Bible Verses and Early Church Commentary | Historical Christian Faith

¹ After this there was a feast of the Jews; and Jesus went up to Jerusalem. ² Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. ³ In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. ⁴ For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. ⁵ And a certain man was there, which had an infirmity thirty and eight years. ⁶ When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? ⁷ The impotent man answered him, Sir, 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. ⁸ Jesus saith unto him, Rise, take up thy bed, and walk. ⁹ And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. ¹⁰ The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. ¹¹ He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. ¹² Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? ¹³ And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place. ¹⁴ Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. ¹⁵ The man departed, and told the Jews that it was Jesus, which had made him whole. ¹⁶ And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. ¹⁷ But Jesus answered them, My Father worketh hitherto, and I work. 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. ¹⁹ Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. ²⁰ For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel. ²¹ For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. ²² For the Father judgeth no man, but hath committed all judgment unto the Son: ²³ That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. ²⁴ Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. ²⁵ Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. ²⁶ For as the Father hath life in himself; so hath he given to the Son to have life in himself; ²⁷ And hath given him authority to execute judgment also, because he is the Son of man. ²⁸ Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, ²⁹ And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. 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 the Father which hath sent me. ³¹ If I bear witness of myself, my witness is not true. ³² There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. ³³ Ye sent unto John, and he bare witness unto the truth. ³⁴ But I receive not testimony from man: but these things I say, that ye might be saved. ³⁵ He was a burning and a shining light: and ye were willing for a season to rejoice in his light. ³⁶ But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. ³⁷ And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. ³⁸ And ye have not his word abiding in you: for whom he hath sent, him ye believe not. ³⁹ Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. ⁴⁰ And ye will not come to me, that ye might have life. ⁴¹ I receive not honour from men. ⁴² But I know you, that ye have not the love of God in you. ⁴³ I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. ⁴⁴ How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? ⁴⁵ Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. ⁴⁶ For had ye believed Moses, ye would have believed me: for he wrote of me. ⁴⁷ But if ye believe not his writings, how shall ye believe my words?

[AD 202] Irenaeus on John 5:1

Afterwards He went up, the second time, to observe the festival day of the passover.
"Wherefore he again exclaims in his Epistle, "Every one that believeth that Jesus is the Christ, has been born of God; "

Source: Against Heresies Book II

[AD 202] Irenaeus on John 5:1

One can examine the Gospels to ascertain how often after his baptism the Lord went up, at the time of the Passover, to Jerusalem, in accordance with what was the practice of the Jews from every land, and every year, that they should assemble at this period in Jerusalem and there celebrate the feast of the Passover. First of all, after he had made the water wine at Cana of Galilee, he went up to the festival day of the Passover.… Afterwards he went up, the second time, to observe the festival day of the Passover in Jerusalem. On this occasion he cured the paralytic man who had lain beside the pool thirty-eight years.… Then, when he had raised Lazarus from the dead and plots were formed against him by the Pharisees, he withdrew to a city called Ephraim. And from that place, as it is written, “He came to Bethany six days before the Passover,” and going up from Bethany to Jerusalem, he there ate the Passover and suffered on the day following. Now, that these three occasions of the Passover are not included within one year, every person whatever must acknowledge.

Source: AGAINST HERESIES 2.22.3

[AD 220] Tertullian on John 5:1

And thus, the former gifts of grace being withdrawn, "the law and the prophets were until John," and the fishpool of Bethsaida until the advent of Christ: thereafter it ceased curatively to remove from Israel infirmities of health; since, as the result of their perseverance in their frenzy, the name of the Lord was through them blasphemed, as it is written: "On your account the name of God is blasphemed among the Gentiles: " for it is from them that the infamy (attached to that name) began, and (was propagated during) the interval from Tiberius to Vespasian.

Source: An Answer to the Jews

[AD 220] Tertullian on John 5:1

If it seems a novelty for an angel to be present in waters, an example of what was to come to pass has forerun. An angel, by his intervention, was wont to stir the pool at Bethsaida. They who were complaining of ill-health used to watch for him; for whoever had been the first to descend into them, after his washing, ceased to complain.

Source: On Baptism

[AD 328] Alexander of Alexandria on John 5:1

As in a certain place the Lord Himself testified, saying, "Every one that loveth Him that begat, loveth Him also that is begotten of Him."

[AD 407] John Chrysostom on John 5:1-13

(Hom. xxxvi. 1) The feast of Pentecost. Jesus always went up to Jerusalem at the time of the feasts, that it might be seen that He was not an enemy to, but an observer of, the Law. And it gave Him the opportunity of impressing the simple multitude by miracles and teaching: as great numbers used then to collect from the neighbouring towns.
Now there is at Jerusalem by the sheep-market a pool, which is called in the Hebrew tongue Bethesda, having five porches.

(Hom. xxxvi. 1) This pool was one among many types of that baptism, which was to purge away sin. First God enjoined water for the cleansing from the filth of the body, and from those defilements, which were not real, but legal, e. g. those from death, or leprosy, and the like. Afterwards infirmities were healed by water, as we read: In these (the porches) lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. This was a nearer approximation to the gift of baptism, when not only defilements are cleansed, but sicknesses healed. Types are of various ranks, just as in a court, some officers are nearer to the prince, others farther off. The water, however, did not heal by virtue of its own natural properties, (for if so the effect would have followed uniformly,) but by the descent of an Angel: For an Angel went down at a certain season into the pool, and troubled the water. In the same way, in Baptism, water does not act simply as water, but receives first the grace of the Holy Spirit, by means of which it cleanses us from all our sins. And the Angel troubled the water, and imparted a healing virtue to it, in order to prefigure to the Jews that far greater power of the Lord of the Angels, of healing the diseases of the soul. But then their infirmities prevented their applying the cure; for it follows, Whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had. But now every one may attain this blessing, for it is not an Angel which troubleth the water, but the Lord of Angels, which worketh every where. Though the whole world come, grace fails not, but remains as full as ever; like the sun's rays which give light all day, and every day, and yet are not spent. The sun's light is not diminished by this bountiful expenditure: no more is the influence of the Holy Spirit by the largeness of its outpourings. Not more than one could be cured at the pool; God's design being to put before men's minds, and oblige them to dwell upon, the healing power of water; that from the effect of water on the body, they might believe more readily its power on the soul.

(Hom. xxxiii. 1, 2) He did not, however, proceed immediately to heal him, but first tried by conversation to bring him into a believing state of mind. Not that He required faith in the first instance, as He did from the blind man, saying, Believe ye that I am able to do this? (Matt. 9:28) for the lame man could not well know who He was. Persons who in different ways had had the means of knowing Him, were asked this question, and properly so. But there were some who did not and could not know Him yet, but would be made to know Him by His miracles afterwards. And in their case the demand for faith is reserved till after those miracles have taken place: When Jesus saw him lie, and knew that he had been a long time in that case, He saith unto him, Wilt thou be made whole? He does not ask this question for His own information, (this were unnecessary,) but to bring to light the great patience of the man, who for thirty and eight years had sat year after year by the place, in the hope of being cured; which sufficiently explains why Christ passed by the others, and went to him. And He does not say, Dost thou wish Me to heal thee? for the man had not as yet any idea that He was so great a Person. Nor on the other hand did the lame man suspect any mockery in the question, to make him take offence, and say, Hast thou come to vex me, by asking me if I would be made whole; but he answered mildly, Sir, 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. He had no idea as yet that the Person who put this question to him would heal him, but thought that Christ might probably be of use in putting him into the water. But Christ's word is sufficient, Jesus saith unto him, Rise, take up thy bed, and walk.

(Hom. xxxvi. 1, 2) Behold the richness of the Divine Wisdom. He not only heals, but bids him carry his bed also. This was to show the cure was really miraculous, and not a mere effect of the imagination; for the man's limbs must have become quite sound and compact, to allow him to take up his bed. The impotent man again did not deride and say, The Angel cometh down, and troubleth the water, and he only cureth one each time; dost Thou, who art a mere man, think that Thou canst do more than an Angel? On the contrary, he heard, believed Him who bade him, and was made whole: And immediately the man was made whole, and took up his bed, and walked.

(Hom. xxxvii. 2) This was wonderful, but what follows more so. As yet he had no opposition to face. It is made more wonderful when we see him obeying Christ afterwards in spite of the rage and railing of the Jews: And on the same day was the sabbath. The Jews therefore said unto him that was cured, It is the sabbath day, it is not lawful for thee to carry thy bed.

(Hom. xxxvii. 2) Had he been inclined to deal treacherously, he might have said, If it is a crime, accuse Him Who commanded it, and I will lay down my bed. And he would have concealed his cure, knowing, as he did, that their real cause of offence was not the breaking of the Sabbath, but the miracle. But he neither concealed it, nor asked for pardon, but boldly confessed the cure. They then ask spitefully; What man is that who said unto thee, Take up thy bed, and walk. They do not say, Who is it, who made thee whole? but only mention the offence. It follows, And he that was healed wist not who it was, for Jesus had conveyed Himself away, a multitude being in that place. This He had done first, because the man who had been made whole, was the best witness of the cure, and could give his testimony with less suspicion in our Lord's absence; and secondly, that the fury of men might not be excited more than was necessary. For the mere sight of the object of envy, is no small incentive to envy. For these reasons He departed, and left them to examine the fact for themselves. Some are of opinion, that this is the same with the one who had the palsy, whom Matthew mentions. But he is not. For the latter had many to wait upon, and carry him, whereas this man had none. And the place where the miracle was performed, is different.

Source: Catena Aurea by Aquinas

[AD 428] Theodore of Mopsuestia on John 5:1

He chose the time when everybody gathered to offer his help to everyone. Therefore he went to Jerusalem at that time. He did not think it was necessary to travel around and go to every place where people were ill, so that it might not appear that he was looking for fame. Instead he healed one only and through him he revealed himself to many.

Source: COMMENTARY ON JOHN 2.5.1

[AD 430] Augustine of Hippo on John 5:1

1. It ought not to be a matter of wonder that a miracle was wrought by God; the wonder would be if man had wrought it. Rather ought we to rejoice than wonder that our Lord and Saviour Jesus Christ was made man, than that He performed divine works among men. It is of greater importance to our salvation what He was made for men, than what He did among men: it is more important that He healed the faults of souls, than that He healed the weaknesses of mortal bodies. But as the soul knew not Him by whom it was to be healed, and had eyes in the flesh whereby to see corporeal deeds, but had not yet sound eyes in the heart with which to recognise Him as God concealed in the flesh, He wrought what the soul was able to see, in order to heal that by which it was not able to see.
He entered a place where lay a great multitude of sick folk— of blind, lame, withered; and being the physician both of souls and bodies, and having come to heal all the souls of them that should believe, of those sick folk He chose one for healing, thereby to signify unity. If in doing this we regard Him with a commonplace mind, with the mere human understanding and wit, as regards power it was not a great matter that He performed; and also as regards goodness He performed too little. There lay so many there, and yet only one was healed, while He could by a word have raised them all up. What, then, must we understand but that the power and the goodness was doing what souls might, by His deeds, understand for their everlasting salvation, than what bodies might gain for temporal health? For that which is the real health of bodies, and which is looked for from the Lord, will be at the end, in the resurrection of the dead. What shall live then shall no more die; what shall be healed shall no more be sick; what shall be satisfied shall no more hunger and thirst; what shall be made new shall not grow old. But at this time, however, the eyes of the blind, that were opened by those acts of our Lord and Saviour Jesus Christ, were again closed in death; and limbs of the paralytics that received strength were loosened again in death; and whatever was for a time made whole in mortal limbs came to nought in the end: but the soul that believed passed to eternal life. Accordingly, to the soul that should believe, whose sins He had come to forgive, to the healing of whose ailments He had humbled Himself, He gave a significant proof by the healing of this impotent man. Of the profound mystery of this thing and this proof, so far as the Lord deigns to grant us, while you are attentive and aiding our weakness by prayer, I will speak as I shall have ability. And whatever I am not able to do, that will be supplied to you by Him by whose help I do what I can.

2. Of this pool, which was surrounded with five porches, in which lay a great multitude of sick folk, I remember that I have very often treated; and most of you will with me recollect what I am about to say, rather than gain the knowledge of it for the first time. But it is by no means unprofitable to go back upon matters already known, that both they who know not may be instructed, and they who do know may be confirmed. Therefore, as being already known, these things must be touched upon briefly, not leisurely inculcated. That pool and that water seem to me to have signified the Jewish people. For that peoples are signified under the name of waters the Apocalypse of John clearly indicates to us, where, after he had been shown many waters, and he had asked what they were, was answered that they were peoples. Revelation 17:15 That water, then— namely, that people— was shut in by the five books of Moses, as by five porches. But those books brought forth the sick, not healed them. For the law convicted, not acquitted sinners. Accordingly the letter, without grace, made men guilty, whom on confessing grace delivered. For this is what the apostle says: For if a law had been given which could have given life, verily righteousness should have been by the law. Why, then, was the law given? He goes on to say, But the Scripture has concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. Galatians 3:21-22 What more evident? Have not these words expounded to us both the five porches, and also the multitude of sick folk? The five porches are the law. Why did not the five porches heal the sick folk? Because, if there had been a law given which could have given life, verily righteousness should have been by the law. Why, then, did the porches contain those whom they did not heal? Because the Scripture has concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

3. What was done, then, that they who could not be healed in the porches might be healed in that water after being troubled? For on a sudden the water was seen troubled, and that by which it was troubled was not seen. You may believe that this was wont to be done by angelic virtue, yet not without some mystery being implied. After the water was troubled, the one who was able cast himself in, and he alone was healed: whoever went in after that one, did so in vain. What, then, is meant by this, unless it be that there came one, even Christ, to the Jewish people; and by doing great things, by teaching profitable things, troubled sinners, troubled the water by His presence, and roused it towards His own death? But He was hidden that troubled. For had they known Him, they would never have crucified the Lord of glory. 1 Corinthians 2:8 Wherefore, to go down into the troubled water means to believe in the Lord's death. There only one was healed, signifying unity: whoever came thereafter was not healed, because whoever shall be outside unity cannot be healed.

4. Now let us see what He intended to signify in the case of that one whom He Himself, keeping the mystery of unity, as I said before, deigned to heal out of so many sick folk. He found in the number of this man's years the number, so to speak, of infirmity: He was thirty and eight years in infirmity. How this number refers more to weakness than to health must be somewhat more carefully expounded. I wish you to be attentive; the Lord will aid us, so that I may fitly speak, and that you may sufficiently hear. The number forty is commended to our attention as one consecrated by a kind of perfection. This, I suppose, is well known to you, beloved. The Holy Scriptures very often testify to the fact. Fasting was consecrated by this number, as you are well aware. For Moses fasted forty days, and Elias as many; and our Lord and Saviour Jesus Christ did Himself fulfill this number of fasting. By Moses is signified the law; by Elias, the prophets; by the Lord, the gospel. It was for this reason that these three appeared on that mountain, where He showed Himself to His disciples in the brightness of His countenance and vesture. For He appeared in the middle, between Moses and Elias, as the gospel had witness from the law and the prophets. Romans 3:21 Whether, therefore, in the law, or in the prophets, or in the gospel, the number forty is commended to our attention in the case of fasting. Now fasting, in its large and general sense, is to abstain from the iniquities and unlawful pleasures of the world, which is perfect fasting: That, denying ungodliness and worldly lusts, we may live temperately, and righteously, and godly in this present world. What reward does the apostle join to this fast? He goes on to say: Looking for that blessed hope, and the appearing of the glory of the blessed God, and our Saviour Jesus Christ. Titus 2:12-13 In this world, then, we celebrate, as it were, the forty days' abstinence, when we live aright, and abstain from iniquities and from unlawful pleasures. But because this abstinence shall not be without reward, we look for that blessed hope, and the revelation of the glory of the great God, and of our Saviour Jesus Christ. In that hope, when the reality of the hope shall have come to pass, we shall receive our wages, a penny (denarius). For the same is the wages given to the workers laboring in the vineyard, Matthew 20:10 as I presume you remember; for we are not to repeat everything, as if to persons wholly ignorant and inexperienced. A denarius, then, which takes its name from the number ten, is given, and this joined with the forty makes up fifty; whence it is that before Easter we keep the Quadragesima with labor, but after Easter we keep the Quinquagesima with joy, as having received our wages. Now to this, as if to the wholesome labor of a good work, which belongs to the number forty, there is added the denarius of rest and happiness, that it may be made the number fifty.

5. The Lord Jesus Himself showed this also far more openly, when He companied on earth with His disciples during forty days after His resurrection; and having on the fortieth day ascended into heaven, did at the end of ten days send the wages, the Holy Ghost. These were done in signs, and by a kind of signs were the very realities anticipated. By significant tokens are we fed, that we may be able to come to the enduring realities. We are workmen, and are still laboring in the vineyard: when the day is ended and the work finished, the wages will be paid. But what workman can hold out to the receiving of the wages, unless he be fed while he labors? Even you yourself will not give your workman only wages; will you not also bestow on him that where with he may repair his strength in his labor? Surely you feed him to whom you are to give wages. In like manner also does the Lord, in those significant tokens of the Scriptures, feed us while we labor. For if that joy in understanding holy mysteries be withdrawn from us, we faint in labor, and there will be none to come to the reward.

6. How, then, is work perfected in the number forty? The reason, it may be, is, because the law was given in ten precepts, and was to be preached throughout the whole world: which whole world, we are to mark, is made up of four quarters, east and west, south and north, whence the number ten, multiplied by four, comes to forty. Or, it may be, because the law is fulfilled by the gospel, which has four books: for in the gospel it is said, I came not to destroy the law, but to fulfill it. Whether, then, it be for this reason or for that, or for some other more probable, which is hid from us, but not from more learned men; certain it is, however, that in the number forty a certain perfection in good works is signified, which good works are most of all practised by a kind of abstinence from unlawful lusts of the world, that is, by fasting in the general sense.
Hear also the apostle when he says, Love is the fulfilling of the law. Romans 10:10 Whence the love? By the grace of God, by the Holy Spirit. For we could not have it from ourselves, as if making it for ourselves. It is the gift of God, and a great gift it is: for, says he, the love of God is shed abroad in our hearts by the Holy Spirit, which is given to us. Romans 5:5 Wherefore love completes the law, and most truly it is said, Love is the perfecting of the law. Let us inquire as to this love, in what manner the Lord does commend it to our consideration. Remember what I laid down: I want to explain the number thirty-eight of the years of that impotent man, why that number thirty-eight is one of weakness rather than of health. Now, as I was saying, love fulfills the law. The number forty belongs to the perfecting of the law in all works; but in love two precepts are committed to our keeping. Keep before your eyes, I beseech you, and fix in your memory, what I say; be ye not despisers of the word, that your soul may not become a trodden path, where the seed cast cannot sprout, and the fowls of the air will come and gather it up. Apprehend it, and lay it up in your hearts. The precepts of love, given to us by the Lord, are two: You shall love the Lord your God with all your heart, and with all your soul, and with all your mind; and, You shall love your neighbor as yourself. On these two commandments hang all the law and the prophets. Matthew 22:37-40 With good reason did the widow cast two mites, all her substance, into the offerings of God: with good reason did the host take two pieces of money, for the poor man that was wounded by the robbers, for his making whole: with good reason did Jesus spent two days with the Samaritans, to establish them in love. Thus, while a certain good thing is generally signified by this number two, most especially is love in its twofold character set forth to us thereby. If, therefore, the number forty possesses the perfecting of the law, and the law is fulfilled only in the twin precepts of love, why do you wonder that he was weak and sick, who was short of forty by two?

7. Therefore let us now see the sacred mystery whereby this impotent man is healed by the Lord. The Lord Himself came, the Teacher of love, full of love, shortening, as it was predicted of Him, the word upon the earth, and showed that the law and the prophets hang on two precepts of love. Upon these hung Moses with his number forty, upon these Elias with his; and the Lord brought in this number in His testimony. This impotent man is healed by the Lord in person; but before healing him, what does He say to him? Will you be made whole? The man answered that he had not a man to put him into the pool. Truly he had need of a man to his healing, but that man one who is also God. For there is one God, and one Mediator between God and man, the man Christ Jesus. 1 Timothy 2:5 He came, then, the Man who was needed: why should the healing be delayed? Arise, says He; take up your bed, and walk. He said three things: Arise, Take up your bed, and Walk. But that Arise was not a command to do a work, but the operation of healing. And the man, on being made whole, received two commands: Take up your bed, and Walk. I ask you, why was it not enough to say, Walk? Or, at any rate, why was it not enough to say, Arise? For when the man had arisen whole, he would not have remained in the place. Would it not be for the purpose of going away that he would have arisen? My impression is, that He who found the man lacking two things, gave him these two precepts: for, by ordering him to do two things, it is as if He filled up that which was lacking.

8. How, then, do we find the two precepts of love indicated in these two commands of the Lord? Take up your bed, says He, and walk. What the two precepts are, my brethren, recollect with me. For they ought to be thoroughly familiar to you, and not merely to come into your mind when they are recited by us, but they ought never to be blotted out from your hearts. Let it ever be your supreme thought, that you must love God and your neighbor: God with all your heart, and with all your soul, and with all your mind; and your neighbor as yourself. These must always be pondered, meditated, retained, practised, and fulfilled. The love of God comes first in the order of enjoying; but in the order of doing, the love of our neighbor comes first. For He who commanded you this love in two precepts did not charge you to love your neighbor first, and then God, but first God, afterwards your neighbor. Thou however, as you do not yet see God dost earn to see Him by loving your neighbor; by loving your neighbor you purge your eye for seeing God, as John evidently says, If you love not your brother whom you see, how can you love God, whom you do not see? 1 John 4:20 See, you are told, Love God. If you say to me, Show me Him, that I may love Him; what shall I answer, but what the same John says: No man has seen God at any time? And, that you may not suppose yourself to be wholly estranged from seeing God, he says, God is love; and he that dwells in love dwells in God. 1 John 4:16 Therefore love your neighbor; look at the source of your love of your neighbor; there you will see, as you may, God. Begin, then, to love your neighbor. Break your bread to the hungry, and bring into your house him that is needy without shelter; if you see the naked, clothe him; and despise not those of the household of your seed. And in doing this, what will you get in consequence? Then shall your light break forth as the morning light. Isaiah 58:7-8 Your light is your God, a morning light to you, because He shall come to you after the night of this world: for He neither rises nor sets, because He is ever abiding. He will be a morning light to you on your return, He who had set for you on your falling away from Him. Therefore, in this Take up your bed, He seems to me to have said, Love your neighbor.

9. But why the love of our neighbor is set forth by the taking up of the bed, is still shut up, and, as I suppose, needs to be expounded: unless, perhaps, it offend us that our neighbor should be indicated by means of a bed, a stolid, senseless thing. Let not my neighbor be angry if he be set forth to us by a thing without soul and without feeling. The Lord Himself, even our Saviour Jesus Christ, is called the corner-stone, to build up two in Himself. He is called also a rock, from which water flowed forth: And that rock was Christ. 1 Corinthians 10:4 What wonder, then, if Christ is called rock, that neighbor is called wood? Yet not any kind of wood whatever; as neither that was any kind of rock soever, but one from which water flowed to the thirsty; nor any kind soever of stone, but a corner-stone, which in itself coupled two walls coming from different directions. So neither may you take your neighbor to be wood of any kind soever, but a bed. Then what is there in a bed, pray? What, but that the impotent man was borne on it; but, when made whole, he carries the bed? What does the apostle say? Bear ye one another's burdens, and so shall you fulfill the law of Christ. Galatians 6:2 Now the law of Christ is love, and love is not fulfilled except we bear one another's burdens. Forbearing, says he, one another in love, endeavoring to keep the unity of the Spirit in the bond of peace. Ephesians 4:2 When you were weak your neighbor bore you: you are made whole, bear your neighbor. So will you fill up, O man, that which was lacking to you. Take up your bed, then. But when you have taken it up, stay not in the place; walk. By loving your neighbor, by caring for your neighbor, do you perform your going. Where are you going, but to the Lord God, whom we ought to love with the whole heart, and with the whole soul, and with the whole mind? For we are not yet come to the Lord, but we have our neighbor with us. Bear him, then, when you walk, that you may come to Him with whom you desire to abide. Therefore, take up your bed, and walk.

10. The man did this, and the Jews were offended. For they saw a man carrying his bed on the Sabbath day, and they did not blame the Lord for healing him on the Sabbath, that He should be able to answer them, that if any of them had a beast fallen into a well, he would surely draw it out on the Sabbath day, and save his beast; and so, now they did not object to Him that a man was made whole on the Sabbath day, but that the man was carrying his bed. But if the healing was not to be deferred, should a work also have been commanded? It is not lawful for you, say they, to do what you are doing, to take up your bed. And he, in defence, put the author of his healing before his censors, saying, He that made me whole, the same said unto me, Take up your bed, and walk. Should I not take injunction from him from whom I received healing? And they said, Who is the man that said unto you, Take up your bed, and walk?

11. But he that was made whole knew not who it was that had said this to him. For Jesus, when He had done this, and given him this order, turned away from him in the crowd. See how this also is fulfilled. We bear our neighbor, and walk towards God; but Him, to whom we are walking, we do not yet see: for that reason also, that man did not yet know Jesus. The mystery herein intimated to us is, that we believe in Him whom we do not yet see; and that He may not be seen, He turns aside in the crowd. It is difficult in a crowd to see Christ: a certain solitude is necessary for our mind; it is by a certain solitude of contemplation that God is seen. A crowd has noise; this seeing requires secrecy. Take up your bed— being yourself borne, bear your neighbor; and walk, that you may come to the goal. Do not seek Christ in a crowd: He is not as one of a crowd; He excels all crowd. That great fish first ascended from the sea, and He sits in heaven making intercession for us: as the great high priest He entered alone into that within the veil; the crowd stands without. Do thou walk, bearing your neighbor: if you have learned to bear, you, who were wont to be borne. In a word, even now as yet you know not Jesus, not yet see Jesus: what follows thereafter? Since that man desisted not from taking up his bed and walking, Jesus sees him afterwards in the temple. He did not see Jesus in the crowd, he saw Him in the temple. The Lord Jesus, indeed, saw him both in the crowd and in the temple; but the impotent man does not know Jesus in the crowd, but he knows Him in the temple. The man came then to the Lord: saw Him in the temple, saw Him in a consecrated, saw Him in a holy place. And what does the Lord say to him? Behold, you are made whole; sin no more, lest some worse thing befall you.

12. The man, then, after he saw Jesus, and knew Him to be the author of his healing, was not slothful in preaching Him whom he had seen: He departed, and told the Jews that it was Jesus that had made him whole. He brought them word, and they were mad against him; he preached his own salvation, they sought not their own salvation.

13. The Jews persecuted the Lord Jesus because He did these things on the Sabbath day. Let us hear what answer the Lord now made to the Jews. I have told you how He is wont to answer concerning the healing of men on the Sabbath day, that they used not on the Sabbath day to slight their cattle, either in delivering or in feeding them. What does He answer concerning the carrying of the bed? A manifest corporal work was done before the eyes of the Jews; not a healing of the body, but a bodily work, which appeared not so necessary as the healing. Let the Lord, then, openly declare that the sacrament of the Sabbath, even the sign of keeping one day, was given to the Jews for a time, but that the fulfillment of the sacrament had come in Himself. My Father, says He, works hitherto, and I work. He sent a great commotion among them: the water is troubled by the coming of the Lord, but yet He that troubles is not seen. Yet one great sick one is to be healed by the troubled water, the whole world by the death of the Lord.

14. Let us see, then, the answer made by the Truth: My Father works hitherto, and I work. Is it false, then, which the Scripture has said, that God rested from all His works on the seventh day? And does the Lord Jesus speak contrary to this Scripture ministered by Moses, while He Himself says to the Jews, If you believed Moses, you would believe me; for He wrote of me? See, then, whether Moses did not mean it to be significant of something that God rested on the seventh day. For God had not become wearied in doing the work of His own creation, and needed rest as a man. How can He have been wearied, who made by a word? Yet is both that true, that God rested from His works on the seventh day; and this also is true that Jesus says, My Father works hitherto. But who can unfold it in words, man to men, weak to weak, unlearned to them that seek to learn; and if he chance to understand somewhat, unable to bring it forth and unfold it to men, who with difficulty, it may be, receive it, even if what is received can possibly be unfolded? Who, I say, my brethren, can unfold in words how God both works while at rest, and rests while working? I pray you to put this matter off while you are advancing on the way; for this seeing requires the temple of God, requires the holy place. Bear your neighbor, and walk. You shall see Him in that place where you shall not require the words of men.

15. Perhaps we can more appropriately say this, that in the saying, God rested on the seventh day, he signified by a great mystery the Lord and our Saviour Jesus Christ Himself, who spoke and said, My Father works hitherto, and I work. For the Lord Jesus is, of course, God. For He is the Word of God, and you have heard that in the begin ning was the Word; and not any word whatsoever, but the Word was God, and all things were made by Him. He was perhaps signified as about to rest on the seventh day from all His works. For, read the Gospel, and see what great works Jesus wrought. He wrought our salvation on the cross, that all things foretold by the prophets might be fulfilled in Him. He was crowned with thorns; He hung on the tree; said, I thirst, received vinegar on a sponge, that it might be fulfilled which was said, And in my thirst they gave me vinegar to drink. And when all His works were completed, on the sixth day of the week, He bowed His head and gave up the ghost, and on the Sabbath day He rested in the tomb from all His works. Therefore it is as if He said to the Jews, Why do you expect that I should not work on the Sabbath? The Sabbath day was ordained for you for a sign of me. You observe the works of God: I was there when they were made, by me were they all made; I know them. 'My Father works hitherto.' The Father made the light, but He spoke that there should be light; if He spoke, it was by His Word He made it: His Word I was, I am; by me was the world made in those works, by me the world is ruled in these works. My Father worked when He made the world, and hitherto now works while He rules the world: therefore by me He made when He made, and by me He rules while He rules. This He said, but to whom? To men deaf, blind, lame, impotent, not acknowledging the physician, and as if in a frenzy they had lost their wits, wishing to slay Him.

16. Further, what said the evangelist as he went on? Therefore the Jews sought the more to kill Him, because He not only broke the Sabbath, but said also that God was His Father; not in any ordinary manner, but how? Making Himself equal with God. For we all say to God, Our Father which art in heaven; we read also that the Jews said, Seeing You are our Father. Isaiah 63:16 Therefore it was not for this they were angry, because He said that God was His Father, but because He said it in quite another way than men do. Behold, the Jews understand what the Arians do not understand. The Arians, in fact, say that the Son is not equal with the Father, and hence it is that the heresy was driven from the Church. Lo, the very blind, the very slayers of Christ, still understood the words of Christ. They did not understand Him to be Christ, nor did they understand Him to be the Son of God: but they did nevertheless understand that in these words such a Son of God was intimated to them as should be equal with God. Who He was they knew not; still they did acknowledge such a One to be declared, in that He said God was His Father, making Himself equal with God. Was He not therefore equal with God? He did not make Himself equal, but the Father begot Him equal. Were He to make Himself equal, He would fall by robbery. For he who wished to make himself equal with God, while he was not so, fell, and of an angel became a devil, Isaiah 14:14 and administered to man that cup of pride by which himself was cast down. For this fallen said to man, envying his standing, Taste, and you shall be as gods; Genesis 3:5 that is, seize to yourselves by usurpation that which you are not made, for I also have been cast down by robbery. He did not put forth this, but this is what he persuaded to. Christ, however, was begotten equal to the Father, not made; begotten of the substance of the Father. Whence the apostle thus declares Him: Who, being in the form of God, thought it not robbery to be equal with God. What means thought it not robbery? He usurped not equality with God, but was in that equality in which He was begotten. And how were we to come to the equal God? He emptied Himself, taking upon Him the form of a servant. Philippians 2:6 But He emptied Himself not by losing what He was, but by taking to Him what He was not. The Jews, despising this form of a servant, could not understand the Lord Christ equal to the Father, although they had not the least doubt that He affirmed this of Himself, and therefore were they enraged: and yet He still bore with them, and sought the healing of them, while they raged against Him.

[AD 430] Augustine of Hippo on John 5:1-13

(de Con. Evang. l. iv. c. 10) After the miracle in Galilee, He returns to Jerusalem: After this there was a feast of the Jews, and Jesus went up to Jerusalem.

(Tr. xvii. c. 1) It was a greater act in Christ, to heal the diseases of the soul, than the sicknesses of the perishable body. But as the soul itself did not know its Restorer, as it had eyes in the flesh to discern visible things, but not in the heart wherewith to know God; our Lord performed cures which could be seen, that He might afterwards work cures which could not be seen. He went to the place, where lay a multitude of sick, out of whom He chose one to heal: And a certain man was there, which had an infirmity thirty and eight years.

(Tr. xvii. c. 7) Three distinct biddings. Rise, however, is not a command, but the conferring of the cure. Two commands were given upon his cure, take up thy bed, and walk.

(Tr. xvii. c. 10) They did not charge our Lord with healing on the sabbath, for He would have replied that if an ox or an ass of theirs had fallen into a pit, would not they have taken it out on the sabbath day: but they addressed the man as he was carrying his bed, as if to say, Even if the healing could not be delayed, why enjoin the work? He shields himself under the authority of his Healer: He that made me whole, the Same said unto me, Take up thy bed, and walk: meaning, Why should not I receive a command, if I received a cure from Him?

(Tr. xvii. c. 1) Judging on low and human notions of this miracle, it is not at all a striking display of power, and only a moderate one of goodness. Of so many, who lay sick, only one was healed; though, had He chosen, He could have restored them all by a single word. How must we account for this? By supposing that His power and goodness were asserted more for imparting a knowledge of eternal salvation to the soul, than working a temporal cure on the body. That which received the temporal cure was certain to decay at last, when death arrived: whereas the soul which believed passed into life eternal. The pool and the water seem to me to signify the Jewish people: for John in the Apocalypse obviously uses water to express people. (Rev. 17:15.)

(Tr. xvii. c. 2) The water then, i. e. the people, was enclosed within five porches, i. e. the five books of Moses. But those books only betrayed the impotent, and did not recover them; that is to say, the Law convicted the sinner, but did not absolve him.

(Tr. xvii. c. 3) So then Christ came to the Jewish people, and by means of mighty works, and profitable lessons, troubled the sinners, i. e. the water, and the stirring continued till He brought on His own passion. But He troubled the water, unknown to the world. For had they known Him, they would not have crucified the Lord of glory. (1 Cor. 11) But the troubling of the water came on all at once, and it was not seen who troubled it. Again, to go down into the troubled water, is to believe humbly on our Lord's passion. Only one was healed, to signify the unity of the Church: whoever came afterwards was not healed, to signify that whoever is out of this unity cannot be healed. Wo to them who hate unity, and raise sects. Again, he who was healed had had his infirmity thirty and eight years: this being a number which belongs to sickness, rather than to health. The number forty has a sacred character with us, and is significative of perfection. For the Law was given in Ten Commandments, and was to be preached throughout the whole world, which consists of four parts; and four multiplied into ten, make up the number forty. And the Law too is fulfilled by the Gospel, which is written in four books. So then if the number forty possesses the perfectness of the Law, and nothing fulfils the Law, except the twofold precept of love, why wonder at the impotence of him, who was two less than forty? Some man was necessary for his recovery; but it was a man who was God. He found the man falling short by the number two, and therefore gave two commandments, to fill up the deficiency. For the two precepts of our Lord signify love; the love of God being first in order of command, the love of our neighbour, in order of performance. Take up thy bed, our Lord saith, meaning, When thou wert impotent, thy neighbour carried thee; now thou art made whole, carry thy neighbour. And walk; but whither, except to the Lord thy God.

(Tr. xvii. c. 9) Carry him then with whom thou walkest, that thou mayest come to Him with Whom thou desirest to abide. As yet however he wist not who Jesus was; just as we too believe in Him though we see Him not. Jesus again does not wish to be seen, but conveys Himself out of the crowd. It is in a kind of solitude of the mind, that God is seen: the crowd is noisy; this vision requires stillness.

Source: Catena Aurea by Aquinas

[AD 735] Bede on John 5:1-13

There is a wide difference between our Lord's mode of healing, and a physician's. He acts by His word, and acts immediately: the other's requires a long time for its completion.

(in v. cap. Joan.) It is fitly described as a sheep pool. By sheep are meant people, according to the passage, We are Thy people, and the sheep of Thy pasture. (Ps. 95:7)

Lastly, many kinds of impotent folk lay near the pool: the blind, i. e. those who are without the light of knowledge; the lame, i. e. those who have not strength to do what they are commanded; the withered, i. e. those who have not the marrow of heavenly love.

(c. v. num. 30) What mean the words, Arise, and walk; except that thou shouldest raise thyself from thy torpor and indolence, and study to advance in good works. Take up thy bed, i. e. thy neighbour by which thou art carried, and bear him patiently thyself.

Source: Catena Aurea by Aquinas

[AD 804] Alcuin of York on John 5:1-13

The pool by the sheep-market, is the place where the priest washed the animals that were going to be sacrificed.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on John 5:1

It was a feast of the Jews, Pentecost, I believe. The Lord went up on this feast for two reasons: first, so as not to appear by His absence to be opposed to the law, but to be seen celebrating together with the others. Secondly, He went up to the feast to draw more people to Himself by His signs and teaching, especially from among the guileless multitude. For the farmers and craftsmen, who on other days would be busy at their work, always gathered together on the feast days. The pool was called Sheep's Pool, because the sheep intended for sacrifice were gathered there, and after they were slain their entrails were washed in its water. It was the common belief that simply from the washing of the sacrificial entrails the water took on a divine power, and because of this, the angel would come to it at certain times to work a miracle. Here we see divine providence guiding the Jews from the beginning towards faith in Christ, preordaining for them this miracle of the pool. In these Judaic beliefs and practices God prefigured Baptism, which would contain great power and the gifts of cleansing sins and bringing souls to life. He had already given them water for the cleansing of stains, not of the fundamental stain, but those which appeared as such before (the New Covenant), such as the stain of touching a corpse, a leper, and so forth. Then He gave them this miracle of the pool, preparing them to receive Baptism. An angel would come down at certain times and trouble the water, infusing it with healing power. Truly, it is not the nature of water to heal by itself (if this were so it would invariably heal); it is entirely through the activity of the angel that the miracle was accomplished. So it is with us that the water of Baptism is simple water, which, through the invocations made to God, receives the grace of the Holy Spirit to free us from spiritual disease. And this water heals all: the blind, whose spiritual eyes are darkened and unable to discern the better from the worse; the lame, who can neither move towards doing good, nor even advance towards what is better; the withered, who are in total despair, and have no part in anything good. All are healed by the water of Baptism. Before, our very weakness had prevented us from being healed, but now there is no hindrance to our being baptized. In the waters of that pool just one was healed, while the others remained sick; now, even if the whole world should approach at once for Baptism, the grace would not diminish.

[AD 1963] CS Lewis on John 5:1-15

There is an activity of God displayed throughout creation, a wholesale activity let us say which men refuse to recognize. The miracles done by God incarnate, living as a man in Palestine, perform the very same things as this wholesale activity, but at a different speed and on a smaller scale. One of their chief purposes is that men, having seen a thing done by personal power on the small scale, may recognize, when they see the same thing done on the large scale, that the power behind it is also personal – is indeed the very same person who lived among us two thousand years ago. The miracles in fact are a retelling in small letters of the very same story which is written across the whole world in letters too large for some of us to see...

The miracles of healing fall into the same pattern. This is sometimes obscured for us by the somewhat magical view we tend to take of ordinary medicine. The doctors themselves do not take this view. The magic is not in the medicine but in the patient’s body. What the doctor does is to stimulate Nature’s functions in the body, or to remove hindrances. In a sense, though we speak for convenience of healing a cut, every cut heals itself; no dressing will make skin grow over a cut on a corpse. That same mysterious energy which we call gravitational when it steers the planets and biochemical when it heals a body is the efficient cause of all recoveries, and if God exists, that energy, directly or indirectly, is His. All who are cured are cured by Him, the healer within. But once He did it visibly, a Man meeting a man. Where He does not work within us in this mode, the organism dies. Hence Christ’s one miracle of destruction is also in harmony with God’s wholesale activity. His bodily hand held out in symbolic wrath blasted a single fig tree; but no tree died that year in Palestine, or any year, or in any land, or even ever will, save because He has done something, or (more likely) ceased to do something, to it.

Source: Miracles, from God in the Dock

[AD 407] John Chrysostom on John 5:2

What manner of cure is this? What mystery does 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. However, let us now proceed to the matter in hand.

First then, as I before said, He causes 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 heals 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 works, but when it has received the grace of the Spirit, then it puts 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 has power to approach, for now it is not an Angel that troubles, it is the Lord of Angels who works all. The sick man cannot now say, I have no man; he cannot say, While I am coming another steps down before me; though the whole world should come, the grace is not spent, the power is not exhausted, but remains 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.

But why did Jesus, leaving the rest, come to one who was of thirty-eight years standing? And why did He ask him, Will you 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 says he? Yea Lord, he says, but I have no man when the water is troubled to put me into the pool, but while I am coming another steps down before me.

It was that we might learn these circumstances that Jesus asked, Will you be made whole? and said not, Will you that I heal you? (for as yet the man had formed no exalted notions concerning Him,) but Will you 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 learned it from the clamor which arose.

2. 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, says the Apostle, Hope makes not ashamed Romans 5:5) on Him we endure not to wait with becoming diligence. What chastisement does this deserve! For even though we could receive nothing from Him, ought we not to deem the very conversing with Him continually the cause of ten thousand blessings? But continual prayer is a laborious thing. And what that belongs to virtue is not laborious? In truth, says some one, this very point is full of great difficulty, that pleasure is annexed to vice, and labor to virtue. And many, I think, make this a question. What then can be the reason? God gave us at the beginning a life free from care and exempt from labor. We used not the gift aright, but were perverted by doing nothing, and were banished from Paradise. On which account He made our life for the future one of toil, assigning as it were His reasons for this to mankind, and saying, I allowed you at the beginning to lead a life of enjoyment, but you were rendered worse by liberty, wherefore I commanded that henceforth labor and sweat be laid upon you. And when even this labor did not restrain us, He next gave us a law containing many commandments, imposing it on us like bits and curbs placed upon an unruly horse to restrain his prancings, just as horse breakers do. This is why life is laborious, because not to labor is wont to be our ruin. For our nature cannot bear to be doing nothing, but easily turns aside to wickedness. Let us suppose that the man who is temperate, and he who rightly performs the other virtues, has no need of labor, but that they do all things in their sleep, still how should we have employed our ease? Would it not have been for pride and boastfulness? But wherefore, says some one, has great pleasure been attached to vice, great labor and toil to virtue? Why, what thanks would you have had, and for what would you have received a reward, if the matter had not been one of difficulty? Even now I can show you many who naturally hate intercourse with women, and avoid conversation with them as impure; shall we then call these chaste, shall we crown these, tell me, and proclaim them victors? By no means. Chastity is self-restraint, and the mastering pleasures which fight, just as in war the trophies are most honorable when the contest is violent, not when no one raises a hand against us. Many are by their very nature passionless; shall we call these good tempered? Not at all. And so the Lord after naming three manners of the eunuch state, leaves two of them uncrowned, and admits one into the kingdom of heaven. Matthew 19:12 But what need, says one, was there of wickedness? I say this too. What is it then which made wickedness to be? What but our willful negligence? But, says one, there ought to be only good men. Well, what is proper to the good man? Is it to watch and be sober, or to sleep and snore? And why, says one, seemed it not good that a man should act rightly without laboring? You speak words which become the cattle or gluttons, or who make their belly their god. For to prove that these are the words of folly, answer me this. Suppose there were a king and a general, and while the king was asleep or drunk, the general should endure hardship and erect a trophy, whose would you count the victory to be? Who would enjoy the pleasure of what was done? Do you see that the soul is more especially disposed towards those things for which she has labored? And therefore God has joined labors to virtue, wishing to make us attached to her. For this cause we admire virtue, even although we act not rightly ourselves, while we condemn vice even though it be very pleasant. And if you say, Why do we not admire those who are good by nature more than those who are so by choice? we reply, Because it is just to prefer him that labors to him that labors not. For why is it that we labor? It is because thou did not bear with moderation the not laboring. Nay more, if one enquire exactly, in other ways also sloth is wont to undo us, and to cause us much trouble. Let us, if you will, shut a man up, only feeding and pampering him, not allowing him to walk nor conducting him forth to work, but let him enjoy table and bed, and be in luxury continually; what could be more wretched than such a life? But, says one, to work is one thing, to labor is another. Yea, but it was in man's power then to work without labor. And is this, says he, possible? Yea, it is possible; God even desired it, but you endured it not. Therefore He placed you to work in the garden, marking out employment, but joining with it no labor. For had man labored at the beginning, God would not afterwards have put labor by way of punishment. For it is possible to work and not to be wearied, as do the angels. To prove that they work, hear what David says; You that excel in strength, you that do His word. Psalm 103:20, Septuagint Want of strength causes much labor now, but then it was not so. For he that has entered into His rest, has ceased, says one, from his works, as God from His Hebrews 4:10: not meaning here idleness, but the ceasing from labor. For God works even now, as Christ says, My Father works hitherto, and I work. John 5:17 Wherefore I exhort you that, laying aside all carelessness, you be zealous for virtue. For the pleasure of wickedness is short, but the pain lasting; of virtue, on the contrary, the joy grows not old, the labor is but for a season. Virtue even before the crowns are distributed animates her workman, and feeds him with hopes; vice even before the time of vengeance punishes him who works for her, wringing and terrifying his conscience, and making it apt to imagine all (evils). Are not these things worse than any labors, than any toils? And if these things were not so, if there were pleasure, what could be more worthless than that pleasure? For as soon as it appears it flies away, withering and escaping before it has been grasped, whether you speak of the pleasure of beauty, or that of luxury, or that of wealth, for they cease not daily to decay. But when there is besides (for this pleasure) punishment and vengeance, what can be more miserable than those who go after it? Knowing then this, let us endure all for virtue, so shall we enjoy true pleasure, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.

[AD 430] Augustine of Hippo on John 5:2

That pool and that water, in my opinion, signified the people of the Jews. For the Apocalypse of John clearly indicates to us that peoples are suggested by the name of waters. When many waters were shown to him and he asked what they were, he received the answer that they were peoples. Therefore that water, that is, that people was shut in by the five books of Moses as by five porticoes.But those books brought forth sick people; they did not heal. For the law convicted sinners; it did not absolve them.… What happened, then, that they, who could not be healed in the porticoes, were healed in that agitated water? For, suddenly, the water was seen to be agitated, but he by whom it was agitated was not seen. You may believe that this used to happen by an angel’s power but still not without some significant symbolic meaning. After the agitation of the water, the one who was able to thrust himself in, and he alone, was healed. Whoever thrust himself in after him did so without effect.
What, then, does this mean, except that Christ came to the Jewish people, and by doing great things, by teaching useful things, he agitated sinners, agitating the water by his presence and stirring it up in preparation for his passion? But he agitated while being hidden. “For if they had known, they would never have crucified the Lord of glory.” Therefore to descend into the agitated water is to believe humbly in the Lord’s passion.

Source: TRACTATES ON THE GOSPEL OF JOHN 17.2.1-3.3

[AD 444] Cyril of Alexandria on John 5:2

Not for nothing does the blessed Evangelist straightway connect with what has been said the Saviour's return thence to Jerusalem: but his aim probably was to show how superior in obedience were the aliens to the Jews, how great a difference of habit and manners is seen between them. For thus and in no other way could we learn, that by the just judgment of God Who ruleth all and knoweth not to accept the person of man, Israel with reason falleth from the hope, and the fulness of the Gentiles is brought in in his place. It is not hard by looking at the contrast of the chapters o test what has been said. He showed therefore that He had by one miracle saved the city of the Samaritans, by one likewise the nobleman, and by it had profited full surely (I ween) and exceeding much those who were therein. Having by these things testified the extreme readiness of the aliens to obedience, he brings the Miracle-worker back to Jerusalem, and shows Him accomplishing a God-befitting act. For He wondrously frees the paralytic from a most inveterate disease even as He had the nobleman's son just dying. But the one believed with his whole house, and confessed that Jesus is God, while the others. who ought to have been astonished, straightway desire to kill, and persecute, as though blasphemously transgressing, their Benefactor, themselves against themselves pronouncing more shameful condemnation in that they are found to fall short of the understanding of the aliens, and their piety towards Christ. And this it was which was spoken of them in the Psalms, as to our Lord Jesus, Thou shalt make them the back. For they having been set in the first rank because of the election of the fathers, will come last and after the calling of the Gentiles. For when the fulness of the Gentiles is come in, then shall all Israel be saved.

