitimate sense. For who would not at once be troubled at hearing Christ say, "If I testify of Myself, My witness is not true"; inasmuch as He often appeareth to have testified of Himself? For instance, conversing with the Samaritan woman He said, "I Am that speak unto thee": and in like manner to the blind man, "It is He that talketh with thee"; and rebuking the Jews, "Ye say, thou blasphemest, because I said I am the Son of God." And in many other places besides He doth this. If now all these assertions be false, what hope of salvation shall we have? And where shall we find truth when Truth Itself declareth, "My witness is not true"? Nor doth this appear to be the only contradiction; there is another not less than this. He saith farther on, "Though I bear witness of Myself, yet My witness is true"; which then, tell me, am I to receive, and which deem a falsehood? If we take them out thus [from the context] simply as they are said, without carefully considering the person to whom nor the cause for which they are said, nor any other like circumstances, they will both be falsehoods. For if His witness be "not true," then this assertion is not true either, not merely the second, but the first also. What then is the meaning? We need great watchfulness, or rather the grace of God, that we rest not in the mere words; for thus the heretics err, because they enquire not into the object of the speaker nor the disposition of the hearers. If we add not these and other points besides, as times and places and the opinions of the listeners, many absurd consequences will follow. — Homily on the Gospel of John 40
João 5:31
For since He had spoken of the resurrection of the dead, and of the judgment, and that he that believeth on Him is not judged, but cometh unto life, and that He shall sit to require account of all men, and that He hath the same Authority and Power with the Father; and since He was about again otherwise to prove these things, He necessarily put their objection first. "I told you," He saith, "that 'as the Father raiseth the dead and quickeneth them, so the Son quickeneth whom He will'; I told you that 'the Father judgeth no man, but hath committed all judgment unto the Son'; I told you that men must 'honor the Son as they honor the Father'; I told you that 'he that honoreth not the Son honoreth not the Father'; I told you that 'he that heareth My words and believeth them shall not see death, but hath passed from death unto life'; that My voice shall raise the dead, some now, some hereafter; that I shall demand account from all men of their transgressions, that I shall judge righteously, and recompense those who have walked uprightly." Now since all these were assertions, since the things asserted were important, and since no clear proof of them had as yet been afforded to the Jews but one rather indistinct, He putteth their objection first when He is about to proceed to establish His assertions, speaking somewhat in this way if not in these very words: "Perhaps ye will say, thou assertest all this, but thou art not a credible witness, since thou testifiest of thyself." First then checking their disputatious spirit by setting forth what they would say, and showing that He knew the secrets of their hearts, and giving this first proof of His power, after stating the objection He supplieth other proofs clear and indisputable, producing three witnesses to what He said, namely, the works wrought by Him, the witness of the Father, and the preaching of John. — Homily on the Gospel of John 40
João 5:32
[(as quoted by Aquinas, AD 1274)] In answer then, he puts forth three clear and irrefragable proofs, three witnesses as it were, to the truth of what He had said; the works which He had done, the testimony of the Father, and the preaching of John: putting the least of these foremost, i. e. the preaching of John: There is another that beareth witness of Me: and I know that the witness which he witnesseth of Me is true. — Catena Aurea by Aquinas
João 5:32-33
First then checking their disputatious spirit by setting forth what they would say, and showing that He knew the secrets of their hearts, and giving this first proof of His power, after stating the objection He supplieth other proofs clear and indisputable, producing three witnesses to what He said, namely, the works wrought by Him, the witness of the Father, and the preaching of John. And He putteth first the less important witness of John. For after saying, "There is another that beareth witness of Me, and I know that his witness is true," He addeth, "Ye sent unto John, and he bare witness unto the truth." Yet if Thy witness be not true, how sayest Thou, "I know that the testimony of John is true, and that he hath borne witness to the truth"? and seest thou (O man) how clear it hence is, that the expression, "My witness is not true," was addressed to their secret thoughts? "What then," saith some one, "if John bare witness partially." That the Jews might not assert this, see how He removeth this suspicion. For He said not, "John testified of Me," but, "Ye first sent to John, and ye would not have sent had ye not deemed him trustworthy." Nay, what is more, they had sent not to ask him about Christ, but