João 8
Origen of Alexandria · Comentário Patrístico (catena)
João 8:19
It is necessary, though, to know that heretics consider clearly from this that the God whom the Jews worship does not be the Father of Christ; for if to the Pharisees worshipping the creator, they say, the Savior said, “You neither know me nor my Father,” it is clear that the Father of Jesus, being different from the creator, the Pharisees did not know, nor did those in Jerusalem, to whom he had previously said, “But he who sent me is true, whom you do not know.” They say these things not having read the divine scriptures, nor having kept to the customary language in them. For even if one can understand thoroughly from the scriptures of the fathers concerning God that one must worship only Him, if he does not live well, they say this one does not have the knowledge of God. If, indeed, another knew about the creator and his priestly service, it would be clear that even the sons of Eli the priest, being raised in the worship, but even so, having sinned, it is written about them in the first book of Samuel: “And the sons of Eli were worthless men; they did not know the Lord.” For we will inquire of the heretics whether it is written about the creator, “They did not know the Lord,” and if they answer that these things are about the creator, we will seek to understand why it was said about the sons of Eli, “They did not know the Lord;” whether it was due to the things concerning the creator or due to their wickedness; it is clearly said because of their wickedness that they are said not to have known the Lord. And this can be found not only about the sons of Eli but also about other kings who ruled in Israel and Judah who were sinners. Thus then, the Pharisees did not know the Father; for they did not live according to the will of the creator. There is also another meaning of knowing God, with there being a difference between knowing God and merely believing in God, as is evident from: "Whatever the law speaks, it speaks to those who are under the law," indicating clearly that it also includes the prophets whose words are called law, as we have demonstrated elsewhere. It is said in the Psalms: “Be still and know that I am God.” Who would not agree [believe] that these words were written to people who believe in the Creator? Whom to know is impossible without being still and purifying the mind of those who contemplate, and seeing God with more divine eyes because they have made their hearts pure, and are deemed worthy of this grace, as the Savior testifies, saying: “Blessed are the pure in heart, for they shall see God.” Similarly, regarding “No one knows the Father except the Son,” we shall say that knowing the Father is not the same thing as believing in Him. Therefore, the statement “No one knows the Father except the Son” does not contradict “And Abraham believed in God, and it was credited to him as righteousness.” If someone thinks we are forcing the issue by saying that believing is not the same as knowing, and that it is possible to believe without having knowledge of the one they believe in, let them hear what Jesus says to those Jews who had believed in Him: “If you continue in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” Notice that before it says “If you continue in my word, you will know the truth,” it is written: “So Jesus said to the Jews who had believed in him,” and what He said was: “If you continue in my word, you will know the truth.” It is vastly different to have knowledge alongside believing, compared to merely believing. For one is given by the Spirit, a message of wisdom; to another, a message of knowledge by the same Spirit; to another, faith by the same Spirit. — Commentary on the Gospel of John, Book 19
João 8:19
[(as quoted by Aquinas, AD 1274)] (tom. xix. l. in Joan. in princ.) 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 indeed that this is the very Christ? Ye neither know Me is addressed to the Pharisees. To the former persons from Jerusalem however He said, He that sent Me, is true, Whom ye know not. You will ask then, How is that true, If ye know Me, ye would know My Father also? when they of Jerusalem, to whom He said, Ye know Me, did not know the Father. To this we must reply, that our Saviour sometimes speaks of Himself as man, and some-times as God. Ye both know Me, He says as man: ye neither know Me, as God. (tom. xix. l. in Joan. in princ.) 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 Pharisees, who worshipped God as the Governor of the world, it is evident that the Father of Jesus, whom the Pharisees knew not, was a different person from the Creator. But they do not observe that this is a usual manner of speaking in Scripture. Though a man may know the existence of God, and have learned from the Father that He only must be worshipped, yet if his life is not good, he is said not to have the knowledge of God. Thus the sons of Eli, on account of their wickedness, are said not to have known God. And thus again the Pharisees did not know the Father; because they did not live according to their Creator's command. And there is another thing meant too by knowing God, different from merely believing in Him. It is said, Be still then, and know that I am God. (Ps. 45:10) And this, it is certain, was written for a people that believed in the Creator. But to know by believing, and believe simply, are different things. To the Pharisees, to whom He says, Ye neither know Me, nor My Father, He could with right have said, Ye do not even believe in My Father; for he who denies the Son, has not the Father, either by faith or knowledge. But Scripture gives us another sense of knowing a thing, viz. being joined to that thing. Adam knew his wife, when he was joined to her. And if he who is joined to a woman knows that woman, he who is joined to the Lord is one spirit, and knows the Lord. And in this sense the Pharisees neither knew the Father, nor the Son. But may not a man know God, and yet not know the Father? Yes; these are two different conceptions. And therefore among an infinite number of prayers offered up in the Law, we do not find any one addressed to God the Father. They only pray to Him as God and Lord; in order not to anticipate the grace shed by Jesus over the whole world, calling all men to the Sonship, according to the Psalm, I will declare Thy name unto my brethren. — Catena Aurea by Aquinas