This line of thought the well-arranged order of the compilation of chapters brings forth to us. But we will make accurate inquiry part by part of the meaning of single verses.

[AD 407] John Chrysostom on John 5:3

What kind of a cure is this? What mystery does it signify to us?… What is it that is shown in outline? A baptism was about to be given that possessed much power. It was the greatest of gifts, a baptism purging all sins and making people alive instead of dead. These things then are foreshown as in a picture by the pool.… And this miracle was done so that those [at the pool] who had learned over and over for such a long time how it is possible to heal the diseases of the body by water might more easily believe that water can also heal the diseases of the soul.

Source: HOMILIES ON THE GOSPEL OF JOHN 36.1

[AD 428] Theodore of Mopsuestia on John 5:3

A great crowd of ill people, struck with different infirmities, had gathered here hoping to be healed as if these waters might effect something because the entrails of sheep offered as victims to God [for the temple] were washed in them. And God also supported this belief by causing the waters to move sometimes. Since they believed that the waters were moved by divine power, they obtained the grace of healing after they had come down [into the water]. It was not that many people were healed at the same time but that the one who came down first obtained the aid afforded by grace. [This happened] in order that the facility of the healing might not diminish the effect of the miracle. And so, because they waited with great attention and anticipation for the movement of the waters, once they recovered their health, they might have a better memory of their healing. Even though many lay ill there, he did not heal all of them. But, in order to show his power, he chose one affected with a very serious infirmity and who was hopeless already about his recovery.

Source: COMMENTARY ON JOHN 2.5.2-5

[AD 397] Ambrose of Milan on John 5:4

No one was healed before the angel had descended. Because of those who did not believe, the water was troubled as a sign that the angel had descended. They had a sign, you have faith; for them an angel descended, for you the Holy Spirit; for them the creation was troubled, for you Christ himself, the Lord of creation, worked. Then, one was healed, now all are made whole.… For that pool was as a type so that you might believe that the power of God descends upon this font.

Source: On the Mysteries 4.22-23

[AD 397] Ambrose of Milan on John 5:4

What did the angel declare in this type but the descent of the Holy Spirit, which was to come to pass in our day and should consecrate the waters when invoked by the prayers of the priest? That angel, then, was a herald of the Holy Spirit, inasmuch as by means of the grace of the Spirit medicine was to be applied to our infirmities of soul and mind. The Spirit, then, has the same ministers as God the Father and Christ. He fills all things, possesses all things, works all and in all in the same manner as God the Father and the Son work.

Source: On the Holy Spirit 1.8.88

[AD 406] Chromatius of Aquileia on John 5:4

That water [at the pool of Bethesda] was moved once a year; this water of the church’s baptism is always ready to be moved. That water was moved only in one place; this water is moved throughout the entire world. Then an angel descended; now it is the Holy Spirit. Then it was the grace of the angel; now it is the mystery of the Trinity. That water cured only once in a year; this water saves people every day. That water healed the body; this water heals both body and soul. That water healed a person’s health; this heals from sin. There, the body was only healed of its infirmities; here, body and soul are freed from sin. There, many who were weary lay sick at that water because it only cured one person a year. No one will be left lying sick here where the waters of baptism are, if they resolve to come and be healed.

Source: SERMON 14

[AD 202] Irenaeus on John 5:5

But they cannot maintain this; otherwise their primary and original Ogdoad will be included in the number of Aeons who suffered together. Moreover, there was also a certain other person

Source: Against Heresies Book II

[AD 311] Methodius of Olympus on John 5:5

They saw a paralytic, who had grown up, as it were, and become one with his infirmity, at His bidding loosed from his disease.

Source: Methodius Oration on the Psalms

[AD 407] John Chrysostom on John 5:5

The perseverance of the paralytic was astonishing. He was thirty-eight years old, and each year he hoped to be freed from his disease. He lay there waiting, never giving up. If he had not persevered as much as he did, wouldn’t his future prospects, let alone the past, have been enough to discourage him from staying around that place? Consider how alert the other sick people there would be, since no one knew for sure when the waters would be troubled. The lame and the limping could observe it, but how would a blind man? Maybe he learned it from the clamor that arose. Let us be ashamed then, beloved, let us be ashamed and groan over our excessive laziness. That man had been waiting thirty-eight years without obtaining what he desired, and he still did not withdraw. And he failed, not through any carelessness of his own but through being oppressed and suffering violence from others. And still he did not give up. We … might persist in prayer for something for ten days or so, and if we have not obtained it, we are too lazy afterwards to employ the same energy [as he did]. And yet, we will wait forever on our fellow human beings, fighting and enduring hardships, performing menial labor, all for the chance of something that in the end fails to meet our expectations. But when it comes to our Master, from whom we are sure to obtain a reward greater than our labors … we exercise no such diligence in waiting on him.… For even if we receive nothing from him, isn’t the very fact that we are able to converse with him continually the cause of ten thousand blessings?

Source: HOMILIES ON THE GOSPEL OF JOHN 36.1-2

[AD 444] Cyril of Alexandria on John 5:5

The Jews having celebrated their feast of unleavened bread, in which it is their custom to kill the sheep, to wit, at the time of the Passover, Christ departeth from Jerusalem, and mingleth with the Samaritans and aliens, and teacheth among them, being grieved at the stubbornness of the Jews. And having barely returned at the holy Pentecost (for this was the next solemnity in Jerusalem and at no great interval), He heals at the waters of the pool the paralytic, who had passed long time in sickness (for it was even his thirty-eighth year): but who had not yet attained unto the perfect number of the Law, I speak of four times ten or forty.

Here then will end the course of the history; but we must transform again the typical letter unto its spiritual interpretation. That Jesus grieved departs from Jerusalem after the killing of the sheep, goes to the Samaritans and Galileans, and preaches among them the word of salvation, what else will this mean, save His actual withdrawal from the Jews, after His sacrifice and Death at Jerusalem upon the Precious Cross, when He at length began to freely give Himself to them of the Gentiles and aliens, bidding it to be shown to His Disciples after His Resurrection, that He goeth before them all into Galilee? But His return again at the fulfilment of the weeks of holy Pentecost to Jerusalem, signifies as it were in types and darkly, that there will be of His Loving Kindness a return of our Saviour to the Jews in the last ages of the present world, wherein they who have been saved through faith in Him, shall celebrate the all-holy feasts of the saving Passion. But that the paralytic is healed before the full time of the law, signifies again by a corresponding type, that Israel having blasphemously raged against Christ, will be infirm and paralytic and will spend a long time in doing nothing; yet will not depart to complete punishment, but will have some visitation from the Saviour, and will himself too be healed at the pool by obedience and faith. But that the number forty is perfect according to the Divine Law, will be by no means hard to learn by them who have once read the Divine Scriptures. 7 Jesus saith unto him, Wilt thou be made whole? The impotent man answered Him,

An evident proof of the extreme goodness of Christ, that He doth not wait for entreaties from the sick, but forecometh their request by His Loving Kindness. For He runneth, as you see, to him as he lieth, and compassionateth him that was sick without comfort. But the enquiry whether he would like to be relieved from his infirmity was not that of one asking out of ignorance a thing manifest and evident to all, but of one stirring up to more earnest desire, and inciting to most diligent entreaty. The question whether he willed to obtain what he longed for is big with a kind of force and expression, that He has the power to give, and is even now ready thereto, and only waits for the request of him who receiveth the grace.

[AD 1107] Theophylact of Ohrid on John 5:5

The perseverance of the paralytic is astounding. For thirty-eight years he lay there waiting, each year hoping to be healed, but always prevented by those who were stronger. Yet he neither gave up, nor despaired. This is why the Lord questioned him, in order to show us the steadfastness of the man, and not of course because He was ignorant of the answer. Not only was it unnecessary for Him to learn the answer, it would have been foolish for anyone to ask such a question, whether a sick man wanted to be healed. The Lord spoke as He did only to bring to our attention the patience of the man. How does he answer? With great kindness and gentleness. "Yea, Lord, I wish to be healed, but I have no man who is able to carry me into the water." He does not answer with blasphemy; he does not rebuke Christ for asking a stupid question; he does not curse the day of his birth as we often do, fainthearted as we are, when undergoing a much lesser affliction than his. He answers meekly and pleadingly, indeed not knowing to Whom he was speaking, and also intending perhaps to ask Christ to carry him into the water. Note also that Christ did not say, "Wilt thou that I make thee whole?" lest He appear to boast.

[AD 220] Tertullian on John 5:6

We have indeed, likewise, a second font, (itself withal one with the former, ) of blood, to wit; concerning which the Lord said, "I have to be baptized with a baptism," when He had been baptized already. For He had come "by means of water and blood," just as John has written; that He might be baptized by the water, glorified by the blood; to make us, in like manner, called by water, chosen by blood.

Source: On Baptism

[AD 403] Amphilochius of Iconium on John 5:6

Jesus asked, “Do you want to be made whole?” See his modesty here. He does not say, “Do you desire that I heal you,” for he did not want to make himself appear as someone great by making an announcement, as it were, of his miracles. And the [lame] man says, “I desire,” but “I do not have a man” [to help me]; for where there is no love, there is not even one person [to offer help]. And so, I also ask for this reason, [Jesus says]: not only so that you should know of my plan to make whole those who are sick, but also so that you might see the cruelty of those of the city who were well, because not only did no one give their hand to help you to the streams but they even treated you like an enemy when you asked [for help].

Source: ORATION 9

[AD 407] John Chrysostom on John 5:6

1. Great is the profit of the divine Scriptures, and all-sufficient is the aid which comes from them. And Paul declared this when he said, Whatsoever things were written aforetime, were written aforetime for our admonition upon whom the ends of the world have come, that we through patience and comfort of the Scriptures might have hope. Romans 15:4, 1 Corinthians 10:11 For the divine oracles are a treasury of all manner of medicines, so that whether it be needful to quench pride, to lull desire to sleep, to tread under foot the love of money, to despise pain, to inspire confidence, to gain patience, from them one may find abundant resource. For what man of those who struggle with long poverty or who are nailed to a grievous disease, will not, when he reads the passage before us, receive much comfort? Since 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 over-strain him. Hear now what he says, and learn the greatness of his sufferings. For when Christ had said, Will you be made whole? Yea, Lord, he says, 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? Do you see a heart crushed through long sickness? Do you see 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, Have You come to make a mock and a jest of us, that Thou asks 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. What then says Jesus?

[AD 444] Cyril of Alexandria on John 5:6

There is clear evidence of the great goodness of Christ in that he does not wait for entreaties from the sick but anticipates their request with his own loving kindness. See how he runs to the one who is lying down and how compassionate he is to one who was sick with no one to comfort him. But the inquiry as to whether he would like to be relieved from his infirmity was not that of one asking out of ignorance what was obvious, but of one stirring up an increased desire and diligent entreaty. The question as to whether he wanted to obtain what he longed for is huge. It has the kind of force and expression that conveys that Jesus has the power to give and is now ready to do so, only waiting for the request of the one who will receive this grace.

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.5

[AD 407] John Chrysostom on John 5:7

What can be more pitiable than these words? What more sad than these circumstances? Do you see a heart crushed through an extended illness? Do you see all the pain and violence he suffered subdued? He utters no blasphemy. He does not curse the day of his birth or get angry at the question, “Will you be healed?” … Instead, he replies gently and with great mildness, “Yes, Lord.” And yet, he did not know who it was that asked him, let alone that he would heal him. Rather, he still mildly relates all the circumstances, asking for nothing further as though he were speaking to a physician and merely wanted to tell the story of his sufferings. Perhaps he hoped that Christ might be of some use to him in putting him into the water and hoped to stir up some sympathy with his words.Some are of the opinion that this is the same incident that Matthew records of the one who was “lying on a bed.” But he is not since.… that paralytic man had many to wait upon and carry him, whereas this man had not a single one.… The places too were different: one was cured in a house, the other by the pool.

Source: HOMILIES ON THE GOSPEL OF JOHN 37.1-2

[AD 1022] Symeon the New Theologian on John 5:7

So then, let everyone who wants approach Him, and let the one say: “Son of David, have mercy on me“; and, if he hears, “What do you want Me to do for you?” let him say quickly, “Lord, let me receive my sight,” and right away he will hear, “So I desire. Receive your sight” [Luke 18:38-42]. Let another say, “Lord, my daughter“-i.e. my soul-“is severely possessed by a demon” [Matthew 15:22], and he will hear: “I will come to heal her” [Matthew 8:7]. If someone is hesitant and does not wish to approach the Master, even if He comes to him and says, “Follow Me” [Matthew 9:9], then let him follow Him as the publican once did, abandoning his counting tables and his avarice, and, I am sure, He shall make of him, too, an evangelist rather than a tax collector. If someone else is a paralytic, lying for years in sloth, carelessness, and love of pleasure, and if he should see another, be it the Master Himself or one of His disciples, come to him and ask, “Do you want to be healed?” (John 5:2-7), let him receive the word joyfully and reply immediately: “Yes, Lord, but I have no man to put me into the pool of repentance.” And then if he should hear, “Rise, take up your bed, and follow me,” let him get up right away and run after the footsteps of the One Who has called him from on high. - "Second Ethical Discourse"

[AD 373] Ephrem the Syrian on John 5:8

Was it not enough to say, “Rise up and go”? For was it not a miracle that the one who could not turn about on his bed could rise up easily and go? Yet to show that he had given him a full healing, he also made him carry his bed—and not like the sick who return [to health] little by little. [Our Lord said], “Take up your bed and go.” And even if he remained silent, his bed would cry out.

Source: COMMENTARY ON TATIAN’S DIATESSARON 13.2

[AD 407] John Chrysostom on John 5:8

Now some suppose that this is the man in Matthew who was lying on a bed Matthew 9:2; 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, Your sins be forgiven you, but here He braced the body first, and then cared for the soul. In that case there was remission of sins, (for He says, Your sins be forgiven you,) but in this, warning and threats to strengthen the man for the future; Sin no more, lest a worse thing come unto you. John 5:14 The charges also of the Jews are different; here they object to Jesus, His working on the Sabbath, there they charge Him with blasphemy.

Consider now, I pray you, the exceeding wisdom of God. He raised not up the man at once, but first makes him familiar by questioning, making way for the coming faith; nor does He only raise, but bids 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 does, 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 yourself to the priest Matthew 8:4; 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 says, 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.

2. 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 does 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 your bed and walk, he did not mock, nor say, What can this mean? An Angel comes down and troubles the water, and heals only one, and do You, 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. 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 you to take up your 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 not lawful . . ."):

[AD 430] Augustine of Hippo on John 5:8

There are three distinct commands. “Rise, take up your bed, and walk.” “Rise,” however, is not a command but the conferring of the cure. Two commands were given upon his cure: “take up your bed, and walk.”

Source: TRACTATES ON THE GOSPEL OF JOHN 17.7

[AD 444] Cyril of Alexandria on John 5:8

About the day of the holy Pentecost, Angels coming down from heaven used to trouble the water of the pool, then they would make the plash therefrom the herald of their presence. And the water would be sanctified by the holy spirits, and whoever was beforehand of the multitude of sick people in getting down, he would come up again disburdened of the suffering that troubled him,, yet to one alone, him who first seized it, was the might of healing meted out. But this too was a sign of the benefit of the law by the hands of Angels, which extended to the one race of the Jews alone, and healed none other save they. For from Dan so called even unto Beer-sheba, the commandments given by Moses were spoken, ministered by Angels in Mount Sinai in the days afterwards marked out as the holy Pentecost. For this reason, the water too of the pool used not to be troubled at any other time, signifying therethrough the descent of the holy Angels thereon. The paralytic then not having any one to thrust him into the water, with the disease that holds him, was bewailing the want of healers, saying, I have no man, to wit to let him down into the water. For he fully expected that Jesus would tell and advise him this.

[AD 542] Caesarius of Arles on John 5:8

What does this mean, “take up your pallet” except carry and govern your body? Conduct that which carried you. For when you were under the dominion of sin your flesh first carried you to evil, but now since grace is in control you conduct and direct your body to what is good. In the wrong and wicked order your flesh was first in control and the soul served. But now through the mercy of Christ the soul holds sway and the flesh is subject to it in servitude. “Rise, take up your pallet, and go into your house.” When you were thrown out of your house, that is, out of the land of paradise at the intervention of sin, your flesh hurled you down into the world. But now through the gift of divine mercy take up your pallet, and in every good work govern your little body and return to your house, that is, return to eternal life.… From it we were thrown into the exile of this world. Therefore, when you hear it said to the paralytic, “take up your pallet, and go into your house,” believe that it is said to you: govern your flesh in all chastity and return to paradise, as if to your own home and your original country.

Source: SERMON 171.1

[AD 1107] Theophylact of Ohrid on John 5:8

He commands him to pick up his bed in order to confirm that the miracle was not an illusion, for the man would not have been able to carry his bed if his limbs were not firmly and solidly knit together. The Lord does not require faith of him before the healing, as He did with many others, for the paralytic had never seen Him work any signs. And of the others of whom the Lord did require faith, it was not before but after He had performed miracles in their presence. See how the paralytic immediately heard and believed the Lord's command. He did not hesitate and say to himself, "Is he not mad to command me to get up at once? I have been here thirty-eight years without ever being healed, and now I should suddenly stand up?" With no such thought, he believed, and rose. The Lord heals on the Sabbath, teaching men to understand the observance of the law in a new way, that they should not think that it is by bodily rest that they honor the Sabbath, but by refraining from evil. How could the law forbid one from doing good on the Sabbath when the law comes from God, Who is always doing good?

[AD 430] Augustine of Hippo on John 5:9

What significance is there, then, in the bed, I ask you? What, except that that sick man was carried on the bed, but when healed, he carries the bed? What was said by the apostle? “Bear your burdens, each for the other, and so you will fulfill the law of Christ.” Now the law of Christ is love, and love is not fulfilled unless we bear our burdens, each for the other. “Bearing with one another,” he says, “in love, eager to preserve the unity of the Spirit in the bond of peace.” When you were sick, your neighbor was carrying you. You have been healed; carry your neighbor. So you will fulfill, O man, what was lacking to you.“Take up,” therefore, “your bed.” But when you have taken it up, do not stay; “walk.” In loving your neighbor, in being concerned about your neighbor, you are taking a trip. Where are you taking a trip to except to the Lord God, to him whom we ought to love with all our heart, with all our soul, with all our mind? For, we have not yet reached the Lord, but we have our neighbor with us. Therefore carry him with whom you are walking that you may reach him with whom you long to stay. Therefore “take up your bed, and walk.”

Source: TRACTATES ON THE GOSPEL OF JOHN 17.9.2-3

[AD 444] Cyril of Alexandria on John 5:9

God-befitting the injunction, and possessing clearest evidence of power and authority above man. For He prays not for the loosing of his sickness for the patient, lest He too should seem to be as one of the holy Prophets, but as the Lord of Powers He commandeth with authority that it be so, telling him to go home rejoicing, to take his bed on his shoulders, to be a memento to the beholders of the might of Him That had healed him. Forthwith the sick man does as is bidden him, and by obedience and faith he gaineth to himself the thrice longed for grace. But since in the foregoing we introduced him as the image and type of the multitude of the Jews, who should be healed in the last times: come let us think of something again harmonizing with the thoughts hereto pertaining, analagous to those before examined.

On the Sabbath day doth Christ heal the man, when healed He immediately enjoins him to break through the custom of the law, inducing him to walk on the Sabbath and this laden with his bed, although God clearly cries aloud by one of the holy Prophets, Neither carry forth a burthen out of your house on the Sabbath day. And no one I suppose who is sober-minded would say that the man was rendered a despiser or unruly to the Divine commands, but that as in a type Christ was making known to the Jews, that they should be healed by obedience and faith in the last times of the world (for this I think the Sabbath signifies, being the last day of the week): but that having once received the healing through faith, and having been re-modelled unto newness of life, it was necessary that the oldness of the letter of the law should become of no effect, and that the typical worship as it were in shadows and the vain observance of Jewish custom should be rejected. Hence (I think) the blessed Paul too taking occasion of speech writes to them who after the faith were returning again to the Law, I say unto you, that if ye be circumcised, Christ shall profit you nothing; and again, Ye are severed from Christ, whosoever of you are justified by the law, ye are fallen from grace.

[AD 407] John Chrysostom on John 5:10

Hear what he says ("He that made me whole . . ."), all but saying, You 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 has made you whole? on this point they were silent, but kept on bringing forward the seeming transgression.

[AD 430] Augustine of Hippo on John 5:10

They did not charge our Lord with healing on the sabbath since he would have replied that if an ox or an ass of theirs had fallen into a pit, would they not have taken it out on the sabbath day. Rather, they addressed the man as he was carrying his bed, as if to say: Even if the healing could not be delayed, why command the work?… He shields himself under the authority of his healer: The one who made me whole is the one who said to me, “Take up your bed, and walk,” meaning: Why should I not receive a command if I also received a cure from him?

Source: TRACTATES ON THE GOSPEL OF JOHN 17.10

[AD 444] Cyril of Alexandria on John 5:10

Most seasonably (I think) doth He cry over them, Hear now this O foolish people and heartless, which have eyes and see not. For what can be more uninstructed than such people, or what greater in senselessness? For they do not even admit into their mind that they ought to wonder at the Power of the Healer: but being bitter reprovers, and skilled in this alone, they lay the charge of breaking the law about him who had just and with difficulty recovered from a long disease, and foolishly bid him lie down again, as though the honour due to the Sabbath were paid by having to be ill.

[AD 444] Cyril of Alexandria on John 5:10

Jesus does not pray to relieve the patient’s sickness in case he [Jesus] should seem to be like one of the holy prophets. Rather, as the Lord of powers, he commands with authority that it be so. He tells him to go home rejoicing, to take his bed on his shoulders, to be a memento to those who would see the might of the one who had healed him. And so the man does as he is asked and by obedience and faith gains the threefold longed for grace.… Christ heals the man on the sabbath, and when healed immediately enjoins him to break through the custom of the law. He induces him to walk on the sabbath, and this while carrying his bed, although God clearly cries aloud by one of the holy prophets, “Neither carry a burden out of your house on the sabbath day.” And no one, I suppose, who is sober-minded would say the man was then a despiser or unruly in the face of the divine commands. They would instead see that, as in a type, Christ was making known to the Jews that they should be healed by obedience and faith in the last times of the world (for this is what I think “the sabbath” signifies, being the last day of the week). But once they have received healing through faith and are remodeled into a new life, it was necessary that the old letter of the law should become of no effect and that the typical worship in shadows and empty Jewish customs should be rejected.

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.5

[AD 407] John Chrysostom on John 5:11

Had he been inclined to deception, he might have said, “I am not doing this on my own but at the request of another. If it is a crime, accuse the one who commanded it, and I will lay down my bed.” In this way, he would have concealed his cure, knowing, as he did, that the real cause of their offense was not the breaking of the sabbath but the curing of his illness. But he neither concealed it nor asked for pardon. Instead he boldly confessed the cure. This is how he acted. But consider how unfairly they acted. They do not say, Who is it who made you whole? Rather, they keep bringing up the seeming transgression.

Source: HOMILIES ON THE GOSPEL OF JOHN 37.2

[AD 444] Cyril of Alexandria on John 5:11

The sentence is replete with, wisest meaning and repulsive of the stubbornness of the Jews. For in that they say that it is not lawful on the sabbath day to take up his bed and go home, devising an accusation of breaking the law against him that was healed, needs does he bring against them a more resolved defence, saying that he had been ordered to walk by Him, Who was manifested to him as the Giver of health, all but saying something of this sort, Most worthy of honour (sirs) do I say that Ho is, even though He bid me violate the honour of the sabbath, Who hath so great power and grace, as to drive away my disease. For if excellence in these things belongeth not to every chance man, but will befit rather God-befitting Power and Might, how (saith he) shall the worker of these things do wrong? or how shall not He Who is possessed of God-befitting Power surely counsel what is well-pleasing to God? The speech then has within itself some pungent meaning.

[AD 1107] Theophylact of Ohrid on John 5:11

One must marvel at the boldness of the man towards the Jews. While they badgered him, saying, "It is not lawful for thee to carry thy bed on the Sabbath," he boldly proclaimed his Benefactor, He that made me whole, the same said unto me, Take up thy bed, and walk. It is as if he were saying, "It is nonsense to forbid me to obey the man who saved me from such a long, hard sickness." The Jews do not ask him, "Who is it that made thee whole?" but, "Who is it that said unto thee, Take up thy bed, and walk?" It is as if they chose to be blind to the good, but were obsessed by what they considered to be a transgression of the Sabbath. Jesus conveyed Himself away so that the man's testimony to his healing would be evidence of the truth, and not liable to the accusation that he was attempting to curry favor with Jesus by crediting Him with the miracle. (For not only did the man not know who Jesus was, but) Jesus Himself was no longer present on the scene. Jesus left that place for another reason as well, to avoid arousing the Jews to further anger. He knew that the mere sight of the object of envy is enough to ignite a flame of spite. Therefore, He allows the facts of the matter to be examined entirely on their own merit. And the more the Jews accuse, interrogate and examine, the more swiftly travels word of the miracle.

[AD 220] Tertullian on John 5:12

We believe not the testimony of God in which He testifies to us of His Son. "He that hath not the Son, hath not life." And that man has not the Son, who believes Him to be any other than the Son.

Source: Against Praxeas

[AD 407] John Chrysostom on John 5:12

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 have you 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. Yet in respect of human labor, what the paralytic did was rather a work, for the other was a saying and a word. Here then He commands another to break the Sabbath, but elsewhere He does the same Himself, mixing clay and anointing a man's eyes John 9; yet He does these things not transgressing, but going beyond the Law. And on this we shall hereafter speak. For He does not, when accused by the Jews respecting the Sabbath, always defend Himself in the same terms, and this we must carefully observe.

3. But let us consider awhile how great an evil is envy, how it disables the eyes of the soul to the endangering his salvation who is possessed by it. For as madmen often thrust their swords against their own bodies, so also malicious persons looking only to one thing, the injury of him they envy, care not for their own salvation. Men like these are worse than wild beasts; they when wanting food, or having first been provoked by us, arm themselves against us; but these men when they have received kindness, have often repaid their benefactors as though they had wronged them. Worse than wild beasts are they, like the devils, or perhaps worse than even those; for they against us indeed have unceasing hostility, but do not plot against those of their own nature, (and so by this Jesus silenced the Jews when they said that He cast out devils by Beelzebub,) but these men neither respect their common nature, nor spare their own selves. For before they vex those whom they envy they vex their own souls, filling them with all manner of trouble and despondency, fruitlessly and in vain. For wherefore do you grieve, O man, at the prosperity of your neighbor? We ought to grieve at the ills we suffer, not because we see others in good repute. Wherefore this sin is stripped of all excuse. The fornicator may allege his lust, the thief his poverty, the man-slayer his passion, frigid excuses and unreasonable, still they have these to allege. But what reason, tell me, will you name? None other at all, but that of intense wickedness. If we are commanded to love our enemies, what punishment shall we suffer if we hate our very friends? And if he who loves those that love him will be in no better a state than the heathen, what excuse, what palliation shall he have who injures those that have done him no wrong? Hear Paul, what he says, Though I give my body to be burned, and have not charity, it profits me nothing 1 Corinthians 13:3; now it is clear to every one that where envy and malice are, there charity is not. This feeling is worse than fornication and adultery, for these go no farther than him who does them, but the tyranny of envy has overturned entire Churches, and has destroyed the whole world. Envy is the mother of murder. Through this Cain slew Abel his brother; through this Esau (would have slain) Jacob, and his brethren Joseph, through this the devil all mankind. Thou indeed now killest not, but thou dost many things worse than murder, desiring that your brother may act unseemly, laying snares for him on all sides, paralyzing his labors on the side of virtue, grieving that he pleases the Master of the world. Yet you war not with your brother, but with Him whom he serves, Him you insult when you prefer your glory to His. And what is in truth worst of all, is that this sin seems to be an unimportant one, while in fact it is more grievous than any other; for though you show mercy and watchest and fastest, you are more accursed than any if you envy your brother. As is clear from this circumstance also. A man of the Corinthians was once guilty of adultery, yet he was charged with his sin and soon restored to righteousness; Cain envied Abel; but he was not healed, and although God Himself continually charmed the wound, he became more pained and wave-tossed, and was hurried on to murder. Thus this passion is worse than that other, and does not easily permit itself to be cured except we give heed. Let us then by all means tear it up by the roots, considering this, that as we offend God when we waste with envy at other men's blessings, so when we rejoice with them we are well pleasing to Him, and render ourselves partakers of the good things laid up for the righteous.  Therefore Paul exhorts us to Rejoice with them that do rejoice, and weep with them that weep Romans 12:15, that on either hand we may reap great profit.

Considering then that even when we labor not, by rejoicing with him that labors, we become sharers of his crown, let us cast aside all envy, and implant charity in our souls, that by applauding those of our brethren who are well pleasing unto God, we may obtain both present and future good things, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, now and ever, world without end. Amen.

[AD 428] Theodore of Mopsuestia on John 5:12

The healed one did not know who it was who healed him because Jesus hid as soon as he had healed him. It would have been typical of someone looking for glory if he had stayed around with the one whom he had healed. It would have been typical of someone who desired public exposure. But we see our Lord cautiously avoiding this. In fact, it would have been easier to have himself seen as God. Since, however, he appeared as a man and many had this opinion about him, he protected himself from the opinion of those who saw him.

Source: COMMENTARY ON JOHN 2.5.10-11

[AD 407] John Chrysostom on John 5:13

He did this first of all because the man who had been made whole was the best witness of the cure and could give his testimony with less suspicion in our Lord’s absence. His second reason for doing so was so that the fury of people might not be excited more than was necessary. For the mere sight of the object of envy is no small incentive to envy. For these reasons he departed and left them to examine the fact for themselves.

Source: HOMILIES ON THE GOSPEL OF JOHN 37.2

[AD 430] Augustine of Hippo on John 5:13

If we judge this miracle on the basis of low and human standards, it is not at all a striking display of power, and it is only a moderate display of goodness. Of so many who lay sick, only one was healed; although, had he chosen to do so, our Lord could have restored them all by a single word. How should we account for this? We might suppose that his power and goodness were asserted more for imparting knowledge of eternal salvation to the soul than for working a temporal cure on the body.… That which received the temporal cure was certain to decay at some point when death arrived, whereas the soul that believed passed into eternal life.

Source: TRACTATES ON THE GOSPEL OF JOHN 17.1

[AD 444] Cyril of Alexandria on John 5:13

Insatiable unto bloodshed is the mind of the Jews. For they search out who it was who had commanded this, with design to involve Him together with the miraculously healed (for he alone, it seems, was like to be vexing them in respect of the Sabbath, who had but now escaped impassable toils and snares, and had been drawn away from the very gates of death) but he could not tell his Physician, although they make diligent enquiries, Christ having well and economically concealed Himself, that He might escape the present heat of their anger. And not as though He could suffer anything of necessity, unless He willed to suffer, doth He practise flight: but making Himself an Example to us in this also.

[AD 202] Irenaeus on John 5:14

This is in accordance with what the Lord said to the man who had been healed: "Behold, thou art made whole; sin no more, lest a worse thing come unto thee.".
And thus also He healed by a word all the others who were in a weakly condition because of sin; to whom also He said, "Behold, thou art made whole, sin no more, lest a worse thing come upon thee: "

Source: Against Heresies Book IV

[AD 258] Cyprian on John 5:14

Yet I exhort you by our common faith, by the true and simple love of my heart towards you, that, having overcome the adversary in this first encounter, you should hold fast your glory with a brave and persevering virtue. We are still in the world; we are still placed in the battle-field; we fight daily for our lives. Care must be taken, that after such beginnings as these there should also come an increase, and that what you have begun to be with such a blessed commencement should be consummated in you. It is a slight thing to have been able to attain anything; it is more to be able to keep what you have attained; even as faith itself and saving birth makes alive, not by being received, but by being preserved. Nor is it actually the attainment, but the perfecting, that keeps a man for God. The Lord taught this in His instruction when He said, "Behold, thou art made whole; sin no more, lest a worse thing come unto thee."3 Conceive of Him as saying this also to His confessor, "Lo thou art made a confessor; sin no more, lest a worse thing come unto thee." Solomon also, and Saul, and many others, so long as they walked in the Lord's ways, were able to keep the grace given to them. When the discipline of the Lord was forsaken by them, grace also forsook them.

Source: Epistle VI

[AD 258] Cyprian on John 5:14

Or if he appoints himself a searcher and judge of the heart and reins, let him in all cases judge equally. And as he knows that it is written, "Behold, thou art made whole; sin no more, lest a worse thing happen unto thee," let him separate the fraudulent and adulterers from his side and from his company, since the case of an adulterer is by far both graver and worse than that of one who has taken a certificate, because the latter has sinned by necessity, the former by free will: the latter, thinking that it is sufficient for him that he has not sacrificed, has been deceived by an error; the former, a violator of the matrimonial tie of another, or entering a brothel, into the sink and filthy gulf of the common people, has befouled by detestable impurity a sanctified body and God's temple, as says the apostle: "Every sin that a man doeth is without the body, but he that committeth fornication sinneth against his own body." And yet to these persons themselves repentance is granted, and the hope of lamenting and atoning is left, according to the saying of the same apostle: "I fear lest, when I come to you, I shall bewail many of those who have sinned already, and have not repented of the uncleanness, and fornication, and lasciviousness which they have committed."

Source: Epistle LI

[AD 258] Cyprian on John 5:14

But if in Holy Scripture discipline is frequently and everywhere prescribed, and the whole foundation of religion and of faith proceeds from obedience and fear; what is more fitting for us urgently to desire, what more to wish for and to hold fast, than to stand with roots strongly fixed, and with our houses based with solid mass upon the rock unshaken by the storms and whirlwinds of the world, so that we may come by the divine precepts to the rewards of God? considering as well as knowing that our members, when purged from all the filth of the old contagion by the sanctification of the layer of life, are God's temples, and must not be violated nor polluted, since he who does violence to them is himself injured. We are the worshippers and priests of those temples; let us obey Him whose we have already begun to be. Paul tells us in his epistles, in which he has formed us to a course of living by divine teaching, "Ye are not your own, for ye are bought with a great price; glorify and bear God in your body." Let us glorify and bear God in a pure and chaste body, and with a more complete obedience; and since we have been redeemed by the blood of Christ, let us obey and give furtherance to the empire of our Redeemer by all the obedience of service, that nothing impure or profane may be brought into the temple of God, lost He should be offended, and forsake the temple which He inhabits. The words of the Lord giving health and teaching, as well curing as warning, are: "Behold, thou art made whole: sin no more, lest a worse thing come unto thee." He gives the course of life, He gives the law of innocency after He has conferred health, nor suffers the man afterwards to wander with free and unchecked reins, but more severely threatens him who is again enslaved by those same things of which he had been healed, because it is doubtless a smaller fault to have sinned before, while as yet you had not known God's discipline; but there is no further pardon for sinning after you have begun to know God. And, indeed, let as well men as women, as well boys as girls; let each sex and every age observe this, and take care in this respect, according to the religion and faith which they owe to God, that what is received holy and pure from the condescension of the Lord be preserved with a no less anxious fear.

Source: Treatise II. On the Dress of Virgins.

[AD 258] Cyprian on John 5:14

That even a baptized person loses the grace that he has attained, unless he keep innocency. In the Gospel according to John: "Lo, thou art made whole: sin no more, lest a worse thing happen unto thee." Also in the first Epistle of Paul to the Corinthians: "Know ye not that ye are the temple of God, and the Spirit of God abideth in you? If any one violate the temple of God, him will God destroy." Of this same thing in the Chronicles: "God is with you, while ye are with Him: if ye forsake Him, He will forsake you."

Source: Treatise XII. Three Books of Testimonies Against the Jews.

[AD 367] Hilary of Poitiers on John 5:14

The Evangelist here explains why the Jews wished to kill Him.

[AD 367] Hilary of Poitiers on John 5:14-18

(vii. de Trin. c. 15) The Evangelist here explains why the Jews wished to kill Him.

Source: Catena Aurea by Aquinas

[AD 390] Gregory of Nazianzus on John 5:14

Yesterday you were flung upon a bed, exhausted and paralyzed, and you had no one to put you into the pool when the water should be troubled. Today you have him who is in one person man and God, or rather God and man. You were raised up from your bed, or rather you took up your bed and publicly acknowledged the benefit. Do not again be thrown on your bed by sinning.… But as you now are, so walk, mindful of the command.… Sin no more lest a worse thing happen to you if you prove yourself to be evil after the blessing you have received.

Source: ON HOLY BAPTISM, ORATION 40.33

[AD 407] John Chrysostom on John 5:14

1. 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 punishes 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. Thus too among the Corinthians Paul restored the adulterer, checking the disease of the soul by the destruction of the flesh, and having applied the knife to the body, so repressed the evil 1 Corinthians 5:5; like some excellent physician employing external cautery for dropsy or spleen, when they refuse to yield to internal remedies. This also Christ did in the case of the paralytic; as He showed when He said, Behold, you are made whole; sin no more, lest a worse thing come unto you.

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. 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. Now if even in this world when after punishment we fall into the same sins, we are chastised yet more severely then before, ought we not when after sinning we have not been punished at all, to be then very exceedingly afraid and to tremble, as being about to endure something irreparable? And wherefore, says 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 says, But now that we are judged, we are chastened of the Lord, that we should not be condemned with the world 1 Corinthians 11:32; for the punishments here are for warning, there for vengeance.

What then, says 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 15:23; they are sent also to make us approved, as the Lord says to Job, Do you think that I have spoken to you, save that you might appear righteous? Job 60:8, Septuagint

But why is it that in the case of these paralytics Christ brings forward their sins? For He says also to him in Matthew who lay on a bed, Son, be of good cheer, your sins are forgiven you Matthew 9:2: and to this man, Behold, you are 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 says to him also, Your sins be forgiven you. Whence it is clear, that neither was this man thus addressed on the account which they allege. And this we may see more clearly from what follows; for, says the Evangelist, Afterward Jesus finds 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, Are you again attempting the same sins as before, are you not made better by your cure? Yet He said nothing of the kind, but merely secures him for the future.

2. Why then, when He had cured the halt and maimed, did He not in any instance make mention of the like? Methinks that the diseases of these (the paralytic) arose from acts of sin, those of the others from natural infirmity. Or if this be not so, then by means of these men, and by the words spoken to them, He has spoken to the rest also. For since this disease is more grievous than any other, by the greater He corrects also the less. And as when He had healed a certain other He charged him to give glory to God, addressing this exhortation not to him only but through him to all, so He addresses to these, and by these to all the rest of mankind, that exhortation and advice which was given to them by word of mouth. Besides this we may also say, that Jesus perceived great endurance in his soul, and addressed the exhortation to him as to one who was able to receive His command, keeping him to health both by the benefit, and by the fear of future ills.

And observe the absence of boasting. He said not, Behold, I have made you whole, but, You are made whole; sin no more. And again, not, lest I punish you, but, lest a worse thing come unto you; 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, you have suffered a sufficient punishment for your sins, be steadfast for the future. But now He spoke not so, but how? Behold, you are 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, you are made whole; sin no more. But if we suffer not punishment though continuing in the same courses, let us use for our charm that word of the Apostle, The goodness of God leads [us] to repentance, but after [our] hardness and impenitent heart, [we] treasure up unto [ourselves] wrath. Romans 2:4-5

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.

[AD 407] John Chrysostom on John 5:14

Here we learn in the first place that his disease was the consequence of his sins. Second, we learn that there is really a hell; third, that it is a place of lasting and infinite punishment.… But someone might ask, “Do all diseases proceed from sin?” Not all, but most do. Some proceed from different kinds of loose living, since gluttony, intemperance and sloth produce similar sufferings.… But why is it that in the case of these paralytics Christ mentions their sins?… I know that some slander this paralytic, asserting that he was an accuser of Christ and that therefore this speech was addressed to him. But what about the paralytic in Matthew who heard nearly the same words? For Christ also told him, “Your sins are forgiven you.” And so it is clear that this man was not addressed in this way because of what they allege.… Rather, Jesus was securing him against future sins.In healing others, however, he makes no mention of sins at all. And so, it would seem to be the case that the diseases of these men had arisen from their sins, whereas those of the others had come from natural causes only. Or perhaps through these, Jesus is admonishing everybody else.… Or he may have admonished this man, knowing his great patience of mind, anticipating that he would bear an admonition, keeping him healthy both by the benefit of the healing and the fear of future ills.… It is also a disclosure too of his divinity, for he implies in saying, “Sin no more,” that he knew what sins he had formerly committed.

Source: HOMILIES ON THE GOSPEL OF JOHN 38.1-2

[AD 407] John Chrysostom on John 5:14-18

(Hom. xxxvii) The man, when healed, did not proceed to the market place, or give himself up to pleasure or vain glory, but, which was a great mark of religion, went to the temple: Afterward Jesus findeth him in the temple.

(Hom. xxxviii. 1) Here we learn in the first place, that his disease was the consequence of his sins. We are apt to bear with great indifference the diseases of our souls; but, should the body suffer ever so little hurt, we have recourse to the most energetic remedies. Wherefore God punishes the body for the offences of the soul. Secondly, we learn, that there is really a Hell. Thirdly, that it is a place of lasting and infinite punishment. Some say indeed, Because we have corrupted ourselves for a short time, shall we be tormented eternally? But see how long this man was tormented for his sins. Sin is not to be measured by length of time, but by the nature of the sin itself. And besides this we learn, that if, after undergoing a heavy punishment for our sins, we fall into them again, we shall incur another and a heavier punishment still: and justly; for one, who has undergone punishment, and has not been made better by it, proves himself to be a hardened person, and a despiser; and, as such, deserving of still greater torments. Nor let it embolden us, that we do not see all punished for their offences here: for if men do not suffer for their offences here, it is only a sign that their punishment will be the greater hereafter. Our diseases however do not always arise from sins; but only most commonly so. For some spring from other lax habits: some are sent for the sake of trial, as Job's were. But why does Christ make mention of this palsied man's sins? Some say, because he had been an accuser of Christ. And shall we say the same of the man afflicted with the palsy? For he too was told, Thy sins are forgiven thee? (Matt. 9:2) The truth is, Christ does not find fault with the man here for his past sins, but only warns him against future. In healing others, however, He makes no mention of sins at all: so that it would seem to be the case that the diseases of these men had arisen from their sins; whereas those of the others had come from natural causes only. Or perhaps through these, He admonishes all the rest. Or he may have admonished this man, knowing his great patience of mind, and that he would bear an admonition. It is a disclosure too of His divinity, for He implies in saying, Sin no more, that He knew what sins He had committed.

(Hom. xxxviii. 2) He was not so insensible to the benefit, and the advice he had received, as to have any malignant aim in speaking this news. Had it been done to disparage Christ, he could have concealed the cure, and put forward the offence. But he does not mention Jesus's saying, Take up thy bed, which was an offence in the eyes of the Jews; but told the Jews that it was Jesus which had made him whole.

(Hom. xxxviii. 2) Christ defended His disciples, by putting forward the example of their fellow-servant David: but He defends Himself by a reference to the Father. We may observe too that He does not defend Himself as man, nor yet purely as God, but sometimes as one, sometimes as the other; wishing both to he believed, both the dispensation of His humiliation, and the dignity of His Godhead; wherefore He shows His equality to the Father, both by calling Him His Father emphatically, (My Father,) and by declaring that He doeth the same things, that the Father doth, (And I work.) Therefore, it follows, the Jews sought the more to kill Him, because he not only had broken the sabbath, but said also that God was His Father.

(Hom. xxxviii. s. 3) Were He not the Son by nature, and of the same substance, this defence would be worse than the former accusation made. For no prefect could clear Himself from a transgression of the king's law, by urging that the king broke it also. But, on the supposition of the Son's equality to the Father, the defence is valid. It then follows, that as the Father worked on the Sabbath without doing wrong: the Son could do so likewise.

(Hom. xxxviii. 3) Those however who are not well-disposed to this doctrine, do not admit that Christ made Himself equal to the Father, but only that the Jews thought He did. But let us consider what has gone before. That the Jews persecuted Christ, and that He broke the sabbath, and said that God was His Father, is unquestionably true. That which immediately follows then from these premises, viz. His making Himself equal with God, is true also.

And again, had it been that our Lord Himself did not mean this, but that the Jews misunderstood Him, He would not have overlooked their mistake. Nor would the Evangelist have omitted to remark upon it, as he does upon our Lord's speech, Destroy this temple. (c. 2.)

Source: Catena Aurea by Aquinas

[AD 428] Theodore of Mopsuestia on John 5:14

After the paralytic apologized, saying that another had ordered him to take up his mat on a sabbath, the Jews turned their rage against the one who had given the order.… When he pointed Jesus out to such an enraged and furious people, however, he did not act as a friend. Rather, in order to comply with the rules of the Jews, he betrayed his own benefactor. Nor can one excuse his actions as being done out of necessity because he felt pressured by the violence of the questioners. Therefore when our Lord came to him in the temple, he spoke these words to the healed man, who had [already] demonstrated his inclination to sin.

Source: COMMENTARY ON JOHN 2.5.12-15

[AD 430] Augustine of Hippo on John 5:14-18

(Tr. xvii. c. 11) The Lord Jesus saw him both in the crowd, and in the temple. The impotent man does not recognise Jesus in the crowd; but in the temple, being a sacred place, he does.

(Tr. xviii. c. 12) Now that the man had seen Jesus, and knew Him to be the author of his recovery, he was not slow in preaching Him to others: The man departed, and told the Jews that it was Jesus which had made him whole.

(Tr. xvii. c. 13) This announcement enraged them, And therefore did the Jews persecute Jesus, because He had done these things on the sabbath day. A plain bodily work had been done before their eyes, distinct from the healing of the man's body, and which could not have been necessary, even if healing was; viz. the carrying of the bed. Wherefore our Lord openly says, that the sacrament of the Sabbath, the sign of observing one day out of seven, was only a temporary institution, which had attained its fulfilment in Him: But Jesus answered them, My Father worketh hitherto, and I work: as if He said, Do not suppose that My Father rested on the Sabbath in such a sense, as that from that time forth, He has ceased from working; for He worketh up to this time, though without labour, and so work I. God's resting means only that He made no other creature, after the creation. The Scripture calls it rest, to remind us of the rest we shall enjoy after a life of good works here. And as God only when He had made man in His own image and similitude, and finished all His works, and seen that they were very good, rested on the seventh day: so do thou expect no rest, except thou return to the likeness in which thou wert made, but which thou hast lost by sin; i. e. unless thou doest good works.

(iv. Super Gen. ad litteram [c. xi.]) It may be said then, that the observance of the sabbath was imposed on the Jews, as the shadow of something to come; viz. that spiritual rest, which God, by the figure of His own rest promised to all who should perform good works.

There will be a sabbath of the world, when the six ages, i. e. the six days, as it were, of the world, have passed: then will come that rest which is promised to the saints.