about himself, and the man whom they deemed trustworthy in what related to himself they would much more deem so in what related to another. For it is, so to speak, the nature of us all not to give so much credit to those who speak of themselves as to those who speak of others; yet him they deemed so trustworthy as not to require even concerning himself any other testimony. For they who were sent said not, "What sayest thou concerning Christ?" but, "Who art thou? What sayest thou of thyself?" So great admiration felt they for the man. Now to all this Christ made allusion by saying, "Ye sent unto John." And on this account the Evangelist hath not merely related that they sent, but is exact as to the persons sent that they were Priests and of the Pharisees, not common or abject persons, nor such as might be corrupted or cheated, but men able to understand exactly what he said. — Homily on the Gospel of John 40
João 5:33
"What then," saith some one, "if John bare witness partially." That the Jews might not assert this, see how He removeth this suspicion. For He said not, "John testified of Me," but, "Ye first sent to John, and ye would not have sent had ye not deemed him trustworthy." Nay, what is more, they had sent not to ask him about Christ, but about himself, and the man whom they deemed trustworthy in what related to himself they would much more deem so in what related to another. For it is, so to speak, the nature of us all not to give so much credit to those who speak of themselves as to those who speak of others; yet him they deemed so trustworthy as not to require even concerning himself any other testimony. For they who were sent said not, "What sayest thou concerning Christ?" but, "Who art thou? What sayest thou of thyself?" So great admiration felt they for the man. — Homily on the Gospel of John 40
João 5:34
"But I receive not testimony from man." "Why then hast Thou brought forward that of John?" His testimony was not the "testimony of man," for, saith he, "He that sent me to baptize with water, He said unto me." So that John's testimony was the testimony of God; for having learned from Him he said what he did. But that none should ask, "Whence is it clear that he learnt from God?" and stop at this, He abundantly silences them by still addressing Himself to their thoughts. For neither was it likely that many would know these things; they had hitherto given heed unto John as to one who spake of himself, and therefore Christ saith, "I receive not testimony from man." And that the Jews might not ask, "And if Thou wert not about to receive the testimony of man, and by it to strengthen Thyself, why hast Thou brought forward this man's testimony?" see how He correcteth this contradiction by what He addeth. For after saying, "I receive not testimony from man," He hath added, "But these things I say, that ye may be saved." What He saith is of this kind; "I, being God, needed not the witness of John which is man's witness, yet because ye gave more heed to him, believe him more trustworthy than any, ran to him as to a prophet, (for all the city was poured forth to Jordan,) and have not believed on Me, even when working miracles, therefore I remind you of that witness of his." — Homily on the Gospel of John 40
João 5:34-35
[(as quoted by Aquinas, AD 1274)] (Hom. xl. 2) 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 true, our Lord anticipates them by saying, "Ye sought him yourselves to enquire of him; that is why I use his testimony, for I need it not." He adds, But these things I say that ye might be saved. As if He said, I being God, needed not this human kind of testimony. But, since ye attend more to him, and think him more worthy of credit than any one else, while ye do not believe me, though I work miracles; for this cause I remind you of his testimony. But had they not received John's testimony? Before they have time to ask this, He answers it: He was a burning and a shining light, and ye were willing for a season to rejoice in his light. He says this to show, how lightly they had held by John, and how soon they had left him, thus preventing him from leading them to Christ. He calls him a candle, because John had not his light from himself, but from the grace of the Holy Spirit. — Catena Aurea by Aquinas
João 5:35
He called John a torch, signifying that he had not light of himself, but by the grace of the Spirit; but the circumstance which caused the absolute distinction between Himself and John, namely, that He was the Sun of righteousness, this He put not yet; but merely hinting as yet at this He touched them sharply, by showing that from the same disposition which led them to despise John, neither could they believe in Christ. Since it was but for a season that they admired even the man whom they did admire, and who, had they not acted thus, would soon have led them by the hand to Jesus. — Homily on the Gospel of John 40
João 5:35