João 8:19
These things, then, show that knowing God is different from believing in Him. Regarding the exactness, we will assign this meaning to the words said to the Pharisees: “Neither know me, nor my Father,” meaning reasonably: you do not even believe in my Father, for they did not believe in the one sent by the Father, and he who denies the Son does not have the Father either; and in no way do I say that they neither believe nor know. See whether the scripture also teaches that those who have been united to something and are joined with it are said to know that to which they have been united and shared in; but before such union and shared participation, even if they comprehend the words about something, they do not know it. Therefore Adam, speaking about Eve, said, "This now is bone of my bones and flesh of my flesh," but did not yet know the woman; for when he was united with her, it is said, "And Adam knew Eve his wife." And if anyone should stumble because we have received this as an example concerning the knowledge of God from "And Adam knew Eve his wife," let him first reflect on "This mystery is great." Secondly, let him compare what is said about male and female by the apostle; he uses the same expression concerning man and the Lord: "He who is joined to a prostitute is one body with her, but he who is joined to the Lord is one spirit." Therefore, the one joined to the prostitute has known the prostitute, and the one joined to the wife has known the wife; moreover, he who is joined to the Lord surely and holy knows the Lord. If this is the case, the Pharisees did not know the Father nor the Son, and true was the one who said, "Neither know me nor my Father." If we do not understand it in this final acceptation—I mean, taking knowledge as the same as being united and mixed—someone might explain, "But now that you have come to know God, or rather to be known by God," and, "The Lord knows those who are his." For according to us, the Lord knew those who were his by uniting with them and sharing with them his divinity and taking them up, as the gospel word says, into his hand, those who have believed in the Savior being in the hand of the Father; therefore, if they do not fall away by distancing themselves from the hand of God, they will not be seized. For no one seizes from the hand of the Father. After this, you will inquire into the same point, I mean the statement, "Neither have you known me, nor my Father," whether it is possible for someone to know God without knowing the Father; for if there is a different conception of Him as Father, and a different one as God, then perhaps it is possible to know God without knowing the Father as long as one knows Him as God, but does not know the Father. The Savior, therefore, says after the resurrection to Mary, "Go to my brothers and say to them, 'I am ascending to my Father and your Father, to my God and your God.'" It is suitable for heterodox to say, granting them that Moses and the prophets did not know the Father, which perhaps is not true, because anyone who has not known the Father has not known the Son; for the Son knows the Father, but the servant knows the Lord; and just as we would not be impious by saying that the Son did not know the Lord (for being a Son, He has not experienced the Father's dominion), so keeping the same God, we would not admit anything absurd by saying that the Son should know the Father and the servant the Lord, and neither the servant knows the Father nor the Son the Lord. Though there are many prayers written in the Psalms and the prophets and in the law itself, we do not find anyone praying and saying to God, "Father," perhaps because they did not know the Father; but they pray to Him as God and Lord, expecting the Spirit of adoption that He pours out not less upon them than upon those believing in God through Him after His appearing; unless indeed the spiritual advent of Christ has already happened to them and they have once received the Spirit of adoption when perfected; in a veiled manner and not openly known to all they called or wrote about God as Father, lest they anticipate the grace being bestowed upon the whole world through Jesus, calling everyone to adoption, to declare the name of God to His brothers and praise the Father in the midst of the congregation according to what is written: "I will declare Your name to my brothers, in the midst of the congregation I will praise You." — Commentary on the Gospel of John, Book 19
João 8:20
The Evangelist would not have added these words were it not to convey something useful.… Whenever it says "these are the words that he spoke in such and such a place," you will discover a reason for the addition.…The treasury was a place where coins were contributed for the honor of God and the support of the poor. What else would these coins be than the divine words that have the image of the great King stamped on them and that are examined by trustworthy money changers who know how to separate counterfeit coins from the genuine ones?… But if everyone contributed to the temple treasury in support of the needy for the common good, Jesus, more than anyone else was surely a worthy contributor. He gave the words of eternal life and his teaching about God and himself. His statement, "I am the light of the world," which was spoken in the treasury, was more valuable than any coin … as were all his other teachings in that place. And all the gold of the others who brought what they had into the treasury was like a bit of sand in comparison to the words of Jesus, for every word of his was wisdom. — COMMENTARY ON THE GOSPEL OF JOHN 19.40, 43-44, 53-55