(iv. Gen. ad lit. c. xi.) The mystery of which rest the Lord Jesus Himself scaled by His burial: for He rested in His sepulchre on the sabbath, having on the sixth day finished all His work, inasmuch as He said, It is finished. (c. 19) What wonder then that God, to prefigure the day on which Christ was to rest in the grave, rested one day from His works, afterwards to carry on the work of governing the world. We may consider too that God, when He rested, rested from the work of creation simply, i. e. made no more new kinds of creatures: but that from that time till now, He has been carrying on the government of those creatures. For His power, as respects the government of heaven and earth, and all the things that He had made, did not cease on the seventh day: they would have perished immediately, without His government: because the power of the Creator is that on which the existence of every creature depends. If it ceased to govern, every species of creation would cease to exist: and all nature would go to nothing. For the world is not like a building, which stands after the architect has left it; it could not stand the twinkling of an eye, if God withdrew His governing hand. Therefore when our Lord says, My Father worketh hitherto, he means the continuation of the work; the holding together, and governing of the creation. It might have been different, had He said, Worketh even now. This would not have conveyed the sense of continuing. As it is we find it, Until now; i. e. from the time of the creation downwards.

(Tr. xvii. s. 15) He says then, as it were, to the Jews, Why think ye that I should not work on the sabbath? The sabbath day was instituted as a typed of Me. Ye observe the works of God: by Me all things were made. The Father made light, but He spoke, that it might be made. If He spoke, then He made it by the Word; and I am His Word. My Father worked when He made the world, and He worketh until now, governing the world: and as He made the world by Me, when He made it, so He governs it, by Me, now He governs it.

(Tr. xvii. s. 16) i. e. not in the secondary sense in which it is true of all of us, but as implying equality. For we all of us say to God, Our Father, Which art in heaven. (Matt. 6) And the Jews say, Thou art our Father. (Isaiah 63:16) They were not angry then because He called God His Father, but because He called Him so in a sense different from men.

(de Con. Ev. l. iv. c. x) The words, My Father worketh hitherto, and I work, suppose Him to be equal to the Father. This being understood, it followed from the Father's working, that the Son worked: inasmuch as the Father cloth nothing without the Son.

(Tr. xvii. s. 16) So, the Jews understood what the Arians do not. For the Arians say that the Son is not equal to the Father, and hence sprang up that heresy which afflicts the Church.

(Tr. xvii. s. 16) The Jews however did not understand from our Lord that He was the Son of God, but only that He was equal with God; though Christ gave this as the result of His being the Son of God. It is from not seeing this, while they saw at the same time that equality was asserted, that they charged Him with making Himself equal with God: the truth being, that He did not make Himself equal, but the Father had begotten Him equal.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on John 5:14

Being hid at first economically, He appears again economically, observing the time fit for each. For it was not possible that ought should be done by Him Who knew no sin, which should not really have its fit reason. The reason then of His speaking to him He made a message for his soul's health, saying that it behoved him to transgress no more, lest he be tormented by worse evils than those past. Herein He teaches that not only does God treasure wp man's transgressions unto the judgment to come, but manifoldly scourgeth those yet living in their bodies, even before the great and notable day of Him. That shall judge all. But that we are oftentimes smitten when we stumble and grieve God, the most wise Paul will testify, crying, For this cause many are weak and sickly among you, and many sleep: for if we would judge ourselves, we should not be judged: but when we are judged, we are chastened of the Lord, thai we be not condemned with the world.

[AD 804] Alcuin of York on John 5:14-18

(in loc.)c. For if we would know our Maker's grace, and attain to the sight of Him, we must avoid the crowd of evil thoughts and affections, convey ourselves out of the congregation of the wicked, and flee to the temple; in order that we may make ourselves the temple of God, souls whom God will visit, and in whom He will deign to dwell.
And (He) said unto him, Behold, thou art made whole; sin no more, lest a worse thing come upon thee.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on John 5:14

By the Lord's words to the paralytic, Behold, thou art made whole: sin no more, we learn first of all that illness in man stems from sin. Secondly, we learn that the Christian teaching about hell is true, and that the punishment there is eternal. Where are those now who say, "I fornicated for one hour; how [is it possible] that I will be punished eternally?" Behold this man, whose years of sin were far fewer than his years of punishment, seeing that his punishment lasted almost the length of a man's life. For sins are not judged by their duration in time but by the nature of the transgression. We also learn from the Lord's words that even if we have paid a harsh penalty for our former sins, and then return again to those same sins, we will be punished more severely than before. Indeed, this is only right. If a man does not correct his ways after his first punishment, he must be treated more severely, because he is insensible to the good and scorns it. But why are not all punished in this manner? We see that many of the wicked are healthy and energetic, and pass their days happily. But their lack of sufferings in this life becomes the grounds for even greater punishment in the next life. Saint Paul makes this clear when he writes, But when we are judged by the Lord, meaning, in this life, we are chastened, that we should not be condemned with the world, that is, in the next life (I Cor. 11-32). What we receive in this life are only admonitions: in the next life they are truly punishments. So then, are all illnesses the result of sin? Not all, but most. Some illnesses arise from sin, as we see with the paralytic and also with one of the kings of Judah, who suffered pain in his legs as a result of sin (III Kings 15:23); other illnesses are given as a testing and proving of virtue, as with Job; yet other sicknesses result from overindulgence of various kinds, such as gluttony and drunkenness. Some have supposed that His words, Sin no more, indicate that the Lord knew that the paralytic would reveal Him to the Jews after He met him in the temple. But this is not so. It is apparent that the man was pious, for the Evangelist says, Jesus findeth him in the temple. If he had not been pious, he would have given himself over to relaxation and eating and drinking, and run home to escape the ravings and questioning of the Jews. But none of these things dissuaded him from going to the temple. After recognizing Jesus, see how gratefully he proclaims him to the Jews. He did not say the words they wanted to hear, "It is Jesus Who told me to take up my bed," but instead, "It is Jesus Who made me whole." These grateful words infuriated them, for they held the breaking of the Sabbath to be a crime. If the Jews then persecuted the Lord, how was the man at fault by revealing Him to them? With sincere motives he proclaimed his Healer to them in order to draw others to believe in Him. If they persecuted the One Who did good things, it is their own sin.
Understand the sheep's pool to represent the grace of Baptism, in which the Sheep sacrificed for us, the Lord Jesus, was washed when He was baptized for our sake. This pool has five porches, symbolizing the four great virtues plus the divine contemplation of dogma which are revealed in Baptism. Human nature, paralyzed in all its spiritual powers, lay sick for thirty-eight years. It was not sound in its belief in the Holy Trinity (i.e. 3), nor did it have a sure belief in the eighth age (i.e. 8), that is, the general Resurrection and the Last Judgement. This is why it could not find healing, for it did not have any man to put it into the pool. That is to say, the Son of God, Who intended to heal through Baptism, had not yet been made man. But when He was made man, then He healed our nature and commanded us to take up our bed, that is, lift up our body from the earth, making it light and free, not weighted down by flesh and earthly cares, and raising it from slothfulness so that it is able to walk, which means, active in doing good. The troubling of the water in the pool suggests the stirring up the evil spirits lurking in the waters of Baptism, crushing and choking them by the grace of the Holy Spirit. May we also obtain healing, for we are paralyzed and motionless in the doing of anything good; we also have no man, that is, no human and rational thought, which distinguishes us from the irrational beasts, to carry us into the pool of tears of repentance, in which the first who enters is healed. He who procrastinates and puts off his repentance until later, and does not hurry to repent now, does not obtain healing. Hasten to be the first to enter this pool, lest death overtake you. And there is an angel which troubles this pool of repentance. What angel is it? The Angel of Great Counsel of the Father, Christ the Saviour. (see Is. 9:6). For unless the divine Word touches our heart and troubles it with thought of the torments of the age to come, this pool cannot become active and effective, and there is no healing for the paralyzed soul. The pool of repentance may also fittingly be called a sheep's pool; for in it are washed like sheep the inward parts and thoughts of the saints who are made ready to become a living sacrifice pleasing to God, making them innocent and guileless. May we also obtain healing, and afterwards be found in God's holy temple, no longer stained by unholy thoughts, lest a worse thing, the eternal torments, come unto us.

[AD 407] John Chrysostom on John 5:15

Again observe him continuing in the same right feeling. He says not, This is he who said, Take up your 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. 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 pro claims his Benefactor no less than the blind man did. For what said he? He made clay, and anointed my eyes John 9:6; and so this man of whom we now speak, It is Jesus who made me whole.

[AD 444] Cyril of Alexandria on John 5:15

He makes Jesus known to the Jews, not that they by daring to do anything against Him should be found to be blasphemers, but in order that, if they too should be willing to be healed by Him, they might know the wondrous Physician. For observe how this was his aim. For he does not come like one of the faultfinders, and say that it was Jesus Who had bidden him walk on the Sabbath day, but Which had made him whole. But this was the part of one doing nought save only making known his Physician.

[AD 202] Irenaeus on John 5:16

The Jewish elders were unwilling to be subject to the law of God, which was to prepare them for the coming of Christ. But they even blamed the Lord for healing on the Sabbath days, which the law did not prohibit. For they did themselves, in one sense, perform acts of healing upon the Sabbath day, when they circumcised a man [on that day]. But they did not blame themselves for transgressing the command of God through tradition and the previously mentioned pharisaical law. Nor did they condemn themselves for not keeping the commandment of the law, which is the love of God.

Source: AGAINST HERESIES 4.12.1

[AD 220] Tertullian on John 5:16

Touching this difference, we have not only already premised certain antithetical passages of the Scriptures, on one hand retaining, on the other remitting, sins; but John, too, will teach us: "If any knoweth his brother to be sinning a sin not unto death, he shall request, and life shall be given to him; "because he is not "sinning unto death," this will be remissible. "(There) is a sin unto death; not for this do I say that any is to request" -this will be irremissible.

Source: On Modesty

[AD 220] Tertullian on John 5:16

For (in making these assertions) he was looking forward to the final clause of his letter, and for that (final clause) he was laying his preliminary bases; intending to say, in the end, more manifestly: "If any knoweth his brother to be sinning a sin not unto death, he shall make request, and the Lord shall give life to him who sinneth not unto death. For there is a sin unto death: not concerning that do I say that one should make request." He, too, (as I have been), was mindful that Jeremiah had been prohibited by God to deprecate (Him) on behalf of a people which was committing mortal sins.

Source: On Modesty

[AD 407] John Chrysostom on John 5:16

What then says Christ?

[AD 444] Cyril of Alexandria on John 5:16

The narrative does not herein contain the simple relation of the madness of the Jews: for the Evangelist does not show only that they persecute Him, but why they blush not to do this, saying most emphatically, Because He was doing these things on the sabbath day. For they persecute Him foolishly and blasphemously, as though the law forbad to do good on the sabbath day, as though it were not lawful to pity and compassionate the sick, as though it behoved to put off the law of love, the praise of brotherly kindness, the grace of gentleness: and what of good things may one not show that the Jews did in manifold ways spurn, not knowing the aim of the Lawgiver respecting the Sabbath, and making the observance of it most empty? For as Christ Himself somewhere said, each one of them taketh his ox, or his sheep, and leadeth them away to watering, and that a man on the sabbath day receiveth circumcision, that the law of Moses be not broken: and then they are angry, because He made a man every whit whole on the sabbath day, by reason of the exceeding stubbornness alike and undisciplinedness of their habits, not even to brutes preferring him that is made in the Divine Image, but thinking that one ought to pity a sheep on the sabbath day, and unblamed to free it from famine and thirst, yet that they are open to the charge of transgressing the law to the last degree, who are gentle and good to their neighbour on the sabbath?

But that we may see that they were beyond measure senseless, and therefore with justice deserve to hear, Ye do err, not knowing the Scriptures; come let us taking somewhat from the Divine Scriptures too show clearly, that Jesus was long ago foredepicted as in a type taking no account of the sabbath. The all-wise Moses then, having at a great age (as it is written) departed from things of men and been removed to the mansions above, by the judgment and decree of God That ruleth all, Joshua the son of Nun obtained and inherited the command over Israel. When he therefore, having set in array heavy armed soldiers ten thousand strong round about Jericho, was devising to take at length and overthrow it, he arranged with the Levites to take the ark round about for six whole days, but on the seventh day, that is, the Sabbath, he commanded the innumerable multitude of the host to shout along with the trumpets, and thus the wall was thrown down, and they rushing in, took the city, not observing the unseasonable rest of the Sabbath, nor refusing their victory thereon, by reason of the law restraining them, nor yet did they then withstand the generalship of Joshua, but wholly free from reproach did they keep the command of the man. And herein is the type: but when the Truth came, that is Christ, Who destroyed and overcame the corruption set up against man's nature by the devil, and is seen doing this on the Sabbath, as in preface and commencement of action, in the case of the paralytic, they foolishly take it ill, and condemn the obedience of their fathers, not suffering nature to conquer on the sabbath day the despite done it by sickness, to such extent as to be zealous in persecuting Jesus Who was working good on the sabbath day.

[AD 215] Clement of Alexandria on John 5:17

For what is the use of wisdom, if it makes not him who can hear it wise? For still the Saviour saves, "and always works, as He sees the Father."

Source: Clement of Alexandria Stromata Book I

[AD 220] Tertullian on John 5:17

Me from day to day they seek, and to learn my ways they covet, as a people which hath done righteousness, and hath not forsaken the judgment of God," and so forth: that, moreover, He was to do acts of power from the Father: "Behold, our God will deal retributive judgment; Himself will come and save us: then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes' tongues shall be loosed, and the lame shall leap as an hart," and so on; which works not even you deny that Christ did, inasmuch as you were wont to say that, "on account of the works ye stoned Him not, but because He did them on the Sabbaths."

Source: An Answer to the Jews

[AD 220] Tertullian on John 5:17

He says, therefore," My meat is to do the will of Him that sent me, and to finish His work; " whilst to the Jews He remarks respecting the cure of the impotent man, "My Father worketh hitherto, and I work." "My Father and I"-these are the Son's words.

Source: Against Praxeas

[AD 311] Methodius of Olympus on John 5:17

For this is quite manifest, that God, like a painter, is at this very time working at the world, as the Lord also taught, "My Father worketh hitherto."
For he knew that Wisdom, the first-born of God, the parent and artificer of all things, brings forth everything into the world; whom the ancients called Nature and Providence, because she, with constant provision and care, gives to all things birth and growth. "For "says the Wisdom of God, "my Father worketh hitherto, and I work."

Source: Methodius Discourse II. Theophila

[AD 367] Hilary of Poitiers on John 5:17

He refers to the charge of violating the sabbath, brought against him. My Father works up to this time, and I work. He means that he had a precedent for claiming the right he did, and that what he did was in reality his Father’s doing who acted in the Son. And to quiet the jealousy that had been raised, because by the use of his Father’s name he had made himself equal with God, and to assert the excellence of his birth and nature, he says, “Truly, truly, I say to you, the Son can do nothing of himself, but what he sees the Father do.”

Source: ON THE TRINITY 7.17

[AD 367] Hilary of Poitiers on John 5:17

Their anger was so kindled against him that they wanted to kill him, because he did his works on the sabbath. But let us see also what the Lord answered: “My Father is still working, and I also am working.” … He speaks that we may recognize in him the power of the Father’s nature employing the nature that has that power to work on the sabbath. The Father works in him while he works. Without doubt, then, Jesus works along with the working of the Father.… We must regard Jesus as referring to that very work of the Father’s which he was then doing since it implies the working of the Father at the very time of his words.… If the Father works and the Son works, no union exists between them that merges them into a single person.

Source: ON THE TRINITY 9.44

[AD 373] Athanasius of Alexandria on John 5:17

The word still shows [the Son’s] eternal existence in the Father as the Word. For it is proper to the Word to do the Father’s works and not to be external to him.… He is either seen to be the efficient cause of things that he himself has brought about, or he has no power to cause anything at all.… For none of the things that are brought to be is an efficient cause, but all things were made through the Word who would not have brought anything into being if he himself were numbered among the creatures.… For by the Word, the things that were not have come into existence. And if through him [i.e., the Son] the [Father] creates and makes, [the Son] is not himself of things created and made. Rather, he is the Word of the Creator God and is known, from the Father’s works which he himself works, to be “in the Father and the Father in him” … because the Son’s essence is proper to the Father, and he is in all points like his Father.

Source: Discourses Against the Arians 2.16.20-22

[AD 407] John Chrysostom on John 5:17

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? Matthew 12:2 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. 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, says He, from which you 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.

If any one say, And how does the Father 'work,' who ceased on the seventh day from all His works? let him learn the manner in which He works. What then is the manner of His working? He cares for, He holds together all that has been made. Therefore when you behold 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. For He makes His sun to rise upon the evil and the good, and sends rain on the just and on the unjust. Matthew 5:45 And again; If God so clothe the grass of the field, which today is, and tomorrow is cast into the fire Matthew 6:30; and speaking of the birds He said, Your Heavenly Father feeds them.

3. In that place then He did all on the Sabbath day by words only, and added nothing more, but refuted their charges by what was done in the Temple and from their own practice. But here where He commanded a work to be done, the taking up a bed, (a thing of no great importance as regarded the miracle, though by it He showed one point, a manifest violation of the Sabbath,) He leads up His discourse to something greater, desiring the more to awe them by reference to the dignity of the Father, and to lead them up to higher thought. Therefore when His discourse is concerning the Sabbath, He makes not His defense as man only, or as God only, but sometimes in one way, sometimes in the other; because He desired to persuade them both of the condescension of the Dispensation, and the Dignity of His Godhead. Therefore He now defends Himself as God, since had He always conversed with them merely as a man, they would have continued in the same low condition. Wherefore that this may not be, He brings forward the Father. Yet the creation itself works on the Sabbath, (for the sun runs, rivers flow, fountains bubble, women bear,) but that you may learn that He is not of creation, He said not, Yea, I work, for creation works, but, Yea, I work, for My Father works.

[AD 428] Theodore of Mopsuestia on John 5:17

Here he brings up his Father, who always acts according to his will and authority. He too does not abstain from those works on the sabbath that are beneficial to us. Christ, too, knew that any time is suitable for our salvation. He brings up the Father, he says, in order to show us that this same authority is also in him. As the Father always has the authority to do work without being subject to the law—even though he has decreed the law of rest on the sabbath—so the Son has the same privilege. And there is no precept or law that might prevent him from doing whatever he wants.

Source: COMMENTARY ON JOHN 2.5.17

[AD 430] Augustine of Hippo on John 5:17

Here he has already indicated that he is equal to God. “My Father,” he says, “is working until now, and I too am working.” Their literal-minded understanding of the sabbath is disturbed. They imagined that it was because the Lord was tired that he rested, in order to do no more work. They hear, “My Father is working until now,” and they are disturbed. But then he adds, “And I too am working,” making himself equal to God, and again they are disturbed.

Source: SERMON 125.6

[AD 430] Augustine of Hippo on John 5:17

How can both be true when it says that God rested on the seventh day from all his works which he had made, and what he himself through whom they were made says in the gospel, “My Father is working until now; and I myself am working.” … The Lord Jesus Christ, who suffered only at the precise time he willed, underlined the mystery of this [Genesis] rest by his burial. It was of course on the day of the Sabbath that he rested in the tomb, and he had the whole of that day as a kind of holy vacation, after he had finished all his works on the sixth day, that is, Preparation Day … when he said, “It is finished; and bowing his head he surrendered his spirit.” So why should we be surprised if God wished to point forward to this day on which Christ would rest in the grave, before proceeding from then on to work the unfolding of the ages, in order to verify these other words too, “My Father is working until now?”God can be understood to have rested from establishing different kinds of creatures, because he did not now establish any new kinds any more. But he rested like this in such a way as to continue from then on and up till now to operate the management of the things that were then set in place, not as though at least on that seventh day his power was withheld from the government of heaven and earth and of all the things he had established. If that had been done, they would immediately have collapsed into nothingness. It is the creator’s power, after all, and the virtuosity, the skill and tenacity of the almighty, that causes every created thing to subsist. If this tenacious virtuosity ceased for one moment to rule and direct the things that have been created, their various species would at once cease to exist, and every nature would collapse into nothingness. It is not, you see, like a mason building houses; when he has finished he goes away, and his work goes on standing when he has stopped working on it and gone away. No, the world will not be able to go on standing for a single moment if God withdraws from it his controlling hand.
Indeed, the very expression employed by the Lord, “My Father is working until now,” points to the continuousness of his work by which he holds together and manages the whole of creation. It could, you see, have been understood differently if he had said, “and is now working,” where we would not have to take the work as being continuous. But by saying “until now,” he forces us to understand it in the other sense as meaning, that is, from the time when he had worked at the original establishment of all things.

Source: ON THE LITERAL INTERPRETATION OF GENESIS 4.11[.21]-12 [.23]

[AD 430] Augustine of Hippo on John 5:17

Therefore it is as if he said to the Jews, “Why do you expect that I should not work on the sabbath? The sabbath day was ordained for you as a sign about me. You observe the works of God: I was there when they were made. They were all made by me.… The Father made the light, but he spoke that there should be light. If he spoke, it was by his Word that he made it. I was his Word, and I am [his Word]. The world was made by me in those works, and the world is also ruled by me in those works. My Father worked when he made the world, and he still works while he rules the world. Therefore, just as it was by me that he created when he made the world, so it is by me that he rules when he rules.”

Source: TRACTATES ON THE GOSPEL OF JOHN 17.15

[AD 444] Cyril of Alexandria on John 5:17

Christ is speaking, as it were, on the sabbath day (for this the word Hitherto must necessarily signify, that the force of the idea may receive its own fitting meaning) but the Jews, who were untutored, and knew not Who the Only-Begotten is by Nature, but attributed to God the Father alone the appointing of the Law through Moses, and asserted that we ought to obey Him Alone; these He attempts to clearly convince, that He works all things together with the Father, and that, having the Nature of Him Who begat Him in Himself, by reason of His not being Other than He, as far as pertains to Sameness of Essence, He will never think ought else than as seemeth good to Him Who begat Him. But as being of the Same Essence He will also will the same things, yea rather being Himself the Living Will and Power of the Father, He worketh all things in all with the Father.

In order then that He might repel the vain murmuring of the Jews and might shame them who were persecuting Him on those grounds whereon they thought good |244 to be angry, as though the honour due to the sabbath were despised. He says, My Father worketh hitherto and I work. For He all but wisheth to signify some such thing as this, If thou believest, O man, that God, having created and compacted all things by His Command and Will ordereth the creation on the sabbath day also, so that the sun riseth, rain-giving fountains are let loose, and fruits spring from the earth, not refusing their increase by reason of the sabbath, the fire works its own work, ministering to the necessities of man unforbidden: confess and know of a surety that the Father worketh God-befitting operations on the sabbath also. Why then (saith He) dost thou uninstructedly accuse Him through Whom He works all things? for God the Father will work in no other way, save through His Power and Wisdom, the Son. Therefore says He, And I work. He shames then with arguments ad absurdum the unbridled mind of His persecutors, showing that they do not so much oppose Himself, as speak against the Father, to Whom Alone they were zealous to ascribe the honour of the Law, not yet knowing the Son Who is of Him and through Him by Nature. For this reason does He call God specially His own Father, leading them most skilfully to this most excellent and precious lesson.

[AD 220] Tertullian on John 5:18

Chapter V.-Sin Never to Be Returned to After Repentance.

Source: On Repentance

[AD 397] Ambrose of Milan on John 5:18

The Evangelist testifies that in calling himself God’s own Son, Jesus made himself equal to God. For the Jews are not presented as saying, “For this cause we sought to kill him.” Rather, the Evangelist, speaking for himself, says, “For this reason the Jews were seeking all the more to kill him.” Moreover, he has discovered the cause, [in saying] that the Jews were stirred with desire to slay him because, when as God he broke the sabbath and also claimed God as his own Father, Jesus ascribed to himself not only the majesty of divine authority in breaking the sabbath but also, in speaking of his Father, the right pertaining to eternal equality.

Source: Exposition of the Christian Faith 2.8.68

[AD 407] John Chrysostom on John 5:18

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.

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.

And this one may see more clearly from what He had before said, for My Father works, 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 works, and I minister, but, As He works, so work I; and has declared absolute Equality. But if He had not wished to establish this, and the Jews had supposed so without reason, He would not have allowed their minds to be deceived, but would have corrected this. Besides, the Evangelist would not have been silent on the subject, but would have plainly said that the Jews supposed so, but that Jesus did not make Himself equal to God. As in another place he does this very thing, when he perceives that something was said in one way, and understood in another; as, Destroy this Temple, said Christ, and in three days I will raise It up John 2:19; speaking of His Flesh. But the Jews, not understanding this, and supposing that the words were spoken of the Jewish Temple, said, Forty and six years was this temple in building, and will You rear it up in three days? Since then He said one thing, and they imagined another, (for He spoke of His Flesh, and they thought that the words were spoken of their Temple,) the Evangelist remarking on this, or rather correcting their imagination, goes on to say, But He spoke of the Temple of His Body. So that here also, if Christ had not made Himself equal with God, had not wished to establish this, and yet the Jews had imagined that He did, the writer would here also have corrected their supposition, and would have said, The Jews thought that He made Himself equal to God, but indeed He spoke not of equality. And this is done not in this place only, nor by this Evangelist only, but again elsewhere another Evangelist is seen to do the same. For when Christ warned His disciples, saying, Beware of the leaven of the Pharisees and Sadducees Matthew 16:6, and they reasoned among themselves, saying, It is because we have taken no bread, and He spoke of one thing, calling their doctrine leaven, but the disciples imagined another, supposing that the words were said of bread; it is not now the Evangelist who sets them right, but Christ Himself, speaking thus, How is it that you do not understand, that I spoke not to you concerning bread? But here there is nothing of the kind.

But, says some one, -->to remove this very thought Christ has added,

[AD 407] John Chrysostom on John 5:18

If he had not been the very Son and of the same essence, the defense he offered here would have been worse than the charge. For no viceroy could clear himself from altering a royal law by asserting that the king also broke the law. Not only would he not escape, but he would even increase the weight of the charge against him. But in this instance, since the dignity is equal, the defense is valid. And so he says, in effect, “Absolve me from the same charges from which you absolve God.”

Source: HOMILIES ON THE GOSPEL OF JOHN 38.2

[AD 407] John Chrysostom on John 5:18

But those who do not want to receive these words with a reasonable mind assert that Christ did not make himself equal to God, but only that the Jews thought he did. Come then and let us go over what was said from the beginning. Did the Jews persecute him or not? It is clear to everyone that they did. Did they persecute him for this or something else? Again, it was for this. Did he then break the sabbath or not? No one can have anything to say against the fact that he did. Did he call God his Father, or did he not call him so? This is true too. Then the rest also follows. To call God his Father, to break the sabbath and to be persecuted by the Jews for these things does not belong to the realm of false imagination but is actual fact. This means that his making himself equal to God was a declaration that is true as well.

Source: HOMILIES ON THE GOSPEL OF JOHN 38.3

[AD 407] John Chrysostom on John 5:18

If Jesus had not wished to establish his equality and the Jews had made such a supposition without reason, Jesus would not have allowed their minds to be deceived. He would have corrected them. The Evangelist also would not have remained silent but would have plainly said that the Jews thought this but that Jesus did not actually make himself equal to God, which is what [John] had done elsewhere.

Source: HOMILIES ON THE GOSPEL OF JOHN 38.3

[AD 428] Theodore of Mopsuestia on John 5:18

If he had simply called God his father, they would have not grumbled. But he called him his own Father as if he proceeded directly from him and was equal to him.

Source: COMMENTARY ON JOHN 25.18

[AD 430] Augustine of Hippo on John 5:18

So, the Jews understood what the Arians do not. For the Arians say that the Son is not equal to the Father, and hence sprang up that heresy that afflicts the church.

Source: TRACTATES ON THE GOSPEL OF JOHN 17.16

[AD 430] Augustine of Hippo on John 5:18

In one sense the Jews were right [about their indignation], because a man dared to make himself equal to God. But they were also wrong because they did not understand that it was God in the man. They saw the flesh, but they did not know God. They looked on the dwelling place, but they did not know the dweller. That flesh was a temple; God dwelt within it. Therefore Jesus did not equate his flesh to the Father. It was not the form of the servant that he compared to the Lord—not what he became for us, but what he was when he made us.

Source: TRACTATES ON THE GOSPEL OF JOHN 18.2.1

[AD 444] Cyril of Alexandria on John 5:18

The mind of the Jews is wound up unto cruelty, and whereby they ought to have been healed, they are the more sick, that they may justly hear, How say ye, WE are wise? For when they ought to have been softened in disposition, transformed by suitable reasoning unto piety, they even devise slaughter against Him Who proves by His Deeds, that He hath in no whit transgressed the Divine Law by healing a man on the sabbath. They weave in with their wrath on account of the sabbath, the truth as a charge of blasphemy, snaring themselves in the meshes of their own transgressions unto wrath indissoluble. For they seemed to be pious in their distress that He being a Man, should say that God was His Father. For they knew not yet that He Who was for our sakes made in the form of a servant, is God the Word, the Life gushing forth from God the Father, that is, the Only-Begotten, to Whom Alone God is rightly and truly inscribed and is Father, but to us by no means so: for we are adopted, mounting up to excellency above nature through the will of Him That honoured us, and gaining the title of gods and sons because of Christ That dwelleth in us through the Holy Ghost. Looking therefore to the Flesh alone, and not acknowledging God Who dwelleth in the Flesh, they endure not His springing up to measure beyond the nature of Man, through His saying that God was His Father (for in saying, My Father, He would with reason introduce this idea) but they deem that He Whose Father God properly is, must be by Nature Equal with Him, in this alone conceiving rightly: for so it is, and no otherwise. Since then the word introduces with it this meaning, they perverting the upright word of truth are more angry.

[AD 220] Tertullian on John 5:19

It was the Son, therefore, who was always seen, and the Son who always conversed with men, and the Son who has always worked by the authority and will of the Father; because "the Son can do nothing of Himself, but what He seeth the Father do" -"do" that is, in His mind and thought.

Source: Against Praxeas

[AD 220] Tertullian on John 5:19

For as the Father hath eternal life in Himself, so also hath He given to the Son to have eternal life in Himself; and He hath given Him authority to execute judgment also, because He is the Son of man" -that is, according to the flesh, even as He is also the Son of God through His Spirit.

Source: Against Praxeas

[AD 367] Hilary of Poitiers on John 5:19-20

(vii. de Trin. c. 17) He refers to the charge of violating the sabbath, brought against Him. My Father worketh hitherto, and I work; meaning that He had a precedent for claiming the right He did; and that what He did was in reality His Father's doing, who acted in the Son. And to quiet the jealousy which had been raised, because by the use of His Father's name He had made Himself equal with God, and to assert the excellency of His birth and nature, He says, Verily, verily, I say unto you, The Son can do nothing of Himself, but what He seeth the Father do.

(vii. de Tr. c. 17.) Lest then that assertion of His equality, which must belong to Him, as by Name and Nature the Son, might throw doubt upon His Nativityf, He says that the Son can do nothing of Himself.

(vii. de Tr. c. 17) That the wholesome order of our confession, i. e. that we believe in the Father and the Son, might remain, He shows the nature of His birth; viz. that He derived the power of acting not from an accession of strength supplied for each work, but by His own knowledge in the first instance. And this knowledge He derived not from any particular visible precedents, as if what the Father had done, the Son could do afterwards; but that the Son being born of the Father, and consequently conscious of the Father's virtue and nature within Him, could do nothing but what He saw the Father do: as he here testifies; God does not see by bodily organs, but by the virtue of His nature.

(vii. de Tr. c. 18) Or thus; All things and the same, He says, to show the virtue of His nature, its being the same with God's. That is the same nature, which can do all the same things. And as the Son does all the same things in a like way, the likeness of the works excludes the notion of the worker existing aloneg. Thus we come to a true idea of the Nativity, as our faith receives it: the likeness of the works bearing witness to the Nativity, their sameness to the Nature.

(vii. de Trin. c. 19) It must not be supposed that the Only Begotten God needed such showing on account of ignorance. For the showing here is only the doctrine of the nativityh; the self-existing Son, from the self-existing Father.

(vii. de Trin. c. 19) Nor did the heavenly discourse lack the caution, to guard against our inferring from these words any difference in the nature of the Son and the Father. For He says that the works of the Father were shown to Him, not that strength was supplied Him for the doing of them, in order to teach that this showing is substantially nothing else than His birth; for that simultaneously with the Son Himself is born the Son's knowledge of the works the Father will do through Him.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on John 5:19

He refers to the charge of violating the sabbath, brought against Him. My Father works hitherto, and I work; meaning that He had a precedent for claiming the right He did; and that what He did was in reality His Father’s doing, who acted in the Son. And to quiet the jealousy which had been raised, because by the use of His Father’s name He had made Himself equal with God, and to assert the excellency of His birth and nature, He says, Verily, verily, I say to you, The Son can do nothing of Himself, but what He sees the Father do.
Lest then that assertion of His equality, which must belong to Him, as by Name and Nature the Son, might throw doubt upon His Nativity , He says that the Son can do nothing of Himself.
That the wholesome order of our confession, i.e. that we believe in the Father and the Son, might remain, He shows the nature of His birth; viz. that He derived the power of acting not from au accessible of strength supplied for each work, but by His own knowledge in the first instance. And this knowledge He derived not from any particular visible precedents, as if what the Father had done, the Son could do afterwards; but that the Son being born of the Father, and consequently conscious of the Father’s virtue and nature within Him, could do nothing but what He saw the Father do: as he here testifies; God does not see by bodily organs, but by the virtue of His nature.
Or thus; All things and the same, He says, to show the virtue of His nature, its being the same with God’s. That is the same nature, which can do all the same things. And as the Son does all the same things in alike way, the likeness of the works excludes the notion of the worker existing alone g. Thus we come to a true idea of the Nativity, as our faith receives it: the likeness of the works bearing witness to the Nativity, their sameness to the Nature.
It must not be supposed that the Only Begotten God needed such showing on account of ignorance. For the showing here is only the doctrine of the nativity; the self-existing Son, from the self-existing Father.
Nor did the heavenly discourse lack the caution, to guard against our inferring from these words any difference in the nature of the Son and the Father. For He says that the works of the Father were shown to Him, not that strength was supplied Him for the doing of them, in order to teach that this showing is substantially nothing else than His birth; for that simultaneously with the Son Himself is born the Son’s knowledge of the works the Father will do through Him.

[AD 397] Ambrose of Milan on John 5:19

The Son, therefore, is both entitled and proved the equal of the Father—a true equality, which both excludes difference of Godhead and discovers, together with the Son, the Father also, to whom the Son is equal. For there is no equality where there is difference, nor again where there is but one person, inasmuch as none is by himself equal to himself. And so, the Evangelist has shown why it is fitting that Christ should call himself the Son of God, that is, make himself equal with God.

Source: Exposition of the Christian Faith 2.8.69

[AD 397] Ambrose of Milan on John 5:19

Let unbelievers meditate on the fact that, both by nature and sovereignty, the Son is one with the Father and that his power at work is not at cross-purposes with the Father, inasmuch as “whatever the Father does, the Son does as well.” For no one can do in the same way the same work that another had done unless he shares in the unity of the same nature, but at the same time also is not inferior in the method of working.

Source: Exposition of the Christian Faith 4.5.60

[AD 407] John Chrysostom on John 5:19-20

(Hom. xxxviii. 4) Or thus; That the Son can do nothing of Himself, must be understood to mean, that He can do nothing contrary to, or displeasing to, the Father. And therefore He does not say that He does nothing contrary, but that He can do nothing; in order to show His perfect likeness, and absolute equality to the Father. Nor is this a sign of weakness in the Son, but rather of goodness. For as when we say that it is impossible for God to sin, we do not charge Him with weakness, but bear witness to a certain ineffable goodness; so when the Son says, I can do nothing of myself, it only means, that He can do nothing contrary to the Father.

(Hom. xxxviii. 4) And this is confirmed by what follows: For whatsoever he doeth, these also doeth the Son likewise. For if the Father does all things by Himself, so does the Son also, if this likewise is to stand good. You see how high a meaning these humble words bear. He gives His thoughts a humble dress purposely. For whenever He expressed Himself loftily, He was persecuted, as an enemy of God.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 5:19

Man! He does the contrary. He says 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,

4. The Son can do nothing of Himself. I ask then my opponent, Can the Son do nothing of Himself, tell me? If he reply, that He can do nothing, we will say, that He has done of Himself the very greatest of all goods. As Paul cries aloud, saying, Who being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant. Philippians 2:6-7 And again, Christ Himself in another place says, I have power to lay down My life, and I have power to take it again: and, No man takes it from Me, but I lay it down of Myself. John 10:18 Do you see that He has power over life and death, and that He wrought of Himself so mighty a Dispensation? And why speak I concerning Christ, when even we, than whom nothing can be meaner, do many things of ourselves? Of ourselves we choose vice, of ourselves we go after virtue, and if we do it not of ourselves, and not having power, we shall neither suffer hell if we do wrong, nor enjoy the Kingdom if we do right.

What then means, 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.

But wherefore said He not, that He does 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 says of the Father, That by two immutable things in which it was impossible for God to lie Hebrews 6:18: and again, If we deny Him — He abides faithful, for He cannot deny Himself. 2 Timothy 2:12-13 And in truth this expression, impossible, is not declaratory of weakness, but power, power unspeakable. For what He says is of this kind, that that Essence admits 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 says, I can of My own Self do nothing John 5:30, His meaning is, that it is impossible, nature admits not, that I should do anything contrary to the Father. And that you may learn that this is really what is said, let us, going over what follows, see whether Christ agrees with what is said by us, or among you. You say, that the expression does away with His Power and His proper Authority, and shows His might to be but weak; but I say, that this proves His Equality, His unvarying Likeness, (to the Father,) and the fact that all is done as it were by one Will and Power and Might. Let us then enquire of Christ Himself, and see by what He next says whether He interprets these words according to your supposition or according to ours. What then says He?

For what things soever the Father does these also does the Son likewise.

Do you see how He has taken away your assertion by the root, and confirmed what is said by us? Since, if Christ does nothing of Himself, neither will the Father do anything of Himself, if so be that Christ does 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 does it not; extending His words to all time; now He will, according to you, be continually learning the same things. Do you see how exalted is the idea, and that the very humility of the expression compels 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 learns day by day what He must do? And how can that be true, You are the same, and Your years shall not fail? Psalm 102:27, or that other, All things were made by Him, and without Him was not anything made John 1:3; if the Father does certain things, and the Son sees and imitates Him? Do you see that from what was asserted above, and from what was said afterwards, proof is given of His independent Power? And if He brings 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 leads 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. Observe, after saying, My Father works, and I work; and after declaring Himself equal with God, He adds, The Son can do nothing of Himself, but what He sees the Father do. Then again in a higher strain, What things soever the Father does, these also does the Son likewise. Then in a lower,

[AD 407] John Chrysostom on John 5:19

But why didn’t he say that “he does nothing contrary” instead of “he cannot do”? It was so that he might again show the invariableness and exactness of the equality, for the expression does not impute weakness to him. On the contrary, it shows his great power.

Source: HOMILIES ON THE GOSPEL OF JOHN 38.4

[AD 428] Theodore of Mopsuestia on John 5:19

Now, if he had wanted to signify a diminution of his strength and power, he should have said, “But only what the Father orders” or “what [the Father] gives him the power to do.” But now he added, “but only what he sees the Father doing,” which indicates similarity. Actually, if he does only what he sees the Father doing, he evidently possesses a perfect similarity with the Father in his action. And this would be impossible if he did not have the same power.

Source: COMMENTARY ON JOHN 2.5.19

[AD 430] Augustine of Hippo on John 5:19-20

(Tr. xvii. s. 16) The Jews however did not understand from our Lord that He was the Son of God, but only that He was equal with God; though Christ gave this as the result of His being the Son of God. It is from not seeing this, while they saw at the same time that equality was asserted, that they charged Him with making Himself equal with God: the truth being, that He did not make Himself equal, but the Father had begotten Him equal.

(Tr. xviii. 3, 5) Some who would be thought Christians, the Arian heretics, who say that the very Son of God who took our flesh upon Him, was inferior to the Father, take advantage of these words to throw discredit upon our doctrine, and say, You see that when our Lord perceived the Jews to be indignant, because He seemed to make Himself equal with God, He gave such an answer as showed that He was not equal. For they say, he who can do nothing but what he sees the Father do is not equal but inferior to the Father. But if there is a greater God, and a less God, (the Word being God,) we worship two Gods, and not onee.

(Tr. xx. 4) As if He said: Why are ye offended that I called God My Father, and that I make Myself equal with God? I am equal, but equal in such a sense as is consistent with His having begotten Me; with My being from Him, not Him from Me. With the Son, being and power are one and the same thing. The Substance of the Son then being of the Father, the power of the Son is of the Father also: and as the Son is not of Himself, so He can not of Himself. The Son can do nothing of Himself, but what He seeth the Father do.— (xxi. 4). His seeing and His being born of the Father are the same. His vision is not distinct from His Substance, but the whole together is of the Father.

(ii. de Tr. c. 3) If we understand this subordination of the Son to arise from the human nature, it will follow that the Father walked first upon the water, and did all the other things which the Son did in the flesh, in order that the Son might do them. Who can be so insane as to think thisd?

(Tr. xx. s. 6) Yet that walking of the flesh upon the sea was done by the Father through the Son. For when the flesh walked, and the Divinity of the Son guided, the Father was not absent, as the Son Himself saith below, The Father that dwelleth in Me, He doeth the works. (c. 14) (s. 9). He guards however against the carnal interpretation of the words, The Son can do nothing of Himself. (v. 19) As if the case were like that of two artificers, master and disciple, one of whom made a chest, and the other made another like it, by adding, For whatsoever things he doeth, these doeth the Son likewise.He does not say, Whatsoever the Father doeth, the Son does other things like them, but the very same things. The Father made the world, the Son made the world, the Holy Ghost made the world. If the Father, Son, and Holy Ghost are one, it follows that one and the same world was made by the Father, through the Son, in the Holy Ghost. Thus it is the very same thing that the Son doeth. He adds likewise, to prevent another error arising. For the body seems to do the same things with the mind, but it does not do them in a like way, inasmuch as the body is subject, the soul governing, the body visible, the soul invisible. When a slave does a thing at the command of his master, the same thing is done by both; but is it in a like way? Now in the Father and Son there is not this difference; they do the same things, and in a like way. Father and Son act with the same power; so that the Son is equal to the Father.

(contra Serm. Arianorum, c. 9. [xiv.]) This is not a sign of failing in Him, but of His abiding in His birth from the Father. And it is as high an attribute of the Almighty that He does not change, as it is that He does not die. The Son could do what He had not seen the Father doing, if He could do what the Father does not do through Him; i. e. if He could sin: a supposition inconsistent with the immutably good nature which was begotten from the Father. That He cannot do; this then is to be understood of Him, not in the sense of deficiency, but of power.

(Tr. xxi. s. 2) Having said that He did the same things that the Father did, and in a like way, He adds, For the Father loveth the Son, and showeth Him all things that Himself doeth. And showeth Him all things that Himself doeth: this has a reference to the words above; But what He seeth the Father do. But again, our human ideas are perplexed, and one may say, So then the Father first does something, that the Son may see what He does; just as an artificer teaches his son his art, and shows him what he makes, that he may be able to make the same after him. On this supposition, when the Father does a thing, the Son does not do it; in that the Son is beholding what His Father doeth. But we hold it as a fixed and incontrovertible truth, that the Father makes all things through the Son, and therefore He must show them to the Son, before He makes them. And where does the Father show the Son what He makes, except in the Son Himself, by whom He makes them? For if the Father makes a thing for a pattern, and the Son attends to the workmanship as it goes on, where is the indivisibility of the Trinity? The Father therefore does not show the Son what He doeth by doing it, but by showing doeth it, through the Son. The Son seeth, and the Father showeth, before a thing is made, and from the showing of the Father, and the seeing of the Son, that is made which is made; made by the Father, through the Son. But thou wilt say, I show my Son what I wish him to make, and he makes it, and I make it through him. True; but before thou doest any thing, thou shewest it to thy son, that he may do it for thy example, and thou by him; but thou speakest to thy son words which are not thyself; whereas the Son Himself is the Word of the Father; and could He speak by the Word to the Word? Or, because the Son was the great Word, were lesser words to pass between the Father and the Son, or a certain sound and temporary creation, as it were, to go out of the mouth of the Father, and strike the ear of the Son? Put away these bodily notions, and if thou art simple, see the truth in simplicity. If thou canst not comprehend what God is, comprehend at least what He is not. Thou wilt have advanced no little way, if thou thinkest nothing that is untrue of God. See what I am saying exemplified in thine own mind. Thou hast memory, and thought, thy memory showeth to thy thought Carthage: before thou perceivest what is in her, she showeth it to thought, which is turned toward her: the memory then hath shown, the thought hath perceived, and no words have passed between them, no outward sign been used. But whatever is in thy memory, thou receivest from without: that which the Father showeth to the Son, He doth not receive from without; the whole goes on within; there being no creature existing without, but what the Father hath made by the Son. And the Father maketh by showing, in that He maketh by the Son who sees. The Father's showing begets the Son's seeing, as the Father begets the Son? showing begets seeing, not seeing shewing. But it would be more correct, and more spiritual, not to view the Father as distinct from His showing, or the Son from His seeing.

(Tr. xxi) For to see the Father is to see His Son. The Father so shows all His works to the Son, that the Son sees them from the Fatheri. For the birth of the Son is in His seeing: He sees from the same source, from which He is, and is born, and remains.

(Tr. xxi. s. 5) But now from Him whom we called coeternal with the Father, who saw the Father, and existed in that He saw, we return to the things of time, And He will show him greater works than these. But if He will show him, i. e. is about to show him, He hath not yet shown him: and when He does show him, others also will see; (Tr. xix). for it follows, That ye may believe. It is difficult to see what the eternal Father can show in time to the coeternal Son, Who knows all that exists within the Father's mind. For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will. To raise the dead was a greater work than to heal the sick. But this is explained by consideriug that He Who a little before spoke as God, now begins to speak as man. As man, and therefore living in time, He will be shown greater works in time. Bodies will rise again by the human dispensation by which the Son of God assumed manhood in time; but souls by virtue of the eternity of the Divine Substance. For which reason it was said before that the Father loved the Son, and showed Him what things soever He did. For the Father shows the Son that souls are raised up; for they are raised up by the Father and the Son, even as they cannot live, except God give them life. (Tr. xxi). Or the Father is about to show this to us, not to Him; according to what follows, That ye may believe. This being the reason why the Father would show Him greater things than these. But why did He not say, shall show you, instead of the Son? Because we are members of the Son, and He, as it were, learns in His members, even as He suffers in us. For as He says, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me: (Matt. 25:40) so, if we ask Him, how He, the Teacher of all things, learns, He replies, When one of the least of My brethren learns, I learn.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on John 5:19

1. The words of our Lord Jesus Christ, especially those recorded by the Evangelist John,— who not without cause leaned on the Lord's bosom, that he might drink in the secrets of that higher wisdom, and by evangelizing give forth again what by loving he had drunk in—are so secret and profound of understanding, that they trouble all who are perverse of heart, and exercise all who are in heart upright. Wherefore, beloved, give heed to these few words that have been read. Let us see if in any wise we can, by His own gift and help who has willed His words to be recited to us, which at that time were heard and committed to writing that they might now be read, what He means in what you have now heard Him say: Verily, verily, I say unto you, The Son cannot of Himself do anything, but what He sees the Father doing: for what things soever the Father does, these same the Son also does in like manner.