"I, being God, needed not the witness of John which is man's witness, yet because ye gave more heed to him, believe him more trustworthy than any, ran to him as to a prophet, (for all the city was poured forth to Jordan,) and have not believed on Me, even when working miracles, therefore I remind you of that witness of his." "He was a burning and a shining light, and ye were willing for a season to rejoice in his light." That they may not reply, "What if he did speak and we received him not," He showeth that they did receive John's sayings: since they sent not common men, but priests and Pharisees and were willing to rejoice; so much did they admire the man, and at the same time had nothing to say against his words. But the "for a season," is the expression of one noting their levity, and the fact that they soon started away from him. — Homily on the Gospel of John 40
João 5:36
Having then proved them altogether unworthy of forgiveness, He went on to say, "I have greater witness than that of John." "What is that?" It is that from His works. "For the works," He saith, "which the Father hath given Me to finish, the same works that I do bear witness of Me that the Father sent Me." By this He reminded them of the paralytic restored, and of many other things. The words perhaps one of them might have asserted were mere boast, and said by reason of John's friendship towards Him, (though indeed it was not in their power to say even this of John, a man equal to the exact practice of wisdom, and on this account admired by them,) but the works could not even among the maddest of them admit this suspicion; therefore He added this second testimony, saying, "The works which the Father hath given Me to finish, the same works that I do bear witness of Me that the Father sent Me." — Homily on the Gospel of John 40
João 5:36
In this place He also meeteth the accusation respecting the violation of the Sabbath. For since those persons argued, "How can he be from God, seeing that he keepeth not the Sabbath?", therefore He saith, "Which My Father hath given unto Me." Yet in truth, He acted with absolute power, but in order most abundantly to show that He doth nothing contrary to the Father, therefore He hath put the expression of much inferiority. Since why did He not say, "The works which the Father hath given Me testify that I am equal to the Father"? for both of these truths were to be learned from the works, that He did nothing contrary, and that He was equal to Him who begat Him; a point which He is establishing elsewhere, where He saith, "If ye believe not Me, believe the works: that ye may know and believe that I am in the Father and the Father in Me." In both respects, therefore, the works bare witness to Him, that He was equal to the Father, and that He did nothing contrary to Him. Why then said He not so, instead of leaving out the greater and putting forward this? Because to establish this was His first object. For although it was a far less thing to have it believed that He came from God, than to have it believed that God was equal with Him, (for that belonged to the Prophets also, but this never,) still He taketh much pains as to the lesser point, as knowing that, this admitted, the other would afterwards be easily received. So that making no mention of the more important portion of the testimony, He putteth its lesser office, that by this they may receive the other also... — Homily on the Gospel of John 40
João 5:36
"But I have greater witness than that of John." "For had ye been willing to admit faith according to the (natural) consequence of the facts, I would have brought you over by My works more than he by his words. But since ye will not, I bring you to John, not as needing his testimony, but because I do all 'that ye may be saved.' For I have greater witness than that of John, namely, that from My works; yet I do not merely consider how I may be made acceptable to you by credible evidence, but how by that (of persons) known to and admired by you." Then glancing at them and saying that they rejoiced for a season in his (John's) light, He declared that their zeal was but temporary and uncertain. — Homily on the Gospel of John 40
João 5:37
"Ye have neither heard His voice at any time": How then saith Moses, "The Lord spake, and Moses answered"? and David, "He had heard a tongue which he knew not"; and Moses again, "Is there any such people which hath 'heard the voice of God'?" "Nor seen His shape." Yet Isaiah, Jeremiah, and Ezekiel, are said to have seen Him, and many others. What then is that which Christ saith now? He guideth them by degrees to a philosophical doctrine, showing that with God is neither voice nor shape, but that He is higher than such forms or sounds like these. For as when He saith, "Ye have not heard His voice," He doth not mean that God doth indeed utter a voice, but one which cannot be heard; so when He saith, "Nor seen His shape," He doth not mean that God hath a shape though one invisible, but that neither of these things belongeth to God. And in order that they might not say, "Thou art a boaster, God spake to Moses only"; (this at least they did say, "We know that God spake with Moses: as for this fellow, we know not whence He is";) on this account He spake as He did, to show that there is neither voice nor shape with God. — Homily on the Gospel of John 40
João 5:37