João 8:20
[(as quoted by Aquinas, AD 1274)] (tom. xix. in Joan.) 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 of God, and the support of the poor. The coins are the divine words, stamped with the likeness of the great King. In this sense then let every one contribute to the edification of the Church, carrying into that spiritual treasury all that he can collect, to the honour of God, and the common good. But while all were thus contributing to the treasury of the temple, it was especially the office of Jews to contribute his gifts, which were the words of eternal life. While Jesus therefore was speaking in the treasury, no one laid hands on Him; His discourse being stronger than those who wished to take Him; for there is no weakness in that which the Word of God utters. — Catena Aurea by Aquinas
João 8:21
Someone might say to this, "If He said this to those persisting in unbelief, how can He say to such, 'You will seek me'?" For often seeking Jesus is good, somehow the same as seeking the Word and truth and wisdom. But you will say that it is also said concerning those who plot, just as in, "They sought to seize Him, but no one laid a hand on Him because His hour had not yet come," and in "I know that you are Abraham’s seed, but you seek to kill me, because my word finds no place in you," and in "Now you seek to kill me, a man who has told you the truth which I heard from God." Therefore, it is said to those not seeking rightly, "You will seek me," not contradicting "Everyone who seeks finds." And there are always differences among those seeking Jesus, not all seeking Him genuinely and for their own salvation and to benefit from Him. For there are also countless fallen dispositions seeking Jesus; therefore, only those who have rightly sought Him found peace, who rightly could be said to seek the Word from the beginning, the Word with God, and to be brought near to the Father. But when the Word is present and appearing, if it is not accepted, it threatens to depart and says, "I am going away;" and if we seek Him after He has departed, we shall not find Him, but we shall die in our sins. He knows from whom He is going away and to whom He remains inaccessible until He is sought in due time. And it is said to those who have Him like this and have not yet observed Him: "Do not say in your heart, 'Who will ascend into heaven? That is, to bring Christ down; or, 'Who will descend into the abyss? That is, to bring Christ up from the dead.' But what does the scripture say? 'The word is very near you, in your mouth and in your heart.'" To these, the Savior kindly shows also concerning the kingdom of God, so that they do not seek it outside themselves nor say, "Here it is," or "There it is;" for He says to them, "The kingdom of God is within you." And as long as we preserve within our soul the seeds of truth and its beginnings that were sown in us, the Word has not yet departed from us; but if we are corrupted by the outpouring of wickedness, then He will say to us, "I am going," so that if we seek Him we shall not find Him, but we shall die in our sins, caught in them and taken by those appointed to seize the soul, according to what was said: "Fool, this very night your soul will be demanded from you." We should not pass over unexamined also the phrase, "You will die in your sins." If it is taken more commonly, it is clear that sinners will die in their sin, and the righteous will die in their righteousness; but if "You will die" is understood according to the death of the enemy of Christ, as one sinning unto death, it is clear that those to whom it was said had not yet died. And you inquire how those who did not believe while they were living will ever die. Someone will answer even to this, saying that at that time not yet believing was not yet a sin unto death, and those to whom the word came had not yet sinned unto death. But they were living in the weakness of their soul, and that weakness was unto death. Therefore, the physician, seeing them gravely ill, said in despair of their healing, "I am going away, and you will seek me, and you will die in your sins." We said then that "since that infirmity was 'unto death' for them, since they learned from Jesus the difference of infirmities. Lazarus also was sick, but the physician knew that his sickness was not unto death; therefore he says: 'This sickness is not unto death.' Therefore, even when we take hold of our own sicknesses, let us be careful lest we fall sick unto death, the disease changing from one that can still have a cure to one that is incurable. At the same time, it becomes somewhat clearer also what is meant by 'Where I am going, you cannot come,' in relation to 'You will die in your sin.' For when someone dies in their own sin, where Jesus is going they cannot go; for no dead person can follow Jesus. 'The dead do not praise you, Lord, nor any of those who go down into Hades. But we, who are alive, shall bless the Lord.' You may also add to 'You will die in your sin' what is written in Ezekiel: 'The soul who sins shall die'; for the death of the soul is sin, though not every sin, but the one that John speaks of as unto death. He also distinguishes that some sins are the death of the soul, some its sickness, and perhaps even thirdly, some a loss to the soul, the sin namely from 'What shall a man profit if he gains the whole world but loses or suffers loss of his soul?' and from 'If someone’s work is burned, he will suffer loss.' To those, therefore, who die in their sin, he says: 'I go away, and you will seek me, and you will die in your sin; where I go, you cannot come,' but to Peter: 'Where I am going, you cannot follow me now, but you will follow afterward'; for it is possible that one who is a