2. Now you need to be reminded whence this discourse arose, by reason of what precedes this passage, where the Lord had cured a certain man among those who were lying in the five porches of that pool of Solomon, and to whom He had said, Take up your bed, and go unto your house. But this He had done on the Sabbath; and hence the Jews, being troubled, were falsely accusing Him as a destroyer and transgressor of the law. He then said to them, My Father works even until now, and I work. John 5:17 For they, taking the observance of the Sabbath in a carnal sense, fancied that God had, as it were, slept after the labor of framing the world even to this day; and that therefore He had sanctified that day, from which He began to rest as from labor. Now, to our fathers of old there was ordained a sacrament of the Sabbath, Exodus 20:8 which we Christians observe spiritually, in abstaining from every servile work, that is, from every sin (for the Lord says, Every one that commits sin is the servant of sin), and in having rest in our heart, that is, spiritual tranquillity. And although in this life we strive after this rest, yet not until we have departed this life shall we attain to that perfect rest. But the reason why God is said to have rested is, that He made no creature after all was finished. Moreover, the Scripture called it rest, to admonish us that after good works we shall rest. For thus we have it written in Genesis, And God made all things very good, and God rested on the seventh day, in order that you, O man, considering that God Himself is said to have rested after good works, should not expect rest for yourself, until after you have wrought good works; and even as God after He made man in His own image and likeness, and in him finished all His works very good, rested on the seventh day, so may you also not expect rest to yourself, except you return to that likeness in which you were made, which likeness you have lost by sinning. For, in reality, God cannot be said to have toiled, who said, and they were done. Who is there that, after such facility of work, desires to rest as if after labor? If He commanded and some one resisted Him, if He commanded and it was not done, and labored that it might be done, then justly He should be said to have rested after labor. But when in that same book of Genesis we read, God said, Let there be light, and there was light; God said, Let there be a firmament, and the firmament was made, and all the rest were made immediately at His word: to which also the psalm testifies, saying, He spoke, and they were made; He commanded, and they were created, — how could He require rest after the world was made, as if to enjoy leisure after toil, He who in commanding never toiled? Consequently these sayings are mystical, and are laid down in this wise that we may be looking for rest after this life, provided we have done good works. Accordingly, the Lord, restraining the impudence and refuting the error of the Jews, and showing them that they did not think rightly of God, says to them, when they were offended at His working men's healing on the Sabbath, My Father works until now, and I work: do not therefore suppose that my Father so rested on the Sabbath, that thenceforth He does not work; but even as He now works, so I also work. But as the Father without toil, so too the Son without toil. God said, and they were done; Christ said to the impotent man, Take up your bed, and go unto your house, and it was done.

3. But the catholic faith has it, that the works of the Father and of the Son are not separable. This is what I wish, if possible, to speak to you, beloved; but, according to those words of the Lord, he that is able to receive it, let him receive it. Matthew 19:12 But he that is not able to receive it, let him not charge it on me, but on his own dullness; and let him turn to Him that opens the heart, that He may pour in what He freely gives. And, lastly, if any one may not have understood, because I have not declared it as I ought to have declared it, let him excuse the weakness of man, and supplicate the divine goodness. For we have within a Master, Christ. Whatever you are not able to receive through your ear and my mouth, turn ye in your heart to Him who both teaches me what to speak, and distributes to you in what measure He deigns. He who knows what to give, and to whom to give, will help him that seeks, and open to him that knocks. And if so be that He give not, let no one call himself forsaken. For it may be that He delays to give something, but He leaves none hungry. If, indeed, He give not at the hour, He is exercising the seeker, He is not scorning the suitor. Look ye, then, and give heed to what I wish to say, even if I should not be able to say it. The catholic faith, confirmed by the Spirit of God in His saints, has this against all heretical perverseness, that the works of the Father and of the Son are inseparable. What is this that I have said? As the Father and the Son are inseparable, so also the works of the Father and of the Son are inseparable. How are the Father and the Son inseparable, since Himself said, I and the Father are one? John 10:30 Because the Father and the Son are not two Gods, but one God, the Word and He whose the Word is, One and the Only One, Father and Son bound together by charity, One God, and the Spirit of Charity also one, so that Father, Son, and Holy Spirit is made the Trinity. Therefore, not only of the Father and Son, but also of the Holy Spirit; as there is equality and inseparability of persons, so also the works are inseparable. I will tell you yet more plainly what is meant by the works are inseparable. The catholic faith does not say that God the Father made something, and the Son made some other thing; but what the Father made, that also the Son made, that also the Holy Spirit made. For all things were made by the Word; when He spoke and they were done, it is by the Word they were done, by Christ they were done. For in the beginning was the Word, and the Word was with God, and the Word was God: all things were made by Him. If all things were made by Him, God said, Let there be light, and there was light; in the Word He made, by the Word He made.

4. Behold, then, we have now heard the Gospel, where He answered the Jews who were indignant that He not only broke the Sabbath, but said also that God was His Father, making Himself equal with God. John 5:18 For so it is written in the foregoing paragraph. When, therefore, the Son of God, the Truth, made answer to their erring indignation, says He, Verily, verily, I say unto you, The Son cannot of Himself do anything, but what He sees the Father doing; as if He said, Why are you offended because I have said that God is my Father, and that I make myself equal with God? I am equal in that wise that He begot me; I am equal in that wise that He is not from me, but I from Him. For this is implied in these words: The Son cannot do anything of Himself, but what He sees the Father doing. That is, whatever the Son has to do, the doing it He has of the Father. Why of the Father has He the doing it? Because of the Father He has it that He is Son. Why has He it of the Father to be Son? Because of the Father He has it that He is able, of the Father that He is. For, to the Son, both to be able and to be is the self-same thing. It is not so with man. Raise your hearts by all means from a comparison of human weakness, that lies far beneath; and should any of us perhaps reach to the secret, and, while awe-struck by the brilliance as it were of a great light, should discern somewhat, and not remain wholly ignorant; yet let him not imagine that he understands the whole, lest he should become proud, and lose what knowledge he has gotten. With man, to be and to be able are different things. For sometimes the man is, and yet cannot what he wills; sometimes, again, the man is in such wise, that he can what he wills; therefore his being and his being able are different things. For if man's esse and posse were the same thing, then he could when he would. But with God it is not so, that His substance to be is one thing, and His power to be able another thing; but whatever is His, and whatever He is, is consubstantial with Him, because He is God: it is not so that in one way He is, in another way is able; He has the esse and the posse together, because He has to will and to do together. Since, then, the power of the Son is of the Father, therefore also the substance of the Son is of the Father; and since the substance of the Son is of the Father, therefore the power of the Son is of the Father. In the Son, power and substance are not different: the power is the self-same that the substance is; the substance to be, the power to be able. Accordingly, because the Son is of the Father, He said, The Son cannot of Himself do anything. Because He is not Son from Himself, therefore He is not able from Himself.

5. He appears to have made Himself as it were less, when He said, The Son cannot of Himself do anything, but what He sees the Father doing. Hereupon heretical vanity lifts the neck; theirs, indeed, who say that the Son is less than the Father, of less authority, of less majesty, of less possibility, not understanding the mystery of Christ's words. But attend, beloved, and see how they are confounded in their carnal intellect by the words of Christ. And this is what I said a little before, that the word of God troubles all perverse hearts, just as it exercises pious hearts, especially that spoken by the Evangelist John. For they are deep words that are spoken by him, not random words, nor such as may be easily understood. So, a heretic, if he happen to hear these words, immediately rises and says to us, Lo, the Son is less than the Father; hear the words of the Son, who says, 'The Son cannot do anything of Himself, but what He sees the Father doing.' Wait; as it is written, Be meek to hear the word, that you may understand. Sirach 5:13 Well, suppose that because I assert the power and majesty of the Father and of the Son to be equal, I was disconcerted at hearing these words, The Son cannot do anything of Himself, but what He sees the Father doing. Well, I, being disconcerted at these words, will ask you, who seemest to yourself to have instantly understood them, a question. We know in the Gospel that the Son walked upon the sea; Matthew 14:25 when saw He the Father walk upon the sea? Here now he is disconcerted. Lay aside, then, your understanding of the words, and let us examine them together. What do we then? We have heard the words of the Lord: The Son cannot of Himself do anything, but what He sees the Father doing. The Son walked upon the sea, the Father never walked upon the sea. Yet certainly the Son cannot of Himself do anything, but what He sees the Father doing.

6. Return then with me to what I was saying, in case it is so to be understood that we may both escape from the question. For I see how I, according to the catholic faith, may escape without tripping or stumbling; while you, on the other hand, shut in on every side, art seeking a way of escape. See by what way you have entered. Perhaps you have not understood this that I said, See by what way you have entered: hear Himself saying, I am the door. John 10:7 Not without cause, then, are you seeking how you may get out; and this only you find, that you have not entered by the door, but fell in over the wall. Therefore raise yourself up from your fall how you can, and enter by the door, that you may go in without stumbling, and go out without straying. Come by Christ, not bringing forward of your own heart what you may say; but what He shows, that speak. Behold how the catholic faith gets clear of this question. The Son walked upon the sea, planted the feet of flesh on the waves: the flesh walked, and the divinity directed. But when the flesh was walking and the divinity directing, was the Father absent? If absent, how does the Son Himself say, but the Father abiding in me, Himself does the works? John 14:10 If the Father, abiding in the Son, Himself does His works, then that walking upon the sea was made by the Father, and through the Son. Accordingly, that walking is an inseparable work of Father and Son. I see both acting in it. Neither the Father forsook the Son, nor the Son left the Father. Thus, whatever the Son does, He does not without the Father; because whatever the Father does, He does not without the Son.

7. We have got clear of this question. Mark ye that rightly we say the works of the Father, of the Son, and of the Holy Spirit are inseparable. But as you understand it, lo, God made the light, and the Son saw the Father making light, according to your carnal understanding, who wilt have it that He is less, because He said, The Son cannot of Himself do anything, but what He sees the Father doing. God the Father made light; what other light did the Son make? God the Father made the firmament, the heaven between waters and waters; and the Son saw Him, according to your dull and sluggish understanding. Well, since the Son saw the Father making the firmament, and also said, The Son cannot of Himself do anything, but what He sees the Father doing, then show me the other firmament made by the Son. Have you lost the foundation? But they that are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone, are brought into a state of peace in Christ; Ephesians 2:14-20 nor do they strive and wander in heresy. Therefore we understand that the light was made by God the Father, but through the Son; that the firmament was made by God the Father, but through the Son. For all things were made through Him, and without Him was nothing made. Cast out your understanding, which ought not to be called understanding, but evidently foolishness. God the Father made the world; what other world did the Son make? Show me the Son's world. Whose is this world in which we are? Tell us, by whom made? If you say, By the Son, not by the Father, then you have erred from the Father; if you say, By the Father, not by the Son, the Gospel answers you thus, And the world was made by (through) Him, and the world knew Him not. Acknowledge Him, then, by whom the world was made, and be not among those who knew not Him that made the world.

8. Wherefore the works of the Father and of the Son are inseparable. Moreover, this, The Son cannot do anything of Himself, would mean the same thing as if He were to say, The Son is not from Himself. For if He is a Son, He was begotten; if begotten, He is from Him of whom He is begotten. Nevertheless, the Father begot Him equal to Himself. Nor was anything wanting to Him that begot; He who begot a co-eternal required not time to beget: who produced the Word of Himself, required not a mother to beget by; the Father begetting did not precede the Son in age, so that He should beget a Son younger than Himself. But perhaps some one may say, that after many ages God begot a Son in His old age. Even as the Father is without age, so the Son is without growth; neither has the one grown old nor the other increased, but equal begot equal, eternal begot eternal. How, says some one, has eternal begot eternal? As a temporary flame generates a temporary light. The generating flame is coeval with the light which it generates: the generating flame does not precede in time the generated light; but from the moment the flame begins, from that moment the light begins. Show me flame without light, and I show you God the Father without Son. Accordingly, the Son cannot do anything of Himself, but what He sees the Father doing, implies, that for the Son to see and to be begotten of the Father, is the same thing. His seeing and His substance are not different; nor are His power and substance different. All that He is, He is of the Father; all that He can is of the Father; because what He can and what He is is one thing, and all of the Father.

9. Moreover, He goes on in His own words, and troubles those that understand the matter amiss, in order to recall the erring to a right apprehension of it. After He had said, The Son cannot of Himself do anything, but what He sees the Father doing; lest a carnal understanding of the matter should by chance creep in and turn the mind aside, and a man should imagine as it were two mechanics, one a master, the other a learner, attentively observing the master while making, say a chest, so that, as the master made the chest, the learner should make another chest according to the appearance which he looked upon while the master wrought; lest, I say, the carnal mind should frame to itself any such twofold notion in the case of the divine unity, going on, He says, For what things soever the Father does, these same also the Son does in like manner. It is not, the Father does some, the Son others like them, but the same in like manner. For He says not, What things soever the Father does, the Son also does others the like; but says He, What things soever the Father does, these same also the Son does in like manner. What things the Father does, these also the Son does: the Father made the world, the Son made the world, the Holy Ghost made the world. If three Gods, then three worlds; if one God, the Father, the Son, and the Holy Ghost, then one world was made by the Father, through the Son, in the Holy Ghost. Consequently the Son does those things which also the Father does, and does not in a different manner; He both does these, and does them in like manner.

10. After He had said, these does, why did He add, in like manner does? Lest another distorted understanding or error should spring up in the mind. You see, for instance, a man's work: in man there is mind and body; the mind rules the body, but there is a great difference between body and mind: the body is visible, the mind is invisible: there is a great difference between the power and virtue of the mind and that of any kind of body whatever, be it even a heavenly body. Still the mind rules its own body, and the body does; and what the mind appears to do, this the body does also. Thus the body appears to do this same thing that the mind does, but not in like manner. How does this same, but not in like manner? The mind frames a word in itself; it commands the tongue, and the tongue produces the word which the mind framed: the mind made, and the tongue made; the lord of the body made, and the servant made; but that the servant might make, it received of its lord what to make, and made while the lord commanded. The same thing was made by both, but was it in like manner? How not in like manner? Says some one. See, the word that my mind formed, remains in me; that which my tongue made, passed through the smitten air, and is not. When you have said a word in your mind, and uttered it by your tongue, return to your mind, and see that the word which you have made is there still. Has it remained on your tongue, just as it has in your mind? What was uttered by the tongue, the tongue made by sounding, the mind made by thinking; but what the tongue uttered has passed away, what the mind thought remains. Therefore the body made that which the mind made, but not in like manner. For the mind, indeed, made that which the mind may hold, but the tongue made what sounds and strikes the ear through the air. Do you chase the syllables, and cause them to remain? Well, not in such manner the Father and the Son; but these same does, and in like manner does. If God made heaven that remains, this heaven that remains the Son made. If God the Father made man that is mortal, the same man that is mortal the Son made. What things soever the Father made that endure, these things that endure made also the Son, because in like manner He made; and what things soever the Father made that are temporal, these same things that are temporal made also the Son, because He made not only the same, but also in like manner made. For the Father made by the Son, since by the Word the Father made all things.

11. Seek in the Father and Son a separation, you find none; no, not if you have mounted high; no, not even if you have reached something above your mind. For if you turn about among the things which your wandering mind makes for itself, you talk with your own imaginations, not with the Word of God; your own imaginations deceive you. Mount also beyond the body, and understand the mind; mount also beyond the mind, and understand God. Thou reachest not unto God, unless you have passed beyond the mind; how much less you reach unto God, if you have tarried in the flesh! They who think of the flesh, how far are they from understanding what God is!— since they would not be there even if they knew the mind. Man recedes far from God when his thoughts are of the flesh; and there is a great difference between flesh and mind, yet a greater between mind and God. If you are occupied with the mind, you are in the midway: if you direct your attention beneath, there is the body; if above, there is God. Lift yourself up from the body, pass beyond even yourself. For observe what said the psalm, and you are admonished how God must be thought of: My tears, it says, were made to me my bread day and night, when it was said to me daily, Where is your God? As the pagans may say, Behold our gods, where is your God? They indeed show us what is seen; we worship what is not seen. And to whom can we show? To a man who has not sight with which to see? For anyhow, if they see their gods with their eyes, we too have other eyes with which to see our God: for blessed are the pure in heart, for they shall see God. Matthew 5:8 Therefore, when he had said that he was troubled, when it was daily said to him, Where is your God? these things I remembered, says he, because it is daily said to me, Where is your God? And as if wishing to lay hold of his God, These things, says he, I remembered, and poured out my soul above me. Therefore, that I might reach unto my God, of whom it was said to me, Where is your God? I poured out my soul, not over my flesh, but above me; I transcended myself, that I might reach unto Him: for He is above me who made me; none reaches to Him but he that passes beyond himself.

12. Consider the body: it is mortal, earthy, weak, corruptible; away with it. Yes, perhaps you say, but the body is temporal. Think then of other bodies, the heavenly; they are greater, better, more magnificent. Look at them, moreover, attentively. They roll from east to west, they stand not; they are seen with the eyes, not only by man, but even by the beast of the field. Pass beyond them too. And how, do you say, pass beyond the heavenly bodies, seeing that I walk on the earth? Not in the flesh do you pass beyond them, but in the mind. Away with them too: though they shine ever so much, they are bodies; though they glitter from heaven, they are bodies. Come, now that perhaps you think you have not whither to go, after considering all these. And whither am I to go, do you say, beyond the heavenly bodies; and what am I to pass beyond with the mind? Have you considered all these? I have, do you say. By what means have you considered them? Let the being that considers appear in person. The being that considers all these, that discriminates, distinguishes, and in a manner weighs them in the balance of wisdom, is really the mind. Doubtless, then, better is the mind with which you have contemplated all these things, than these things which you have contemplated. This mind, then, is a spirit, not a body. Pass beyond it too. And that you may see whither you are to pass beyond, compare that mind itself, in the first place, with the flesh. Heaven forbid that you should deign so to compare it! Compare it with the brightness of the sun, of the moon, and of the stars; the brightness of the mind is greater. Observe, first, the swiftness of the mind; see whether the scintillation of the thinking mind be not more impetuous than the brilliance of the shining sun. With the mind you see the sun rising. How slow is its motion compared with your mind! What the sun is about to do, you can think in a trice. It is about to come from the east to the west; tomorrow rises from another quarter. Where your thought has done this, the sun still lags behind, and you have traversed the whole journey. A great thing, therefore, is the mind. But how do I say is? Pass beyond it also. For the mind, notwithstanding it be better than every kind of body, is itself changeable. Now it knows, now knows not; now forgets, now remembers; now wills, now wills not; now errs, now is right. Pass therefore beyond all changeableness; not only beyond all that is seen, but also beyond all that changes. For you have passed beyond the flesh which is seen; beyond heaven, the sun, moon, and stars, which are seen. Pass, too, beyond all that changes. For when you had done with those things that are seen, and had come to your mind, there you found the changeableness of your mind. Is God at all changeable? Pass then, beyond even your mind. Pour out your soul above you, that you may reach unto God, of whom it is said to you, Where is your God?

13. Do not imagine that you are to do something beyond a man's ability. The Evangelist John himself did this. He soared beyond the flesh, beyond the earth which he trod, beyond the seas which he looked upon, beyond the air in which the fowls fly, beyond the sun, the moon, the stars, beyond all the spirits unseen, beyond his own mind, by the very reason of his rational soul. Soaring beyond all these, pouring out his soul above him, whither did he arrive? What did he see? In the beginning was the Word, and the Word was with God. If, therefore, you see no separation in the light, why do you seek a separation in the work? See God, see His Word inhering to the Word speaking, that the speaker speaks not by syllables, but this his speaking is a shining out in the brightness of wisdom. What is said of the Wisdom itself? It is the radiance of eternal light. Wisdom 7:26 Observe the radiance of the sun. The sun is in the heaven, and spreads out its brightness over all lands and over all seas, and it is simply a corporal light.
If, indeed, you can separate the brightness from the sun, then separate the Word from the Father. I am speaking of the sun. One small, slender flame of a lamp, which can be extinguished by one breath, spreads its light over all that lies near it: you see the light generated by the flame spread out; you see its emission, but not a separation. Understand, then, beloved brethren, that the Father, and the Son, and the Holy Ghost are inseparably united in themselves; that this Trinity is one God; that all the works of the one God are the works of the Father, of the Son, and of the Holy Ghost. All the rest which follows, and which refers to the discourse of our Lord Jesus Christ, now that a discourse is due to you tomorrow also, be present that you may hear.

[AD 430] Augustine of Hippo on John 5:19

1. John the evangelist, among his fellows and companions the other evangelists, received this special and peculiar gift from the Lord (on whose breast he reclined at the feast, hereby to signify that he was drinking deeper secrets from His inmost heart), to utter those things concerning the Son of God which may perhaps rouse the attentive minds of the little ones, but cannot fill them, as yet not capable of receiving them; while to minds, of somewhat larger growth, and coming to a certain age of inner manhood, he gives in these words something whereby they may both be exercised and fed. You have heard it when it was read, and you remember how this discourse arose. For yesterday it was read, that therefore the Jews sought to kill Jesus, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God. This that displeased the Jews, pleased the Father. This, without doubt, pleases them too that honor the Son as they honor the Father; for if it does not please them, they will not be pleasing. For God will not be greater because it pleases you, but you will be less if it displeases you. Now against this calumny of theirs, coming either of ignorance or of malice, the Lord speaks not at all what they can understand, but that whereby they may be agitated and troubled, and, on being troubled, it may be, seek the Physician. And He uttered what should be written, that it might afterwards be read even by us. Now we have seen what happened in the hearts of the Jews when they heard these words; what happens in ourselves when we hear them, let us more fully consider. For heresies, and certain tenets of perversity, ensnaring souls and hurling them into the deep, have not sprung up except when good Scriptures are not rightly understood, and when that in them which is not rightly understood is rashly and boldly asserted. And so, dearly beloved, ought we very cautiously to hear those things for the understanding of which we are but little ones, and that, too, with pious heart and with trembling, as it is written, holding this rule of soundness, that we rejoice as in food in that which we have been able to understand, according to the faith with which we are imbued; and what we have not yet been able to understand, that we lay aside doubting, and defer the understanding of it for a time; that is, even if we do not yet know what it is, that still we doubt not in the least that it is good and true. And as for me, brethren, you must consider who I am that undertake to speak to you, and what I have undertaken: for I have taken upon me to treat of things divine, being a man; of spiritual things, being carnal; of things eternal, being a mortal. Also from me, dearly beloved, far be vain presumption, if my conversation would be sound in the house of God, which is the Church of the living God, the pillar and foundation of the truth. 1 Timothy 3:1 In proportion to my measure I take what I put before you: where it is opened, I see with you; where it is shut, I knock with you.

2. Now the Jews were moved and indignant: justly, indeed, because a man dared to make himself equal with God; but unjustly in this, because in the man they understood not the God. They saw the flesh, the God they knew not; they observed the habitation, of the inhabitant they were ignorant. That flesh was a temple, within it dwelt God. It was not the flesh that Jesus made equal to the Father, it was not the form of a servant that He compared to the Lord; not that which He became for us, but that which He was when He made us. For who Christ is (I speak to Catholics) you know, because you have rightly believed; not Word only, nor flesh only, but the Word was made flesh to dwell among us. I recite again concerning the Word what you know: In the beginning was the Word, and the Word was with God, and the Word was God: here is equality with the Father. But the Word was made flesh, and dwelt among us. Than this flesh the Father is greater. Thus the Father is both equal and greater; equal to the Word, greater than the flesh; equal to Him by whom He made us, greater than He who was made for us. By this sound catholic rule, which you ought particularly to know, which you who know it hold fast, from which your faith ought not in any case to slip, which is to be wrested from your heart by no arguments of men, let us measure the things we do understand; and the things which, it may be, we do not understand, let us defer, to be hereafter measured by this rule, when we shall be competent to do this. We know Him, then, as equal to the Father, the Son of God, because we know Him in the beginning as God the Word. Why, then, sought the Jews to slay Him? Because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God: seeing the flesh, not seeing the Word. Let Him therefore speak against them, the Word through the flesh; let Him, the dweller within, speak for through His dwelling-place, that whoso can, shall know who He is that dwells within.

3. What says He then to them? Then answered Jesus, and said unto them, being indignant because He made Himself equal with God, Verily, verily, I say unto you, The Son cannot do anything of Himself, but what He sees the Father doing. What the Jews answered to these words is not written: and perhaps they said nothing. Certain, however, who wish to be esteemed Christians, are not silent, but from these words somehow conceive certain opinions in contradiction to us, which are not to be despised, both for their and for our sakes. The Arian heretics, namely, while they assert that the Son, who took upon Himself flesh, is less than the Father, not by the flesh, but before taking flesh, and not of the same substance as the Father, take a handle of misrepresentation from these words, and reply to us: You see that the Lord Jesus, observing the Jews to be moved with indignation at his making himself equal to God the Father, subjoined such words as these, to show that he was not equal with God. For the Jews, say they, were provoked against Christ, because he made him self equal with God; and Christ, wishing to cure them of this impression, and to show them that the Son is not equal to the Father, that is, to God, says this, as if he said, Why are you angry? Why are you indignant? I am not equal to God, since 'the Son cannot do anything of himself, except what he sees the Father doing.' Now, say they, he who 'cannot do anything of himself, but what he sees the Father doing,' is surely less, not equal.

4. In this distorted and depraved rule of his own heart, let the heretic hear us, not as yet chiding, but still as it were inquiring, and let him explain to us what he thinks. For, I suppose, whoever you are (for we may regard him as here present in person), you hold with us, that in the beginning was the Word. I do hold it, says he. And that the Word was with God? This too, says he, I hold. Proceed then, and hold the stronger saying that follows, that the Word was God. Even this, says he, I hold: but yet, this, God the greater; that, God the less. Now this somehow smells of the pagan: I thought I was speaking with a Christian. If there is God the greater, and God the less, then we worship two Gods, not one God. Why, says he; do not you, too, affirm two Gods, equal the one to the other? This I do not assert: for I understand this equality as implying therein also undivided love; and if undivided love, then perfect unity. For if the love that God put in men does make of many hearts of men one heart, and does make many souls of men into one soul, as it is written of them that believed and mutually loved one another, in the Acts of the Apostles, They had one soul and one heart toward God: Acts 4:32 if, therefore, my soul and your soul become one soul, when we think the same thing and love one another, how much more must God the Father and God the Son be one God in the fountain of love!

5. But to these words, by which your heart is disturbed, bend your thought, and reflect with me on that which we were seeking out concerning the Word. We already hold that the Word was God: I join to this another thing, that, having said, This was in the beginning with God, the evangelist immediately subjoined, All things were made by Him. Now will I urge you by questioning, now will I move you against yourself, and sue you against yourself: only keep this in memory concerning the Word, that the Word was God, and all things were made by Him. Hear now the words by which you were moved to assert that the Son is less, forsooth, because He said, The Son cannot of Himself do anything, but what He sees the Father doing. Just so, says he. Explain to me this a little: This is, I presume, how you think, that the Father does certain things, and the Son observes how the Father does, that He may also Himself be able to do those things which He sees the Father doing. You have set up two artisans, as it were: the Father and the Son just like master and learner, like as artisan fathers are wont to teach their sons their craft. Behold, I come down to your carnal sense: for the moment I think as you do, let us see if this our conception finds an issue in harmony with the things which we have just now alike spoken and alike hold regarding the Word, that the Word was God, and that all things were made by Him. Suppose, then, the Father, as an artisan, doing certain works, and the Son as a learner, who cannot of Himself do anything, but what He sees the Father doing: He keenly watches, in a manner, the Father's hands, that, as He sees Him fashioning anything, so He may Himself in like manner fashion something similar by His own works. But the Father here does all those things that He does, and wishes the Son to give heed to Him, and to do the like also Himself; by whom does the Father? Come! now is the time for you to stand to your former opinion, which you recited with me, and held with me; that in the beginning was the Word, and the Word was with God, and the Word was God, and all things were made by Him. But you, after holding with me, that all things were made by the Word, dost again, with your carnal wit and childish fancy, imagine with yourself God making something, and the Word giving heed; so that when God has made, the Word also may make the like. Now, what does God make without the Word? For if He does anything, then were not all things made by the Word; you have given up the position which you held. But if all things were made by the Word, correct what you understood amiss. The Father made, and made only by the Word: in what way does the Word give heed to see the Father making without the Word, what the Word may do in like manner? Whatever the Father has made, He made it by the Word; else is it false that all things were made by Him. But it is true that all things were made by Him. Perhaps this did not seem enough for you? Well, and without Him was nothing made.

6. Withdraw, then, from this wisdom of the flesh, and let us inquire in what manner it is said, The Son cannot of Himself do anything, but what He sees the Father doing. Let us inquire, if we are worthy to apprehend. For I confess it is a great thing, and altogether difficult; to see the Father doing through the Son: not the Father and the Son doing each His particular works, but the Father doing every work whatsoever by the Son; so that not any works are done by the Father without the Son, or by the Son without the Father, because all things were made by Him, and without Him was nothing made. These truths being most firmly established in the foundation of faith, what now is the nature of this seeing? You seek, as I suppose, to know the Son doing: seek first to know the Son seeing. For what, in fact, says He? The Son cannot of Himself do anything, but what He sees the Father doing. Note what He said, but what He sees the Father doing. The seeing comes first, the doing follows: He sees in order to do. As for you, why do you seek at present to know how He does, while you understand not as yet how He sees? Why do you run to that which comes later, leaving that which comes first? He declares Himself as seeing and doing, not doing and seeing; because He cannot of Himself do anything, but what He sees the Father doing. Will you that I explain to you how He does? Explain to me how He sees. If you can not explain this, neither can I that. If you are not yet competent to understand this, neither am I to understand that. Wherefore let each of us seek, each knock, that each may merit to receive. Why do you, as if you were learned, unjustly blame me who am unlearned? I in respect of the doing, you in respect of the seeing, being both unlearned, let us inquire of the Master, not childishly wrangle in His school. We have already, however, learned together that all things were made by Him. Therefore it is manifest that it is not a different kind of works that the Father does, that, seeing them, the Son may do other works like them; but the very same does the Father by the Son, because all things were made by the Word. Now, as to how God does, who knows? How made He, I will not say the world, but your own eye, in your carnal attachment to which you compare visible things with invisible? For you conceive of God such things as you are wont to see with these eyes. But if God might be seen with these eyes, He would not have said, Blessed are the pure in heart, for they shall see God. Accordingly, you have an eye of the body to see an artificer, but you have not yet the eye of the heart to see God: hence, what you are wont to see in an artificer, you would transfer to God. Leave earthly things on the earth; set your heart on high.

7. What then, beloved, are we going to explain that which we have asked, how the Word sees, how the Father is seen by the Word, what the seeing of the Word is? I am not so bold, so rash, as to promise to explain this, for myself or for you: however I estimate your measure, still I know my own. Therefore, if you please, not to delay it longer, let us run over the passage, and see how carnal hearts are troubled by the words of the Lord; to this end troubled, that they may not continue in that which they hold. Let this be wrested from them, as some toy is wrested from children, with which they amuse themselves to their hurt, that, as persons of larger growth, they may have more profitable things planted in them, and may be able to make progress, instead of crawling on the earth. Arise, seek, sigh, pant with desire, and knock at what is shut. But if we do not yet desire, not yet earnestly seek, not yet sigh, we shall only be throwing pearls to all indiscriminately, or finding pearls ourselves, regardless of what kind. Wherefore, beloved, I would move a longing desire in your heart. Good character leads to right understanding: the kind of life leads to another kind of life. One kind of life is earthly, another is heavenly: there is a life of beasts, another of men, and another of angels. The life of beasts is excited with earthly pleasures, seeks earthly pleasures alone, and grovels after them with immoderate desire: the life of angels is alone heavenly; the life of men is midway between that of angels and of beasts. If man lives after the flesh, he is on a level with the beasts; if he lives after the Spirit, he joins in the fellowship of angels. When you live after the Spirit, examine even in the angelic life whether you be small or well-grown. For if you are still a little one, the angels say to you, Grow: we feed on bread; you are nourished with milk, with the milk of faith that you may come to the meat of sight. But if there be still a longing for filthy pleasures, if the thoughts be still of deceit, if lies are not avoided, if perjuries be heaped on lies, shall a heart so foul dare to say, Explain to me how the Word sees; even if I be able to do so, even if I myself now see? And further, though not perhaps of this character myself, and I am nevertheless far from this vision, how must that man be weighed down with earthly desires, who is not yet rapt with this desire from above! There is a wide difference between loathing and desiring; and again, between desiring and enjoying. If you live as do the beasts, you loathe; the angels have full enjoyment. If, on the other hand, you live not as the beast, you have no longer loathing: something you desire, and dost not receive: you have, by the very desire, begun the life of the angels. May it grow in you, and be perfected in you; and may you receive this, not of me, but of Him who made both me and you!

8. Yet the Lord also has not left us to chance, since, in that He said, The Son cannot of Himself do anything, but what He sees the Father doing, He meant us to understand that the Father does, not some works which the Son may see, and the Son does other works after He has seen the Father doing; but that both the Father and Son do the very same works. For He goes on to say, For what things soever He does, these also does the Son in like manner. Not after the Father has done works, does the Son other works in like manner; but, whatever He does, these also the Son does in like manner. If these the Son does which the Father does, then it is by the Son that the Father does: if by the Son the Father does what He does, then the Father does not some, the Son others; but the works of the Father and of the Son are the same works. And how does the Son also the same? Both the same, and in like manner. In case you should think them the same, but in a different manner, the same, says He, and in like manner. And how could they be the same and not in like manner? Take an example, which I presume is not too big for you: when we write letters they are first formed by our heart, then by our hand. Certainly: why otherwise have you all agreed, but because you perceived it to be so? It is as I have said, it is manifest to us all. The letters are made first by our heart, then by our body; the hand serves, the heart commands; both the heart and the hand make the same letters. Do you think the heart does some letters, the hand some others? The same indeed does the hand, but not in like manner: our heart forms them intelligibly, but our hand visibly. See how the same things are made, but not in like manner. Hence it was not enough for the Lord to say, What things soever the Father does, these also the Son does; He must add, and in like manner. For what if you should understand this just as you understand whatever your heart does, this also your hand does, but in a different manner? Here, however, he added, These also the Son does in like manner. If He both does these, and in like manner does, then awake; let the Jew be crushed, let the Christian believe, let the heretic be convinced: The Son is equal to the Father.

9. For the Father loves the Son, and shows Him all things that Himself does. Here is that shows. Shows, as it were, to whom? Of course, as to one that sees. We return to that which we cannot explain, how the Word sees. Behold, man was made by the Word; but man has eyes, ears, hands, various members in the body: he is able by the eyes to see, by the ears to hear, by the hands to work; the members are diverse, their offices diverse. One member cannot do the office of another; yet, by reason of the unity of the body, the eye sees both for itself and for the ear, and the ear hears for itself and for the eye. Are we to suppose that something like this holds good in the Word, seeing all things are by Him; and Scripture has said in the psalm, Understand, you brutish among the people; and you fools, at length be wise. He that planted the ear, shall He not hear? And He that formed the eye, shall He not see? Hence, if the Word is He that formed the eye, for all things are by the Word; if the Word is He that planted the ear, for all things are by the Word: we cannot say the Word does not hear, the Word does not see; lest the psalm reprove us, and say, Fools, at length be wise. Therefore, if the Word hears and sees, if the Son hears and sees, are we yet to search for eyes and ears in Him in separate places? Does He by one part hear, by another see; and cannot His ear do what His eye does; and cannot His eye do what His ear can? Or is He not all sight, all hearing? Perhaps yes; nay, not perhaps, but truly yes; while, however, that seeing of His, and that hearing of His, is in a way far other than it is with us. Both to see and to hear exist together in the Word: seeing and hearing are not diverse things in Him; but hearing is sight, and sight is hearing.

10. And we, who see in one way, and hear in another way, how know we this? We return perhaps to ourselves, if we are not the trangressors to whom it is said, Return, O trangressors, to your heart. Isaiah 46:8 Return to your heart: why go from yourselves, and perish from yourselves? Why go the ways of solitude? You go astray by wandering: return. Where? To the Lord. 'Tis quickly done: first return to your own heart; you have wandered abroad an exile from yourself; you know not yourself, and yet you are asking by whom you were made! Return, return to your heart, lift yourself away from the body: your body is your place of abode; your heart perceives even by your body. But your body is not what your heart is; leave even your body, return to your heart. In your body you found eyes in one place, ears in another place: do you find this in your heart? Or have you not ears in your heart? Else of what did the Lord say, Whoso has ears to hear, let him hear? Luke 8:8 Or have you not eyes in your heart? Else of what says the apostle, The eyes of your heart being enlightened? Ephesians 1:18 Return to your heart; see there what, it may be, you can perceive of God, for in it is the image of God. In the inner man dwells Christ, in the inner man are you renewed after the image of God, in His own image recognize its Author. See how all the senses of the body bring intelligence to the heart within of what they have perceived abroad; see how many ministers the one commander within has and what it can do by itself even without these ministers. The eyes report to the heart things black and white; the ears report to the same heart pleasant and harsh sounds; to the same heart the nostrils announce sweet odors and stenches; to the same heart the taste announces things bitter and sweet; to the same heart the touch announces things smooth and rough; and the heart declares to itself things just and unjust. Your heart sees and hears and judges all other things perceived by the senses; and, what the senses do not aspire to, discerns things just and unjust, things evil and good. Show me the eyes, ears, nostrils, of your heart. Diverse are the things that are referred to your heart, yet are there not diverse members there. In your flesh, you hear in one place, see in another; in your heart, where you see, there you hear. If this be the image, how much more mightily He whose the image is! Therefore the Son both hears and sees; the Son is both the hearing itself and the seeing: to hear is to Him the same thing as to be; and to see is to Him the same thing as to be. To see is not the same thing to you as to be; for if you lose your sight, you can be; and if you lose your hearing, you can be.

11. Do we think we have knocked? Is there raised up within us something whereby we may even slightly conjecture whence light may come to us? It is my opinion, brethren, that when we speak of these things, and meditate upon them, we are exercising ourselves. And when we are exercising ourselves, and are as it were bent back again by our own weight to our customary thoughts, we are like weak-eyed persons, when they are brought forth to see the light, if perchance they had no sight at all before, and begin in some sort to recover their sight by the assiduous care of physicians. And when the physician would test the progress of recovery, he tries to show them something which they sought to see, but could not while they were blind: and while the eyesight is now somewhat recovered, they are brought forth to the light; and as they see it, are beaten back in a manner by the very glare; and they answer the physician, as he points out the object, This moment I did see, but now I cannot. What then does the physician? He brings them back to their usual ways, and applies the eye-salve to nourish the longing for seeing that which was seen only for a moment, so that by the very longing he may cure more completely; and if any stinging salves are applied for the recovery of sound ness, let the patient bear it bravely, and, inflamed with love of the light, say to himself, When will it be that with strong eyes I shall see what with sore and weak eyes I could not? He urges the physician, and begs him to heal him. Therefore, brethren, if, it may be, something like this has taken place in your hearts, if somehow you have raised your heart to see the Word, and, beaten back by its light, you have fallen back to your wonted ways; pray the Physician to apply sharp salves, the precepts of righteousness. There is that which you may see, but not that whereby you can see. You did not believe me before that there is that which you may see: you are now, as by the guidance of reason, brought to it: you have drawn near, strained your eyes to see it, throbbed, and shrunk back. You know for certain that there is what you may see, but that you are not yet meet to see it. Therefore be healed. What are the eye-salves? Do not lie, do not swear falsely, do not commit adultery, do not steal, do not defraud. But you are used to these, and it is with some pain you are drawn away from old habits: this is what bites, but yet heals. For I tell you freely, by fear of myself and of you, if you give up the healing, and scorn to become meet to enjoy this light, by weakness of your eyes, you will love darkness; and by loving darkness, wilt remain in darkness; and by remaining in darkness, will be cast even into outer darkness: there shall be weeping and gnashing of teeth. If the love of light has effected nothing in you, let the fear of pain effect something.

12. I think I have spoken long enough, and yet I have not concluded the Gospel lesson: if I go on to declare what remains, I shall burden you, and I fear lest even what has been drawn may be lost; therefore let this be enough for you now, beloved. We are debtors, not now, but always as long as we live; because we live for you. However, do you, by good living, comfort this life of ours, so weak, toilsome, and full of peril in this world; do not afflict and wear us out by your evil manners. For if, when offended with your evil life, we flee from you and separate ourselves from you, and no longer come to you, will you not complain, and say, And if we were sick, you might care for us; and if we were weak, you might have visited us? Behold, we do care for you; behold, we do visit you; but let it not be with us as you have heard from the apostle, I fear lest I have bestowed labor upon you in vain. Galatians 4:11

[AD 430] Augustine of Hippo on John 5:19

Now we understood that the Father does not do something separately, which, when the Son has seen it, he, too, does after having examined the work of his Father. Rather, he said, “The Son cannot do anything of himself, but only what he sees the Father doing,” because the whole Son is from the Father, and his whole substance and power is from him who begot him. He had said that he does these things in the same way that the Father does, so that we do not think that the Father does some things and the Son other things. Rather, with the same power the Son does the very same things that the Father does when the Father does them through the Son.

Source: TRACTATES ON THE GOSPEL OF JOHN 21.2

[AD 430] Augustine of Hippo on John 5:19

The works of the Father and the Son are inseparable. But this phrase “the Son cannot do anything of himself” is what would be the case if he were to say, “The Son is not of himself.” For if the Son is, he was born; if he was born, he is of him from whom he was born. But, nonetheless, he begot an equal to himself. For nothing was lacking to him who begot; neither did he who begot one coeternal search for a time to beget. He who brought forth the Word from himself also did not search for a mother to beget. Nor did the Father beget a lesser Son by preceding him in age. Perhaps, someone says, after many centuries, in his old age God had a Son. As the Father is without old age, even so the Son is without growth; neither has the one grown old nor has the other grown. But an equal begot an equal; an eternal, an eternal.How does an eternal, someone says, beget an eternal? It does so in the same way a temporal flame generates temporal light. For the generating flame is of the same duration as the light that it generates. The flame does not precede in time the generated light. Rather, the light begins from the instant when the flame begins. Give me flame without light, and I give you God the Father without the Son.

Source: TRACTATES ON THE GOSPEL OF JOHN 20.8.1-2

[AD 444] Cyril of Alexandria on John 5:19

CHAPTER VI. That the Son is not inferior to the Father either in power or in operation for any work but is Equal in Might and Consubstantial with Him, as of Him and that by Nature.

What we have spoken of above, this again He interprets in another way, from all quarters snaring the hearers unto finding of the truth. For the word which was not received at first, by reason of the weakness of them that could not understand, He re-forms in another way, and going through the same thoughts introduceth it manifoldly. For this too is the work of the virtue that befits a teacher, namely not to make his word rapid and speeding beyond the knowledge of the pupils, but carefully wrought and diversely fashioned and that by frequent change of expression strips off the difficulties in the things under consideration. Mingling then human with Divine, and forming one discourse of both, He as it were gently sinks the honour befitting the Only-Begotten, and raises the nature of man; as being at once Lord and reckoned among servants, He says, The Son can do nothing of Himself, but what He seeth the Father do: for what things soever He doeth, these doeth also the Son likewise. For in that He is able to do without distinction the works of God the Father and to work alike with Him That begat Him, He testifieth the identity of His Essence. For things which have the same nature with one another, will work alike: but those whose mode of being is diverse, their mode of working too will be in all respects not the same. Therefore as Very God of Very God the Father, He says that He can do these things equally with Him; but that He may appear not only Equal in Power to the Father, but likeminded in all things, and having in all things the Will One with Him, He saith that He can do nothing of Himself, but what He seeth the Father do.

Just as though He should say distinctly to those who aro trying to persecute Him for healing a man on the Sabbath day, Ye deem the honour of the Sabbath broken, but I would not have done this, had I not seen My Father do the like; for He worketh for the good order of the world on the Sabbath too, even though through Me. It is then impossible (saith He) that I, the Son of Him by Nature, should not wholly in all things work and will the works of the Father, not as though I received from without by being taught the exemplar of action, or were called by a deliberate motion to will the same with the Father, but by the laws of Uncreated Nature I mount up to Equal Counsel and Action with God the Father. For the being able to do nothing of Himself, is excellently well defined herein. And thus I deem that piously minded we ought to bring into captivity every thought to the obedience of Christ, as it is written.

But perchance the opposer of the truth will disbelieve, and will make what is said the food so to say of his own ill counsel saying: "If the Son were Equal to the Father, attributing to Him no Preeminence as of necessity, by reason of the inferiority of His Own Nature, what induced Him so unconcealedly to say, that He could do nothing of Himself but what He seeth the Father do? For clearly (saith he) does He herein confess that He can do nothing at all of Himself, as knowing Him that is the Better and superior to Himself. But do thou again refute our argument."

What then is to be said to these things by us? Bold unto blasphemy is the enemy of Christ and drunken with folly he perceives it not. For one must, most excellent sir, test accurately the force of what has been said, and not dash offhand to reasonings springing from unlearning. For to what kind of equality with the Father dost thou deem it right to bring down the Son, by reason of His saying that He can do nothing of Himself, but what He seeth the Father do? Is it as not having Equality in Power that He says these things, although from the very passage under consideration one may see that the Son is Equal in Power with the Father, rather than inferior in God-befitting Might? For plainly He does not say, The Son can do nothing of Himself, except He receive Power of the Father (for this would be the part of one really weak) but, but what He seeth the Father do. But that by the sense of seeing, we are not usually called to be powerfnl, but to look at something, I suppose no one will dispute. The Son then in saying that He looketh on the works of His Father doth not show Himself impotent, but rather a zealous Imitator, or Beholder: and how, shall be more accurately spoken of in what follows. But that through His exact and likest working, I mean in all things, He is shown to have Equality in Power, Himself will clearly teach below, adding as of His Father, for what things soever He doeth, these (saith He) doeth also the Son likewise. How then is He inferior, Who is Eminent in equal workings with God the Father? for will the offspring of fire work ought different from fire, any change being seen in its work? how could it be so? How then will the Son work in like manner with the Father, if by reason of having inferiority He come short of equal Might with Him?

And these things were taken from the words at present under comment. But let us consider, going through other considerations also, whether the Nature of the Son admits any law of inferiority to that of the Father. Let the consideration of Power also be before us. Do they confess that the Son is God of God by Nature and verily and of the actual Essence of the Father; or do they say indeed that He is God, but blasphemously add, that He is |249 outside of the Essence of the Father? If then they say that He is not of the Essence of the Father, He will neither be God by Nature, nor Very Son. For that which is not of God by nature, neither ought it at all to be conceived of as by nature God, nor yet Son if it be not begotten of the Essence of the Father, but they are bringing in privily to us some bastard and new god. If they do not say this, blushing at the absurdity that is in their own doctrines, but will grant that the Only-Begotten is truly of the Father, and is God by Nature and Verily: how will He be inferior to the Father, or how powerless to ought, and this not accuse the Essence of Him Who begat Him? For if it be possible that He Who is by Nature God should at all be impotent, what is to hinder the Father from being in the same case, if the Divine and Ineffable Nature once has the power of being so, and is already so manifested in the Son, according to their account? Hence then neither will the Divinity be Impassible, nor will It remain in sameness and Bliss wholly Unchangeable. But who (tell me) will endure them that hold such opinions? Who when the Scripture crieth aloud that the Son is the Lord of Hosts, will not shudder to say, that He must needs be strengthened, and is imperfect in that which of right is His alone with the Father and Holy Ghost?

But our opponent will say again, "We say, that the Father surpasses the Son in this. For the One is the First Beginner of works, as having Perfection both in Power and in the knowledge of all things: but the Son becomes first a spectator then a worker by receiving into Himself the imitation of the Father's working, in order that through the similarity of works, He too might be thought to be God. For this He teacheth us, saying that He can do nothing of Himself but what He seeth the Father do."