"And the Father Himself, which hath sent Me, hath borne witness of Me." Where did He "bear witness of" Him? In Jordan: "This is My beloved Son, in whom I am well pleased"; hear Him. Yet even this needed proof. The testimony of John then was clear, for they themselves had sent to him, and could not deny it. The testimony from miracles was in like manner clear, for they had seen them wrought, and had heard from him who was healed, and had believed; whence also they drew their accusation. It therefore remained to give proof to the testimony of the Father. — Homily on the Gospel of John 40
João 5:38
"But why," He saith, "name I these things? Not only have ye 'neither heard His voice nor seen His shape,' but it is not even in your power to assert that of which you most boast and of which you are all most fully assured, namely, that ye have received and keep His commandments." Wherefore He addeth, "And ye have not His word abiding in you." That is, the ordinances, the commandments, the Law, and the Prophets. For even if God ordained these, still they are not with you, since ye believe not on Me. Because, if the Scriptures everywhere say that it is necessary to give heed to Me, and yet ye believe not, it is quite clear that His word is removed from you. Wherefore again He addeth, "For whom He hath sent, Him ye believe not." — Homily on the Gospel of John 40
João 5:39
Then that they may not argue, "How, if we have not heard His voice, hath He testified unto thee?" He saith, "Search the Scriptures, for they are they which testify of Me." Since by these the Father gave His testimony. He gave it indeed by Jordan also and in the mount, but Christ bringeth not forward those voices; perhaps by doing so He would have been disbelieved; for one of them, that in the mount, they did not hear, and the other they heard indeed, but heeded not. For this reason He referreth them to the Scriptures, showing that from them cometh the Father's testimony, having first removed the old grounds on which they used to boast, either as having seen God or as having heard His voice. For as it was likely that they would disbelieve His voice, and picture to themselves what took place on Sinai, after first correcting their suspicions on these points, and showing that what had been done was a condescension, He then referreth them to the testimony of the Scriptures. — Homily on the Gospel of John 40
João 5:39-40
Wherefore Christ when He referred the Jews to the Scriptures, sent them not to a mere reading, but a careful and considerate search; for He said not, "Read the Scriptures," but, "Search the Scriptures." Since the sayings relating to Him required great attention, (for they had been concealed from the beginning for the advantage of the men of that time,) He biddeth them now dig down with care that they might be able to discover what lay in the depth below. These sayings were not on the surface, nor were they cast forth to open view, but lay like some treasure hidden very deep. Now he that searcheth for hidden things, except he seek them with care and toil, will never find the object of his search. For which cause He said, "Search the Scriptures, because in them ye think ye have eternal life." He said not, "Ye have," but "ye think," showing that they gained from them nothing great or high, expecting as they did to be saved by the mere reading, without the addition of faith. What He saith therefore is of this kind: "Do ye not admire the Scriptures, do ye not think that they are the causes of all life? By these I confirm My claims now, for they are they which testify of Me, yet ye will not come to Me that ye may have eternal life." It was thus with good reason that He said, "ye think," because they would not obey, but merely prided themselves on the bare reading. — Homily on the Gospel of John 41
João 5:41-42
"I receive not honor from men." That is, "I need it not": "My nature," He saith, "is not of such a kind as to need the honor which is from men, for if the sun can receive no addition from the light of a candle, much farther am I from needing the honor which is from men." "Why then," asks some one, "sayest thou these things, if thou needest it not?" "That ye may be saved." This He positively asserted above, and the same He implied here also, by saying, "that ye might have life." Moreover, He putteth another reason: "But I know you that ye have not the love of God in you." For when under pretense of loving God they persecuted Him because He made Himself equal with God, and He knew that they would not believe Him, lest any one should ask, "why speakest thou these words?" "I speak them," He saith, "to convict you of this, that it is not for the love of God that ye persecute Me, if it be so that He testifieth to Me both by works and by the Scriptures. For as before this when ye deemed Me an enemy of God ye drove Me away, so now, since I have declared these things, ye ought to have hastened to Me, if ye had really loved God. But ye love Him not. And therefore have I spoken these words, to show that you are possessed with excessive pride, that you are vainly boasting and shading over your own enviousness." And the same He proveth not by these things only, but by those that should come to pass. — Homily on the Gospel of John 41
João 5:43