disciple of Jesus can now not be prepared to follow Him as He goes to the Father, but later diligently walking in His steps, they may follow their teacher and follow the Word of God. It is reasonable that someone, considering what pertains to the end, will dwell on 'Where I am going you cannot come,' and regarding it will say that one may be unable to do so now, but later may be able; and if there is a present age and another to come, to whom it is said, 'You cannot come,' in the present age (and much time remains until its completion) they cannot come where Jesus is, which is, where truth and wisdom and the Word are, for that is 'where Jesus is.' I know some who are not only in this age but also in the future held by their own sin, as those regarding whom the Word says: 'He who blasphemes against the Holy Spirit does not have forgiveness either in this age or in the age to come,' nor indeed even in the future age nor in the ages to come. — Commentary on the Gospel of John, Book 19
João 8:24
Now, if the one who does not believe that Jesus is the Christ will die in his sins, it is clear that the one who does not die in his sins has believed in the Christ. But he who dies in his sins, even if he says that he believes in the Christ, has not believed in him so far as truth is concerned. And if faith is mentioned but it lacks works, such faith is dead. … For one who believes in [Christ's] justice does not do injustice. One who believes in his wisdom would not say or do anything foolish.… And if we collected the remaining attributes of Christ, we will easily discover that whoever does not believe in Christ will die in his sins because he comes to be the very opposite of what is seen in Christ. The sins themselves kill him. — COMMENTARY ON THE GOSPEL OF JOHN 19.152, 155, 158
João 8:25
[(as quoted by Aquinas, AD 1274)] (tom. xix. in Joan.) 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 or speak foolishly; in like manner with respect to the other attributes of Christ, you will find that he who does not believe in Christ, dies in his sins: inasmuch as he comes to be the very contrary of what is seen in Christ. — Catena Aurea by Aquinas
João 8:37
It is also possible for one who happens to be the [biological] seed of Abraham by diligence to become his [spiritual] child. And it is possible, by neglect and poor stewardship, for one to cease to be his seed. There was still hope for them, however, to whom the saying was addressed. Jesus knew that they were the seed of Abraham and saw that they had not yet lost the ability to become children of Abraham. Since it was possible for them to become children of Abraham in addition to being his seed, he said, "If you are the children of Abraham, do the works of Abraham." But just as some are seed of Abraham, so others are really "seed of Canaan, not of Judah," as Daniel says.…But if, in addition to being seed of Abraham, they had cultivated the seed of Abraham and given it over to greatness and growth, the word of Jesus would have produced great growth in the seed of Abraham.… But those who wished to kill the Word and to crush him did not contain his greatness.… If any one of us is seed of Abraham and the Word of God does not continue in him still, let him not seek to kill the Word. Let him change from merely being seed of Abraham to becoming a child of Abraham, and he will be able to take in the Word of God, whom he did not have till then. — COMMENTARY ON THE GOSPEL OF JOHN 20.32-33, 41, 43, 45
João 8:38
The Savior is an eyewitness to what was done with the Father.… "No one has known the Father except the Son," since they are no longer eyewitnesses to whom the Son has revealed him. — COMMENTARY ON THE GOSPEL OF JOHN 20.46
João 8:38
[(as quoted by Aquinas, AD 1274)] (tom. xx. in Joan. s. 7.) This is proof that our Saviour was witness to what was done with the Father: whereas men, to whom the revelation is made, were not witnesses. (tom. xx. 7.) Also another reading has; And do ye do what ye have heard from the Father. All that was written in the Law and the Prophets they had heard from the Father. He who takes this reading, may use it to prove against them who hold otherwise, that the God who gave the Law and the Prophets, was none other than Christ's Father. And we use it too as an answer to those who maintain two original natures in men, and explain the words, My word hath no place in you, (c. 8) to mean that these were by nature incapable of receiving the word. How could those be of an incapable nature, who had heard from the Father? And how again could they be of a blessed nature, who sought to kill our Saviour, and would not receive His words. — Catena Aurea by Aquinas
João 8:39
Those who fasten on to one of Abraham's works, such as the statement "Abraham believed God, and it was reckoned to him for justice," think that this is what is referred to in the command, "Do the works of Abraham." Even if it is conceded to them that faith is a work (which would not be conceded by those who accept the saying, "Faith without works is dead," as authoritative, nor by those who understand that to be justified by faith differs from being justified by works of law), then let them explain why it was not said in the singular, "If you are children of Abraham, do the work of Abraham." Rather, it is said in the plural, "Do the works of Abraham." This is equivalent, I think, to saying, "Do all the works of Abraham." — COMMENTARY ON THE GOSPEL OF JOHN 20.66
João 8:39