What art thou saying, thou all-daring? doth the Son receive into Himself the types of the Father's Working, that thereby He may be thought to be God? By learning then will He be God, not by Nature. As in us is (it may |250 be) knowledge and art, so is in Him the Dignity, and He is rather an Artificer of the works of Deity than Very God: yet is He (I suppose) altogether other than the art that is in Him, though it be God-befitting. Him then that has passed forth of the boundaries of the Godhead, and has his glory in the art alone, how do angels in Heaven worship Him, we too worship without blame, albeit the Holy Scripture admonisheth us that we ought not to serve any apart from Him Who is truly God? for it says, Thou shalt worship the Lord thy God and Him only shalt thou serve. Yet the holy multitude of Angels in particular erred not from what is befitting, but they worship the Son and serve Him with us, acknowledging Him to be God by Nature, and not by learning, as those babbling say: for they perceive not (it seems) into how great absurdities they will thence fall. For in the first place the Son will admit change and variation as from the less to the greater, albeit Himself saith through the Prophet, Behold, behold I am, and change not. The Psalmist too will surely lie in the spirit, crying out to the Son, But Thou art the Same. For He awaiteth, as those say, the Father's working at something, as a Guide and Teacher, that He may see and imitate. Then how will not such an one appear to mount up from ignorance of certain things unto knowledge thereof, and to turn from worse to better, if we reckon that knowledge of any thing-good is better than not knowing it?

Next, what additional absurdity is herein beheld? Let them tell us who introduce God as an Instructer rather than a Father, Doth the Son await the sight of His Father's works in ignorance of them, or having most perfect knowledge of them? If then they say that He awaits though He knows them, they clearly show that He is doing something very superfluous, and the Father practising a most idle thing: for the One, as though ignorant looks at what He knows perfectly, the Other attempts to teach One Who knows: and to whom is it not evident, that such things incur the charge of the extremest absurdity? But perchance they will not say this; but will go over to the opposite alternative. For they will affirm that He awaiteth of necessity the Father working in order to learn by seeing. How then doth He know all things before they were? or how will He be true saying of Himself, Am I a God at hand, saith the Lord, and not a God afar off? Shall ought be hidden from Me? But how is it not absurd and unlearned to believe that the Spirit searcheth and knoweth the deep things of God, and to suppose that the Giver of the Spirit is in ignorance of the works of the Father and of His own Spirit, so as to come short in knowledge? For will not the Son at length lose His being Wisdom, if He be wholly ignorant and receive by learning? for He will be a recipient of wisdom, rather than Wisdom Itself by Nature. For wisdom is that which maketh wise, not that which is formed to become wise, just as light too is that which enlighteneth, not that which is formed to receive light. Therefore is He again other than the wisdom which is in Him, and in the first place He is not Simple, but compounded of two: next besides this, He will also lose the being God, I mean God by Nature and Essentially. For the Divine Nature endureth not the being taught by any at all, nor the duplication of composition, seeing It hath as Its Proper Good the being both Simple and All-Perfection. And if the Son be not God by Nature, how doth He both work and do things befitting God Alone? will they say that it suffices for Him unto God-befitting Power, only to see the Father working, and by the mere sight does He attain to being by Nature God, and to being able to do such things as He That showeth Him doth? There is therefore nothing to hinder, but that many others too should be manifested to us as gods, if the Father be willing to show them too the mode of His works, and the excellence of the Father's Essence will consist in learning something over and above. For He that was taught (as those say) is found to have mounted up to the dignity of the God-head by Nature, saying, I and My Father are One, He that hath seen Me hath seen the Father.

Let them weigh then how great a crowd of blasphemies is heaped up by them, from their choosing so to think, and let them think truly of the Son as it is written. For neither by contemplation of what is performed by the Father, nor yet by having Him as antecedent to Himself in actions, is the Son a Doer or Wonder-worker, and by reason hereof God: but because a certain law of Nature carries Him to the Exact Likeness of Him who begat Him, even though it shine forth and is manifested through the unceasing likeness of Their Works. But setting before us again, if you please, the verse, and testing it with more diligent scrutiny, let us consider accurately, what is the force of the words and let us now see how we must think with piety.

[AD 444] Cyril of Alexandria on John 5:19

Thou seest how through the exact likeness too in the works, He showeth Himself like in all things to the Father, that thereby He may be shown to be Heir of His Essence also. For in that He must of necessity and incontrovertibly be conceived of as being God by Nature, Who hath Equal working with God the Father, the Saviour says thus. But let no one be offended, when He says economical, that He can do nothing of Himself but what He seeth the Father do. For in that He was now arrayed in the form of the servant and made Man by being united to flesh, He did not make His discourse free, nor altogether let loose unto God-befitting boldness, but used rather at times by an economy such discourse as befits alike God and Man. For He was really both in the same.

And this is one true word, but I think one ought again to explain what is before us in another way too, and to apply more keenly to the accurate meaning of the passage. The Son (it says) can do nothing of Himself but what He seeth the Father do. The word cannot, or impossibility, is predicated of certain things, or is applied to certain of things that are. For this being predicated we say is not indicative at all of necessity, nor of weakness; but often denotes the stability of natures and the immoveable condition of essences, in respect of what each thing mentioned either is or has been, and of what it can effect by nature and without change. But let our argument, if you please go through demonstration also. When for instance a man says that he cannot carry a piece of wood, immeasurable c perhaps and heavy, he predicates his innate weakness: but when another says, I being by nature a reasonable man, and born of a father by nature reasonable, cannot do anything my own and of myself, which I do not see belonging to the nature of my parent; the words "I cannot" express the stability of essence, and its inability to change into any thing but what it is. For (says he) I cannot of myself be not a reasonable creature, strengthened by increases accruing to me by nature: for I do not see the power of doing this in the nature of my father. In this way then you may hear Christ saying, The Son can do nothing of Himself but what He seeth the Father do. For do not (saith He) blame the works of the Son: for He beholding, as in His Proper Thoughts or Natural Motions, the Essence of Him That begat Him; what things He seeth That Nature befittingly work, these He doeth and none other, not being able to suffer ought contrary to His Nature, by reason of His being of It. Thus, the Nature of the Father hath the Will to compassionate: the Son seeing this inherent therein, is Compassionate as being of Him by Nature, not being able to be Other than what It is. For He hath of the Father, as Essence, so the good things too of the Essence, simply that is and uncompound as God, therefore He wisely subjoins to the former words, For what things soever He doeth, these doeth also the Son likewise: in these words collecting, so to say, the whole meaning of His being able to do nothing of Himself, but what He seeth the Father do. But by considering the cause why the Son says these things, you will apply your mind more accurately to the things spoken by us.

When then He on the sabbath day was compassionating the paralytic, the Jews began trying to persecute Him: but Christ shames them, showing that Grod the Father hath mercy on the sabbath day. For He did not think He ought to hinder what things were tending to our salvation. And indeed He said at the beginning, My Father worketh hitherto, and I work. But when they of their great ill-counsel showed that they were vexed at these things, He subjoins again The Son can do nothing of Himself but what He seeth the Father do: for what things soever He doeth, these doeth also the Son likewise. For since (saith He) the Father refuseth not to have mercy on the sabbath day, I, seeing that He is altogether full of compassion, am therefore Myself too wholly compassionate, not able to cut out anew in Myself the Essence of My Father, through not appearing and being such as He is by Nature. For I wholly work what is His, as being of Him.

But the saying that the Father is antecedent in the work, is not free from the deepest unlearning. For how should He ever of Himself and alone begin, Who has the Son as the operative Power for all things, Eternally with Him, the Exponent of His Will as to ought and of His motion to operation in respect of ought. But if they uninstructedly assert that He awaits the Separate Operation of the Father for each several work, in order to imitate equally, let them show us that the Father wrought anything separately and of Himself, or what paralytic He having first healed, hath given the deed as a pattern to His Son.

[AD 444] Cyril of Alexandria on John 5:19

Jesus, as it were, gently lowers the honor befitting the Only Begotten while at the same time raising the nature of humanity, being at once Lord and also considered among servants. He says that the Son can do nothing of himself but what he sees the Father do. For whatever works the Father does the Son does as well. Since he is able to accomplish the works of God the Father and to work in concert with the One who begot him, he reveals the identity of his essence. For things that have the same nature with one another will work alike. But for those who do not share a common nature, their mode of working will not be the same. Therefore as true God of true God the Father, he says that he can do those things equally with him. But, so that he may appear not only equal in power to the Father, but like-minded in all things and sharing one will with the Father, Jesus says that he can do nothing of himself, but what he sees the Father do.

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.6

[AD 444] Cyril of Alexandria on John 5:19

When … a person says that he cannot carry an enormously heavy piece of wood he establishes his innate weakness. But another says (being by nature a reasonable person and born of a father of a reasonable nature), “I cannot do anything on my own that would contradict the nature of my parent.” The words “I cannot” express the stability of essence and its inability to be anything it is not.… This is how you should hear Christ saying, “The Son can do nothing of himself but what he sees the Father do.”

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.6

[AD 458] Theodoret of Cyrus on John 5:19

The Word, therefore, came down, not as he is in himself, but by becoming flesh—not the form of God but the form of a slave. This, then, is the one who said that he could do nothing on his own, because lack of power is a sign of weakness. For as darkness is to light and death is to life, in the same way weakness is opposed to power. And yet Christ is God’s power. Power is usually not powerless, for, if power were weak, what would have power? When the Word proclaims that he can do nothing, therefore, he is clearly not attributing lack of power to the divinity of the only begotten One but is testifying that the lack of power is due to the weakness of our nature. And the flesh is weak, as Scripture says: “The spirit is willing, but the flesh is weak.”

Source: DIALOGUE 48

[AD 1963] CS Lewis on John 5:19

This accords exactly with Christ’s own account of His miracles: “The Son can do nothing of Himself, but what He seeth the Father do.” The doctrine, as I understand it, is something like this:

There is an activity of God displayed throughout creation, a wholesale activity let us say which men refuse to recognize. The miracles done by God incarnate, living as a man in Palestine, perform the very same things as this wholesale activity, but at a different speed and on a smaller scale. One of their chief purposes is that men, having seen a thing done by personal power on the small scale, may recognize, when they see the same thing done on the large scale, that the power behind it is also personal – is indeed the very same person who lived among us two thousand years ago. The miracles in fact are a retelling in small letters of the very same story which is written across the whole world in letters too large for some of us to see. Of that larger script part is already visible, part is still unsolved. In other words, some of the miracles do locally what God has already done universally: others do locally what He has not yet done, but will do. In that sense, and from our human point of view, some are reminders and others prophecies.

God creates the vine and teaches it to draw up water by its roots and, with the aid of the sun, to turn water into a juice which will ferment and take on certain qualities. Thus every year, from Noah’s time till ours, God turns water into wine. That, men fail to see. Either like the Pagans they refer the process to some finite spirit, Bacchus or Dionysus: or else, like the moderns, they attribute real and ultimate causality to the chemical and other material phenomena which are all that our senses can discover in it. But when Christ at Cana makes water into wine, the mask is off. The miracle has only half its effect if it only convinces us that Christ is God: it will have its full effect if whenever we see a vineyard or drink a glass of wine we remember that here works He who sat at a wedding party in Cana. Every year God makes a little corn into much corn: the seed is sown and there is an increase, and men, according to the fashion of their age, say “It is Ceres, it is Adonis, it is the Corn-King,” or else “It is the laws of Nature.” The close-up, the translation, of this annual wonder is the feeding of the five thousand. Bread is not made there of nothing. Bread is not made of stones, as the Devil once suggested to Our Lord in vain. A little bread is made into much bread. The Son will do nothing but what He sees the Father do. There is, so to speak, a family style. The miracles of healing fall into the same pattern. This is sometimes obscured for us by the somewhat magical view we tend to take of ordinary medicine. The doctors themselves do not take this view. The magic is not in the medicine but in the patient’s body. What the doctor does is to stimulate Nature’s functions in the body, or to remove hindrances. In a sense, though we speak for convenience of healing a cut, every cut heals itself; no dressing will make skin grow over a cut on a corpse. That same mysterious energy which we call gravitational when it steers the planets and biochemical when it heals a body is the efficient cause of all recoveries, and if God exists, that energy, directly or indirectly, is His. All who are cured are cured by Him, the healer within. But once He did it visibly, a Man meeting a man. Where He does not work within us in this mode, the organism dies. Hence Christ’s one miracle of destruction is also in harmony with God’s wholesale activity. His bodily hand held out in symbolic wrath blasted a single fig tree; but no tree died that year in Palestine, or any year, or in any land, or even ever will, save because He has done something, or (more likely) ceased to do something, to it.

When He fed the thousands He multiplied fish as well as bread. Look in every bay and almost every river. This swarming, pulsating fecundity shows He is still at work. The ancients had a god called Genius – the god of animal and human fertility, the presiding spirit of gynecology, embryology, or the marriage bed – the “genial bed” as they called it after its god Genius. As the miracles of wine and bread and healing showed who Bacchus really was, who Ceres, who Apollo, and that all were one, so this miraculous multiplication of fish reveals the real Genius. And with that we stand at the threshold of the miracle which for some reason most offends modern ears. I can understand the man who denies the miraculous altogether; but what is one to make of the people who admit some miracles but deny the Virgin Birth? Is it that for all their lip service to the laws of Nature there is only one law of Nature that they really believe? Or is it that they see in this miracle a slur upon sexual intercourse which is rapidly becoming the one thing venerated in a world without veneration? No miracle is in fact more significant. What happens in ordinary generation? What is a father’s function in the act of begetting? A microscopic particle of matter from his body fertilizes the female: and with that microscopic particle passes, it may be, the color of his hair and his great grandfather’s hanging lip, and the human form in all its complexity of bones, liver, sinews, heart, and limbs, and pre-human form which the embryo will recapitulate in the womb. Behind every spermatozoon lies the whole history of the universe: locked within it is no small part of the world’s future. That is God’s normal way of making a man – a process that takes centuries, beginning with the creation of matter itself, and narrowing to one second and one particle at the moment of begetting. And once again men will mistake the sense impressions which this creative act throws off for the act itself or else refer it to some infinite being such as Genius. Once, therefore, God does it directly, instantaneously; without a spermatozoon, without the millenniums of organic history behind the spermatozoon. There was of course another reason. This time He was creating not simply a man, but the man who was to be Himself: the only true Man. The process which leads to the spermatozoon has carried down with it through the centuries much undesirable silt; the life which reaches us by that normal route is tainted. To avoid that taint, to give humanity a fresh start, he once short-circuited the process. There is a vulgar anti-God paper which some anonymous donor sends me every week. In it recently I saw the taunt that we Christians believe in a God who committed adultery with the wife of a Jewish carpenter. The answer to that is that if you describe the action of God in fertilizing Mary as “adultery” then, in that sense, God would have committed adultery with every woman who ever had a baby. For what He did once without a human father, He does always even when He uses a human father as His instrument. For the human father in ordinary generation is only a carrier, sometimes an unwilling carrier, always the last in a long line of carriers, of life that comes from the supreme life. Thus the filth that our poor, muddled, sincere, resentful enemies fling at the Holy One, either does not stick, or, sticking, turns into glory.

So much for the miracles which do small and quick what we have already seen in the large letters of God’s universal activity.

Source: Miracles, from God in the Dock

[AD 379] Basil of Caesarea on John 5:20

Let us rather, in a sense befitting the Godhead, perceive a transmission of will, like the reflection of an object in a mirror, passing without note of time from Father to Son. “For the Father loves the Son and shows him all things,” so that “all things that the Father has” belong to the Son, not gradually accruing to him little by little, but are rather with him all together and at once.

Source: ON THE SPIRIT 8.20

[AD 379] Basil of Caesarea on John 5:20

He says that “the Son can do nothing of his own accord.” Where is the source of his perfect wisdom? “The Father … has himself given me his command of what to say and what to speak.” Through all these words he guides us to the knowledge of the Father; he directs our amazement at everything he has made so that we may know the Father through him. The work of the Father is not separate or distinct from the work of the Son. Whatever the Son “sees the Father doing … that the Son does likewise.” The Father enjoys our awe at everything which proceeds from the glory of the Only Begotten. He rejoices both in his Son who accomplishes such deeds and in the deeds themselves, and he exults in being known as the Father of our Lord Jesus Christ, “for whom and through whom all things exist.”

Source: ON THE SPIRIT 8.19

[AD 407] John Chrysostom on John 5:20

Do you see 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 utters anything low or humbly, He puts it in excess, that the very poverty of the expression may persuade even the indisposed to receive the notions with pious understanding. Since, if it be not so, see how absurd a thing is asserted, making the trial from the words themselves. For when He says, And shall show Him greater works than these, He will be found not to have yet learned many things, which cannot be said even of the Apostles; for they when they had once received the grace of the Spirit, in a moment both knew and were able to do all things which it was needful that they should know and have power to do, while Christ will be found to have not yet learned many things which He needed to know. And what can be more absurd than this?

What then is His meaning? It was because He had strengthened the paralytic, and was about to raise the dead, that He thus spoke, all but saying, Wonder ye that I have strengthened the paralyzed? You shall see greater things than these. But He spoke not thus, but proceeded somehow in a humbler strain, in order that He might soothe their madness. And that you may learn that shall show is not used absolutely, listen again to what follows.

[AD 428] Theodore of Mopsuestia on John 5:20

He said that “greater works than these”—evidently greater than the healing of the paralyzed man—had to be shown by him so that they would be astonished. Here he alludes to the general resurrection and to those things that he will do when he appears [again] to stand in judgment of all things. When he does this, there will be no denying his dignity. At that time, they will be astonished—and for good reason—learning who he [truly] was and what role he has been given. Undoubtedly, after seeing that, they will agree concerning the nature dwelling in him.

Source: COMMENTARY ON JOHN 25.20-21

[AD 430] Augustine of Hippo on John 5:20

Again mortal thought is troubled. The Father shows the Son what he himself does. “Therefore,” someone says, “the Father does [his work] separately so that the Son may be able to see what he does.” Again there occurs to human thought two craftsmen, as it were, as though an artisan would teach his son his artistic skill and show him whatever he does so that [his son] also may be able to do it himself. He says, “He shows him all that he himself does.” Therefore when the Father does something, is it that the Son does not do [that same thing] so that he can see what the Father is doing? This, at any rate is certain, that “all things were made through him and without him was made nothing.” From this we see how the Father shows the Son what he makes, although the Father makes nothing except what he makes through the Son.

Source: TRACTATES ON THE GOSPEL OF JOHN 21.2.2

[AD 444] Cyril of Alexandria on John 5:20

And greater works than these will He show Him, that YE may marvel.

Above the blessed Evangelist says, The Jews were seeking to kill Jesus, because He was not only breaking the sabbath, but saying also that God was His Father, making Himself Equal with God. He therefore put down the accusation respecting the sabbath, by showing that the Father Himself worked on the sabbath day, and expending many words thereupon: and endeavours to teach them that He is in Equality with the Father, even when made Man for our sakes (for this was what the argument yet lacked), and therefore does He say And greater works than these will He show Him that YE may marvel. And what again does He will to show us hereby?

The paralytic (it says) has been healed, which had an infirmity thirty and eight years. And marvellous indeed the Power of Him That healed him, God-befitting exceedingly the Authority. This so great Wonderworker, no one (I suppose) in his senses would blame for saying that He is God, and since He is Son, Equal in all things to Him That begat Him. But since ye (He says) imagining things most wicked and foolish, are offended because of this mortal Body, ye must needs learn that My Authority and Power stop not here: for ye shall be, even though ye will it not, spectators of greater wonders, to wit of the resurrection of the dead, and yet more shall ye be astonished, seeing Power and Glory befitting God, in Me Whom now ye charge with blasphemy and are not ashamed to persecute, for merely saying, I am the Son of God.

But how God the Father shows His Works to the Son, we have already said at much length.

[AD 444] Cyril of Alexandria on John 5:20

For the Father loveth the Son

Those who were heedlessly blaspheming against Him by reason of the sabbath, Christ convicts of being foolishly exasperated to empty anger, making most clear proof of the matter by saying that He is loved by His Father. For if the Father wholly loveth the Son, it is plain that He loves Him not as grieving Him, but rather as gladdening Him in what He does and works. Vainly then do they |255 persecute Him Who refuseth not to show mercy on the sabbath, and hereby again are they found opposing the decrees of God the Father. For they think they ought to hate Him Whom He loves, but it is altogether (I suppose) manifest, that He would never have loved Him if He had gone contrary to the Will of His Father, and been accustomed to do of Himself and Alone whatsoever Himself willed. But since He justly loves, He approves, it is plain, and agrees to the breaking of the sabbath, and shows that it has nothing in respect of which God the Lord of the Law might reasonably be angry.

[AD 444] Cyril of Alexandria on John 5:20

For if the Father loves the Son completely, it is plain that the Son loves his Father, not in a way that would disappoint him but in a way that would bring his Father joy in what his Son does and works. And so it is pointless for them to persecute him when he refuses not to show mercy on the sabbath.… The Father would never have loved him if he had gone contrary to the will of his Father as if he were accustomed to doing things on his own and doing whatever he wanted by himself.

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.6

[AD 444] Cyril of Alexandria on John 5:20

The Father again shows the Son what he himself does, not as though setting before him things depicted on a tablet or teaching him as though ignorant (for he knows all things as God). Rather, the Father depicts himself wholly in the nature of his Son and shows in his Son his own natural properties in order that from these properties he [the Father] has and shows, the Son may know what and who his Father is that begat him by nature. Therefore Christ says that “no one knows who the Son is but the Father, or who the Father is, but the Son.” For the accurate knowledge of each is in both, not by learning but by nature.

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.6

[AD 220] Tertullian on John 5:21

Even an earthly serpent sucks in men at some distance with its breath. Going still further, John says, "My little children, keep yourselves from idols," -not now from idolatry, as if from the service of it, but from idols-that is, from any resemblance to them: for it is an unworthy thing that you, the image of the living God, should become the likeness of an idol and a dead man.

Source: De Corona

[AD 220] Tertullian on John 5:21

Wherefore? Because "I came forth from the Father, and am come into the world" and, "I am the way: no man cometh unto the Father, but by me; " and, "No man can come to me, except the Father draw him; " and, "All things are delivered unto me by the Father; " and, "As the Father quickeneth (the dead), so also doth the Son; " and again, "If ye had known me, ye would have known the Father also.

Source: Against Praxeas

[AD 367] Hilary of Poitiers on John 5:21

For to will is the free power of anature, which by the act of choice, rests in the blessedness of perfect excellence.
Having said that the Son quickens whom He will, in order that wemight not lose sight of the nativity, and think that He stood upon the ground of His own unborn power, He immediately adds, For the Father judges no man, but has given all judgment to the Son. In that all judgment is given to Him, both His nature, and His nativity are shown; because only a self-existent nature can possess all things, and nativity cannot have any thing, except what is given it.
All judgment is given to Him, because He quickens whom He will. Nor can the judgment be looked on as taken away from the Father, inasmuch as the cause of His not judging is, that the judgment of the Son is His. For all judgment is given from the Father. And the reason for which He gives it, appears immediately after: That all men may honor the Son even as you honor the Father.
The conclusion then stands good against all the fury of heretical minds. He is the Son because He does nothing of Himself: He is God, because, whatsoever things the Father does, He does the same; They are one, because They are equal in honor: He is not the Father, because He is sent.

[AD 367] Hilary of Poitiers on John 5:21-23

(de Trin. vii. c. 19) For to will is the free power of a nature, which by the act of choice, resteth in the blessedness of perfect excellence.

(de Trin vii. c. 20) Having said that the Son quickeneth whom He will, in order that we might not lose sight of the nativity, and think that He stood upon the ground of His own unborn power, He immediately adds, For the Father judgeth no man, but hath given all judgment unto the Son. In that all judgment is given to Him, both His nature, and His nativity are shewn; because only a self-existent nature can possess all things, and nativity cannot have any thing, except what is given it.

(vii. de Trin. c. 20) All judgment is given to Him, because He quickens whom He will. Nor can the judgment be looked on as taken away from the Father, inasmuch as the cause of His not judging is, that the judgment of the Son is His. For all judgment is given from the Father. And the reason for which He gives it, appears immediately after: That all men may honour the Son even as they honour the Father.

(vii. de Trin. c. 21) The conclusion then stands good against all the fury of heretical minds. He is the Son, because He does nothing of Himself: He is God, because, whatsoever things the Father doeth, He doeth the same; They are one, because They are equal in honour: He is not the Father, because He is sent.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 5:21

Yet can do nothing of Himself is opposed to whom He will: since if He quickens whom He will, He can do something of Himself, (for to will implies power,) but if He can do nothing of Himself, then He can not quicken whom He will. For the expression, as the Father raises up, shows unvarying resemblance in Power, and whom He will, Equality of Authority. Do you see 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)? In this sense also understand the words, shall show to Him; for in another place He says, I will raise him up at the last Day. John 6:40 And again, to show that He does it not by receiving an inward power from above, He says, I am the Resurrection and the Life. John 11:25 Then that you may not assert that He raises what dead He will and quickens them, but that He does not other things in such manner, He anticipates and prevents every objection of the kind by saying, What things soever He does, these also does the Son likewise, thus declaring that He does all things which the Father does, and as the Father does them; whether you speak of the raising of the dead, or the fashioning of bodies, or the remission of sins, or any other matter whatever, He works in like manner to Him who begot Him.

5. But men careless of their salvation give heed to none of these things; so great an evil is it to be in love with precedence. This has been the mother of heresies, this has confirmed the impiety of the heathen. For God desired that His invisible things should be understood by the creation of this world Romans 1:20, but they having left these and refused to come by this mode of teaching, cut out for themselves another way, and so were cast out from the true. And the Jews believed not because they received honor from one another, and sought not the honor which is from God. But let us, beloved, avoid this disease exceedingly and with all earnestness; for though we have ten thousand good qualities, this plague of vainglory is sufficient to bring them all to nought. John 5:44 If therefore we desire praise, let us seek the praise which is from God, for the praise of men of what kind soever it be, as soon as it has appeared has perished, or if it perish not, brings to us no profit, and often proceeds from a corrupt judgment. And what is there to be admired in the honor which is from men? Which young dancers enjoy, and abandoned women, and covetous and rapacious men? But he who is approved of God, is approved not with these, but with those holy men the Prophets and Apostles, who have shown forth an angelic life. If we feel any desire to lead multitudes about with us or be looked at by them, let us consider the matter apart by itself, and we shall find that it is utterly worthless. In fine, if you are fond of crowds, draw to yourself the host of angels, and become terrible to the devils, then shall you care nothing for mortal things, but shall tread all that is splendid underfoot as mire and clay; and shall clearly see that nothing so fits a soul for shame as the passion for glory; for it cannot, it cannot be, that the man who desires this should live the crucified life, as on the other hand it is not possible that the man who has trodden this underfoot should not tread down most other passions; for he who masters this will get the better of envy and covetousness, and all the grievous maladies. And how, says some one, shall we get the better of it? If we look to the other glory which is from heaven, and from which this kind strives to cast us out. For that heavenly glory both makes us honored here, and passes with us into the life which is to come, and delivers us from all fleshly slavery which we now most miserably serve, giving up ourselves entirely to earth and the things of earth. For if you go into the forum, if you enter into a house, into the streets, into the soldiers' quarters, into inns, taverns, ships, islands, palaces, courts of justice, council chambers, you shall everywhere find anxiety for things present and belonging to this life, and each man laboring for these things, whether gone or coming, traveling or staying at home, voyaging, tilling lands, in the fields, in the cities, in a word, all. What hope then of salvation have we, when inhabiting God's earth we care not for the things of God, when bidden to be aliens from earthly things we are aliens from heaven and citizens of earth? What can be worse than this insensibility, when hearing each day of the Judgment and of the Kingdom, we imitate the men in the days of Noah, and those of Sodom, waiting to learn all by actual experience? Yet for this purpose were all those things written, that if any one believe not that which is to come, he may, from what has already been, get certain proof of what shall be. Considering therefore these things, both the past and the future, let us at least take breath a little from this hard slavery, and make some account of our souls also, that we may obtain both present and future blessings; through the grace and lovingkindness of our Lord Jesus Christ, to whom, with the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

[AD 407] John Chrysostom on John 5:21-23

(Hom. xxxviii. 1) As He gave Him life, i. e. begot Him living; so He gave Him judgment, i. e. begot Him a judge. Gave, it is said, that thou mayest not think Him unbegotten, and imagine two Fathers: All judgment, because He has the awarding both of punishment and reward.

(Hom. xxxix. 2) For, lest you should infer from hearing that the Author of His power was the Father, any difference of substance, or inequality of honour, He connects the honour of the Son with the honour of the Father, showing that both have the same. But shall men then call Him the Father? God forbid; he who calls Him the Father, does not honour the Son equally with the Father, but confounds both.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on John 5:21-23

(Tr. xxi. s. 5) But now from Him whom we called coeternal with the Father, who saw the Father, and existed in that He saw, we return to the things of time, And He will show him greater works than these. But if He will show him, i. e. is about to show him, He hath not yet shown him: and when He does show him, others also will see; (Tr. xix). for it follows, That ye may believe. It is difficult to see what the eternal Father can show in time to the coeternal Son, Who knows all that exists within the Father's mind. For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will. To raise the dead was a greater work than to heal the sick. But this is explained by consideriug that He Who a little before spoke as God, now begins to speak as man. As man, and therefore living in time, He will be shown greater works in time. Bodies will rise again by the human dispensation by which the Son of God assumed manhood in time; but souls by virtue of the eternity of the Divine Substance. For which reason it was said before that the Father loved the Son, and showed Him what things soever He did. For the Father shows the Son that souls are raised up; for they are raised up by the Father and the Son, even as they cannot live, except God give them life. (Tr. xxi). Or the Father is about to show this to us, not to Him; according to what follows, That ye may believe. This being the reason why the Father would show Him greater things than these. But why did He not say, shall show you, instead of the Son? Because we are members of the Son, and He, as it were, learns in His members, even as He suffers in us. For as He says, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me: (Matt. 25:40) so, if we ask Him, how He, the Teacher of all things, learns, He replies, When one of the least of My brethren learns, I learn.

(Tr. xxi. s. 5, 6) Having said that the Father would show the Son greater works than these, He proceeds to describe these greater works: For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will. These are plainly greater works, for it is more of a miracle that a dead man should rise again, than that a sick man should recover. We must not understand from the words, that some are raised by the Father, others by the Son; but that the Son raises to life the same whom the Father raiseth. And to guard against any one saying, The Father raises the dead by the Son, the former by His own power, the latter, like an instrument, by another power, He asserts distinctly the power of the Son: The Son quickeneth whom he will. Observe here not only the power of the Son, but also His will. Father and Son have the same power and will. The Father willeth nothing distinct from the Son; but both have the same will, even as they have the same substance.

(Tr. xxi. s. 11.) But who are these dead, whom the Father and Son raise to life? He alludes to the general resurrection which is to be; not to the resurrection of those few, who were raised to life, that the rest might believe; as Lazarus, who rose again, to die afterwards. Having said then, For as the Father raiseth up the dead, and quickeneth them, to prevent our taking the words to refer to the dead whom He raised up for the sake of the miracle, and not to the resurrection to life eternal, He adds, For the Father judgeth no man; thus showing that He spoke of that resurrection of the dead which would take place at the judgment. (Tr. xxiii. s. 13). Or the words, As the Father raiseth up the dead, &c.refer to the resurrection of the soul; For the Father judgeth no man, but hath committed all judgment unto the Son, to the resurrection of the body. For the resurrection of the soul takes place by the substance of the Father and the Sonk, and therefore it is the work of the Father and the Son together: but the resurrection of the body takes place by a dispensation of the Son's humanity, which is a temporal dispensation, and not coeternal with the Father. (Tr. xxi. s. 12.). But see how the Word of Christ leads the mind in different directions, not allowing it any carnal resting place; but by variety of motion exercising it, by exercise purifying it, by purifying enlarging its capacity, and after enlarging filling it. He said just before that the Father showed what things soever He did to the Son. So I saw, as it were, the Father working, and the Son waiting: now again I see the Son working, the Father resting.

(de Trin. c. 29. [xiii.]) For this, viz. that the Father hath given all judgment unto the Son, does not mean that He begat the Son with this attribute, as is meant in the words, So hath He given to the Son to have life in Himself. For if so, it would not be said, The Father judgeth no man, because, in that the Father begat the Son equal, He judgeth with the Son. What is meant is, that in the judgment, not the form of God but the form of the Son of man will appear; not because He will not judge Who hath given all judgment to the Son; since the Son says of Him below, There is one that seeketh and judgeth, (c. 8.) but the Father judgeth no man; i. e. no one will see Him in the judgment, but all will see the Son, because He is the Son of man, even the ungodly who will look on Him Whom they pierced. (Zech. 12)

(xxi. s. 13) First indeed, the Son appeared as a servant, and the Father was honoured as God. But the Son will be seen to be equal to the Father, that all men may honour the Son, even as they honour the Father. 1But what if persons are found, who honour the Father, and do not honour the Son? It cannot be: He that honoureth not the Son, honoureth not the Father which hath sent Him. It is one thing to acknowledge God, as God; and another to acknowledge Him as the Father. When thou acknowledgest God the Creator, thou acknowledgest an almighty, supreme, eternal, invisible, immutable Spirit. When thou acknowledgest the Father, thou dost in reality acknowledge the Son; for He could not be the Father, had He not the Son. But if thou honour the Father as greater, the Son as less, so far as thou givest less honour to the Son, thou takest away from the honour of the Father. For thou in reality thinkest that the Father could not or would not beget the Son equal to Himself; which if He would not do, He was envious, if He could not, He was weak. (Tr. xxiii. s. 13). Or, That all men should honour the Son even as they honour the Father; has a reference to the resurrection of souls, which is the work of the Son, as well as of the Father. But the resurrection of the body is meant in what comes after: He that honoureth not the Son, honoureth not the Father that sent Him. Here is no as; the man Christ is honoured, but not as the Father Who sent Him, since with respect to His manhood He Himself saith, My Father is greater than I. (Tr. xxi. s. 17). But some one will say, if the Son is sent by the Father, He is inferior to the Father. Leave thy fleshly actions, and understand a mission, not a separation. Human things deceive, divine things make clear; although even human things give testimony against thee, e. g. if a man offers marriage to a woman, and cannot obtain her by himself, he sends a friend, greater than himself, to urge his suit for him. But see the difference in human things. A man does not go with him whom he sends; but the Father Who sent the Son, never ceased to be with the Son; as we read, I am not alone, but the Father is with Me. (c. 16)

(iv. de Trin. c. 28. [xx.]) It is not, however, as being born of the Father, that the Son is said to be sent, but from His appearing in this world, as the Word made flesh; as He says, I went forth from the Father, and am come into the world: (John 16:28) or from His being received into our minds individually, as we readl, Send her, that she may be with me, and may labour with me.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on John 5:21

See again in these words clear proof of his equality. For how can he be inferior in anything if he works equally in the reviving of the dead? Or how can he be of another nature and alien to the Father when he is radiant with the same properties? For the power of resurrection, which is alike in both the Father and the Son, is a property of the divine essence. But it is not as though the Father separately and of himself resurrects some, and the Son separately and apart from the Father resurrects others. For since the Son has in himself by nature the Father, the Father does everything and works all things through the Son. But since the Father has the power of resurrection in his own nature, as also does the Son, the Son attributes the power of resurrecting the dead as though accruing to each separately.

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.6

[AD 220] Tertullian on John 5:22

The Father has given judgment to the Son even from the very beginning. For when he speaks of all power and all judgment and says that all things were made by him and all things have been delivered into his hand, he allows no exception [in respect] of time, because they would not be all things unless they were the things of all time. It is the Son, therefore, who has been from the beginning administering judgment, throwing down the haughty tower and dividing the tongues, punishing the whole world by the violence of waters, raining upon Sodom and Gomorrah fire and brimstone, as the Lord from the Lord.

Source: AGAINST PRAXEAS 16

[AD 220] Tertullian on John 5:22

"The Father judgeth no man, but hath committed all judgment to the Son" -from the very beginning even.

Source: Against Praxeas

[AD 258] Cyprian on John 5:22

That the Father judgeth nothing, but the Son; and that the Father is not glorified by him by whom the Son is not glorified. In the Gospel according to John: "The Father judgeth nothing, but hath given all judgment unto the Son, that all may honour the Son as they honour the Father. He who honoureth not the Son, honoureth not the Father who hath sent Him." Also in the seventy-first Psalm: "O God, give the king Thy judgment, and Thy righteousness to the king's son, to judge Thy people in righteousness." Also in Genesis: "And the Lord rained upon Sodom and Gomorrah sulphur, and fire from heaven from the Lord."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 325] Lucius Caecilius Firmianus Lactantius on John 5:22

But in what manner and with what commands He was sent by God to the earth, the Spirit of God declared through the prophet, teaching us that when He had faithfully and uniformly fulfilled the will of His supreme Father, He should receive judgment

[AD 367] Hilary of Poitiers on John 5:22

The statement that all judgment is given to the Son teaches both his birth and his Sonship. Only a nature that is altogether one with the Father’s could possess all things. And a Son can possess nothing except as a gift. But all judgment has been given to him since he gives life to whomever he will. Now we cannot suppose that judgment is taken away from the Father, although he does not exercise it. For the Son’s whole power of judgment proceeds from the Father’s since it is a gift from him.

Source: ON THE TRINITY 7.20

[AD 397] Ambrose of Milan on John 5:22

He has given [judgment to the Son], that is to say, not out of largess but in the act of generation. See, then, how unwilling God was that you should dishonor his Son—even to the point that he gave him to be your judge.

Source: Exposition of the Christian Faith 2.12.100

[AD 397] Ambrose of Milan on John 5:22

But if there is fear that the judge may be too harsh, think about who your judge is. For the Father has given every judgment to Christ. Can Christ then condemn you when he redeemed you from death and offered himself on your behalf? Can he condemn you when he knows that your life is what was gained by his death?

Source: JACOB AND THE HAPPY LIFE 1.6.26

[AD 430] Augustine of Hippo on John 5:22

A little before we were thinking that the Father does something that the Son does not do, … as though the Father were doing and the Son were seeing. In this way there was creeping in on our mind a carnal conception, as if the Father did something the Son did not do but that the Son was looking on while the Father showed what he was doing. Then, as the Father was doing what the Son did not do, just now we see the Son doing what the Father does not do. How he turns us about and keeps our mind busy! He leads us here and there, not allowing us to remain resting with our human conceptions so that by changing he may exercise us, by exercising he may cleanse us, by cleansing he may render us capable of receiving, and may fill us when made capable.

Source: TRACTATES ON THE GOSPEL OF JOHN 21.12

[AD 430] Augustine of Hippo on John 5:22

How can it be said, “The Father judges no one”? For since the Father has begotten the Son equal to himself, the Father does indeed judge with the Son. Therefore Jesus must have meant that in the judgment, it is not the form of God but the form of the Son of man that will appear. Not that the Father, who has committed all judgment to the Son, will not judge, because the Son identifies him as “one who seeks and judges.” But … it is as if it was said: No one will see the Father in the judgment of the living and the dead, but everyone will see the Son, because he is also the Son of man so that he can be seen even by the ungodly.

Source: ON THE TRINITY 1.13.29

[AD 444] Cyril of Alexandria on John 5:22

CHAPTER VII. That nought of God-befitting Dignities or Excellences is in the Son, by participation, or from without.

He introduceth another God-befitting and marvellous thing, in many ways persuading them that He is God by Nature and Verily. For to what other would it befit to judge the world, save Him Alone Who is God over all. Whom too the Divine Scriptures call to this, saying in one place, Arise, O God, judge the earth, in another again, For God is the Judge, He putteth down one and setteth up another. But He says that judgment has been given Him by the Father, not as being without authority hereto, but economically as Man, teaching that all things are more suitably referred to the Divine Nature, whereto Himself too being not external, in that He is Word and God, hath inherently authority over all; but in that He is made Man, to whom it is said, What hast thou that thou didst not receive, He fittingly acknowledges that He received it.

To these things again one of our opponents will say, "Lo, the Son evidently declares that He hath received judgement of the Father; but He receives (it is plain) aa not having. How then will not He That gives with Authority be greater and of Superior Nature to Him Who must needs receive?"

What then do we say to these things? Our prearranged argument has been, I think, not unskilfully managed, introducing a consideration specially befitting the time, to wit of the Incarnation, and most accordant with the economy of the Flesh, when He was called a servant, when He humbled Himself, made in our likeness. But since it seemeth good to thee haughtily to despise the simpler doctrines, and to make more critical examination of them, come then, opposing thy objections, let us first say, Not altogether, nor of necessity, sir, doth he that is said to give anything, impart it to the recipient as though he had it not, nor yet is the giver always greater than the receiver. For what wilt thou do, when thou seest the holy Psalmist saying in the Spirit, Give glory to God? Shall we consider that God is in need of glory, or that we who are commanded to offer Him this, are on this account greater than the Creator? But not even thou wilt dare to say this, who shunnest not the fear of blasphemies. For full of glory is the Godhead, even though It receive it not from us. For He who receives as honour, what He hath of Own, will never bo thought inferior to those who offer Him glory as a gift. One may often see that he who has received anything is not inferior to the giver, and that the Father is not therefore of Superior Nature to His offspring, because He hath committed to Him all judgment.

Next we must consider this too. To judge or to give judgment, are rather operations and acts conceived as properties of essences than themselves truly essences. For we in giving judgment do something, being in ourselves what we are. But if we grant that judging or giving judgment is of the nature of an essence, how must we not needs grant, even against our wills, that some cannot exist at all, except as judges, and that their being wholly ceases together with the termination of the judgment? But so to think, is most absurd. Judgment then is an operation, and nothing else. What then hath the Father committed to the Son? No accession from His Own Nature, in committing all judgment to Him, but rather an operation in respect of them that are judged. How then will He herein be greater, or of Superior Nature, by having added anything which was not in the Son Who saith, All things that the Father hath are Mine?

How then He must be conceived of as giving, hear now.

As God the Father, having the Power to create, createth all things through the Son, as through His own Power and Might: so having the Power too to judge, He will work this too through the Son, as His Own Righteousness. As though it were said that fire too yielded up burning to the operation that is of itself by nature, the fact taking this direction: so piously interpreting, Hath committed, shall we escape the snare of the devil. But if they persist in shamelessly asserting that glory is added to Him of the Father, through His being manifested Judge of the earth, let them teach us, how He is any longer to be considered Lord of glory, Who in the last times was crowned with the honours hereunto pertaining.

[AD 325] Lucius Caecilius Firmianus Lactantius on John 5:23

He who has not acknowledged the Son is unable to acknowledge the Father. This is wisdom, and this is the mystery of the supreme God. God willed that he should be acknowledged and worshiped through him. On this account he sent the prophets beforehand to announce his coming so that when the things that had been foretold were fulfilled in him, then he might be believed by people to be both the Son of God and God. Nor, however, must the opinion be entertained that there are two gods, for the Father and the Son are one.

Source: EPITOME OF THE DIVINE INSTITUTES 49

[AD 367] Hilary of Poitiers on John 5:23

It is only things of the same nature that are equal in honor. Equality of honor denotes that there is no separation between the honored. But the demand for equality of honor is combined with the revelation of Christ’s birth. Since the Son is to be honored as the Father, and since they do not seek the Son’s honor, even though he is the only God, he is not excluded from the honor of the only God. For his honor is one and the same as that of God.… He who does not seek the honor of the only God does not seek the honor of Christ also. Accordingly the honor of Christ is inseparable from the honor of God.

Source: ON THE TRINITY 9.23

[AD 400] Pseudo-Clement on John 5:23

Then Peter says: "You do not perceive that you are making statements in opposition to yourself. For if our Jesus also knows Him whom you call the unknown God, then He is not known by you alone. Yea, if our Jesus knows Him, then Moses also, who prophesied that Jesus should come, assuredly could not himself be ignorant of Him. For he was a prophet; and he who prophesied of the Son doubtless knew the Father. For if it is in the option of the Son to reveal the Father to whom He will, then the Son, who has been with the Father from the beginning, and through all generations, as He revealed the Father to Moses, so also to the other prophets; but if this be so, it is evident that the Father has not been unknown to any of them. But how could the Father be revealed to you, who do not believe in the Son, since the Father is known to none except him to whom the Son is pleased to reveal Him? But the Son reveals the Father to those who honour the Son as they honour the Father." [John 5:23]

Source: Recognitions (Book II)

[AD 407] John Chrysostom on John 5:23

1. Beloved, we need great diligence in all things, for we shall render account of and undergo a strict enquiry both of words and works. Our interests stop not with what now is, but a certain other condition of life shall receive us after this, and we shall be brought before a fearful tribunal. For we must appear before the Judgment-seat of Christ, that every one may receive the things done in his body, according to that he has done, whether it be good or bad. 2 Corinthians 5:10 Let us ever bear in mind this tribunal, that we may thus be enabled at all times to continue in virtue; for as he who has cast out from his soul that day, rushes like a horse that has burst his bridle to precipices, (for his ways are always defiled Psalm 10:5) and then assigning the reason the Psalmist has added, He puts Your judgments far away out of his sight;) so he that always retains this fear will walk soberly. Remember, says one, your last things, and you shall never do amiss. Sirach 7:40 For He who now has remitted our sins, will then sin in judgment; He who has died for our sake will then appear again to judge all mankind. Unto them that look for Him, says the Apostle, shall He appear the second time without sin unto salvation. Hebrews 9:28 Wherefore in this place also He says, My Father judges no man, but has committed all judgment unto the Son; that all men should honor the Son; even as they honor the Father.

Shall we then, says some one, also call Him Father? Away with the thought. He uses the word Son that we may honor Him still remaining a Son, as we honor the Father; but he who calls Him Father does 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 has spoken thus terribly, that even fear may draw them to honor Him. And when He says all, His meaning is this, that He has power to punish and to honor, and does either as He will. The expression has given, is used that you may 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 you may learn that has given is the same as has begotten, hear this very thing declared by another place. As, says Christ, the Father has life in Himself, so has He given to the Son to have life in Himself. John 5:26 What then? Did he first beget and then give Him life? For he who gives, gives 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 has given life is has begotten Him who is Life, so, has given judgment is has begotten Him who shall be Judge.

That you may not when you hear that He has the Father for His cause imagine any difference of essence or inferiority of honor, He comes to judge you, by this proving His Equality. For He who has authority to punish and to honor whom He will, has 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 admits of no addition these carnal and mean imaginations?

Why then, says some one, does Christ so speak? That His words may be readily received, and to clear the way for sublime sayings; therefore He mixes these with those, and those with these. And observe how (He does it); for it is good to see this from the beginning. He said, My Father works, and I work John 5:17, etc.: declaring by this their Equality and Equal honor. But they sought to kill Him. What does He then? He lowers His form of speech indeed, and puts the same meaning when He says, The Son can do nothing of Himself. Then again He raises His discourse to high matters, saying, What things soever the Father does, these also does the Son likewise. Then He returns to what is lower, For the Father loves the Son, and shows Him all things that Himself does; and He will show Him greater things than these. Then He rises higher, For as the Father raises up the dead and quickens them, even so the Son quickens whom He will. After this again He joins the high and the low together, For neither does the Father judge any one, but has given all judgment to the Son; then rises again, That all men should honor the Son, even as they honor the Father. Do you see how He varies the discourse, weaving it both of high and low words and expressions, in order that it might be acceptable to the men of that time, and that those who should come after might receive no injury, gaining from the higher part a right opinion of the rest? For if this be not the case, if these sayings were not uttered through condescension, wherefore were the high expressions added? Because one who is entitled to utter great words concerning himself, has, when he says anything mean and low, this reasonable excuse, that he does it for some prudential purpose; but if one who ought to speak meanly of himself says anything great, on what account does he utter words which surpass his nature? This is not for any purpose at all, but an act of extreme impiety.

2. We are therefore able to assign a reason for the lowly expressions, a reason sufficient, and becoming to God, namely, His condescension, His teaching us to be moderate, and the salvation which is thus wrought for us. To declare which He said Himself in another place, These things I say that you might be saved. For when He left His own witness, and betook Himself to that of John, (a thing unworthy of His greatness,) He puts the reason of such lowliness of language, and says, These things I say that you might be saved. And ye who assert that He has not the same authority and power with Him who begot Him, what can you say when you hear Him utter words by which He declares His Authority and Power and Glory equal in respect of the Father? Wherefore, if He be as you assert very inferior, does He claim the same honor? Nor does He stop even here, but goes on to say,

He that honors not the Son honors not the Father which has sent Him. Do you see how the honor of the Son is connected with that of the Father? What of that? says one. We see the same in the case of the Apostles; 'He,' says Christ, 'who receives you receives Me.' Matthew 10:40 But in that place He speaks so, because He makes 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 says, He that honors not the Son honors 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 honors not the Son honors not the Father, you might understand that the honor is the same. For He says not merely, he that honors not the Son, but he that honors Him not so as I have said honors not the Father.