"I am come in My Father's name, and ye receive Me not; if another shall come in his own name, him will ye receive." Seest thou that He everywhere declareth that He hath been "sent," that judgment hath been committed to Him by the Father, that He can do nothing of Himself, in order that He may cut off all excuse for their unfairness? But who is it that He here saith shall come "in his own name"? He alludeth here to Antichrist, and putteth an incontrovertible proof of their unfairness. "For if as loving God ye persecute Me, much more ought this to have taken place in the case of Antichrist. For he will neither say that he is sent by the Father, nor that he cometh according to his will, but in everything contrariwise, seizing like a tyrant what belongeth not to him, and asserting that he is the very God over all, as Paul saith, 'Exalting himself above all that is called God, or that is worshiped, showing himself that he is God.' (2 Thess. ii. 4.) This is to 'come in his own name.' I do not so, but am come in the Name of My Father." That they received not One who said that He was sent of God, was a sufficient proof that they loved not God; but now from the contrary of this fact, from their being about to receive Antichrist, He showeth their shamelessness. — Homily on the Gospel of John 41
João 5:43-44
[(as quoted by Aquinas, AD 1274)] (Hom. xli. 13.) 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 to come according to His will; but, on the contrary, usurping what does not belong to him, will proclaim himself to be God over all. It is manifest that your persecution of Me is from malice and hatred of God. Then He gives the reason of their unbelief: How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? another proof this, that theirs was not a zeal for God, but a gratification of their own passions. — Catena Aurea by Aquinas
João 5:44
"How can ye believe, which receive honor one of another, and seek not the honor that cometh from God only?" Hence again He showeth that they looked not to the things of God, but that under this pretense they desired to gratify private feeling, and were so far from doing this on account of His glory, that they preferred honor from men to that which cometh from Him. How then were they likely to entertain such hostility towards Him for a kind of honor which they so despised, as to prefer to it the honor which cometh from men? — Homily on the Gospel of John 41
João 5:45-46
[(as quoted by Aquinas, AD 1274)] (Hom. xli. 2) 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 whom ye trust, always answering them out of their authorities. But they will say, How will he accuse us? What hast Thou to do with Moses, Thou who hast broken the sabbath? So He adds: For had ye believed Moses, ye would perhaps have believed Me, for he wrote of me, This is connected with what was said before. For where evidence that He came from God had been forced upon them by His words, by the voice of John, and the testimony of the Father, it was certain that Moses would condemn them; (alluding to Deut. 13:1.) for he had said, If any one shall come, doing miracles, leading men to God, and foretelling the future with certainty, you must obey him. Christ did all this, and they did not obey Him. — Catena Aurea by Aquinas
João 5:45-47
"Do not think that I will accuse you to the Father; there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed Me; for he wrote of Me. But if ye believe not his writings, how shall ye believe My words?" What He saith is of this kind: "It is Moses who has been insulted more than I by your conduct towards Me, for ye have disbelieved him rather than Me." See how in every way He hath cast them out from all excuse. "Ye said that ye loved God when ye persecuted Me; I have shown that ye did so from hatred of Him: ye say that I break the Sabbath and annul the Law; I have rid Me of this slander also: ye maintain that ye believe in Moses by what ye dare to do against Me; I on the contrary show that this is most to disbelieve in Moses; for so far am I from opposing the Law, that he who shall accuse you is none other than the man who gave you the Law." As then He said of the Scriptures, in which "ye think ye have eternal life," so of Moses also He saith, "in whom ye trust"; everywhere conquering them by their own weapons. — Homily on the Gospel of John 41
João 5:45-47
That the Scriptures testified of Him He declared, but where they testify He added not; desiring to inspire them with greater awe, and to prompt them to search, and to reduce them to the necessity of questioning. For had He told them readily and without their questioning, they would have rejected the testimony; but now, if they gave any heed to His words, they needed first of all to ask, and learn from Him what that testimony was. On this account He dealeth the more largely in assertions and threats, not in proofs only, that even so He may bring them over by fear of what He saith; but they even so were silent. Such a thing is wickedness; whatsoever a man say or do it is not stirred to move, but remaineth keeping its peculiar venom. — Homily on the Gospel of John 41
João 5:46-47
[(as quoted by Aquinas, AD 1274)] (Hom. xli. 2) 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 persuasion. Do what you will, it retains its venom to the last. — Catena Aurea by Aquinas