[(as quoted by Aquinas, AD 1274)] (tom. xx. 13.) 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. Our Lord is reproaching them for their evil deeds. They answered and said unto Him, Abraham is our father. This answer of the Jews is a great falling off from our Lord's meaning. He had referred to God, but they take Father in the sense of the father of their nature, Abraham. (tom. xx. 9.) 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. (tom. xx. 2. et sq.) 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 contains in itself all the proportions of him whose seed it is, as yet however dormant, and waiting to be developed; when the seed first has changed and moulded the material it meets with in the woman, derived nourishment from thence and gone through a process in the womb, it becomes a child, the likeness of its begetter. So then a child is formed from the seed: but the seed is not necessarily a child. Now with reference to those who are from their works judged to be the seed of Abraham, may we not conceive that they are so from certain seminal proportions implanted in their souls? All men are not the seed of Abraham, for all have not these proportions implanted in their souls. But he who is the seed of Abraham, has yet to become his child by likeness. And it is possible for him by negligence and indolence even to cease to be the seed. But those to whom these words were addressed, were not yet cut off from hope: and therefore Jesus acknowledged that they were as yet the seed of Abraham, and had still the power of becoming children of Abraham. So He says, If ye are the children of Abraham, do the works of Abraham. If as the seed of Abraham, they had attained to their proper sign and growth, they would have taken in our Lord's words. But not having grown to be children, they cared not; but wish to kill the Word, and as it were break it in pieces, since it was too great for them to take in. If any of you then be the seed of Abraham, and as yet do not take in the word of God, let him not seek to kill the word; but rather change himself into being a son of Abraham, and then he will be able to take in the Son of God. Some select one of the works of Abraham, viz. that in Genesis, And Abraham believed God, and it was counted to him for righteousness. (Gen. 15:6) But even granting to them that faith is a work, if this were so, why was it not, Do the work of Abraham: using the singular number, instead of the plural? The expression as it stands is, I think, equivalent to saying, Do all the works of Abraham: i. e. in the spiritual sense, interpreting Abraham's history allegorically. For it is not incumbent on one, who would be a son of Abraham, to many his maidservants, or after his wife's death, to marry another in his old age. — Catena Aurea by Aquinas
João 8:39
It is clear, however, that the Savior refutes this too as a false statement by his reply, "If you are the children of Abraham, do the works of Abraham." — COMMENTARY ON THE GOSPEL OF JOHN 20.60
João 8:39
They appear to have replied as if they had understood the statement about who their father was in a much lowlier manner than the Lord meant it. For Jesus was referring to God when he declared, "And you, therefore, do the things that you have heard from the Father." They, however, make a humbler assertion about the father of their own nation when they say, "Abraham is our father." — COMMENTARY ON THE GOSPEL OF JOHN 20.57-58
João 8:40
If Abraham has not done what he could not possibly have done, the words "this Abraham did not do" will seem to have been spoken without purpose. For some would say to this that the statement "this Abraham did not do" is made in vain, since he did not do what by no means [could have] occurred during his time, for Jesus did not exist during his time. But since I assume that the statement "this Abraham did not do" has been made in praise of Abraham, as it were, I would say that, in accordance with the word that teaches, "Abraham your father rejoiced that he might see my day, and he saw it and was glad," it is possible that there was also a man in Abraham's time who spoke the truth that he heard from God, and that Abraham, in truth, did not seek to kill this man. — COMMENTARY ON THE GOSPEL OF JOHN 20.87-88
João 8:40
[(as quoted by Aquinas, AD 1274)] But now ye seek to kill Me, a man that hath told you the truth. (tom. xx. 11.) 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 Whom ye see not. This did not Abraham. (tom. xx. 12.) 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 man born who spoke the truth, which he heard from God, and that this man's life was not sought for by Abraham. Know too that the Saints were never without the spiritual advent of Christ. I understand then from this passage, that every one who, after regeneration, and other divine graces bestowed upon him, commits sin, does by this return to evil incur the guilt of crucifying the Son of God, which Abraham did not do. — Catena Aurea by Aquinas
João 8:40
Those who seek to kill him seek to kill a man, since even if they should kill him, God is not killed. And if they seek to kill him when they have not yet killed him, they plot against him as against a man, not thinking that the one against whom they plot is God. For no one would continue to plot against him if he were convinced that the one against whom he plots is God. — COMMENTARY ON THE GOSPEL OF JOHN 20.80
João 8:41
[(as quoted by Aquinas, AD 1274)] Ye do the works of your father. — Catena Aurea by Aquinas
João 8:41
I ask whether those Jews who are said to have believed in him do not respond rather vindictively, because they were reproved as not being children of Abraham, by hinting in a veiled manner that the Savior was born of fornication. They assume this as probable because they do not accept his famous and widely discussed birth from the Virgin. — COMMENTARY ON THE GOSPEL OF JOHN 20.128
João 8:41
The Savior said that God was his Father and acknowledged no man as his father. Hence it is likely because of the statement "We have not been born of fornication," that, to give offense, they in turn add, "We have one father, God." It is as if they were saying, "We are the ones who have one Father, God, rather than you, who claim to have been born of a virgin, though you were born of fornication. You boast that you have been born of a virgin by saying that you have God alone as your one Father. We who acknowledge God as our Father do not deny that we also have a human father." — COMMENTARY ON THE GOSPEL OF JOHN 20.130