And how, says one, can he that sends and he that is sent be of the same essence? Again, you bring down the argument to carnal things, and perceivest not that all this has been said for no other purpose, but that we might know Him to be The Cause, and not fall into the error of Sabellius, and that in this manner the infirmity of the Jews might be healed, so that He might not be deemed an enemy of God; for they said, This man is not of God John 9:16, This man has not come from God. Now to remove this suspicion, high sayings did not contribute so much as the lowly, and therefore continually and everywhere He said that He had been sent; not that you might suppose that expression to be any lessening of His greatness, but in order to stop their mouths. And for this cause also He constantly betakes Himself to the Father, interposing moreover mention of His own high Parentage. For had He said all in proportion to His dignity, the Jews would not have received His words, since because of a few such expressions, they persecuted and oftentimes stoned Him; and if looking wholly to them He had used none but low expressions, many in after times might have been harmed. Wherefore He mingles and blends His teaching, both by these lowly sayings stopping, as I said, the mouths of the Jews, and also by expressions suited to His dignity banishing from men of sense any mean notion of what He had said, and proving that such a notion did not in any wise apply to Him at all.

The expression having been sent denotes change of place— but God is everywhere present. Wherefore then says He that He was sent? He speaks in an earthly way, declaring His unanimity with the Father. At least He shapes His succeeding words with a desire to effect this.

[AD 444] Cyril of Alexandria on John 5:23

CHAPTER VIII. That the Son being God and of God by Nature, and the Exact Image of Him Who begat Him, hath equal honour and glory with Him.

A cause and reason of the things already enumerated, is now evident, viz., that the Son ought to be honoured in Equality and likeness with the Father. For recapitulating a little, and carried back to a recollection of the preceding, you will view accurately the force of the passage. He said then that God was His Father, making Himself Equal with God; then again He began showing that He was of Equal strength and skill, saying, For what things soever He doeth, these doeth also the Son likewise. That He is both Life and Life-giving by Nature, as is He too Who begat Him, He showed plainly, adding, For as the Father raiseth up the dead and quickeneth them, so the Son too quick-eneth whom He will. But that He will be also Judge of all, the Father in all things co-approving and consenting, He declared, saying, For neither doth the Father judge any man, but hath committed all judgment unto the Son. What then is the cause of these things? what induced the Only-Begotten to say all this? That all men (He saith) should honour the Son even as they honour the Father. For if He hath all things whatever the Father hath, as far as appertains to God-befitting Dignity, how is it not fitting that He to Whom nothing is lacking to Identity of essence should be crowned with equal honours with Him? What then do they say to this too who pervert all equity, as saith the Prophet Isaiah? |262

"If (he says) by reason of its being said, That all men should honour the Son even as they honour the Father, ye suppose that one ought to magnify the Son with equal honours with the Father, ye know not that ye are stepping far away from the truth. For the word As does not altogether introduce equality of acts, in respect of those things it is affixed to, but often marks out a kind of likeness, just as (he says) the Saviour counsels, saying, Be ye therefore merciful as your Father also which is in Heaven is merciful. Shall we then be as merciful as the Father, on account of the as? And again Christ says to His Father of His disciples: Thou hast loved them, AS Thou hast loved Me. But we will not grant that the disciples are loved just as the Son, on account of the as. Why then dost thou multiply words, and distort what is said into blasphemy, though it introduces no obligation on the hearers to honour the Son in equal measure with the Father?"

What then is our answer to these things? With bitter words do the fighters against God bay at us, but without are dogs, as Paul saith, without are evil workers, without the right faith are the concision. For we are sons of the truth and children of the light. Therefore we will glorify the Only-Begotten together with God the Father, not with any difference, but in equality of honour and glory, as God of God, and Light of Light, and Life of Life. And overmuch enquiry into what is to be received as faith, is not without hazard: nevertheless we must test the force of the As, lest our opponents be overwise in their own conceits. When therefore As is applied to things unlike in their nature, it does not wholly introduce absolute equality, but rather likeness and resemblance, as ye yourselves acknowledged above; but when it is applied to things in all respects like to one another, it shows equality in all things and similitude and whatever else is found to have the same force with these. Just as if I say, Bright is the sun in Heaven, bright too is silver which is of the earth, yet is the nature of the things mentioned diverse. Let |263 any of the rich, of the earth, be supposed to say to his household servants, Let the silver shine as the sun. In this case we very justly say that earthly matter attains not to equal brightness with the sun, but to a certain likeness and resemblance, although the word As be used of it. But let Peter and John (suppose) of the holy disciples be brought forward, who both in respect of nature and of piety towards God, fail not of an accurate likeness one to another, let the As be applied, some one saying of them, as here, Let John be honoured by all, even as Peter, will the As here be powerless, so that equal honour ought not to be paid to both? But I do not suppose that any one will say such a thing: for he will see that there is nothing to prevent it.

According to this analogy of idea, when the As is applied to the Father and the Son, why should we shrink from crowning Both with equal honours? For He having considered before, as God, things to come, and having carefully viewed the envious opposition of thine unlearning hath brought in the As, not bare and bereft of the aid befitting it, but having strengthened it beforehand with convenient proofs, and shown afore that He is God by Nature (for He made God His Father): having again fore-shewn that He is both God the Creator and of a truth Life, and having before introduced Himself, altogether glorying (so to say) in the Attributes of God the Father,----He afterwards seasonably subjoins That all men should honour the Son even as they honour the Father too. Then what objection still appears, what is there to hinder, that He, in Whom are Essentially the Properties and excellencies of the Father, should attain to an equal degree of honour? for we shall be found honouring the very Nature of God the Father, full well beaming forth in the Son. Wherefore He proceeds, He that honoureth not the Son honoureth not the Father which sent Him. For the charge of dishonouring the Son, and the force of blasphemy against Him, will mount up unto none other more truly than the Father Himself, Who put forth the Son as it were from the |264 Fount of His Own Nature, even though He be seen throughout the whole Holy Scriptures as everlastingly with Him.

"Yea (saith the opponent) let the charge from dishonouring the Son go to whatsoever you please, or rather let it reach even unto God the Father Himself. For He will be angry, and that with reason, yet not wholly so, as though His Very Nature were insulted in the Son, according to our just now carefully finished argument, but since He is His Image and Impress, formed most excellently after His Divine and Ineffable Essence, He is with reason angry, and will wholly transfer the wrong to Himself. For it were indeed most absurd, that he who insulted the Divine Impresses, should not surely pay the penalty of his sin against the Archetype. Just as he who has in-suited the images of earthly kings, is punished as having indeed transgressed against the ruler himself. And in like manner shall we find it decreed by God in respect of ourselves also: for Whoso (saith He) sheddeth man's blood, for his blood shall he be poured forth: because in the Image of God He made man. Seest thou then hereby very clearly (saith he) that if the Image be wronged, and not altogether the Divine Nature, God the Father deems it right to be angry? In this way then let that which is said by Christ be conceived of and adapted, He that honoureth not the Son, neither doth he honour the Father."

Shall then the Only Begotten be classed with us as external to the Essence of the Father? how then will He yet be God by Nature, if He altogether slip out of the bounds of the Godhead, situate in some nature of his own and of other sort than that wherein the Father is? and we do wrong, it seems, in bringing into one count of Godhead, the order of the Holy Trinity. We ought, we ought at length to worship the Father as God, to impart some glory of Their Own to the Son and the Spirit, severing them as it were into different natures, and defining severally to Each the mode of His Existence. Yet do the Divine Scriptures |265 declare unto us One God, classing with the Father the Son and the Spirit, so that through Their Essential and exact sameness the Holy Trinity is brought unto one count of Godhead. The Only-Begotten is not then alien from the Nature of Him who begat Him, but neither will He be a whit conceived of as Son in truth, if He beamed not forth from the Essence of the Father (for this and no other is the definition and mode of true son ship in all) but if there be no Son, God's being Father will be wholly taken away too. How then will Paul be true in saying of Him, Of Whom every family in Heaven and earth is named? For if He have not begotten of Himself in God-befitting manner the Son, how shall the beginning of Fatherhood be in Him, going through in imitation to those who are in Heaven and earth? But God is in truth Father: the Only-Begotten therefore is by Nature Son, and is of a surety within the bounds of the Divinity. For God will be begotten of God even as man (for example) of man, and the Nature of God the Father, Which transcends all things, will not err by bearing fruit not befitting It.

But since some blasphemously and foolishly say, that it is not the Nature of God the Father That is insulted in the Son, when He does not receive due honour from any, but that He is angry reasonably and rightly, at His Own Image being dishonoured in Him; we must ask them in what sense they would have the Son be and be called the Image of the Father. Yea rather let us forestalling their account, determine beforehand the Nature of the Image, according to legitimate reasoning: for so will the result of our enquiries be clear and more distinct. Therefore one and the first mode of image is that of sameness of nature in properties exactly alike, as Abel of Adam, or Isaac of Abraham: the second again is that consisting in likeness of impress, and accurate impression of form, as the King's delineation in wood, or made in any other way, most excellently and skilfully, as respects him. Another image again is taken in respect of habits and manners, and conversation and inclination to either good or bad, as for instance |266 it may be said that the well-doer is like Paul, him that is not so like Cain (for the being equally good or bad, works likeness with either, and with reason confers it) Another form of image is, that of dignity and honour and glory and excellence, as when one for instance succeeds another in a command, and does all things with the authority which belongs to and becomes him. An image in another sense, is in respect of any either quality or quantity of a thing, and its outline and proportion: for we must speak briefly.

Let then the most critical investigators of the Divine Image teach us, whether they think one ought to attribute to the Only-Begotten the Essential and Natural Likeness, and thus say that the Only-Begotten Word proceeding from the Father is an Image of Him in the same sense as Abel is of Adam, who retained in himself the whole nature of his parent, and bore the count of human nature all-complete? or will they be vexed at this, compelled to confess the Son truly God of God by Nature, and turning aside according to their custom to fight against the truth, advance to the second kind of image, which is conceived to exist in mere form, impress and outline? But I suppose they will shrink from saying this. For no one, even if he be a very prater, will suppose that the Godhead can be estimated in respect of size, or circumscribed by outline, or meted by impress, or that the Unembodied will wholly undergo what belongs to bodies. Do they say then that He is conformed to Him in respect of manners and habits and will, and are they not ashamed to dress Him in this image? for how is He yet to be conceived of as God by Nature, Who has Likeness to Him in will only, but has another Being separately of Himself? For they will surely acknowledge that He subsists. Then what is there in Him more than in the creature? For shall we not believe that the angels themselves hasten to perform the Divine Will, who are by nature other than God? But what, when this is conceived of as belonging to us too? for does not the Only-Begotten teach us foolishly to jump at things above our nature, and to aim at impossibilities, saying, Be ye merciful, as your Father also which is in Heaven is merciful? For this were undoubtedly to say that we ought to gain the likeness of the Father by identity of will. And Paul too was an imitator of Christ, of the (as they babbling say) Image of the Father in will only. But they will shift their ground (I suppose) from these miserable conceptions, and as though thinking something greater and better, will surely say this, "The Only-Begotten is the Image of God the Father, in respect of identity of will, in respect of God-befitting Dignity and Glory and Power, in respect of Operation in creation and working miracles, in respect of reigning and ruling over all, in respect of judging and being worshipped by angels and men and in short by all creation. By all these He showing us the Father in Himself, says that He is not of His Person, but is the Impress of His Person." Therefore as we said just now, the Son is none of these by nature, but is altogether separate from all of them according at least to your most foolish reasoning, and is neither Very God, nor Son, nor King, nor Lord, nor Creator, nor Mighty, nor in respect of His own "Will is He by Nature Good: but in boasts solely and only of what is God-befitting is He seen. And as is the application of tints to paintings on tablets, beautifying them by the variety to the eye, but having nothing true: so as to the Son too, the beauty of the Excellencies of God the Father decks Him around with bare names only, but is as it were applied from without like certain tints: yea rather the Divine Nature is outlined in Him, and appears in bare type.

Next, how will ye not be shown to be fighting outright with all the holy Scriptures, that ye may with justice hear, Ye stiffnecked and uncircumcised in heart and ears, YE are always resisting the Holy Ghost: as your fathers did, so do YE too, for when do they not call the Son Very God, or when do they bear Him forth from the Essence of His Father? which of them has dared to say that He is by Nature neither Creator nor King nor Almighty nor to be worshipped? For the Divine Psalmist says as to the Only-Begotten Himself, Thy Throne, O God, is for ever and ever: Thomas again the most wise disciple in like wise calls Him God alike and Lord. He is called Almighty and Creator by every voice of saint, and as having not according to you the Dignity from without, but as being by Nature what He is said to be, and therefore is He worshipped both by the holy Angels and by us, albeit the Divine Scripture says that we ought to worship none other, save the Lord God Alone.

If then they hold that the God-befitting Dignity in Him is acquired and given, and think that they ought to worship such an one, let them know that they are worshipping the creature rather than the Creator, and making out to themselves a new and fresh God, rather than acknowledging Him Who is really so by Nature. But if while they say that the Son is external to the Essence of God the Father, they yet acknowledge Him to be Son and Very God and King and Lord and Creator, and to have Essentially in Himself the Properties and Excellencies of the Father, let them see whither there is risk that the end of those who thus think will be. For nothing at all will be found of sure faith in the Divine Nature, since the nature of things originate also is now capable of being whatever It is conceived to be. For it has been proved according to the most feeble reasoning of our opponents, that the Only-Begotten not being of the Divine Nature, hath yet truly in Himself Its Excellencies. Who will not shudder at the mere hearing the blasphemy of the doctrines? For all things are now overturned, when the Nature That is above all things descendeth so as to be classed with things originate, and the creation itself contrary to reason springs up to the measure above it, and not designed for it.

Therefore let us swimming away from the absurdity of such doctrines, as from a ship sinking in the sea, hasten to he Truth, as to a secure and unruffled haven, and let us ackowledge the Son to be the Image of God the Father, not plaistered over so to say with perishable honours, nor adorned merely with God-befitting titles, but Essentially Exact according to the likeness of His Father, and unalterably being by Nature That which He That begat Him is conceived to be, to wit Very God of God in truth, Almighty, Creator, Glorified, Good, to be worshipped, and whatever may be added to the things enumerated as befitting God. For then showing Him to be Like in all things to God the Father, we shall also show Him true, in saying that if any will not honour the Son, neither doth he honour the Father Which hath sent Him: for as to this our enquiry and the test of the things just now investigated had its origin.

[AD 444] Cyril of Alexandria on John 5:23

[Our opponents] say that the word as does not altogether always introduce equality of acts in those things to which it is affixed but often marks out a kind of likeness, as in, “Be merciful as your Father in heaven is merciful.” Does this, they say, imply that we are just as merciful as the Father because of the word as?… What then is our answer to this?… When “as” is applied to things unlike in their nature, it does not wholly introduce absolute equality but rather likeness and resemblance. But when it is applied to things in all respects alike, it shows equality in all things and similitude. So, for instance when speaking of the brightness of the sun in heaven and the brightness of silver here on earth, their natures are diverse.… In this case, we rightly say that earthly matter cannot attain to equal brightness with the sun but only to a certain likeness and resemblance, even though the word as is used. But take the example of the holy disciples Peter and John, who, both in respect to nature and piety toward God, do not fail as accurate likenesses of one another. And then say, “Let John be honored by all, even as Peter.” Is the “as” here powerless so that equal honor should not be paid to both?… According to this analogy then, when the “as” is applied to the Father and the Son, why should we shrink from crowning both with equal honors?

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.8

[AD 215] Clement of Alexandria on John 5:24

"Verily, verily, I say unto you, He that heareth My words, and believeth on Him that sent Me, hath eternal life, and cometh not into condemnation, but hath passed from death to life.".
And again: "He that believeth hath everlasting life."

Source: Clement of Alexandria Stromata Book V

[AD 220] Tertullian on John 5:24

In a like sense He had previously said: "He that heareth my words, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation, but shall pass from death unto life." Constituting, therefore, His word as the life-giving principle, because that word is spirit and life, He likewise called His flesh by the same appellation; because, too, the Word had become flesh, we ought therefore to desire Him in order that we may have life, and to devour Him with the ear, and to ruminate on Him with the understanding, and to digest Him by faith.

Source: On the Resurrection of the Flesh

[AD 367] Hilary of Poitiers on John 5:24

(vii. de Trin. c. 21) The conclusion then stands good against all the fury of heretical minds. He is the Son, because He does nothing of Himself: He is God, because, whatsoever things the Father doeth, He doeth the same; They are one, because They are equal in honour: He is not the Father, because He is sent.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 5:24

(Hom. xxxix. 2) Or, He did not say, He that heareth My words, and believeth on Me; as they would have thought this empty boasting and arrogance. To say, Believeth on Him that sent Me, was a better way of making His discourse acceptable. To this end He says two things: one, that he who hears Him, believes on the Father; the other, that he who hears and believes shall not come into condemnation.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 5:24

Or, He did not say, He that hears My words, and believes in Me; as they would have thought this empty boasting and arrogance. To say, Believes in Him that sent Me, was a better way of making His discourse acceptable. To this end He says two things: one, that he who hears Him, believes on the Father; the other, that he who hears and believes shall not come into condemnation.

[AD 407] John Chrysostom on John 5:24

Do you see how continually He puts 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 hears My words, and believes in 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 spoke 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? John 8:52 In order therefore that they may not here also become furious, see what He says, He that hears My word, and believes in Him that sent Me, has 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, has everlasting life, He adds,

And comes not into judgment, but is passed from death unto life.

By these two things He makes His discourse acceptable; first, because it is the Father who is believed on, and then, because the believer enjoys many blessings. And the comes not into judgment means, is not punished, for He speaks not of death here, but of death eternal, as also of the other life which is deathless.

[AD 407] John Chrysostom on John 5:24

Christ did not say, “He who hears my words and believes in me,” since they would have thought this was empty boasting and arrogance.… To say “believes in him who sent me” was a better way of making his discourse acceptable when they learned that those who hear him believe in the Father also.

Source: HOMILIES ON THE GOSPEL OF JOHN 39.2

[AD 428] Theodore of Mopsuestia on John 5:24

Actually, he tells what the benefit is for those who honor or believe in him.… The one who obeys, he says, my words and believes is made a participant in eternal life. Such a person will not only avoid the judgment, that is, the tribulations of judgment, but will even be held in honor, and certainly honor will be attributed to him by the judge himself.

Source: COMMENTARY ON JOHN 2.5.24

[AD 430] Augustine of Hippo on John 5:24

(Tr. xxii. s. 2) If in hearing and believing is eternal life, how much more in understanding? But the step to our piety is faith, the fruit of faith, understanding. It is not, Believeth on Me, but on Him that sent Me. Why is one to hear His word, and believe another? Is it not that He means to say, His word is in Me? And what is, Heareth My word, but heareth Me? And it is, Believeth on Him that sent Me; as to say, He that believeth on Him, believeth on His Word, i. e. on Me, because I am the Word of the Father.

(Tr. xxii. s. 4. et sq.) But who is this favoured Person? Will there be any one better than the Apostle Paul, who says, We must all appear before the judgment-seat of Christ? (1 Cor. 6) Now judgment sometimes means punishment, sometimes trial. In the sense of trial, we must all appear before the judgment-seat of Christ: in the sense of condemnation we read, some shall not come into judgment; i. e. shall not be condemned. It follows, but is passed from death into life: not, is now passing, but hath passed from the death of unbelief, into the life of faith, from the death of sin, unto the life of righteousness. Or, it is so said perhaps, to prevent our supposing that faith would save us from bodily death, that penalty which we must pay for Adam's transgression. He, in whom we all then were, heard the divine sentence, Thou shall surely die; (Gen. 2) nor can we evade it. But when we have suffered the death of the old man, we shall receive the life of the new, and by death make a passage to life. But to what life? (Tr. xix.). To life everlasting: the dead shall rise again at the end of the world, and enter into everlasting life. (Tr. xxii.). For this life does not deserve the name of life; only that life is true which is eternal.

(de Verb. Dom. Serm. lxiv) We see the lovers of this present transitory life so intent on its welfare, that when in danger of death, they will take any means to delay its approach, though they can not hope to drive it off altogether. If so much care and labour then is spent on gaining a little additional length of life, how ought we to strive after life eternal? And if they are thought wise, who endeavour in every way to put off death, though they can live but a few days longer; how foolish are they who so live, as to lose the eternal day?

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on John 5:24

Upon the discourses delivered yesterday and the day before, follows the Gospel lesson of today, which we must endeavor to expound in due course, not indeed proportionably to its importance, but according to our ability: both because you take in, not according to the bountifulness of the gushing fountain, but according to your moderate capacity; and we too speak into your ears, not so much as the fountain gives forth, but so much as we are able to take in we convey into your minds,— the matter itself working more fruitfully in your hearts than we in your ears. For a great matter is treated of, not by great masters, nay, rather by very small; but He who, being great, for our sakes became small, gives us hope and confidence. For if we were not encouraged by Him, and invited to understand Him; if He abandoned us as contemptible, since we were not able to partake His divinity if He did not partake our mortality and come to us to speak His gospel to us; if He had not willed to partake with us what in us is abject and most small—then we might think that He who took on Himself our smallness, had not been willing to bestow on us His own greatness. This I have said lest any should blame us as over-bold in handling these matters, or despair of himself that he should be able to understand, by God's gift, what the Son of God has deigned to speak to him. Therefore what He has deigned to speak to us, we ought to believe that He meant us to understand. But if we do not understand, He, being asked, gives understanding, who gave His Word unasked.

2. Lo, what these secrets of His words are, consider well. Verily, verily, I say unto you, Whoso hears my word, and believes in Him that sent me, has eternal life. Surely we are all striving after eternal life: and He says, Whoso hears my word, and believes Him that sent me, has eternal life. Then, would He have us hear His word, and yet would He not have us understand it? Since, if in hearing and believing is eternal life, much more in understanding. But the action of piety is faith, the fruit of faith understanding, that we may come to eternal life, when there will be no reading of Gospel to us; but after all pages of reading and the voice of reader and preacher have been removed out of the way, He, who has at this time dispensed to us the gospel, will Himself appear to all that are His, now present with Him with purged heart and in an immortal body never more to die, cleansing and enlightening them, now living and seeing how that in the beginning was the Word, and the Word was with God. Therefore let us consider at this time who we are, and ponder whom we hear. Christ is God, and He is speaking with men. He would have them to apprehend Him, let Him make them capable; He would have them see Him, let Him open their eyes. It is not, however, without cause that He speaks to us, but because that is true which He promises to us.

3. Whoso hears my words, says He, and believes Him that sent me, has eternal life, and shall not come into judgment, but is passed from death unto life. Where, when do we come from death to life, that we come not into judgment? In this life there is a passing from death to life; in this life, which is not yet life, there is a passing hence from death unto life. What is that passing? Whoso hears my words, He said, and believes Him that sent me. Observing these, you believe and passest. And does a man pass while standing? Evidently; for in body he stands, in mind he passes. Where was he, whence he should pass, and whither does he pass? He passes from death to life. Look at a man standing, in whom all that is here said may happen. He stands, he hears, perhaps he did not believe, by hearing he believes: a little before he did not believe, just now he believes; he has made a passage, as it were, from the region of unbelief to the region of faith, by motion of the heart, not of the body, by a motion into the better; because they who again abandon faith move into the worse. Behold, in this life, which, just as I have said, is not yet life, there is a passing from death to life, so that there may not be a coming into judgment. But why did I say that it is not yet life? If this were life, the Lord would not have said to a certain man, If you will come into life, keep the commandments. Matthew 19:17 For He says not to him, If you will come into eternal life; He did not add eternal, but said only life. Therefore this life is not to be named life, because it is not a true life. What is true life, but that which is eternal life? Hear the apostle speaking to Timothy, when he says, Charge them that are rich in this world, not to be high-minded, nor to trust in uncertain riches, but in the living God, who gives us all things richly to enjoy; let them do good, be rich in good works, ready to distribute, to communicate. Why does he say this? Hear what follows: Let them lay up in store for themselves a good foundation for the time to come, that they may lay hold of the true life. 1 Timothy 6:17-19 If they ought to lay up for themselves a good foundation for the time to come, in order to lay hold of the true life, surely this in which they were is a false life. For why should you desire to lay hold of the true, if you have the true already? Is the true to be laid hold of? There must then be a departing from the false. And by what way must be the departing? Whither? Hear, believe; and you make the passage from death into life, and comest not into judgment.

4. What is this, and you come not into judgment? And who will be better than the Apostle Paul, who says, We must all appear before the judgment-seat of Christ, that every one may there receive what he has done in the body, whether it be good or evil? 2 Corinthians 5:10 Paul says, We must all appear before the judgment-seat of Christ; and do you dare promise to yourself that you shall not come into judgment? Be it far from me, do you say, that I should dare promise this to myself. But I believe Him that does promise. The Saviour speaks, the Truth promises, Himself said to me, Whoso hears my words, and believes Him that sent me, has eternal life, and makes a passage from death unto life, and shall not come into judgment. I then have heard the words of my Lord, and I have believed; so now, when I was an unbeliever, I became a believer; even as He warned me, I passed from death to life, I come not into judgment; not by my presumption, but by His promise. Does Paul, however, speak contrary to Christ, the servant against his Lord, the disciple against his Master, the man against God; so that, when the Lord says, Whoso hears and believes, passes from death to life, the apostle should say, We must all appear before the judgment-seat of Christ? Otherwise, if he comes not into judgment who appears before the judgment-seat, I know not how to understand it.

5. The Lord our God then reveals it, and by His Scriptures puts us in mind how it may be understood when judgment is spoken of. I exhort you, therefore, to give attention. Sometimes judgment means punishment, sometimes it means discrimination. According to that mode of speech in which judgment means discrimination, we must all appear before the judgment-seat of Christ that a man may there receive what things he has done in the body, whether it be good or ill. For this same is a discrimination, to distribute good things to the good, evil things to the evil. For if judgment were always to be taken in a bad sense, the psalm would not say, Judge me, O God. Perhaps some one is surprised when he hears one say, Judge me, O God. For man is wont to say, Forgive me, O God; Spare me, O God. Who is it that says, Judge me, O God? Sometimes in the psalm this very verse even is placed in the pause, to be given out by the reader and responded by the people. Does it not perhaps strike some man's heart so much that he is afraid to sing and to say to God, Judge me, O God? And yet the people sing it with confidence, and do not imagine that they wish an evil thing in that which they have learned from the divine word; even if they do not well understand it, they believe that what they sing is something good. And yet even the psalm itself has not left a man without an insight into the meaning of it. For, going on, it shows in the words that follow what kind of judgment it spoke of; that it is not one of condemnation, but of discrimination. For says it, Judge me, O God. What means Judge me, O God, and discern my cause from an unholy nation? According to this judgment of discerning, then, we must all appear before the judgment-seat of Christ. But again, according to the judgment of condemnation, Whoso hears my words, says He, and believes Him that sent me, has eternal life, and shall not come into judgment, but makes a passage from death to life. What is shall not come into judgment? Shall not come into condemnation. Let us prove from the Scriptures that judgment is put where punishment is understood; although also in this very passage, a little further on, you will hear the same term judgment put for nothing else than for condemnation and punishment. Yet the apostle says in a certain place, writing to those who abused the body, what the faithful among you know; and because they abused it, they were chastised by the scourge of the Lord. For he says to them, Many among you are weak and sickly, and deeply sleep. For many therefore even died. And he went on: For if we judged ourselves, we should not be judged by the Lord; that is, if we reproved ourselves, we should not be reproved by the Lord. But when we are judged, we are chastened by the Lord, that we may not be condemned with the world. There are therefore those who are judged here according to punishment, that they may be spared there; there are those who are spared here, that they may be the more abundantly tormented there; and there are those to whom the very punishments are meted out without the scourge of punishment, if they be not corrected by the scourge of God; that, since here they have despised the Father that scourges, they may there feel the Judge that punishes. Therefore there is a judgment into which God, that is, the Son of God, will in the end send the devil and his angels, and all the unbelieving and ungodly with him. To this judgment, he who, now believing, passes from death unto life, shall not come.

6. For, lest you should think that by believing you are not to die according to the flesh, or lest, understanding it carnally, you should say to yourself, My Lord has said to me, Whoso hears my words, and believes Him that sent me, is passed from death to life: I then have believed, I am not to die; be assured that you shall pay that penalty, death, which you owe by the punishment of Adam. For he, in whom we all then were, received this sentence, You shall surely die; Genesis 2:17 nor can the divine sentence be made void. But after you have paid the death of the old man, you shall be received into the eternal life of the new man, and shall pass from death to life. Mean while, make the transition of life now. What is your life? Faith: The just does live by faith. The unbelievers, what of them? They are dead. Among such dead was he, in the body, of whom the Lord says, Let the dead bury their dead. Matthew 8:22 So, then, even in this life there are dead, and there are living; all live in a sense. Who are dead? They who have not believed. Who are living? They who have believed. What is said to the dead by the apostle? Arise, you that sleepest. But, quoth an objector, he said sleep, not death. Hear what follows: Arise, you that sleepest, and come forth from the dead. And as if the sleeper said, Whither shall I go? And Christ shall give you light. Ephesians 1:14 Christ having enlightened you, now believing, immediately you make a passage from death to life: abide in that to which you have passed, and you shall not come into judgment.

7. Himself explains that already, and goes on, Verily, verily, I say unto you. In case, because He said is passed from death to life, we should understand this of the future resurrection, and willing to show that he who believes is passed, and that to pass from death to life is to pass from unbelief to faith, from injustice to justice, from pride to humility, from hatred to charity, He says now, Verily, verily, I say unto you, The hour comes, and now is. What more evident? And now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. We have already spoken of these dead. What think we, my brethren? Are there no dead in this crowd that hear me? They who believe and act according to the true faith do live, and are not dead. But they who either do not believe, or believe as the devils believe, trembling, James 2:19 and living wickedly, confessing the Son of God, and without charity, must rather be esteemed dead. This hour, however, is still passing. For the hour of which the Lord spoke will not be an hour of the twelve hours of a day. From the time when He spoke even to the present, and even to the end of the world, the same one hour is passing; of which hour John says in his epistle, Little children, it is the last hour. 1 John 2:18 Therefore, is now. Whoso is alive, let him live; whoso was dead, let him live; let him hear the voice of the Son of God, who lay dead; let him arise and live. The Lord cried out at the sepulchre of Lazarus, and he that was four days dead arose. He who stank in the grave came forth into the air. He was buried, a stone was laid over him: the voice of the Saviour burst asunder the hardness of the stone; and your heart is so hard, that Divine Voice does not yet break it! Rise in your heart; go forth from your tomb. For you were lying dead in your heart as in a tomb, and pressed down by the weight of evil habit as by a stone. Rise, and go forth. What is Rise, and go forth? Believe and confess. For he that has believed has risen; he that confesses is gone forth. Why said we that he who confesses is gone forth? Because he was hid before confessing; but when he does confess, he goes forth from darkness to light. And after he has confessed, what is said to the servants? What was said beside the corpse of Lazarus? Loose him, and let him go. How? As it was said to His servants the apostles, What things you shall loose on earth, shall be loosed in heaven. Matthew 18:18

8. The hour comes, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. From what source shall they live? From life. From what life? From Christ. How do we prove that the source is Christ the life? I am, says He, the way, the truth, and the life. John 14:6 Do you wish to walk? I am the way. Do you wish not to be deceived? I am the truth. Would you not die? I am the life. This says your Saviour to you: There is not whither you may go but to me; there is not whereby you may go but by me. Therefore this hour is going on now, this act is clearly taking place, and does not at all cease. Men who were dead, rise; they pass over to life; at the voice of the Son of God they live; from Him they live, while persevering in the faith of Him. For the Son has life, whence He has it that they that believe shall live.

9. And how has He? Even as the Father has. Hear Himself saying, For as the Father has life in Himself, so also has He given to the Son to have life in Himself. Brethren, I shall speak as I shall be able. For these are those words that perplex the puny understanding. Why has He added, in Himself? It would suffice to say, For as the Father has life, so also has He given to the Son to have life. He added, in Himself: for the Father has life in Himself, and the Son has life in Himself. He meant us to understand something in that which He says, in Himself. And here a secret matter is shut up in this word; let there be knocking, that there may be an opening. O Lord, what is this that You have said? Wherefore have You added, in Himself? For did not Paul the apostle, whom You made to live, have life? He had, said He. As for men that were dead to be made alive, and at Your word to pass unto life by believing; when they shall have passed, will they not have life in You? They shall have life; for I said also a little before, Whoso hears my words, and believes Him that sent me, has eternal life. Therefore those that believe in You have life; and You have not said, in themselves. But when You speak of the Father, even as the Father has life in Himself; again, when You speak of Yourself, Thou said, So also has He given to the Son to have life in Himself. Even as He has, so gave He to have. Where has He? In Himself. Where gave He to have? In Himself. Where has Paul life? Not in himself, but in Christ. Where have you, believer? Not in yourself, but in Christ. Let us see whether the apostle says this: Now I live; but not I, but Christ lives in me. Galatians 2:20 Our life, as ours, that is, of our own personal will, will be only evil, sinful, unrighteous; but the life in us that is good is from God, not from ourselves; it is given to us by God, not by ourselves. But Christ has life in Himself, as the Father has, because He is the Word of God. With Him, it is not the case that He lives now ill, now well; but as for man, he lives now ill, now well. He who was living ill, was in his own life; he who is living well, is passed to the life of Christ. You are made a partaker of life; you were not that which you have received, but wast one who received: but it is not so with the Son of God as if at first He was without life, and then received life. For if thus He received life, He would not have it in Himself. For, indeed, what is in Himself? That He should Himself be the very life.

10. I may perhaps declare that matter more plainly still. One lights a candle: that candle, for example, so far as regards the little flame which shines there— that fire has light in itself; but your eyes, which lay idle and saw nothing, in the absence of the candle, now have light also, but not in themselves. Further, if they turn away from the candle, they are made dark; if they turn to it, they are illumined. But certainly that fire shines so long as it exists: if you would take the light from it, you also at the same time extinguish it; for without the light it cannot remain. But Christ is light inextinguishable and co-eternal with the Father, always bright, always shining, always burning: for if He were not burning, would it be said in the psalm, Nor is there any that can hide himself from his heat? But you were cold in your sin; you turn that you may become warm; if you will turn away, you will become cold. In your sin you were dark; you turn in order to be enlightened; if you turn away, you will become dark. Therefore, because in yourself you were darkness, when you shall be enlightened, you will be light, though in the light. For says the apostle, You were once darkness, but now light in the Lord. Ephesians 5:8 When he had said, but now light, he added, in the Lord. Therefore in yourself darkness, light in the Lord. In what way light? Because by participation of that light you are light. But if you will depart from the light by which you are enlightened, you return to your darkness. Not so Christ, not so the Word of God. But how not? As the Father has life in Himself, so has He given also to the Son to have life in Himself; so that He lives, not by participation, but unchangeably, and is altogether Himself life. So has He given also to the Son to have life. Even as He has, so has He given. What is the difference? For the one gave, the other received. Was He already in being when He received? Are we to understand that Christ was at any time in being without light, when Himself is the wisdom of the Father, of which it is said, It is the brightness of the eternal light? Wisdom 7:26 Therefore what is said, gave to the Son, is such as if it were said, begot the Son; for by begetting He gave. As He gave Him to be, so He gave Him to be life, so also gave Him to be life in Himself. What is that, to be life in Himself? Not to need life from elsewhere, but to be Himself the plenitude of life, out of which others believing should have life while they lived. Hath given Him, then, to have life in Himself. Hath given as to whom? As to His own Word, as to Him who in the beginning was the Word, and the Word was with God.

11. Afterwards, because He was made man, what gave He to Him? And has given Him authority to execute judgment, because He is the Son of man. In that He is the Son of God, As the Father has life in Himself, so also has He given to the Son to have life in Himself; in that He is the Son of man, He has given Him authority of executing judgment. This is what I ex plained to you yesterday, my beloved, that in the judgment man will be seen, but God will not be seen; but after the judgment, God will be seen by those who have prevailed in the judgment, but by the wicked He will not be seen. Since, therefore, the man will be seen in the judgment in that form in which He will so come as He ascended, for that reason He had said above, The Father judges not any man, but has given all judgment to the Son. He repeats the same thing also in this place, when He says, And has given Him authority of executing judgment, because He is the Son of man. As if you were to say, has given Him authority of executing judgment. In what way? When He had not that authority of executing judgment? Since in the beginning was the Word, and the Word was with God, and the Word was God; since all things were made by Him, did He not already have authority of executing judgment? Yes, but according to this, I say, He gave Him authority of executing judgment, because He is the Son of man: according to this, He received authority of judging because He is the Son of man. For in that He is the Son of God, He always had this authority. He that was crucified, received; He who was in death, is in life: the Word of God never was in death, but is always in life.

12. Now, therefore, as to a resurrection, perhaps some one of us was saying: Behold, we have risen; he who hears Christ, and believes, and is passed from death to life, also will not come into judgment. The hour comes, and now is, that whoso hears the voice of the Son of God shall live: he was dead, he has heard; behold, he does rise. What is this that is said, that there is to be a resurrection afterwards? Spare yourself, do not hasten the sentence, lest you hurry after it. There is, indeed, this resurrection which comes to pass now; unbelievers were dead, the unrighteous were dead; the righteous live, they pass from the death of unbelief to the life of faith. But do not thence believe that there will not be a resurrection afterwards of the body; believe that there will be a resurrection of the body also. For hear what follows after the declaration of this resurrection which is by faith, lest any should think this to be the only resurrection, or fall into that desperation and error of men who perverted the thoughts of others, saying that the resurrection is past already, of whom the apostle says, and they overthrow the faith of some. 2 Timothy 2:18 For I believe that they were saying to them such words as these: Behold, when the Lord says, And he that believes in me is passed from death unto life; the resurrection has already taken place in believing men, who were before unbelievers: how can a second resurrection be meant? Thanks to our Lord God, He supports the wavering, directs the perplexed, confirms the doubting. Hear what follows, now that you have not whereof to make to yourself the darkness of death. If you have believed, believe the whole. What whole, do you say, am I to believe? Hear what He says: Marvel not at this, namely, that He gave to the Son authority of making judgment. I say, in the end of the world, says He. How in the end? Do not marvel at this; for the hour comes. Here He has not said, and now is. In reference to that resurrection of faith, what did He say? The hour comes, and now is. In reference to that resurrection which He intimates there will be of dead bodies, He said, The hour comes; He has not said, and now is. because it is to come in the end of the world.

13. And whence, do you say, do you prove to me that He spoke about the resurrection itself? If you hear patiently, you will presently prove it to yourself. Let us go on then: Marvel not at this; for the hour comes, in which all that are in the graves. What more evident than this resurrection? A while ago, He had not said, they that are in the graves, but, The dead shall hear the voice of the Son of God; and they that hear shall live. He has not said, some shall live, others shall be damned; because all who believe shall live. But what does He say concerning the graves? All that are in the graves shall hear His voice, and shall come forth. He said not, shall hear and live. For if they have lived wickedly, and lay in the graves, they shall rise to death, not to life. Let us see, then, who shall come forth. Although, a little before, the dead by hearing and believing did live, there was no distinction there made: it was not said, The dead shall hear the voice of the Son of God; and when they shall have heard, some shall live, and some shall be damned; but, all that hear shall live: because they that believe shall live, they that have charity shall live, and none of them shall die. But concerning the graves, They shall hear His voice, and come forth: they that have done well, to the resurrection of life; they that have done ill, to the resurrection of judgment. This is the judgment, that punishment of which He had said a while before, Whoso believes in me is passed from death to life, and shall not come into judgment.

14. I cannot of myself do anything; as I hear I judge, and my judgment is just. If as You hear You judge, of whom dost Thou hear? If of the Father, yet surely the Father judges not any man, but has given all judgment to the Son. When do You, being in a manner the Father's herald, declare what You hear? I speak what I hear, because what the Father is, that I am: for, indeed, speaking is my function; because I am the Father's Word. For this Christ says to you. Thereupon, of yours. What is As I hear I judge, but As I am? For in what manner does Christ hear? Let us inquire, brethren, I beg of you. Does Christ hear of the Father? How does the Father speak to Him? Undoubtedly, if He speaks to Him, He uses words to Him; for every one who says something to any one, says it by a word. How does the Father speak to the Son, seeing that the Son is the Father's Word? Whatever the Father says to us, He says it by His Word: the Word of the Father is the Son; by what other word, then, does He speak to the Word Himself? God is one, has one Word, contains all things in one Word. What does that mean, then, As I hear, I judge? Just as I am of the Father, so I judge. Therefore my judgment is just. If You do nothing of Yourself, O Lord Jesus, as carnal men think; if You do nothing of Yourself, how did You say a while before, So also the Son quickens whom He will? Just now You say, Of myself I do nothing. But what does the Son declare, but that He is of the Father? He that is of the Father is not of Himself. If the Son were of Himself, He would not be the Son: He is of the Father. That the Father is, is not of the Son; that the Son is, is of the Father. Equal to the Father; but yet the Son of the Father, not the Father of the Son.

15. Because I seek not my own will, but the will of Him that sent me. The Only Son says, I seek not my own will, and yet men desire to do their own will! To such a degree does He who is equal to the Father humble Himself; and to such a degree does He extol Himself, who lies in the lowest depth, and cannot rise except a hand is reached to Him! Let us then do the will of the Father, the will of the Son, the will of the Holy Ghost; because of this Trinity there is one will, one power, one majesty. Yet for that reason says the Son, I came not to do my own will, but the will of Him that sent me; because Christ is not of Himself, but of the Father. But what He had that He might appear as a man, He assumed of the creature which He himself formed.

[AD 430] Augustine of Hippo on John 5:24

Just in case you think that faith will save you from bodily death … be assured that you will pay the penalty, death, which you must pay for Adam’s transgression. For Adam, in whom all of us were then, heard the divine sentence, “You shall surely die.” And the divine sentence cannot be voided. But when you have suffered the death of the old Adam, you shall receive the life of the new and shall pass from death to life. Meanwhile, make the transition of life now. What is your life? Faith: “The just shall live by faith.” … Christ has enlightened you, and now you believe, passing immediately from death to life. Abide in that to which you have passed, and you shall not come into judgment.

Source: TRACTATES ON THE GOSPEL OF JOHN 22.6

[AD 430] Augustine of Hippo on John 5:24

Because people love being alive on this earth, they are promised life. And because they are very afraid of dying, they are promised a life that is eternal.… But we see the lovers of this present transitory life strive so hard for it, that when the fear of death looms up they do everything they can, not to eliminate death but simply to put it off. The pains a person will take, the trouble he will endure when death looms ahead, running away, going into hiding, giving everything he has and paying his ransom, struggling, enduring all sorts of torments and afflictions, bringing in doctors and whatever else a person can do! But notice how one can take endless pains and spend all of his means in order to live a little longer; but when it comes to living forever, he can do nothing. If so much care and labor then is spent on gaining a little additional length of life, how ought we to strive after life eternal? And if those people who try in every possible way to put off death are thought to be wise, even though they can only live a few days longer, how foolish are they who live in such a way that they lose the eternal day?

Source: SERMON 127.2

[AD 444] Cyril of Alexandria on John 5:24

Having now proved sufficiently by the foregoing, that the miserable Jews sin not against the Son only, by daring to find fault with the things which He says or does among them in His teaching, but do also ignorantly transgress against the Father Himself, and having as far as pertains to the force of what has been said, wrapped about their over-confidence with fear, and persuaded them to live more religiously in hope of things to come, He at length snares them to obedience. And not unskilfully again did He frame His speech to this end. For since He knew that the Jews were still diseased, and yet offended concerning Him, He again brings back their faith to the Person of God the Father, not as excluding Himself, but as honoured in the Father too by reason of Identity of Essence. For He affirms that they who believe shall not only be partakers of eternal life, but also shall escape the peril of the condemnation, being justified, that is: holding forth fear mixed with hope. For thus could He make His discourse more efficacious and more demonstrative to the hearers.

[AD 1274] Glossa Ordinaria on John 5:24

Having said that the Son quickeneth whom He will, He next shows that we attain to life through the Son: Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on John 5:24

Having said that the Son quickens whom He will, He next shows that we attain to life through the Son: Verily, verily, I say to you, He that hears My word, and believes in Him that sent Me, has everlasting life.

[AD 215] Clement of Alexandria on John 5:25

There took place, then, a universal movement and translation through the economy of the Saviour.

Source: Clement of Alexandria Stromata Book VI

[AD 220] Tertullian on John 5:25

Thus, in the present instance, we have the Spirit giving life to the flesh, which has been subdued by death. For “the hour,” he says, “is coming, when the dead will hear the voice of the Son of God, and those who hear will live.” Now, what is “the dead” but the flesh? And what is “the voice of God” but the Word? And what is the Word but the Spirit, who shall justly raise the flesh that he had once himself become and that too from death, which he himself suffered, and from the grave, which he himself once entered?

Source: ON THE RESURRECTION OF THE FLESH 37

[AD 220] Tertullian on John 5:25

Thus, in the present instance, we have the Spirit giving life to the flesh which has been subdued by death; for "the hour," says He, "is coming, when the dead shall hear the voice of the Son of God, and they that hear shall live." Now, what is "the dead" but the flesh? and what is "the voice of God" but the Word? and what is the Word but the Spirit, who shall justly raise the flesh which He had once Himself become, and that too from death, which He Himself suffered, and from the grave, which He Himself once entered? Then again, when He says, "Marvel not at this: for the hour is coming, in which all that are in the graves shall hear the voice of the Son of God, and shall come forth; they that have done good, to the resurrection of life; and they that have done evil, unto the resurrection of damnation," -none will after such words be able to interpret the dead "that are in the graves" as any other than the bodies of the flesh, because the graves themselves are nothing but the resting-place of corpses: for it is incontestable that even those who partake of "the old man," that is to say, sinful men-in other words, those who are dead through their ignorance of God (whom our heretics, forsooth, foolishly insist on understanding by the word "graves" )-are plainly here spoken of as having to come from their graves for judgment.

Source: On the Resurrection of the Flesh

[AD 235] Hippolytus of Rome on John 5:25

Moreover, concerning the resurrection and the kingdom of the saints, Daniel says, "And many of them that sleep in the dust of the earth shall arise, some to everlasting life, (and some to shame and everlasting contempt)." Esaias says, "The dead men shall arise, and they that are in their tombs shall awake; for the dew from thee is healing to them." The Lord says, "Many in that day shall hear the voice of the Son of God, and they that hear shall live." And the prophet says, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light." And John says, "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power." For the second death is the lake of fire that burneth. And again the Lord says, "Then shall the righteous shine forth as the sun shineth in his glory." And to the saints He will say, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." But what saith He to the wicked? "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels, which my Father hath prepared." And John says, "Without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever maketh and loveth a lie; for your part is in the hell of fire." And in like manner also Esaias: "And they shall go forth and look upon the carcases of the men that have transgressed against me. And their worm shall not die, neither shall their fire be quenched; and they shall be for a spectacle to all flesh."

Source: Hippolytus Dogmatical and Historical Fragments

[AD 235] Hippolytus of Rome on John 5:25

As these things, therefore, of which we have spoken before are in the future, beloved, when the one week is divided into parts, and the abomination of desolation has arisen then, and the forerunners of the Lord have finished their proper course, and the whole world, in fine, comes to the consummation, what remains but the manifestation of our Lord and Saviour Jesus Christ, the Son of God, from heaven, for whom we have hoped; who shall bring forth fire and all just judgment against those who have refused to believe in Him? For the Lord says, "For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be; for wheresoever the carcase is, there will the eagles be gathered together." For the sign of the cross shall arise from the east even unto the west, in brightness exceeding that of the sun, and shall announce the advent and manifestation of the Judge, to give to every one according to his works. For concerning the general resurrection and the kingdom of the saints, Daniel says: "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." And Isaiah says: "The dead shall rise, and those in the tombs shall awake, and those in the earth shall rejoice." And our Lord says: "Many in that day shall hear the voice of the Son of God, and they that hear shall live."

Source: Dubious and Spurious Pieces

[AD 367] Hilary of Poitiers on John 5:25-26

The heretics, driven hard by Scripture proofs, are obliged to attribute to the Son at any rate a likeness, in respect of virtue, to the Father. But they do not admit a likeness of nature, not being able to see that a likeness of virtue, could not arise but from a likeness of nature; as an inferior nature can never attain to the virtue of a higher and better one. And it cannot be denied that the Son of God has the same virtue with the Father, when He says, What things soever (the Father) doeth, the same doeth the Son likewise. But an express mention of the likeness of nature follows: As the Father hath life in Himself, so hath He given to the Son to have life in Himself. In life are comprehended nature and essence. And the Son, as He hath it, so hath He it given to Him. For the same which is life in both, is essence in both; and the life, i. e. essence, which is begotten from life, is born; though not born unlike the other. For, being life from life, it remains like in nature to its origin.

(vii. de Trin. c. 27, 28) Living born from living, hath the perfection of nativity, without the newness of nature. For there is nothing new implied in generation from living to living, the life not coming at its birth from nothing. And the life which derives its birth from life, must by the unity of nature, and the sacrament of a perfect birth, both be in the living being, and have the being who lives it, in itself. Weak human nature indeed is made up of unequal elements, and brought to life out of inanimate matter; nor does the human offspring live for some time after it is begotten. Neither does it wholly live from life, since much grows up in it insensibly, and decays insensibly. But in the case of God, the whole of what He is, lives: for God is life, and from life, can nothing be but what is living.

For the person of the receiver, is distinct from that of the giver: it being inconceivable that one and the same person, should give to and receive from Himself. He who lives of Himself is one person: He who acknowledges an Author of His life is another.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on John 5:25

The heretics, driven hard by Scripture proofs, are obliged to attribute to the Son at any rate a likeness, in respect of virtue, to the Father. But they do not admit a likeness of nature, not being able to see that a likeness of virtue, could not arise but from a likeness of nature; as an inferior nature can never attain to the virtue of a higher and better one. And it cannot be denied that the Son of God has the same virtue with the Father, when He says, What things soever (the Father) does, the same does the Son likewise. But an express mention of the likeness of nature follows: As the Father has life in Himself, so has He given to the Son to have life in Himself. In life are comprehended nature and essence. And the Son, as He has it, so has He it given to Him. Forthe same which is life in both, is essence in both; and the life, i.e. essence, which is begotten from life, is born; though not born unlike the other. For, being life from life, it remains like in nature to its origin.
Living born from living, has the perfection of nativity, without the newness of nature. For there is nothing new implied in generation from living to living, the life not coming at its birth from nothing. And the life which derives its birth from life, must by the unity of nature, and the sacrament of a perfect birth, both be in the living being, and have the being who lives it, in itself. Weak human nature indeed is made up of unequal elements, and brought to life out of inanimate matter; nor does the human offspring live for some time after it is begotten. Neither does it wholly live from life, since much grows up in it insensibly, and decays insensibly. But in the case of God, the whole of what He is, lives: for God is life, and from life, can nothing be but what is living.
For the person of the receiver, is distinct from that of the giver: it being inconceivable that one and the same person, should give to and receive from Himself. Hew ho lives of Himself is one person: He who acknowledges an Author of His life is another.

[AD 380] Apostolic Constitutions on John 5:25

The one who made the body of Adam out of the earth will raise up the bodies of the rest, and that of the first man, after their decay … He, therefore, who brings about that decay will himself bring about the resurrection. And he who said, “The Lord took dust from the ground, and formed man and breathed into his face the breath of life, and man became a living soul,” added after humanity’s disobedience, “Earth you are, and to earth you shall return.” This same one promised us resurrection afterwards, for he says, “All that are in the graves shall hear the voice of the Son of God, and those that hear shall live.”

Source: CONSTITUTIONS OF THE HOLY APOSTLES 5.1.7

[AD 400] Ignatius of Antioch on John 5:25

And that our bodies are to rise again, He shows when He says, "Verily I say unto you, that the hour cometh, in the which all that are in the graves shall hear the voice of the Son of God; and they that hear shall live." And [says] the apostle, "For this corruptible must put on incorruption, and this mortal must put on immortality." And that we must live soberly and righteously, he [shows when he] says again, "Be not deceived: neither adulterers, nor effeminate persons, nor abusers of themselves with mankind, nor fornicators, nor revilers, nor drunkards, nor thieves, can inherit the kingdom of God." And again, "If the dead rise not, then is not Christ raised; our preaching therefore is vain, and your faith is also vain: ye are yet in your sins. Then they also that are fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are of all men most miserable. If the dead rise not, let us eat and drink, for to-morrow we die." But if such be our condition and feelings, wherein shall we differ from asses and dogs, who have no care about the future, but think only of eating, and of indulging such appetites as follow after eating? For they are unacquainted with any intelligence moving within them.

Source: Epistle of Pseudo-Ignatius to the Tarsians

[AD 407] John Chrysostom on John 5:25-26

(Hom. xxxix. 2) After, The hour cometh, He adds, and now is; to let us know that it will not be long before it comes. For as in the future resurrection we shall be roused by hearing His voice speaking to us, so is it now.

(Hom. xxxix. 3) The likeness is perfect in all but one respect, viz. that, in point of essence, one is the Father, the other the Son.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 5:25

Having said the words, He speaks also of the proof by deeds. For when He had said, As the Father raises up the dead and quickens them, even so the Son quickens whom He will, that the thing may not seem to be mere boasting and pride, He affords proof by works, saying, The hour comes; then, that you may not deem that the time is long, He adds, and now is, when the dead shall hear the voice of the Son of God, and they that have heard shall live. Do you see here His absolute and unutterable authority? For as it shall be in the Resurrection, even so, He says, it shall be now. Then too when we hear His voice commanding us we are raised; for, says 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 has 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 supplies them with a proof: While I, says 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. Then too He adds an argument demonstrative of His assertions, saying,

[AD 407] John Chrysostom on John 5:25

Jesus provides proof by his works, saying, “The hour comes” and then adds, “and now is” to let us know that it will not be long before that hour comes.… For just as in the future resurrection we are roused by hearing his voice speaking to us, so it is now.

Source: HOMILIES ON THE GOSPEL OF JOHN 39.2

[AD 430] Augustine of Hippo on John 5:25-26

(de Verb. Dom. Serm. lxiv) We see the lovers of this present transitory life so intent on its welfare, that when in danger of death, they will take any means to delay its approach, though they can not hope to drive it off altogether. If so much care and labour then is spent on gaining a little additional length of life, how ought we to strive after life eternal? And if they are thought wise, who endeavour in every way to put off death, though they can live but a few days longer; how foolish are they who so live, as to lose the eternal day?

(Tr. xxiii. s. 14) Some one might ask thee, The Father quickeneth him who believes on Him; but what of thee? dost thou not quicken? Observe thou that the Son also quickens whom He will: Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.

(Tr. xxii. s. 12) Or, He means to guard against our thinking, that the being passed from death to life, refers to the future resurrection; its meaning being, that he who believes is passed: and therefore He says, Verily, verily, I say unto you, The hour cometh, (what hour?) and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. He saith not, because they live, they hear; but in consequence of hearing, they come to life again. But what is hearing, but obeying? For they who believe and do according to the true faith, live, and are not dead; whereas those who believe not, or, believing, live a bad life, and have not love, are rather to be accounted dead. And yet that hour is still going on, and will go on, the same hour, to the end of the world: as John says, It is the last hour. (1 John 2:13)

When the dead, i. e. unbelievers, shall hear the voice of the Son of God, i. e. the Gospel: and they that hear, i. e. who obey, shall live, i. e. be justified, and no longer remain in unbelief.

(Tr. xxii. s. 9) But some one will ask, Hath the Son life, whence those who believe will live? Hear His own words: As the Father hath life in Himself, so hath He given to the Son to have life in Himself. Life is original and absolute in Him, cometh from no other source, dependeth on no other power. He is not as if He were partaker of a life, which is not Himself; but has life in Himself: so as that He Himself is His own life. Hear, O dead soul, the Father, speaking by the Son: arise, that thou mayest receive that life which thou hast not in thyself, and enter into the first resurrection. For this life, which the Father and the Son are, pertaineth to the soul, and is not perceived by the body. The rational mind only discovers the life of wisdom.

(xv. de Trin. c. 47. [xxvi.]) The Father must he understand not to have given life to the Son, who was existing without life, but so to have begotten Him, independently of time, that the life which He gave Him in begetting, was coeternal with His own.

(Tr. xxii. s. 10) Given to the Son, then, has the meaning of, begat the Son; for He gave Him the life, by begetting. As He gave Him being, so He gave Him to have life in Himself; so that the Son did not stand in need of life to come to Him from without; but was in Himself the fulness of life, whence others, i. e. believers, received their life. What then is the difference between Them? This, that one gave, the other received.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on John 5:25

Some one might ask Jesus: The Father raises the one who believes in him. But what about you? Do you not raise? Observe that the Son also raises whomever he wants … “the dead shall hear the voice of the Son of God, and they that hear shall live.”

Source: TRACTATES ON THE GOSPEL OF JOHN 23.14

[AD 444] Cyril of Alexandria on John 5:25

Having said that believers shall pass from death to life, He introduces Himself as Performer of the promise, and Accomplisher of the whole thing, partly hinting to the Jews, that marvellous in truth is the Power shown in the case of the paralytic, but that the Son will be revealed as a Worker of things yet more glorious, driving away from the bodies of men not only sickness and the infirmities of diseases, but also overthrowing death and the heavily-pressing corruption (for this was what was said a little before, The Father loveth the Son and showeth Him all things that Himself doeth and greater works than these will He show Him, that YE may marvel; for the greater wonder is shown in the raising of the dead), partly also preparing the way for that which would probably in no slight degree affright the hearers. For He plainly declares that He will raise the dead, and will bring the creature to judgment, that through the expectation of one day being brought before Him and giving account of everything, they might be found more backward in their daring to persecute Him, and might receive more zealously the word of teaching and guidance.

To these things then the aim of the chapter looks and tends: but we must now explain the words. The common account then is (as it seems) that the time will come, when the dead shall hear the Voice of Him That raiseth them: and they suppose that it is now too no less present, either as when Lazarus for instance is to hear the Voice of the Saviour, or as saying that the dead are those not yet called through faith unto eternal life, who will surely attain unto it, by having received the doctrine of the Saviour. And this method of considering it does indeed preserve a plausible appearance, but accuracy not at all. Wherefore ruminating again the force of the words, we will affix a more suitable sense, and thus open the reading:

Verily verily I say unto you, the hour is coming and now is, when the dead shall hear the Voice of the Son of God; the hour again that is, when they that hear shall live. By the words then in the beginning, He means the time of the resurrection, wherein He teaches through the word of the Judge that they that sleep shall rise again to answer for their life in the world, that as I said before, devising the fear thence arising as a bridle, He might persuade them to live full excellently and wisely: by the closing words He shows that the due time of believing is now come, but also says that everlasting life will be the reward of obedience: all but declaring, Ye shall all come to judgement, sirs, that is at the time of the Resurrection, but if it seem bitter to you to be punished, and to undergo endless penalties at the hand of the offended Judge, suffer not the time of obedience to pass by, but laying hold of it while yet present, haste ye to attain to everlasting life.

[AD 1107] Theophylact of Ohrid on John 5:25-26

Here He speaks with a reference to those whom He was about to raise from the dead: viz. the daughter of the ruler of the synagogue, the son of the widow, and Lazarus.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on John 5:26

He bore witness that life, to the fullest extent, is his gift from the living God. Now if the living Son was born from the living Father, that birth took place without a new nature coming into existence. Nothing new comes into existence when the living is begotten by the living, for life was not sought out from the nonexistent in order to receive birth. And life, which receives its birth from life, must—because of that unity of nature and because of the mysterious event of that perfect and ineffable birth—live always in [Christ], who lives and has the life of the living in himself.

Source: ON THE TRINITY 7.27

[AD 407] John Chrysostom on John 5:26

3. Do you see that this declares a perfect likeness save in one point, which is the One being a Father, and the Other a Son? For the expression has given, merely introduces this distinction, but declares that all the rest is equal and exactly alike. Whence it is clear that the Son does all things with as much authority and power as the Father, and that He is not empowered from some other source, for He has life so as the Father has. And on this account, what comes after is straightway added, that from this we may understand the other also. What is this then? It is,

[AD 428] Theodore of Mopsuestia on John 5:26

The Father, he says, gave him his same ability to raise [from the dead] and conferred on him the same power to judge. And, as far as saying these things about the man [Jesus], he is correct because in his union with the Word he received omnipotence like the Father has.

Source: COMMENTARY ON JOHN 2.5.26-27

[AD 430] Augustine of Hippo on John 5:26

“As the Father has life in himself, so he has given to the Son also to have life in himself.” Therefore, [the Son] does not live by participation; rather, he lives without change and in every respect is, himself, life. The Father has given the Son to have life. As the Father has, so he has given. What difference is there? The difference is that the one has given, the other has received. Did the Son already exist when he received? Do we understand that Christ was once without light when he is himself the wisdom of the Father about which it was said, “It is the brightness of eternal life?”Therefore, when it says, “He has given to the Son” it is as if he said, “He begat a Son,” since the Father gave by begetting. Just as the Father gave the son to be, he also gave him to be life and he gave him to be life in himself. What does it mean to be life in himself? It means that he would not need life from any other source. It means that he himself would be the fullness of life out of which others, who believe in him, might [truly] have life while they live. Therefore “He has given to him to have life in himself.” He has given to whom? He has given, so to speak, to his Word, to him who “in the beginning was the Word, and the Word was with God.”

Source: TRACTATES ON THE GOSPEL OF JOHN 22.10.3-4

[AD 444] Cyril of Alexandria on John 5:26

Observe again the economy in these words, that thou mayest marvel at the form of expression and not, by falling into offence thereat from ignorance, bring upon thyself perdition. For the Only-Begotten, being Man in respect of the nature of His Body, and seen as one of us while yet upon the earth with flesh, manifoldly instructing the Jews in matters pertaining to salvation, clothed Himself with the glory of two God-befitting things. For He clearly affirmed, that He would both raise the dead, and set them at His Judgement-seat to be judged. But it was extremely likely that the hearers would be vexed at this, accusing Him with reason, because He said that God was His Father, making Himself equal with God. Having mingled therefore with God-befitting Authority and Splendour language befitting the human nature, He beguiles the weight of their wrath, saying more modestly and lowlily than was necessary, For as the Father hath life in Himself, so hath He given to the Son too to have life in Himself. Marvel not (saith He) if I, Who am now as you, and am seen as a Man, promise to raise the dead, and threaten to bring them to judgement: the Father hath given Me Power to quicken, He hath given Me to judge with authority. But when He had hereby healed the readily-slipping ear of the Jews, He bestows zealous care for the profit too of what follows, and immediately explaining why He says that He hath received it, He alleges that human nature hath nothing of itself, saying, Because He is the Son of Man.

For that the Only Begotten is also Life by Nature, and not a partaker of life from another, and so quickeneth as doth the Father, I think it superfluous to say now, since no small discourse was expended hereupon in the beginning of the book, upon the words, In Him was Life.

[AD 367] Hilary of Poitiers on John 5:27-29

For the person of the receiver, is distinct from that of the giver: it being inconceivable that one and the same person, should give to and receive from Himself. He who lives of Himself is one person: He who acknowledges an Author of His life is another.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 5:27-29

(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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 5:27

And wherefore does He continually dwell upon resurrection and judgment? For He says, As the Father raises up the dead and quickens them, even so the Son quickens whom He will: and again, the Father judges no man, but has committed all judgment to the Son: and again, As the Father has life in Himself so has 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 does 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.

[AD 430] Augustine of Hippo on John 5:27-29

(Tr. xxii. in Joan. s. 10, 11) Or thus: Inasmuch as the Word was in the beginning with God, the Father gave Him to have life in Himself; but inasmuch as the Word was made flesh of the Virgin Mary, being made man, He became the Son of man: and as the Son of man, He received power to execute judgment at the end of the world; at which time the bodies of the dead shall rise again. The souls then of the dead God raises by Christ the Son of God; their bodies by the same Christ, the Son of man. Wherefore He adds, Because He is the Son of man: for, as to the Son of God, He always had the power.

(de Ver. Dom. Ser. 64) At the judgment will appear the form of man, that form will judge, which was judged; He will sit a Judge Who stood before the judge; He will condemn the guilty, Who was condemned innocent. For it is proper that the judged should see their Judge. Now the judged consist of both good and bad; so that the form of the servant will be shown to good and bad alike; the form of God to the good only. Blessed are the pure in heart, for they shall see God. (Matt. 5:8)

(Tr. xix. s. 14) None if the founders of false religious sects have been able to deny the resurrection of the soul, but many have denied the resurrection of the body; and, unless Thou, Lord Jesus, hadst declared it, what answer could we give the gainsayer? To set forth this truth, He says, Marvel not at this; (i. e. that He hath given power to the Son of man to execute judgment,) for the hour is coming, &c.

(de Ver. Dom. Ser. 64) He does not add, And now is, here; because this hour would be at the end of the world. Marvel not, i. e. marvel not, men will all be judged by a man. But what men? Not those only, whom He will find alive, For the hour cometh, in which all that are in their graves shall hear His voice.

(Sup. Joan. Tr. xix. s. 17, 18) What can be plainer? Men's bodies are in their graves, not their souls. Above when He said, The hour cometh, and added, and now is; He proceeds, When the dead shall hear the voice of the Son of God. He does not say, All the dead; for by the dead are meant the wicked, and the wicked have not all been brought to obey the Gospel. But in the end of the world all that are in their graves shall hear His voice, and come forth. He does not say, Shall live, as He said above, when He spoke of the eternal and blessed life; which all will not have, who shall come forth from their graves. This judgment was committed to Him because He was the Son of man. But what takes place in this judgment? They that have done good shall go unto the resurrection of life, i. e. to live with the Angels of God; they that have done evil unto the resurrection of judgment. Judgment here meaning damnation.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on John 5:27

The Son of man will be the judge here. That form will pass judgment here that had judgment passed on it here. Listen and understand. The prophet had long ago said the same thing: “They will see the one whom they pierced.” They will see the very form that they struck with a lance. He will take his seat as judge, the very one who stood before a judge. He will condemn the truly guilty, the very one who was found falsely guilty. He is the one who will come and it is in the form [of man] that he will come [to judge]. SERMON 127.10.HE IS NOT OUR JUDGE BECAUSE HE IS THE SON OF MAN. AMMONIUS. Some think that it should read, “He gave him authority also to execute judgment because he is the Son of man.” But this connection makes no sense, for he is not our judge “because he is the Son of man,” but rather because he is the Son of God. That is why he is our judge.

Source: FRAGMENTS ON JOHN 167

[AD 1107] Theophylact of Ohrid on John 5:27-29

The Father granted the Son power not only to give life, but also to execute judgment. And hath given Him authority to execute judgment.

Source: Catena Aurea by Aquinas

[AD 202] Irenaeus on John 5:28

The dead shall be raised, as He Himself declares: "The hour shall come, in which all the dead which are in the tombs shall hear the voice of the Son of man, and shall come forth; those that have done good to the resurrection of life, and those that have done evil to the resurrection of judgment."

[AD 220] Tertullian on John 5:28

None will, after such words, be able to interpret the dead “that are in the graves” as any other than the bodies of the flesh, because the graves themselves are nothing but the resting place of corpses. It is incontestable that even those who partake of “the old man,” that is to say, sinful people—in other words, those who are dead through their ignorance of God (whom our heretics foolishly insist on understanding by the word graves)—are plainly here spoken of as having to come from their graves for judgment. But how are graves to come forth from graves?After the Lord’s words, what are we to think of the purport of his actions when he raises dead persons from their biers and their graves? To what end did he do so? If it was only for the mere exhibition of his power or to afford the temporary favor of restoration to life, it was really no great matter for him to raise people to die over again. If, however, as was the truth, it was rather to put in secure keeping people’s belief in a future resurrection, then it must follow from the particular form of his own examples that the resurrection mentioned will be a bodily one.

Source: ON THE RESURRECTION OF THE FLESH 37-38

[AD 220] Tertullian on John 5:28

Now, what is "the dead" but the flesh? and what is "the voice of God" but the Word? and what is the Word but the Spirit, who shall justly raise the flesh which He had once Himself become, and that too from death, which He Himself suffered, and from the grave, which He Himself once entered? Then again, when He says, "Marvel not at this: for the hour is coming, in which all that are in the graves shall hear the voice of the Son of God, and shall come forth; they that have done good, to the resurrection of life; and they that have done evil, unto the resurrection of damnation," -none will after such words be able to interpret the dead "that are in the graves" as any other than the bodies of the flesh, because the graves themselves are nothing but the resting-place of corpses: for it is incontestable that even those who partake of "the old man," that is to say, sinful men-in other words, those who are dead through their ignorance of God (whom our heretics, forsooth, foolishly insist on understanding by the word "graves" )-are plainly here spoken of as having to come from their graves for judgment.

Source: On the Resurrection of the Flesh

[AD 325] Lucius Caecilius Firmianus Lactantius on John 5:28

For they who have not known God, since sentence cannot be passed upon them for their acquittal, are already judged and condemned, since the Holy Scriptures testify that the wicked shall not arise to judgment.

[AD 407] John Chrysostom on John 5:28

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 permits 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. So they who put together syllogisms, when having laid down their premises they have fairly proved the point in question, frequently do not draw the conclusion themselves, but to render their hearers more fairly disposed, and to make their victory more evident, cause the opponent himself to give the verdict, so that the by-standers may the rather agree with them when their opponents decide in their favor. When therefore He mentioned the resurrection of Lazarus, He spoke not of the Judgment (for it was not for this that Lazarus arose); but when He spoke 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 believes not on the Son, shall not see life, but the wrath of God abides on him John 3:36: so too Himself led on Nicodemus: He that believes in the Son, He said to him, is not judged, but he that believes not is judged already John 3:18; and so here He mentions the Judgment-seat and the punishment which shall follow upon evil deeds. For because He had said above, He that hears My words and believes in Him that sent Me, is not judged, lest any one should imagine that this alone is sufficient for salvation, He adds 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. Since then He had said that all the world should render account to Him, and that all at His Voice should rise again, a thing new and strange and even now disbelieved by many who seem to have believed, not to say by the Jews at that time, hear how He goes to prove it, again condescending to the infirmity of His hearers.

[AD 407] John Chrysostom on John 5:28

Paul of Samosata renders 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 adds,

[AD 407] John Chrysostom on John 5:28

Paul of Samosata reads it, “Has given him power to execute judgment because he is the Son of man.” But this connection has no meaning, for Jesus does not receive the power to judge because he was human (otherwise, on this supposition, what would prevent everyone from being judges), but because he is the ineffable Son of God. This is the reason he is called Judge. We must read it then, “Because he is the Son of man, do not marvel at this.” The fact that Christ’s hearers thought he was a mere man, coupled with the fact that what he asserted of himself was too lofty to be true of people (or even angels or of any being short of God himself), was a strong obstacle in the way of their believing. Our Lord notices this and removes this obstacle. “Do not marvel,” he says, “that he is the Son of man. For the hour is coming when all who are in the graves shall hear the voice of the Son of God.”

Source: HOMILIES ON THE GOSPEL OF JOHN 39.3

[AD 428] Theodore of Mopsuestia on John 5:28

But when he realized that such a lofty speech was quite above his visible nature, he added, “Do not be astonished at this.” … By considering this visible nature, he says, have no doubts about what I said, that is, about the hour that is coming, when all who are in their graves will hear his voice and will come out. There will be division among them, and each will have his retribution according to his merit.

Source: COMMENTARY ON JOHN 2.5.28-29

[AD 444] Cyril of Alexandria on John 5:28

He signifies by these words the time of the resurrection of all, when, as the Divine Paul wrote to us, The Lord Himself shall descend from heaven with a summons, with the voice of the Archangel, with the trump of God, to judge the world in righteousness, and render to every man according to his works. He leads therefore by repetition of the same things the most unlearned understanding of the Jews, to be able clearly to understand, that He will be a Worker of greater deeds than those in which the paralytic was concerned, and that He will be revealed as a Judge of the world: and by profitably contrasting the healing of one sick person with the resurrection of the dead, He shows that greater and more noteworthy is the operation that undoes death and destroys the corruption of all, and reasonably and of necessity says, in respect of the lesser iracle, Marvel not at this. And let us not at all suppose that by these words He means to find fault with the glory of His own works, or to enjoin the hearers that they ought not to hold worthy of wonder, those things whereat one may reasonably wonder, but He wishes those who were astonished at that to know and believe that the subject of wonder as yet was small. For He raiseth by a word and God-befitting Operation not only the sick from little diseases, but those also who have been already submerged by death and overcome by invincible corruption. And hence introducing the greater, He says, The hour is coming in which all that are in their graves shall hear His Voice. For He who by a Word brought into being things that were not, how should He not be able to win back into being that which was already created? For thus each will be the effect of the same Operation, and the glorious production of one Authority. And profitably does He subjoin that they shall come forth of their graves, they that were holden of base deeds and that lived in wickedness to undergo endless punishment, the illustrious in virtue to receive the reward of their religiousness, eternal life: at once (as we said above) introducing Himself as the Dispenser of what belongs to each, in these words of His; and persuading them, either from fear of suffering dreadful punishments, to forego evil and to hasten to elect to live more soberly, or pricked with desire after some sort for eternal life, make more zealous and eager haste after good.

[AD 220] Tertullian on John 5:29

For it is not the resurrection that is directly denied to flesh and blood, but the kingdom of God, which is incidental to the resurrection (for there is a resurrection of judgment also); and there is even a confirmation of the general resurrection of the flesh, whenever a special one is excepted.

Source: On the Resurrection of the Flesh

[AD 325] Lucius Caecilius Firmianus Lactantius on John 5:29

And the force of this is not that it altogether annihilates

[AD 379] Basil of Caesarea on John 5:29

Think again of your last day.… The distress, the gasping for breath, the hour of death, the imminent sentence of God, the angels hastening on their way, the soul fearfully dismayed and lashed to agony by the consciousness of sin, turning itself piteously to things of this life and to the inevitable necessity of that long life to be lived elsewhere. Picture to me, as it rises in your imagination, the conclusion of all human life, when the Son of God shall come in his glory with his angels … when he shall come to judge the quick and dead to give to everyone according to what they have done.

Source: LETTER 46.5

[AD 390] Gregory of Nazianzus on John 5:29

Those who have done good shall go into the resurrection of life, now hidden in Christ and to be manifested hereafter with him. And those who have done evil shall go into the resurrection of judgment to which those who have not believed have been condemned already by the word, which judges them. Some will be welcomed by the unspeakable light and the vision of the holy and royal Trinity, which now shines on them with greater brilliancy and purity and unites itself wholly to the whole soul.… The others … must endure the being outcast from God and the shame of conscience which has no limit.

Source: ON HIS FATHER’S SILENCE, ORATION 16.9

[AD 430] Augustine of Hippo on John 5:29

The apostle answers you and says: I know what I am talking about. You say the pagans are delivered from the body of this death, because the last day of this life is coming, and they will be released in due time from the body of this death. The day is also coming “when all who are in the tombs will hear his voice, and those who have done good will come forth to the resurrection of life.” There you have the ones delivered from the body of this death. But he also says, “Those who have done evil will come to the resurrection of judgment.” See, they will return to the body of this death. The body of this death is coming back to the wicked. They will never be released from it. Then it will not be eternal life but eternal death, because it is eternal punishment.

Source: SERMON 154.16

[AD 108] Ignatius of Antioch on John 5:30

As therefore the Lord does nothing without the Father, for says He, "I can of mine own self do nothing," so do ye, neither presbyter, nor deacon, nor layman, do anything without the bishop. Nor let anything appear commendable to you which is destitute of his approval. For every such thing is sinful, and opposed [to the will of] God. Do ye all come together into the same place for prayer. Let there be one common supplication, one mind, one hope, with faith unblameable in Christ Jesus, than which nothing is more excellent. Do ye all, as one man, run together into the temple of God, as unto one altar, to one Jesus Christ, the High Priest of the unbegotten God.

Source: Epistle of Ignatius to the Magnesians

[AD 202] Irenaeus on John 5:30

For as we do direct our faith towards the Son, so also should we possess a firm and immoveable love towards the Father. In his book against Marcion, Justin

Source: Against Heresies Book IV

[AD 407] John Chrysostom on John 5:30

(Hom. xxxix. 4) That is, nothing that is a departure from, or that is unlike to, what the Father wishes, shall ye see done by Me, but as I hear, I judge. He is only showing that it was impossible He should ever wish any thing but what the Father wished. I judge, His meaning is, as if it were My Father that judged.

(Hom. xxxix. 4) He shows that the Father's will is not a different one from His own, but one and the same, as a ground of defence. Nor marvel if being hitherto thought no more than a mere man, He defends Himself in a somewhat human way, and shows his judgment to be just on the same ground which any other person would have taken; viz. that one who has his own ends in view, may incur suspicion of injustice, but that one who has not cannot.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 5:30

Although He had but lately given no trifling proof of the Resurrection by bracing the paralytic; on which account also He had not spoken of the Resurrection before He had done what fell little short of resurrection. And the Judgment He hinted at after He had braced the body, by saying, Behold, you are made whole, sin no more, lest a worse thing come unto you; yet still He proclaimed beforehand the resurrection of Lazarus and of the world. And when He had spoken of these two, that of Lazarus which should come to pass almost immediately, and that of the inhabited world which should be long after, He confirms the first by the paralytic and by the nearness of the time, saying, The hour comes and now is; the other by the raising of Lazarus, by what had already come to pass bringing before their sight what had not yet done so. And this we may observe Him do everywhere, putting (forth) two or three predictions, and always confirming the future by the past.

4. Yet after saying and doing so much, since they still were very weak He is not content, but by other expressions calms their disputatious temper, saying, I can of Myself do nothing; as I hear I judge, and My judgment is just, because I seek not My 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 judges 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 Psalm 96:10, and Psalm 7:11, Septuagint; as did all the Prophets and Moses; but Christ said, The Father judges no man, but has 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 condescends in His speech, and as far as their infirmity requires, in order to pluck up by the roots this pernicious opinion, and says, I can of Myself do nothing; that is, nothing strange, or unlike, or what the Father desires not will you see done or hear said by Me. And having before declared that He was the Son of Man, and because they supposed Him to be a man at that time, so also He puts [His expressions] here. As then when He said above, We speak that we have heard, and testify that we have seen; and when John said, What He has seen He testifies, and no man receives His testimony John 3:32; both expressions are used respecting exact knowledge, not concerning hearing and seeing merely; so in this place when He speaks of hearing, He declares nothing else than that it is impossible for Him to desire anything, save what the Father desires. 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 uses 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 adds, and I know that My judgment is just, because I seek not My own will, but the will of Him that sent Me. What sayest Thou? Have You a will different from that of the Father? Yet in another place He says, As I and Thou are One, (speaking of will and unanimity,) grant to these also that they may be one in Us John 17:21; not verbally quoted; that is, in faith concerning Us. Do you see that the words which seem most humble are those which conceal a high meaning? For what He implies 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 My own will and My Father's.

And marvel not that He has asserted so close a conjunction; for with reference to the Spirit also Paul has used this illustration: What man knows the things of a man, save the spirit of man which is in him? Even so the things of God knows 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 desires 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 utters 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. Consider for instance, He says, I seek not My own will: according to this then His will is different (from that of the Father), is imperfect, nay, not merely imperfect, but even unprofitable. For if it be saving, if it agree with that of the Father, why do You not seek it? Mortals might with reason say so because they have many wills contrary to what seems good to the Father, but Thou, wherefore sayest Thou this, who art in all things like the Father? For this none would say is the language even of a man made perfect and crucified. For if Paul so blended himself with the will of God as to say, I live, yet no longer I, but Christ lives in me Galatians 2:20, how says the Lord of all, I seek not My own will, but the will of Him that sent Me, as though that will were different? What then is His meaning? He applies His discourse as if the case were that of a mere man, and suits His language to the suspicion of His hearers. For when He had, by what had gone before, given proof of His sayings, speaking partly as God, partly as a mere man, He again as a man endeavors to establish the same, and says, My judgment is just. And whence is this seen? Because I seek not My own will, but the will of Him that sent Me. For as in the case of men, he that is free from selfishness cannot be justly charged with having given an unfair decision, so neither will you now be able to accuse Me. He that desires to establish his own, may perhaps by many be suspected of corrupting justice with this intent; but he that looks not to his own, what reason can he have for not deciding justly? Apply now this reasoning to My case. Had I said that I was not sent by the Father, had I not referred to Him the glory of what was done, some of you might perhaps have suspected that desiring to gain honor for Myself, I said the thing that is not; but if I impute and refer what is done to another, wherefore and whence can you have cause to suspect My words? Do you see how He confirmed His discourse, and asserted that His judgment was just by an argument which any common man might have used in defending himself? Do you see how what I have often said is clearly visible? What is that? It is that the exceeding humility of the expressions most persuades men of sense not to receive the words off hand and then fall down [into low thoughts], but rather to take pains that they reach to the height of their meaning; this humility too with much ease then raises up those who were once groveling on the ground.

Now bearing all this in mind, let us not, I exhort you, carelessly pass by Christ's words, but enquire closely into them all, everywhere considering the reason of what has been said; and let us not deem that ignorance and simplicity will be sufficient to excuse us, for He has bidden us not merely to be harmless, but wise. Matthew 10:16 Let us therefore practice wisdom with simplicity, both as to doctrines and the right actions of our lives; let us judge ourselves here, that we be not condemned with the world hereafter; let us act towards our fellow-servants as we desire our Master to act towards us: for (we say), Forgive us our debts, as we forgive our debtors. Matthew 6:12 I know that the smitten soul endures not meekly, but if we consider that by so doing we do a kindness not to him who has grieved us but to ourselves, we shall soon let go the venom of our wrath; for he who forgave not the hundred pence to him who had transgressed against him, wronged not his fellow-servant but himself, by rendering himself liable for the ten thousand talents of which he had before received forgiveness. Matthew 18:30-34 When therefore we forgive not others, we forgive not ourselves. And so let us not merely say to God, remember not our offenses; but let each also say to himself, let us not remember the offenses of our fellow-servants done against us. For you first give judgment on your own sins, and God judges after; you propose the law concerning remission and punishment, you declare your decision on these matters, and therefore whether God shall or shall not remember, rests with you. For which cause Paul bids us forgive, if any One has cause of complaint against any Colossians 3:13, and not simply forgive, but so that not even any remnants be left behind. Since Christ not only did not publish our transgressions, but did not put us the transgressors in mind of them, nor say, in such and such things have you offended, but remitted and blotted out the handwriting, not reckoning our offenses, as Paul has also declared. Colossians 2:14 Let us too do this; let us wipe away all [trespasses against us] from our minds; and if any good thing has been done to us by him that has grieved us, let us only reckon that; but if anything grievous and hard to bear, let us cast it forth and blot it out, so that not even a vestige of it remain. And if no good has been done us by him, so much the greater recompense and higher credit will be ours if we forgive. Others by watching, by making the earth their bed, by ten thousand hardships, wipe away their sins, but thou by an easier way, I mean by not remembering wrongs, may cause all your trespasses to disappear. Why then do you thrust the sword against yourself, as do mad and frantic men, and banishest yourself from the life which is to come, when you ought to use every means to attain unto it? For if this present life be so desirable, what can one say of that other from which pain, and grief, and mourning, have fled away? There it needs not to fear death, nor imagine any end to those good things. Blessed, thrice blessed, yea, and this many times over, are they who enjoy that blessed rest, while they are miserable, thrice miserable, yea, ten thousand times miserable, who have cast themselves forth from that blessedness. And what, says some one, is it that makes us to enjoy that life? Hear the Judge Himself conversing with a certain young man on this matter. When the young man said, What shall I do to inherit eternal life? Matthew 19:16 Christ, after repeating to him the other commandments, ended with the love of his neighbor. Perhaps like that rich man some of my hearers will say, that we also have kept these, for we neither have robbed, nor killed, nor committed adultery; yet assuredly you will not be able to say this, that you have loved your neighbor as you ought to have loved him. For if a man has envied or spoken evil of another, if he has not helped him when injured, or not imparted to him of his substance, then neither has he loved him. Now Christ has commanded not only this, but something besides. What then is this? Sell, he says, that you have, and give to the poor; and come, follow Me Matthew 19:21: terming the imitating Him in our actions following Him. What learn we hence? First, that he who has not all these things cannot attain unto the chief places in that rest. For after the young man had said, All these things have I done, Christ, as though some great thing were wanting to his being perfectly approved, replied, If you will be perfect, sell that you have, and give to the poor: and come, follow Me. First then we may learn this; secondly, that Christ rebuked the man for his vain boast; for one who lived in such superfluity, and regarded not others living in poverty, how could he love his neighbor? So that neither in this matter did he speak truly. But let us do both the one and the other of these things; let us be eager to empty out our substance, and to purchase heaven. Since if for worldly honor men have often expended their whole possessions, an honor which was to stay here below, and even here not to stay by us long, (for many even much before their deaths have been stripped of their supremacy, and others because of it have often lost their lives, and yet, although aware of this, they expend all for its sake;) if now they do so much for this kind of honor, what can be more wretched than we if for the sake of that honor which abides and which cannot be taken from us we will not give up even a little, nor supply to others those things which in a short time while yet here we shall leave? What madness must it be, when it is in our power voluntarily to give to others, and so to take with us those things of which we shall even against our will be deprived, to refuse to do so? Yet if a man were being led to death, and it were proposed to him to give up all his goods and so go free, we should think a favor was conferred upon him; and shall we, who are being led on the way to the pit, shall we, when it is allowed us to give up half and be free, prefer to be punished, and uselessly to retain what is not ours even to the losing what is so? What excuse shall we have, what claim for pardon, who, when so easy a road has been cut for us unto life, rush down precipices, and travel along an unprofitable path, depriving ourselves of all things both here and hereafter, when we might enjoy both in security? If then we did not so before, let us at least stop now; and coming to ourselves, let us rightly dispose of things present, that we may easily receive those which are to come, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.

[AD 407] John Chrysostom on John 5:30

Christ’s meaning is nothing other than this: I do not have a will different and apart from that of the Father. Rather, if [the Father] desires anything, then I do as well. If I desire it, then so does he. Since therefore no one could object to the Father judging, so neither may anyone object to me, for the sentence of each is given from the same mind.” And if [Jesus] utters these words rather as a man, do not be surprised that they still considered him to be a mere man.… “For as in the case of people, [he might say], one who is free from selfishness cannot be justly charged with having given an unfair decision, so neither will you now be able to accuse me. One who has his own ends in view may incur suspicion of injustice, but one who does not have his own interests at heart cannot be suspected of such injustice.”

Source: HOMILIES ON THE GOSPEL OF JOHN 39.4

[AD 430] Augustine of Hippo on John 5:30

(Tr. xix. s. 19) We were about to ask Christ, Thou wilt judge, and the Father not judge: wilt not Thou then judge according to the Father? He anticipates us by saying, I can of Mine own Self do nothing.

(Tr. xxiii. s. 15) When He spoke of the resurrection of the soul, He did not say, Hear, but, See. (v. 19) Hear implies a command issuing from the Father. He speaks as man, who is inferior to the Father.

(Serm. contr. Arrian. c. 9. [xiv.]) As I hear, I judge, is said with reference either to His human subordination, as the Son of man, or to that immutable and simple nature of the Sonship derived from the Father; in which nature hearing and seeing is identical with being. (ut sup. c. xvii.). Wherefore as He hears, He judges. The Word is begotten one with the Father, and therefore judges according to truth. (c. xviii). It follows, And My judgment is just, because I seek not Mine own will, but the will of the Father which hath sent Me. This is intended to take us back to that man (sc. Adam.) who, by seeking his own will, not the will of Him who made him, did not judge himself justly, but had a just judgment pronounced upon him. He did not believe that, by doing his own will, not God's, he should die. So he did his own will, and died; because the judgment of God is just, which judgment the Son of God executes, by not seeking His own will, i. e. His will as being the Son of man. Not that He has no will in judging, but His will is not His own in such sense, as to be different from the Father's.

(Tr. xix. 19.) I seek not then Mine own will, i. e. the will of the Son of man, in opposition to God: for men do their own will, not God's, when, to do what they wish, they violate God's commands. But when they so do what they wish, as at the same time to follow the will of God, they do not their own will. Or, I seek not Mine own will: i. e. because I am not of myself, but of the Father.

(Tr. xxi) The only Son says, I seek not Mine own will: and yet men wish to do their own will. Let us do the will of the Father, Christ, and Holy Ghost: for these have one will, power, and majesty.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on John 5:30

In the former discourse, so far as the subject impressed us, and so far as our poverty of understanding attained to, we have spoken by occasion of the words of the Gospel, where it is written: The Son cannot do anything of Himself, but what He sees the Father doing,— what it is for the Son— that is, the Word, for the Son is the Word— to see; and as all things were made by the Word, how it is to be understood that the Son first sees the Father doing, and then only Himself also does the things which He has seen done, seeing that the Father has done nothing except by the Son. For all things were made by Him, and without Him was nothing made. We have not, however, delivered to you anything as fully explained, and that because we have not understood anything thus clearly set forth. For, indeed, speech sometimes fails even where the understanding makes way; how much more does speech suffer defect, where the understanding has nothing perfect! Now, therefore, as the Lord gives us, let us briefly run over the passage, and even today complete the due task. Should there perchance remain somewhat of time or of strength, we will reconsider (so far as it may be practicable for us and with you) what it is for the Word to see and to be shown to; since, in fact, all that is here spoken is such that, if understood according to man's sense, carnally, the soul full of vain fancies makes for us only certain images of the Father and the Son, just as of two men, the one showing, the other seeing; the one speaking, the other hearing—all which are idols of the heart. And if now at length idols have been cast down from their own temples, how much more ought they to be cast down from Christian hearts!

2. The Son, says He, cannot do anything of Himself, but what He sees the Father doing. This is true: hold this fast, while at the same time you do not let slip what you have gotten in the beginning of the Gospel, that in the beginning was the Word, and the Word was with God, and the Word was God, and especially that all things were made by Him. Join this that you have now heard to that hearing, and let both agree together in your hearts. Thus, The Son cannot of Himself do anything, except what He sees the Father doing, is yet in such wise that what the Father does, He does only by the Son, because the Son is His Word: and, In the beginning was the Word, and the Word was with God, and the Word was God; also, All things were made by Him. For what things soever He does, the Son also does in like manner; not other things, but these and not in a different, but in like manner.

3. For the Father loves the Son, and shows Him all things that Himself does. To that which He said above, except what He sees the Father doing, seems to belong this also, He shows Him all things that Himself does. But if the Father does show what He does, and the Son cannot do except the Father has shown, and if the Father cannot show unless He has done, it will follow that it is not through the Son that the Father does all things; moreover, if we hold it fixed and unshaken, that the Father does all by the Son, then He shows the Son before He does. For if the Father does show to the Son after He has done, that the Son may do the things shown, which being shown were already done, then doubtless something there is that the Father does without the Son. But the Father does not anything without the Son, because the Son of God is God's Word, and all things were made by Him. It remains, then, that possibly what the Father is about to do, He shows as about to be done, that it may be done by the Son. For if the Son does those things which the Father shows as already done, surely it is not by the Son that the Father has done the things which He thus shows. For they could not be shown to the Son unless they were first done, and the Son would not be able to do them unless they were first shown; therefore were they made without the Son. But yet it is a true thing, All things were made by Him; therefore they were shown before they were made. But this we said must be put off, and returned to after briefly scanning the passage, if, as we said, some portion of time and of strength should remain to us for a reconsideration of the matters deferred.

4. Attend now to a wider and more difficult question. And greater works than these, says He, will He show Him, that you may marvel. Greater than these. Greater than which? The answer readily occurs: than the cures of bodily diseases which you have just heard: For the whole occasion of this discourse arose about the man who was thirty and eight years in infirmity, and was healed by the word of Christ; and in respect of this cure, the Lord could say, Greater works than these He will show Him, that you may marvel. For there are greater, and the Father will show them to the Son. It is not has shown, as of a thing past, but will show, of a thing future; or, is about to show. Again a difficult question arises: Why, then, is there something with the Father that has not yet been shown to the Son? Is there something with the Father that was still hid from the Son when He spoke these words? For surely, if it be will show, that is to say, is about to show, then He has not yet shown; and He is about to show to the Son at the same time as to these persons, since it follows, that you may marvel. And this is a thing hard to see, how the Eternal Father does show something, as it were in time, to the coeternal Son, who knows all things that are with the Father.

5. But what are the greater works? For perhaps this is easy to understand. For as the Father, says He, raises up the dead, and quickens them, even so the Son quickens whom He will. To raise the dead, then, are greater works than to heal the sick. But as the Father raises the dead, and quickens them, so also the Son quickens whom He will. Hence, the Father some, the Son others? But all things are by Him: therefore the Son the same persons as the Father does; since the Son does not other things and in a different manner, but these and in like manner. Thus clearly it must be understood, and thus held. But keep in memory that the Son quickens whom He will. Here, too, know not only the power of the Son, but also the will. Both the Son quickens whom He will, and also the Father quickens whom He will— the Son the same persons as the Father; and hence the power of the Father and of the Son is the same, and also the will is the same. What follows then? For the Father judges not any man, but has given all judgment to the Son, that all men may honor the Son, even as they honor the Father: this He subjoined, as rendering a reason of the foregoing sentence. A great question comes before us; give it your earnest attention. The Son quickens whom He will, the Father quickens whom He will; the Son raises the dead, just as the Father raises the dead. And further, the Father judges not any man. If the dead must be raised in the judgment, how can it be said that the Father raises the dead, if He judges not any man, since He has given all judgment to the Son? But in that judgment the dead are raised; some rise to life, others to punishment. If the Son does all this, but the Father not, inasmuch as He judges not any man, but has given all judgment to the Son, it will appear contrary to what has been said, viz., As the Father raises up the dead, and quickens them, so also the Son quickens whom He will. Consequently the Father and the Son raise together; if they raise together, they quicken together: hence they judge together. How, then, is that true, For the Father judges not any man, but has given all judgment to the Son? Meanwhile let the questions now proposed engage your minds; the Lord will cause that, when solved, they will delight you. For so it is, brethren: every question, unless it stirs the mind to reflection, will not give delight when explained. May the Lord Himself then follow with us, in case He may perhaps reveal Himself somewhat in those matters which He folds up. For He folds up His light with a cloud; and it is difficult to fly like an eagle above every obscure mist with which the whole earth is covered, and to behold the most serene light in the words of the Lord. In case, then, He may perhaps dissipate our darkness with the heat of His rays, and deign to reveal Himself somewhat in the sequel, let us, deferring these questions, look at what follows.