João 8:41
In so far as we commit sins, we have not as yet put off the generation of the devil, even if we are thought to believe in Jesus. Consequently Jesus says to those Jews who have believed, "You do the works of your father," "father" meaning the devil because of the statement "You are of your father the devil." Now, if everyone "who commits sin is of the devil," everyone who is not of the devil does not commit sin. In addition, if "the reason the Son of God appeared was that he might destroy the works of the devil," to the extent that he has not yet destroyed the works of the devil in us, because we have not presented ourselves to him who destroys the works of the devil, we have not as yet put aside being children of the devil, since it is our fruits that show whose sons we are. — COMMENTARY ON THE GOSPEL OF JOHN 20.103-5
João 8:42
Now, at what other time does God become one's father than at the time one keeps his commandments? It is because of these commandments that one who was not formerly a son of the father in heaven becomes his son, when the Father leads the one who becomes his son to regeneration, and is called "Father." — COMMENTARY ON THE GOSPEL OF JOHN 20.140
João 8:42
If, then, the [conditional] proposition is true, "If God were your father, you would love me," it is clear that the [conditional] contrary to this is also true: If you do not love me, God is not your Father. God is not the Father, therefore, of those who do not love Jesus. And there was a time when Paul did not love Jesus. There was a time, then, when God was not Paul's Father. Paul, therefore, was not a son of God by nature, but later he became a son of God. — COMMENTARY ON THE GOSPEL OF JOHN 20.137-38
João 8:42
But when one compares the condition that resulted from having taken up the form of a servant after he had emptied himself with that former condition of the Son, you will understand how the Son has proceeded from God and has come to us, and [how he] has come out, as it were, of the one who sent him, even if, in another manner, the Father has not left him alone but is with him, and is in the Son just as also the Son is in the Father. For unless you understand that the Son is in the Father in a different way than he was before he proceeded from God, it will seem contradictory that he has both proceeded from God and, after he has proceeded from God, is still in God. — COMMENTARY ON THE GOSPEL OF JOHN 20.155-56
João 8:42
I think these words were spoken because there were some who came without being sent by the Father. Jeremiah teaches of such people who promise some teaching or prophecy, where it is written, "I did not send these prophets, yet they ran." — COMMENTARY ON THE GOSPEL OF JOHN 20.160
João 8:43
[(as quoted by Aquinas, AD 1274)] (tom. xx. 18. [Nic.]) First then, that virtue must be sought after, which hears the divine word; that by degrees we may be strong enough to embrace the whole teaching of Jesus. For so long as a man has not had his hearing restored by the Word, which says to the deaf ear, Be opened: (Mark 7:34) so long he cannot hear. (tom. xx.) 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 reason sees wrong; so, in the other case, whether a man receives a doctrine, or whether he does not, he is of the same nature. — Catena Aurea by Aquinas
João 8:43
First then, we must acquire the ability to hear the divine word so that subsequently we may also be able to know the whole teaching of Jesus. For it is possible that, though one previously could not hear Jesus' word, he attains the ability to hear it, because one cannot hear until his hearing is healed by the Word who says to the deaf, "Be opened." — COMMENTARY ON THE GOSPEL OF JOHN 20.163-64
João 8:44
[(as quoted by Aquinas, AD 1274)] (tom. xx. 21.) 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. (tom. xx. 22.) 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 danger of it, as we read in the Psalms, My feet were almost gone: (Ps. 72) others fall from it. Because the truth is not in him, is the reason why the devil did not stand in the truth. He imagined vain things, and deceived himself; wherein He was so far worse than others, in that, while others are deceived by him, he was the author of his own deception. But farther; does the truth is not in him, mean that he holds no true doctrine, and that every thing he thinks is false; or that he is not a member of Christ, who says, I am the truth? (c. 14:6) Now it is impossible that any rational being should think falsely on every subject and never be even ever so slightly right in opinion. The devil therefore may hold a true doctrine, by the mere law of his rational nature: and therefore his nature is not contrary to truth, i. e. does not consist of simple error and ignorance; otherwise he could never have known the truth. (tom. xx. 23.) 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, to whom it is said, I have said, Ye are Gods. (Ps. 81) When a man speaketh a lie, he speaketh of his own; but the Holy Spirit speaketh the word of truth and wisdom; as he said below, He shall receive of Mine, and shall show it unto you. (c. 16:15) — Catena Aurea by Aquinas
João 8:44
These words make it very clear that one is not a child of the devil as a result of creation, nor is anyone said to be a son of God because he was so created. It is also clear that one who was previously a child of the devil can become a child of God. Matthew also reveals this when he records that the Savior spoke as follows: "You have heard that it was said, you shall love your neighbor and hate your enemy. But I say to you, you shall love your enemies and pray for those who persecute you, that you may become children of your Father who is in heaven." For note that by [obeying] the commands, "Love your enemies" and "Pray for those who persecute you," he who previously was not a child of the Father in heaven subsequently becomes his child. — COMMENTARY ON THE GOSPEL OF JOHN 20.106-7
João 8:44
For such is the meaning of the words "You will to do your father's desires." But we must say in reference to these matters that the devil desires, let us say, that this boy be corrupted, and that this woman commit adultery and that these men visit prostitutes. By the power of these desires, [the devil] makes the desire to do the things that he wishes to effect serve him so that, according to this, one could say that the one [i.e., the devil] who causes the prostitution or adultery practices prostitution and commits adultery even before the human becomes involved. And you will say the same thing also about every sin, that is to say, the devil does not desire money, but he desires to make people lovers of money and passionately desirous of material things. And those who love money, even if all they do is wish for it, will to carry out this desire of his. — COMMENTARY ON THE GOSPEL OF JOHN 20.179-80
João 8:44
If we do the works of God and wish to do his desires, we are children of God. But if we do the works of the devil and wish to do what he desires, we are of our father the devil. Let us pay attention, then, not only to what we do but also to what we desire. For even to wish to do the desires of the devil is sufficient to be his child. Perhaps this is why the words "You wish to do the desires of your father" are added after the statement "You do the works of your father," so that we may learn that even if we merely wish to do what the devil desires, we will still be called the children of the devil. — COMMENTARY ON THE GOSPEL OF JOHN 20.193-94
João 8:44
But notice also the statement "In Adam all die, and in Christ all shall be made alive." … By observing these words you will perceive the life of man according to the image. And when you have understood what his life is, you will perceive in what manner the murderer killed the living man, and that he will correctly be called a murderer, not because he killed some particular individual but because he killed the whole race insofar as "in Adam all die." — COMMENTARY ON THE GOSPEL OF JOHN 20.224
João 8:44
And the reason why truth is not in him is that he has been deceived and accepts lies, and he has himself been deceived by himself. On this basis he is considered to be worse than the rest of these who are deceived, since they are deceived by him, but he creates his own deception himself. — COMMENTARY ON THE GOSPEL OF JOHN 20.244
João 8:44
If one carefully considers human nature, which is not easily purified of false teachings, one sees that, as "everyone is a liar," not everyone has stood in the truth. If someone is not a liar and has stood in the truth, he is not an ordinary person but is like those to whom God says, "I have said, 'You are gods, children of the Most High.' " … But when the Holy Spirit or an angelic spirit speaks, it does not speak from its own resources but from the Word of truth itself and from wisdom. This is made clear in the Gospel according to John below where Jesus teaches about the Paraclete, saying, "He will receive from me and will declare it to you." Whenever the lie speaks, however, it speaks from its own resources.… We then who are human beings should hurry and flee with all our strength to become "gods" since, to the extent that we are human, we are liars, just as the father of the lie is a liar. — COMMENTARY ON THE GOSPEL OF JOHN 20.241-42, 263-64, 266
João 8:45
We must question how he says, to people who believe in him, "because I speak the truth, you do not believe in me." Consider whether it is possible to believe in someone in one particular aspect but not to believe in another aspect. For instance, one could believe that Jesus was crucified in Judea in the time of Pontius Pilate but not believe that he was born of the Virgin Mary. This one believes and disbelieves in the same person. Take, as another example, those who believe in the Jesus who performed the recorded wonders and signs in Judea but who do not believe in the Son of the one who made heaven and earth. These believe and disbelieve in the same one.…It is likely that they believed in him on the basis of what was seen because of his marvelous deeds, but they did not believe in his deeper sayings.… You see this even in the present, that there are many people who marvel at Jesus whenever they consider the story about him but who no longer believe when a teaching that is deeper and greater than their capacity is disclosed to them, but instead suspect it to be false. — COMMENTARY ON THE GOSPEL OF JOHN 20.268-70, 274-75
João 8:46
[(as quoted by Aquinas, AD 1274)] (tom. xx. in Joan. s. 25.) A bold speech this; which none could have had the confidence to utter, but he Who did no sin; even our Lord. — Catena Aurea by Aquinas
João 8:46
Now, so far as the literal meaning is concerned, the text also involves the Savior's boldness, since no man could say with the confidence that he had not sinned, "Which of you convicts me of sin?" It is only our Lord "who did not sin," "who has been tempted in all things like as we are, without sin." He is the only one able to address these words to all who have ever known him. Now, I understand the words "which of you" to be said not only to those present but also to the whole human race, as if we were to understand it to mean: Who of your race? Or, what sort of person will be able to convict me of sin? But be assured: there is no one. — COMMENTARY ON THE GOSPEL OF JOHN 20.277-78
João 8:47
[(as quoted by Aquinas, AD 1274)] (tom. xx. 24.) But how is this said to the Jews who believed on Him? Consider: a man may believe in one sense, not believe in another; e. g. that our Lord was crucified by Pontius Pilate, but not that He was born of the Virgin Mary. In this same way, those whom He is speaking to, believed in Him as a worker of miracles, which they saw Him to be; but did not believe in His doctrines, which were too deep for them. — Catena Aurea by Aquinas
João 8:48
The parable in the Gospel of Luke is about a man who went down from Jerusalem to Jericho and fell among thieves. The priest and the Levite passed by him, but the Samaritan came on him on his journey, saw him, had compassion, approached him and bound up his wounds, pouring oil and wine on them. Now, if someone is able to prove that what is said about the Samaritan who healed this man who was half-dead and who had fallen among thieves refers to one other than the Savior, he will also show why the Savior did not deny that he was a Samaritan. — COMMENTARY ON THE GOSPEL OF JOHN 20.317-18
João 8:49
The statement "And you dishonor me" follows these words and is addressed to those who have dishonored him and said to him, "Are we not correct in saying that you are a Samaritan and have a demon?" They thought that their incorrect statement was correct. For they denounced the Savior because they thought incorrectly that he was a Samaritan and had a demon. But we must think that the statement "And you dishonor me" was made not only to those at that time but also to those who always dishonor him by what they do contrary to the upright word of God. It was made by those who dishonor Christ, who is justice, by the unjust things they do.… "You dishonor me" would also be said to anyone who despises wisdom, since Christ also is wisdom. — COMMENTARY ON THE GOSPEL OF JOHN 20.343-45
João 8:50
God, who gave his own Son for us, seeks the glory of Christ in each of those who have received him. He will find it in those who attend to themselves and work out the opportunities for virtue that have been implanted in them, but he will not find it in those who are not such. When he does not find it, he will judge those in whom he does not find the glory of his own Son and will say to them, "Because of you my name is continually blasphemed among the nations." — COMMENTARY ON THE GOSPEL OF JOHN 20.350
João 8:51
For what is that death that has come into the world through sin if it is not the last enemy of Christ that will be destroyed? And what is that death that passed to all people because all have sinned if it is not this very death that also reigned from Adam to Moses? Now Moses, that is, the law, continued until the sojourn of our Lord Jesus and ruled by one man's transgression through that one man, until those who have received the abundance of grace and righteousness should reign in life through the one Christ Jesus. Whoever, then, has kept the word of the Only Begotten and Firstborn of creation will never see this death, since it is the nature of the Word to prevent death from being seen. And this is how we must understand the words "If anyone keeps my word, he will never see death." It is as if he who speaks these words had given those who hear them light as a gift and said, If anyone keeps this light of mine, he will never see darkness. — COMMENTARY ON THE GOSPEL OF JOHN 20.365-68
João 8:52
There is a difference between tasting death and seeing death. The Jews, as unintelligent hearers, confused the saying of the Lord and instead of "he will not see death" said "He will not taste death." — COMMENTARY ON THE GOSPEL OF JOHN 20.413
João 8:52
The majority, even of the wise, think that every kind of sin, of which one form is also the sin against reason, has no other source than mistaken judgments. But those who have believed in the holy Scriptures as divine think that the things people do contrary to right reason are not accomplished apart from demons or some such hostile powers. The Jews, too, therefore, assumed that it was the result of the activity of a demon that Jesus said, "Truly, truly I say to you, if anyone shall keep my word, he will not see death forever." And they had this impression because they had neither kept the word nor perceived the meaning of what was said. For here he was speaking of the death of those who are at enmity with the Word [or reason] who die forever because they do not keep his word. But they think he is talking about that death which is common to all, and so when he says that everyone who has kept his word will not die forever, [they think that he] has lost his wits, since Abraham and the prophets died. — COMMENTARY ON THE GOSPEL OF JOHN 20.378-80
João 8:53
They reflected on the death of Abraham and the prophets.… They had not, however, comprehended the life of Abraham and the prophets or that the God of Abraham, Isaac and Jacob was not their God as men who were dead but as men who were alive. … Therefore, although Abraham died, nevertheless he was alive and no longer saw death since he had seen the day of Jesus and rejoiced and was glad.…This is why our Savior said that "Abraham your father rejoiced that he might see my day, and he saw it and was glad"—to teach that Abraham was alive. But if someone prefers that the words about Abraham do not have this meaning, let him tell us whether he who once saw the day of our Savior … can see death after such a sight … or that one who was worthy of such a sight was later deprived of what he had seen. Each of these assertions is absurd. For when Abraham saw the day of Jesus, at the same time he saw it he also heard his word and kept it; therefore he no longer sees death. And so, the Jews were also incorrect when they said, "Abraham died," as if he were still among the dead.… The same is also true of the prophets.… They too kept the word of the Son of God when the word of the Lord came to Hosea, or Jeremiah or Isaiah; for no other Word of God came to any of these than he who was in the beginning with God, his Son, God the Word. Now if anyone has kept this word, the prophets certainly have.… Therefore, just as the Jews' statement "Now we know that you have a demon" is false, so also is their statement "Abraham is dead, and the prophets." — COMMENTARY ON THE GOSPEL OF JOHN 20.393-400