6. Whoso honors not the Son, honors not the Father that sent Him. This is a truth, and is plain. Since, then, all judgment has He given to the Son, as He said above, that all may honor the Son, even as they honor the Father, what if there be those who honor the Father and honor not the Son? It cannot be, says He: Whoso honors not the Son, honors not the Father that sent Him. One cannot therefore say, I honored the Father, because I knew not the Son. If you did not yet honor the Son, neither did you honor the Father. For what is honoring the Father, unless it be in that He has a Son? It is one thing when you are taught to honor God in that He is God; but another thing when you are taught to honor Him in that He is Father. When you are taught to honor Him in that He is God, it is as the Creator, as the Almighty, as the Spirit supreme, eternal, invisible, unchangeable, that you are led to think of Him; but when you are taught to honor Him in that He is Father, it is the same thing as to honor the Son; because Father cannot be said if there be not a Son, as neither can Son if there be not a Father. But lest, it may be, you honor the Father indeed as greater, but the Son as less—as you may say to me, I do honor the Father, for I know that He has a Son; nor do I err in the name Father, for I do not understand Father without Son, and yet the Son also I honor as the less,— the Son Himself sets you right, and recalls you, saying, that all may honor the Son, not in a lower degree, but as they honor the Father. Therefore, whoso honors not the Son, honors not the Father that sent Him. I, do you say, wish to give greater honor to the Father, less to the Son. Therein you take away honor from the Father, wherein you give less to the Son. For, being thus minded, it must really seem to you that the Father either would not or could not beget a Son equal to Himself: if He would not, He lacked the will; if He could not, He lacked the ability. Do you not therefore see that, being thus minded, wherein you would give greater honor to the Father, therein you are reproachful to the Father? Wherefore, so honor the Son as you honor the Father, if you would honor both the Father and the Son.

7. Verily, verily, I say unto you, Whoso hears my word, and believes in Him that sent me, has eternal life, and comes not into judgment, but is passed, not is passing now, but is already passed, from death into life. And mark this, Whoso hears my word, and— He says not, believes me, but— believes Him that sent me. Let him hear the word of the Son, that he may believe the Father. Why hears Your word, and yet believes another? When we hear any one's word, is it not him that utters the word we believe? Is it not to him who speaks we lend our faith? What, then, did He mean, saying, Whoso hears my word, and believes Him that sent me, if it be not this, because His word is in me? And what is hears my word, but hears me? So, too, believes Him that sent me, because, believing Him, he believes His word; but again, believing His word, he believes me, because I am the Word of the Father. There is therefore peace in the Scriptures, and all things duly disposed, and in no way clashing. Cast away, then, contention from your heart; understand the harmony of the Scriptures. Do you think that the Truth should speak things contrary to itself?
8. Whoso hears my word, and believes Him that sent me, has eternal life, and comes not into judgment, but is passed from death unto life. You remember what we laid down above, that as the Father raises up the dead, and quickens them, so also the Son quickens whom He will. He is beginning already to reveal Himself; and behold, even now, the dead are rising. For whoso hears my word, and believes Him that sent me, has eternal life, and will not come into judgment. Prove that he has risen again. But is passed, says He from death unto life. He that is passed from death unto life, has surely without any doubt risen again. For he could not pass from death to life, unless he were first in death and not in life; but when he will have passed, he will be in life, and not in death. He was therefore dead, and is alive again; he was lost, but is found. Luke 15:32 Hence a resurrection does take place now, and men pass from a death to a life; from the death of infidelity to the life of faith; from the death of falsehood to the life of truth; from the death of iniquity to the life of righteousness. There is, therefore, that which is a resurrection of the dead.

9. May He open the same more fully, and dawn upon us as He begins to do! Verily, verily, I say unto you, The hour is coming, and now is. We did look for a resurrection of the dead in the end, for so we have believed; yea, not we looked, but are manifestly bound to look for it: for it is not a false thing we believe, when we believe that the dead will rise in the end. When the Lord Jesus, then, was willing to make known to us a resurrection of the dead before the resurrection of the dead, it is not as that of Lazarus, John 11:43 or of the widow's son, Luke 6:14 or of the ruler of the synagogue's daughter, Matthew 5:41 who were raised to die again (for in their case there was a resurrection of the dead before the resurrection of the dead); but, as He says here, has, says He, eternal life, and comes not into judgment, but is passed from death into life. To what life? To life eternal. Not, then, as the body of Lazarus: for he indeed passed from the death of the tomb to the life of men, but not to life eternal, seeing he was to die again; whereas the dead, that are to rise again at the end of the world, will pass to eternal life. When our Lord Jesus Christ, then, our heavenly Master, the Word of the Father, and the Truth, was willing to represent to us a resurrection of the dead to eternal life before the resurrection of the dead to eternal life, The hour comes, says He. Doubtless you, imbued with a faith of the resurrection of the flesh, looked for the hour of the end of the world, which, that you should not look for here, He added, and now is. Therefore He says not this, The hour comes, of that last hour, when at the command and the voice of the archangel and the trump of God, the Lord Himself shall descend from heaven, and the dead in Christ shall rise first; then we who are alive and remain shall be caught up together with them in the clouds, to meet Christ in the air: and so shall we be ever with the Lord. 1 Thessalonians 4:15-16 That hour will come, but is not now. But consider what this hour is: The hour comes, and now is. What happens in that hour? What, but a resurrection of the dead? And what kind of resurrection? Such that they who rise live for ever. This will be also in the last hour.

10. What then? How do we understand these two resurrections? Do we, it may be, understand that they who rise now will not rise then; that the resurrection of some is now, of some others then? It is not so. For we have risen in this resurrection, if we have rightly believed; and we ourselves, who have already risen, are looking for another resurrection in the end. Moreover, both now are we risen to eternal life, if we perseveringly continue in the same faith; and then, too, we shall rise to eternal life, when we shall be made equal with the angels. Luke 20:36 But let Himself distinguish and open up what we have made bold to speak; how there happens to be a resurrection before a resurrection, not of different but of the same persons; nor like that of Lazarus, but into eternal life. He will open it clearly. Hear ye the Master, while dawning upon us, and as our Sun gliding in upon our hearts; not such as the eyes of flesh desire to look upon, but on whom the eyes of the heart fervently long to be opened. To Him, then, let us give ear: Verily, verily, I say unto you, The hour comes, and now is, when the dead— you see that a resurrection is asserted— shall hear the voice of the Son of God; and they that hear shall live. Why has He added, they that hear shall live? Why, could they hear unless they lived? It would have been enough, then, to say, The hour comes, and now is, when the dead shall hear the voice of the Son of God. We should immediately understand them to be living, since they could not hear unless they lived. No, says He, not because they live they hear; but by hearing they come to life again: Shall hear, and they that hear shall live. What, then, is shall hear, but shall obey? For, as to the hearing of the ear, not all who hear shall live. Many, indeed, hear and do not believe; by hearing and not believing, they obey not; by not obeying, they live not. And so here, they that shall hear are they that shall obey. They that obey, then, shall live: let them be sure and certain of it, shall live. Christ, the Word of God, is preached to us; the Son of God, by whom all things were made, who, for the dispensation's sake, surely took flesh, was born of a virgin, was an infant in the flesh, a young man in the flesh, suffering in the flesh, dying in the flesh, rising again in the flesh, ascending in the flesh, promising a resurrection to the flesh, promising a resurrection to the mind— to the mind before the flesh, to the flesh after the mind. Whoso hears and obeys, shall live; whoso hears and obeys not, that is, hears and despises, hears and believes not, shall not live. Why shall not live? Because he hears not. What is hears not? Obeys not. Thus, then, they that hear shall live.

11. Turn your thoughts now to what we said had to be deferred, that it may now, if possible, be opened. Concerning this very resurrection He immediately subjoined, For as the Father has life in Himself, even so has He given to the Son to have life in Himself. What means that, The Father has life in Himself? Not elsewhere has He life but in Himself. His living, in fact, is in Him, not from elsewhere, nor derived from another. He does not, as it were, borrow life, nor, as it were, become a partaker of life, of a life which is not what Himself is: but has life in Himself, so that the very life is to Him His very self. If I should be able yet further in some small measure to speak from this matter, by proposing examples for informing your understanding, will depend on God's help and the piety of your attention. God lives, and the soul also lives; but the life of God is unchangeable, the life of the soul is changeable. In God is neither increase nor decrease; but He is the same always in Himself, is ever as He is: not in one way now, in another way hereafter, in some other way before. But the life of the soul is exceedingly various: it lived foolish, it lives wise; it lived unrighteous, it lives righteous; now remembers, now forgets; now learns, now cannot learn; now loses what it had learned, now apprehends what it had lost. The life of the soul is changeable. And when the soul lives in unrighteousness, that is its death; when again it becomes righteous, it becomes partaker of another life, which is not what itself is, inasmuch as by rising up to God, and cleaving to God, of Him it is justified. For it is said, To him that believes in Him that justifies the ungodly, his faith is counted for righteousness. Romans 4:5 By forsaking God, it becomes unrighteous; by coming to Him, it is made righteous. Does it not seem to you as it were something cold, which, when brought near the fire, grows warm; when removed from the fire, grows cold? A something dark, which, brought near the light, grows bright; when removed from the light, grows dark? Something such is the soul: God is not any such thing. Moreover, man may say that he has light now in his eyes. Let your eyes say then, if they can, as by a voice of their own, We have light in ourselves. I answer: Not correctly do you say that you have light in yourselves: you have light, but in the heavens; you have light, but in the moon, in candles, if it happen to be night, not in yourselves: for, being shut, you lose what you perceive when open. Not in yourselves have you light; keep the light if you can when the sun is set: 'tis night, enjoy the light of night; keep the light when the candle is withdrawn; but since you remain in darkness when the candle is withdrawn, you have not light in yourselves. Consequently, to have light in oneself is not to need light from another. Behold, whoso understands wherein He shows that the Son is equal with the Father, when He says, As the Father has life in Himself, so has He given to the Son also to have life in Himself; that there may be only this difference between the Father and the Son, that the Father has life in Himself, which none gave Him, while the Son has life in Himself which the Father gave.

12. But here also arises a cloud that must be scattered. Let us not lose heart, let us strive in earnest. Here are pastures of the mind; let us not disdain them, that we may live. Behold, do you say, yourself confessest that the Father has given life to the Son, that He may have life in Himself, even as the Father has life in Himself; that the Father not lacking, the Son may not lack; that as the Father is life, so the Son may be life; and both united one life, not two lives; because God is one, not two Gods; and this same is to be life. How, then, is the Father said to have given life to the Son? Not so as if the Son had been without life before, and received life from the Father that He might live; for if it were so, He would not have life in Himself. Behold, I was speaking of the soul. The soul exists; though it be not wise, though it be not righteous, though it be not godly, it is soul. It is one thing for it to be soul, but another thing to be wise, to be righteous, to be godly. Something there is, then, in which it is not yet wise, not yet righteous, not yet godly. Nevertheless it is not therefore nothing, it is not therefore non-life; for it shows itself to be alive by certain of its own actions, although it does not show itself to be wise, godly, or righteous. For if it were not living it would not move the body, would not command the feet to walk, the hands to work, the eyes to look, the ears to hear; would not open the mouth for speaking, nor move the tongue to distinction of speech. So, then, by these operations it shows itself to have life, and to be something which is better than the body. But does it in any wise show itself by these operations to be wise, godly, or righteous? Do not the foolish, the wicked, the unrighteous walk, work, see, hear, speak? But when the soul rises to something which itself is not, which is above itself, and from which its being is, then it gets wisdom, righteousness, holiness, which so long as it was without, it was dead, and did not have the life by which itself should live, but only that by which the body was quickened. For that in the soul by which the body is quickened is one thing, that by which the soul itself is quickened is another. Better, certainly, than the body is the soul, but better than the soul itself is God. The soul, even if it be foolish, ungodly, unrighteous, is the life of the body. But since its own life is God, just as it supplies vigor, comeliness, activity, the functions of the limbs to the body, while it exists in the body; so, in like manner, while God, its life, is in the soul, He supplies to it wisdom, godliness, righteousness, charity. Accordingly, what the soul supplies to the body, and what God supplies to the soul, are of a different kind: the soul quickens and is quickened. It quickens while dead, even if itself is not quickened. But when the word comes, and is poured into the hearers, and they not only hear, but are made obedient, the soul rises from its death to its life— that is, from unrighteousness, from folly, from ungodliness, to its God, who is to it wisdom, righteousness, light. Let it rise to Him, and be enlightened by Him. Come near, says he, to Him. And what shall we have? And be enlightened. If, therefore, by coming to you are enlightened, and by departing from ye become darkened, your light was not in yourselves, but in your God. Come to Him that you may rise again: if you depart from Him, you shall die. If by coming to Him ye live, and by departing from Him ye die, your life was not in yourselves. For the same is your life which is your light. Because with You is the fountain of life, and in Your light we shall see light.

13. Not, then, in like manner as the soul is one thing before it is enlightened, and becomes a better thing when it is enlightened, by participation of a better; not so, I say, was the Word of God, the Son of God, something else before He received life, that He should have life by participation; but He has life in Himself, and is consequently Himself the very life. What is it, then, that He says, has given to the Son to have life in Himself? I would say it briefly, He begot the Son. For it is not that He existed without life, and received life, but He is life by being begotten. The Father is life not by being begotten; the Son is life by being begotten. The Father is of no father; the Son is of God the Father. The Father in His being is of none, but in that He is Father, 'tis because of the Son. But the Son also, in that He is Son, 'tis because of the Father: in His being, He is of the Father. This He said, therefore: has given life to the Son, that He might have it in Himself. Just as if He were to say, The Father, who is life in Himself, begot the Son, who should be life in Himself. Indeed, He would have this dedit (has given) to be understood for the same thing as genuit (has begotten). It is like as if we said to a person, God has given you being. To whom? If to some one already existing, then He gave him not being, because he who could receive existed before it was given him. When, therefore, you hear it said, He gave you being, you were not in being to receive, but you received, that you should be by coming into existence. The builder gave to this house that it should be. But what did he give to it? He gave it to be a house. To what did he give? To this house. Gave it what? To be a house. How could he give to a house that it should be a house? For if the house was, to what did he give to be a house, when the house existed already? What, then, does that mean, gave it to be a house? It means, he brought to pass that it should be a house. Well, then, what gave He to the Son? Gave Him to be the Son, begot Him to be life— that is, gave Him to have life in Himself that He should be the life not needing life, that He may not be understood as having life by participation. For if He had life by par ticipation, He might, by losing, be without life. Do not take, nor think, nor believe this to be possible respecting the Son. Wherefore the Father continues the life, the Son continues the life: the Father, life in Himself, not from the Son; the Son, life in Himself, but from the Father. Begotten of the Father, that He might live in Himself; but the Father, not begotten, life in Himself. Nor did He beget the Son less than Himself to become equal by growth. For surely He by whom, being perfect, the times were created, was not assisted by time towards His own perfection. Before all time, He is co-eternal with the Father. For the Father has never been without the Son; but the Father is eternal, therefore also the Son co-eternal. Soul, what of you? You were dead, lost life; hear then the Father through the Son. Arise, take to you life, that in Him who has life in Himself you may receive the life which is not in you. He that gives you life, then, is the Father and the Son; and the first resurrection is accomplished when you rise to partake of the life which you are not yourself, and by partaking art made living. Rise from your death to your life, which is your God, and pass from death to eternal life. For the Father has eternal life in Himself; and unless He had begotten such a Son as had life in Himself, it could not be that as the Father raises up the dead, and quickens them, so also the Son should quicken whom He will.

14. But what of that resurrection of the body? For these who hear and live, whence live, except by hearing? For the friend of the Bridegroom stands and hears Him, and rejoices greatly because of the Bridegroom's voice: John 3:29 not because of his own voice; that is to say, they hear and live by partaking, not by coming into being; and all that hear live, because all that obey live. Tell us something, O Lord, also of the resurrection of the flesh; for there have been those who denied it, asserting that this is the only resurrection which is wrought by faith. Of which resurrection the Lord has just now made mention, and inflamed our desire, because the dead shall hear the voice of the Son of God, and shall live. It is not some of those who hear shall live, and others shall die; but all that hear shall live, because all that obey shall live. Behold, we see a resurrection of the mind; let us not therefore let go our faith of the resurrection of the flesh. And unless Thou, O Lord Jesus, declare to us this, whom shall we oppose to those who assert the contrary? For truly all sects that have undertaken to engraft any religion upon men have allowed this resurrection of minds; otherwise, it might be said to them, If the soul rise not, why do you speak to me? What do you mean to do in me? If you do not make of the worse a better, why do you speak? If you do not make a righteous of the unrighteous, why do you speak? But if you make righteous of the unrighteous, godly of the ungodly, wise of the foolish, you confess that my soul does rise again, if I comply with you and believe. So, then, all those that have founded any sect, even of false religion, while they wished to be believed, could not but admit this resurrection of minds: all have agreed concerning this; but many have denied the resurrection of the flesh, and affirmed that the resurrection had taken place already in faith. Such the apostle resists, saying, Of whom is Hymeneus and Philetus, who concerning the truth have erred, saying that the resurrection has taken place already, and overthrow the faith of some. 2 Timothy 2:17-18 They said that the resurrection had taken place already, but in such manner that another was not to be expected; and they blamed people who were looking for a resurrection of the flesh, just as if the resurrection which was promised were already accomplished in the act of believing, namely, in the mind. The apostle censures these. Why does he censure them? Did they not affirm what the Lord spoke just now: The hour comes, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live? But, says Jesus to you, it is of the life of minds that I am hitherto speaking: I am not yet speaking of the life of bodies; but I speak of the life of that which is the life of bodies, that is, of the life of souls, in which the life of bodies exists. For I know that there are bodies lying in the tombs; I know also that your bodies will lie in the tombs. I am not speaking of that resurrection, but I speak of this; in this, rise ye again, lest ye rise to punishment in that. But that you may know that I speak also of that, what do I add? For as the Father has life in Himself, even so has He given to the Son to have life in Himself. This life which the Father is, which the Son is, to what does it pertain? To the soul or to the body? It is not surely the body that is sensible of that life of wisdom, but the rational mind. For not every soul has capacity to apprehend wisdom. A brute beast, in fact, has a soul, but the soul of the brute beast cannot apprehend wisdom. It is the human soul, then, that can perceive this life which the Father has in Himself, and has given to the Son to have in Himself; because that is the true light which enlightens, not every soul, but every man coming into this world. When, therefore, I speak to the mind itself, let it hear, that is, let it obey and live.

15. Wherefore, keep not silent, O Lord, concerning the resurrection of the flesh; lest men believe it not, and we continue reasoners, not preachers. But as the Father has life in Himself, even so has He given to the Son to have life in Himself. Let them that hear, understand; let them believe that they may understand; let them obey that they may live. And that they may not suppose that the resurrection is finished here, let them hear this further: and has given Him authority to execute judgment also. Who has given? The Father. To whom has He given? To the Son; namely, to whom He gave to have life in Himself, to the same has He given authority to execute judgment. Because He is the Son of man. For this is the Christ, both Son of God and Son of man. In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. Behold, how He has given Him to have life in Himself! But because the Word was made flesh, and dwelt among us, was made man of the Virgin Mary, He is the Son of man. What, therefore, has He received as Son of man? Authority to execute judgment. What judgment? That in the end of the world. Then also there will be a resurrection, but a resurrection of bodies. So, then, God raises up souls by Christ, the Son of God; bodies He raises up by the same Christ, the Son of man. Hath given Him authority. He should not have this authority did He not receive it; and He should be a man without authority. But the same who is Son of God is also Son of man. For by adhering to the unity of person, the Son of man with the Son of God is made one person, and the Son of God is the same person which the Son of man is. But what characteristic it has, and wherefore, must be distinguished. The Son of man has soul and body. The Son of God, which is the Word of God, has man, as the soul has body. And just as soul having body does not make two persons, but one man; so the Word, having man, makes not two persons, but one Christ. What is man? A rational soul, having a body. What is Christ? The Word of God, having man. I see of what things I speak, who I the speaker am, and to whom I am speaking.

16. Now hear concerning the resurrection of bodies, not me, but the Lord about to speak, on account of those who have risen again by a resurrection from death, by cleaving to life. To what life? To a life which knows not death. Why knows not death? Because it knows not mutability. Why knows not mutability? Because it is life in itself. And has given Him authority to execute judgment, because He is the Son of man. What judgment, what kind of judgment? Marvel not at this which I have said—gave Him authority to execute judgment,— for the hour is coming. He does not adds and now is: therefore He means to make known to us a certain hour in the end of the world. The hour is now that the dead rise, the hour will be in the end of the world that the dead rise: but that they rise now in the mind, then in the flesh; that they rise now in the mind by the Word of God, the Son of God; then in the flesh by the Word of God made flesh, the Son of man. For it will not be the Father Himself that will come to judgment, notwithstanding the Father does not withdraw Himself from the Son. How, then, is it that the Father Himself will not come? In that He will not be seen in the judgment. They shall look on Him whom they pierced. John 19:37 That form which stood before the judge, will be Judge: that form will judge which was judged; for it was judged unjustly, it will judge justly. There will come the form of a servant, and that same will be apparent. For how could the form of God be made apparent to the just and to the unjust? If the judgment were to be only among the just, then the form of God might appear as to the just. But because the judgment is to be of the just and of the unjust, and that it is not permitted to the wicked to see God—for blessed are the pure in heart, for they shall see God, Matthew 5:8 — such a Judge will appear as may be seen by those whom He is about to crown, and by those whom He is about to condemn. Hence the form of a servant will be seen, the form of God will be hid. The Son of God will be hid in the servant, and the Son of man will be manifest, because to Him has He given authority to execute judgment, because He is the Son of man. And because He alone will appear in the form of a servant, but the Father not, since He has not taken upon Him the form of a servant; for that reason He says above: The Father judges not any man, but has given all judgment to the Son. Rightly then had it been deferred, that the propounder might Himself be the interpreter. For before it was hidden; now, as I think, it is already manifest, that He gave Him authority to execute judgment, that the Father judges not any man, but has given all judgment to the Son: because the judgment is to be by that form which the Father has not. And what kind of judgment? Marvel not at this, for the hour is coming: not that which now is, for the souls to rise; but that which is to be, for the bodies to rise.

17. Let Him declare this more distinctly, that the heretical denier of the resurrection of the body may not find a pretext for sophistical cavil, although the meaning already shines out clearly. When it was said above, The hour is coming, He added, and now is; but just now, The hour is coming, He has not added, and now is. Let Him, however, by the open truth, burst asunder all handles, all loops and pegs of sophistical attack, all the nooses of ensnaring objections. Marvel not at this: for the hour is coming, in which all that are in the graves. What more evident? What more distinct? Bodies are in the graves; souls are not in the graves, either of just or of unjust. The soul of the just man was in the bosom of Abraham; the unjust man's soul was in hell, tormented: neither the one nor the other was in the grave. Above, when He says, The hour is coming, and now is, I beseech you give earnest heed. You know, brethren, that we get the bread of the belly with toil; with how much greater toil the bread of the mind! With labor you stand and hear, but with greater we stand and speak. If we labor for your sake, you ought to labor with us for your own sake. Above, then, when He said, The hour is coming, and added, and now is, what did He subjoin? When the dead shall hear the voice of the Son of God, and they that hear shall live. He did not say, All the dead shall hear, and they that hear shall live; for He meant the unrighteous to be understood. And is it so, that all the unrighteous obey the gospel? The apostle says openly, But not all obey the gospel. Romans 10:16 But they that hear shall live, because all that obey the gospel shall pass to eternal life by faith: yet all do not obey; and this is now. But certainly, in the end, All that are in the graves, both the just and the unjust, shall hear His voice, and come forth. How is it He would not say, and shall live? All, indeed, will come forth, but all will not live. For in that which He said above, And they that hear shall live, He meant it to be understood that there is in that very hearing and obeying an eternal and blessed life, which not all that shall come forth from the graves will have. Here, then, both in the mention of graves, and by the expression of a coming forth from the graves, we openly understand a resurrection of bodies.

18. All shall hear His voice, and shall come forth. And where is judgment, if all shall hear and all shall come forth? It is as if all were confusion; I see no distinguishing. Certainly You have received authority to judge, because You are the Son of man: behold, You will be present in the judgment; the bodies will rise again; but tell us something of the judgment itself, that is, of the separation of the evil and the good. Hear this further, then: They that have done good into the resurrection of life; they that have done evil into the resurrection of judgment. When above He spoke of a resurrection of minds and souls, did He make any distinction? No, for all that hear shall live; because by hearing, viz. by obeying, shall they live. But certainly not all will go to eternal life by rising and coming forth from the graves—only they that have done well; and they that have done ill, to judgment. For here He has put judgment for punishment. There will also be a separation, not such as there is now. For now we are separated, not by place, but by character, affections, desires, faith, hope, charity. Now we live together with the unjust, though the life of all is not the same: in secret we are distinguished, in secret we are separated; as grain on the floor, not as grain in the granary. On the floor, grain is both separated and mixed: separated, because severed from the chaff; mixed, because not yet winnowed. Then there will be an open separation; a distinguishing of life just as of the character, a separation as there is in wisdom, so also will there be in bodies. They that have done well will go to live with the angels of God; they that have done evil, to be tormented with the devil and his angels. And the form of a servant will pass away. For to this end He had manifested Himself, that He might execute judgment. After the judgment, He shall go hence, will lead with Him the body of which He is the head, and deliver up the kingdom of God. 1 Corinthians 15:24 Then will openly be seen that form of God which could not be seen by the wicked, to whose vision the form of a servant must be shown. He says also in another place on this wise: These shall go away into everlasting burning (speaking of certain on the left), but the just into life eternal; Matthew 25:46 of which life He says in another place: And this is eternal life, that they may know You the one true God, and Jesus Christ whom You have sent. John 17:3 Then will He be there manifested, who, being in the form of God, thought it not robbery to be equal with God. Philippians 2:6 Then He will manifest Himself, as He has promised to manifest Himself to them that love Him. For he that loves me, says He, keeps my commandments; and he that loves me shall be loved of my Father; and I will love him, and will manifest myself to him. John 14:21 He was present in person with those to whom He was speaking: but they saw the form of a servant, they did not see the form of God. They were being led on His own beast to His dwelling to be healed; but now being healed, they will see, because, says He, I will manifest myself to him. How is He shown equal to the Father? When He says to Philip, He that sees me sees my Father also. John 14:19

19. I cannot of myself do anything: as I hear, I judge: and my judgment is just. Else we might have said to Him, You will judge, and the Father will not judge, for 'all judgment has He given to the Son.' it is not, therefore, according to the Father that You will judge. Hence He added, I cannot of myself do anything: as I hear, I judge: and my judgment is just; because I seek not my own will, but the will of Him that sent me. Undoubtedly the Son quickens whom He will. He seeks not His own will, but the will of Him that sent Him. Not my own, my proper will; not mine, not the Son of man's; not mine to resist God. For men do their own will, not God's, when they do what they list, not what God commands; but when they do what they list, so as yet to follow God's will, they do not their own will, notwithstanding they do what they list to do. Do what you are bidden willingly, and thus shall you both do what you will, and also not do your own will, but His that bids.

20. What then? As I hear, I judge. The Son hears, and the Father shows to Him, and the Son sees the Father doing. But we had deferred these matters, in order to handle them, so far as might lie in our abilities, with somewhat greater plainness and fullness, should time and strength remain to us after finishing the perusal of the passage. If I say that I am able to speak yet further, you perhaps are not able to go on hearing. Again, perhaps, in your eagerness to hear, you say, We are able. Better, then, that I should confess my weakness, that, being already fatigued, I am not able to speak longer, than that, when you are already satiated, I should continue to pour into you what you cannot well digest. Then, as to this promise, which I deferred until today, should there be an opportunity, hold me, with the Lord's help, your debtor until tomorrow.

[AD 430] Augustine of Hippo on John 5:30

The only Son says, “I seek not my own will,” and yet we want to do our own will! See how low the one who is equal to the Father humbles himself!… Let us then do the will of the Father, Christ and Holy Spirit, for this Trinity has one will, power and majesty.

Source: TRACTATES ON THE GOSPEL OF JOHN 22.15

[AD 444] Cyril of Alexandria on John 5:30

CHAPTER IX. That the Son is in nothing inferior to God the Father, but is of Equal Might in Operation unto all things as God of God.

Give more exact heed again to the things said, and receive the force of its thought with intelligence. For the Jews not knowing the deep Mystery of the economy of flesh, nor yet acknowledging the Word of God indwelling in the Temple of the Virgin, were often excited by zeal, mistaken and not according to knowledge, as Paul saith, to savageness of manners and fierce anger: and indeed were attempting to stone Him, for that He, being a Man, was making Himself God, and again because He said that God was His Father, making Himself Equal with God. But since they were thus hard of understanding and utterly unable to endure God-befitting words, but both thought and spake meanly of Him, the Saviour by an economy acts the child with them, and made His explanation a mixed one, neither wholly foregoing words befitting God, nor altogether rejecting human language: but having said something worthy of His Divine Authority, He forthwith represses the untutored mind of the hearers, by bringing in something human also; and again having said something human by reason of the economy, He suffers not what belongs to Him to be seen in mean estate only, showing often by His Superhuman Might and Words that He is by Nature God. Some such contrivance will you find now too in the passage at present before us. For what did He say before? For as the Father raiseth up the dead and quickeneth them, so the Son too quickeneth whom He will, next again, For the hour is coming in the which all that are in their graves shall hear His Voice; and besides, that they shall also come forth to be judged and to receive their reward according to their works. But He That saith He can quicken whom He will, and in like manner as the Father: how shall He not be conceived of as clothed with Might befitting God? He Who openly says that He will be Judge of all, how shall He not with justice terrify those who deem that He is yet bare Man? For it was like that they being Hebrews and instructed in the Sacred Writings, should not be entirely ignorant that God should be Judge of the world, since they too sang often, Arise, O God, judge the earth, and again, For God is the Judge.

Since then He knew that the ignorant people of the Jews were vexed at these things, He rids them of their accustomed anger by saying in more human language, I can of Mine Own self do nothing: as I hear, I judge. As far then as one can say, taking the words superficially, He derides the understanding of the Jews. For the form of expression gives the idea of a sort of weakness, and of authority not altogether free; but it is not so in truth, since the Son being Equal in all things to the Father, hath by Nature the same Operation and Authority in respect to all things. But He saith that He can do nothing of Himself, but as He heareth, so He judgeth: in another way again showing Himself Equal in Mind and Power to God the Father.

For neither will the Father be conceived of as doing anything without the Son, Alone and by Himself, seeing He hath Him as His Might and Power (therefore all things were made by Him, and without Him was not made any one thing) nor will the Son again do ought of Himself, the Father not co-with Him. Therefore He saith also, Of Myself I do nothing; but the Father That dwelleth in Me, He doeth the works. And we shall not suppose that the Son is strengthened by the Father, as though weak, and again that authority over all things is given Him: for then |276 would He be no longer God by Nature, as having the glory of the Godhead bestowed; but neither would the Father Himself still exist in unimpaired excellency of good things, if He had the Word, the Impress of His Nature, such as to require Power and Authority from another. For a giver of the things spoken of will be sought for analogously for the Image and Archetype, and thus in short our argument will go forth into boundless controversy, and will run out into the deep sea of blasphemy. But since the Son being of the Essence of the Father takes to Himself by Nature all the Properties of Him who begat Him, and Essentially attains to one Godhead with Him, by reason of Identity of Nature, He is in the Father, and hath again the Father in Himself: wherefore He frequently, Unblamed and Truly, attributes to the Father the Power of His Own Works, not excluding Himself from the power of doing them but attributing all things to the Operation of the One Godhead: for One is the Godhead in the Father, the Son, and the Holy Ghost.

And that the Son is not inferior to the Father either in Power or Operation unto ought, but is Like in all things and of Equal Might, has been demonstrated by us elsewhere, on the words, The Son can do nothing of Himself but what He seeth the Father do: for what things soever He doeth, these doeth the Son too likewise. But since I think it just and becoming, to display the most devoted zeal in Divine doctrines; come let us after the custom of sailors on the sea wind back anew (as a cable) the whole argument of the chapter. For in this way one may see, that the Son does not accuse His Own Nature by saying that He can do nothing of Himself, but rather exposes the folly of the Jews, and plainly shows that they trample on the law of Moses. For in that to the words, I can do nothing of Myself, is immediately subjoined, As I hear, I judge, it frees the Son from all reproach of not being able to act of His Own Power: rather it shows clearly that He is in all things Filial and Consentient with Him Who begat Him. For if as though impotent He were borrowing His Power of the Father, as not having sufficient of Himself: how ought He not rather to say, I can of Mine Own Self do nothing, I receive the power of my Father? But now as He does not say this, but rather adds to the being able to do nothing of Himself, that He so judges as He hears, it is evident that not in respect of weakness of operation as to ought, does He put that He cannot, but by reason of impossibility of transgressing in anything the Will of the Father. For since One Godhead is conceived of in the Father and the Son, the Will too (I suppose) will be surely the Same; and neither in the Father, nor yet in the Son or the Holy Ghost will the Divine Nature be conceived of as at variance with Itself; but whatsoever seemeth good to the Father (for example), this is the Will of the Whole Godhead.

Needs therefore does the Son introduce Himself as co-approving and consenting to the Father in whatever seemeth good to Him, explaining that He cannot do anything which is not altogether according to the Mind of the Father, for this is the meaning of Of Myself . Just as if He should say that He cannot commit sin, He would not rightly seem to any to incur the charge of weakness, but rather to set forth a wondrous and God-befitting Property of His Own Nature (for He gives to understand that He is Immoveable and Unchangeable): so when He acknowledges that He can do nothing of Himself, we shall rather be awestruck as seeing Unchangeableness the fruit of the Unchangeable Nature, than unseasonably account the not being able to be a mark of weakness.

Let these things be said by us conformably to our own ability, and let the lover of learning search out for better: but we will not shrink from interpreting the saying in another way too, lowering our manner of speech a little from the bounds of the Godhead and the Excellence of the Only-Begotten: and since the Son truly was and was called Man, translating the force of the passage to the economy with Flesh, and showing that what follows is akin and connected with what preceded. Therefore He clearly testified that all that are in the graves shall hear His Voice, and that they shall come forth to be judged. When He has once begun on the subject of His judging the world, He not only promises to be a righteous Judge at that time, in which He says the Resurrection of the dead will take place, but also declares that even now He judges rightly and justly of matters in this life. What was the question and of what the discourse, hear. For our sakes was He born of a woman: for as Paul saith, He taketh not hold of angels, but of the seed of Abraham, wherefore it behoved Him in all things to be made like unto His brethren. But since He was made Man and in servant's form, He the Law-giver as God and Lord is made under the Law also. He speaks then sometimes as under the Law, sometimes again as above the Law, and hath undisputed authority for both. But He is discoursing now with the Jews as Law-keeper and Man, as not able to transgress the commands ordered from above, nor venturing to do ought of His Own Mind, which does not agree with the Divine Law. Wherefore He says, I can of Mine own self do nothing; as I hear, I judge. By testifying to Himself that He can do nothing of Himself, which is not wholly in accordance with the Law, and that He judges and gives sentence in matters, according as He hears, to wit by declaration of the Law, He exposes the unbelief of the Jews, and lays bare their headstrong habit. For this too the words I can of Mine own self do nothing, well hint at, as contrasting with, YE recklessly transgress the commandments given you, ye were bold to do all things of yourselves, fearlessly, and in every matter are ye zealous to give judgments not consonant to the Divine decrees. For ye teach for doctrines the commandments of men, and make your own will a law.

What then is the aim of this way of speaking, or how He introduces Himself as judging justly, and they not, shall be told next. He had healed the paralytic on the Sabbath day, He compassionated a man who had spent long time in sickness, showing forth right and good judgment upon him. For it was right to pity the sick man even on the sabbath day, and by no means to shut up His compassion from reverence for the sabbath day, practising a most vain piety. As the Father too works even on the sabbath day in regard of His economy towards His creatures, and that surely through the Son, so doth Himself also. For neither did He think that a man who needed compassion on the sabbath day ought to be deprived of it, by reason of the Sabbath, since He knew that the Son of Man was Lord of the sabbath. For not man was made for the sabbath, but the sabbath for man. Therefore righteous herein and good is the judgment of the Saviour, not restraining by reason of the sabbath His Loving-Kindness to the prostrate, but that which as God He knows how to perform (for the Divine Nature is the Fountain of Goodness), this He did even on the sabbath day: but the judgment of the Jews upon Him in that they were vexed on account of the sabbath, and therefore desired to kill Him Who had done them no wrong, how is not this exceedingly dissonant to the Divine Laws (for it is written, The innocent and righteous slay thou not) and the invention rather of their cruelty, and not of the holy Scriptures?

Understand then that Jesus says with a kind of emphasis to those who were angry at His deeds of good and found fault with His holy judgments, following only their own imaginations, and so to speak defining as law that which seemed to them to be right even though it be contrary to the Law:---- I can of Mine Own Self do nothing, i. e., I do all things according to the Law set forth by Moses, I endure not to do anything of Myself, as I hear, I judge. For what willeth the Law? Ye shall not respect persons in judgment, for the judgment is God's. why then (saith He) are ye angry at Me because I have made a man every whit whole on the sabbath day, and condemn not Moses who decreed that children should be circumcised even on the sabbath. Judge not according to the appearance, but judge righteous judgment. If a man on the sabbath day receive circumcision, that the Law of Moses should not be broken, thus without due cause are ye vexed at seeing a man every whit healed on the sabbath day? I therefore judged justly, but ye by no means so, for ye do all things of yourselves. But 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, as ye do, but the Will of the Father Which sent Me.

What manner of sending this is, and the mode of the being sent, we having before spoken of at length, will refrain from speaking any more thereof. But we must observe for profit's sake that He says that the Law is the Will of God the Father.

[AD 444] Cyril of Alexandria on John 5:30

Since the Son is of one essence with the Father, by his nature he possesses all the characteristics of him who begat him and essentially attains to one Godhead with him by reason of [his] nature. He is in the Father, and likewise he has the Father in himself. Thus, he [properly] attributes to the Father the power of his own works, not excluding himself from the power of doing them but attributing all things to the operation of the one Godhead. For there is one Godhead in the Father, the Son and the Holy Spirit.… Since he was made man and in the form of a servant he, who as God and Lord is the lawgiver, is himself also made under the law. Therefore, sometimes he exists as though under the law and sometimes as though above the law—and has undisputed authority for both. But, he is speaking now with the Jews as a law-abiding man, as one who is not able to transgress the commands ordered from above or venturing to do anything of his own mind that is contrary to the divine law. This is why he says, “I can do nothing on my own authority; as I hear, I judge.”

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.9

[AD 220] Tertullian on John 5:31

No one who comes on the authority of another establishes that authority as his own but rather guards against such an understanding, for first must come the support of the one who gives him his authority. Now, [Christ] will not be acknowledged as Son if the Father never called him this. Nor will people believe he is the sent One if no sender gave him a commission.

Source: AGAINST MARCION 3.2

[AD 220] Tertullian on John 5:31

It is true that he tells us himself that he was a persecutor before he became an apostle, still this is not enough for any man who examines before he believes, since even the Lord Himself did not bear witness of Himself. But let them believe without the Scriptures, if their object is to believe contrary to the Scriptures.

Source: The Prescription Against Heretics

[AD 258] Cyprian on John 5:31

Think you that my testimony of myself is better than that of God? when the Lord Himself teaches, and says that testimony is not true, if any one himself appears as a witness concerning himself, for the reason that every one would assuredly favour himself. Nor would any one put forward mischievous and adverse things against himself, but there may be a simple confidence of truth if, in what was announced of us, another is the announcer and witness. "If," He says, "I bear witness of myself, my testimony is not true; but there is another who beareth witness of me." but if the Lord Himself, who will by and by judge all things, was unwilling to be believed on His own testimony, but preferred to be approved by the judgment and testimony of God the Father, how much more does it be-hove His servants to observe this, who are not only approved by, but even glory in the judgment and testimony of God! But with you the fabrication of hostile and malignant men has prevailed against the divine decree, and against our conscience resting upon the strength of its faith, as if among lapsed and profane persons placed outside the Church, from whose breasts the Holy Spirit has departed, there could be anything else than a depraved mind and a deceitful tongue, and venomous hatred, and sacrilegious lies, which whosoever believes, must of necessity be found with them when the day of judgment shall come.

Source: Epistle LXVIII

[AD 367] Hilary of Poitiers on John 5:31

The Only-begotten God shows Himself to be the Son, on the testimony not of man only, but of His own power. The works which He does, bear witness to His being sent from the Father. Therefore the obedience of the Son and the authority of the Father are set forth in Him who was sent. But the testimony of works not being sufficient evidence, it follows, And the Father Himself which has sent Me, has borne witness of Me. Open the Evangelic volumes, and examine their whole range: no testimony of the Father to the Son is given in any of the books, other than that He is the Son. So what a calumny is it in men now saying that this is only a name of adoption: thus making God a liar, and names unmeaning.

[AD 367] Hilary of Poitiers on John 5:31-40

(vi. de Trin. c. 27) The Only-begotten God shows Himself to be the Son, on the testimony not of man only, but of His own power. The works which He does, bear witness to His being sent from the Father. Therefore the obedience of the Son and the authority of the Father are set forth in Him who was sent. But the testimony of works not being sufficient evidence, it follows, And the Father Himself which hath sent Me, hath borne witness of Me. Open the Evangelic volumes, and examine their whole range: no testimony of the Father to the Son is given in any of the books, other than that He is the Son. So what a calumny is it in men now saying that this is only a name of adoption: thus making God a liar, and names unmeaning.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 5:31

1. 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 contains 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 appears to have testified of Himself? For instance, conversing with the Samaritan woman He said, I Am that speak unto you: and in like manner to the blind man, It is He that talks with you John 9:37; and rebuking the Jews, You say, you blaspheme, because I said I am the Son of God. John 10:36 And in many other places besides He does this. If now all these assertions be false, what hope of salvation shall we have? And where shall we find truth when Truth Itself declares, My witness is not true? Nor does this appear to be the only contradiction; there is another not less than this. He says farther on, Though I bear witness of Myself, yet My witness is true John 8:14; 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.

What then is the meaning? The Jews were about to object to Him, If you bear witness concerning yourself, your witness is not true John 8:13: therefore He spoke these words in anticipation; as though He had said, You will surely say to Me, we believe you not; for no one that witnesses 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 says, My witness is not true, He rebukes their opinion of Him, and the objection about to be urged by them against Him; but when He says, Though I bear witness of Myself, My witness is true John 8:14, He declares the very nature of the thing itself, namely, that as God they ought to deem Him trustworthy even when speaking of Himself. For since He had spoken of the resurrection of the dead, and of the judgment, and that he that believes in Him is not judged, but comes unto life, and that He shall sit to require account of all men, and that He has 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 says, that 'as the Father raises the dead and quickens them, so the Son quickens whom He will'; I told you that 'the Father judges no man, but has 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 honors not the Son honors not the Father'; I told you that 'he that hears My words and believes them shall not see death, but has passed from death unto life' John 5:24; not exactly quoted; 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 puts 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 you will say, you assert all this, but you are not a credible witness, since you testify of yourself. 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 supplies 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 puts first the less important witness of John. For after saying, There is another that bears witness of Me, and I know that his witness is true, He adds,

[AD 407] John Chrysostom on John 5:31-40

(Hom. xl. 1) He now brings proof of those high declarations respecting Himself. He answers an objection: If I bear witness of Myself, My witness is not true. These are Christ's own words. But does not Christ in many places bear witness of Himself? And if all this is false, where is our hope of salvation? Whence shall we obtain truth, when the Truth Itself says, My witness is not true. We must believe then that true, here, is said, not with reference to the intrinsic value of His testimony, but to their suspicions; for the Jews might say, We do not believe Thee, because no one who bears witness to himself is to be depended on. 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.

(Hom. xl. 2) But according to the former interpretation, they might say to Him, If Thy witness is not true, how sayest Thou, I know that the witness of John is true? But His answer meets the objection: Ye sent unto John, and he bare witness of the truth: as if to say: Ye would not have sent to John, if ye had not thought him worthy of credit. And what is more remarkable, they did send to him, not to ask Him about Christ, but about himself. For they who were sent out did not say, What sayest thou of Christ? but, Who art thou? what sayest thou of thyself? (c. 1:22) In so great admiration did they hold him.

(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.

(Hom. xl. 2) I therefore direct you to John, not because I want his testimony, but that ye may be saved: for I have greater witness than that of John, i. e. that of my works; The works which the Father hath given Me to finish, the same works that I do bear witness of Me, that the Father hath sent Me.

(Hom. xl. 3) How then says Moses, Ask—whether there hath been any such thing as this great thing is: did ever people hear the voice of God, speaking out of the midst of the fire, as thou hast heard and seen? (Deut. 4:32, 33) Isaiah too, and many others, are said to have seen Him. So what does Christ mean here? He means to impress upon them the philosophical doctrine, that God has neither voice, or appearance, or shape; but is superior to such modes of speaking of Him. For as in saying, Ye have never heard His voice, He does not mean to say that He has a voice, only not an audible one to them; so when He says, Nor have even His shape, no tangible, sensible, or visible shape is implied to belong to God: but all such mode of speaking is pronounced inapplicable to God.

(Hom. xl. 3) But it was impossible for them to declare that they had received, and obeyed God's commands: and therefore He adds, Ye have not His word abiding in you; i. e. the commandments, the law, and the prophets; though God instituted them, ye have them not. For if the Scriptures every where tell you to believe on Me, and ye believe not, it is manifest that His word is gone from you: For whom He hath sent, Him ye believe not.

(Hom. xl. 3) Or the connection may be given thus. They might say to Him, How, if we have never heard God's voice, has God borne witness to you? So He says, Search the Scriptures; meaning that God had borne witness of Him by the Scriptures. He had borne witness indeed at the Jordan, and on the mount. But they did not hear the voice on the mount, and did not attend to it at the Jordan. Wherefore He sends them to the Scriptures, when they would also find the Father's testimony. (Hom. xli. 1). He did not send them however to the Scriptures simply to read them, but to examine them attentively, because Scripture ever threw a shade over its own meaning, and did not display it on the surface. The treasure was, as it were, hidden from their eye. He does not say, For in them ye have eternal life, but, For in them ye think ye have eternal life; meaning that they did not reap much fruit from the Scriptures, thinking, as they did, that they should be saved by the mere reading of them, without faith. For which reason He adds, Ye will not come to Me; i. e. ye will not believe on Me.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on John 5:31-40

(de Verb. Dom. s. 43) He knew Himself that His witness of Himself was true, but in compassion to the weak and unbelieving, the Sun sought for candles, that their weak sight might not be dazzled by His full blaze. And therefore John was brought forward to give his testimony to the truth. Not that there is such testimony really, for whatever witnesses bear witness to Him, it is really He who bears witness to Himself; as it is His dwelling in the witnesses, which moves them so to give their witness to the truth.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on John 5:31

The most wise Solomon, gathering together the things in which a man may very reasonably glory, and show his manner of life to be enviable, and placing them before those who are apt to learn, says, The righteous man is his own accuser in the opening of the trial, and again, Let thy neighbour praise thee and not thine own mouth, a stranger and not thine own lips. For a thing truly burdensome and most intolerable to the hearers, is it that some like not to be praised by the voice of others, but attest unrestrainedly their own most noble and excellent deeds. But with reason is such language distrusted; for we are wont to be invited by certain (so to speak) natural and necessary drawings of self-love, readily to ascribe to ourselves nought that is ill, but ever to put about us and not altogether truthfully, the things whereby any may be thought well-behaved and good.

When then our Lord Jesus Christ adjudged to Himself that He judgeth righteous judgments, saying openly that He could do nothing of Himself, but that He makes the Will of the Father His Rule in all His Actions, and in saying this, introduced Himself as witness to Himself, although it was true, yet of necessity considering the sophistry of the Pharisees, and what they would say in their folly (for they knew not that He is God by Nature): He anticipates them in putting it forward, and says, Ye following the practice of the common people, and not advancing beyond surmise befitting Jews, will surely say, THOU bearest record of Thyself, Thy record is not true; but ye shall hear this in reply (saith He), I endure yet with your blasphemies, I am by no means exceeding angry with you belching forth your words from the ignorance most dear to you, I grant you for argument's sake, that even this hath been well said by you: Be it so, ye reject My Voice, there is Another That beareth witness of Me. He here indicates God the Father Which is in heaven Who hath now in divers manners attested the Verity of the Essence of His Own Son; and He says that He knows that His witness is True showing that His Own Judgement too is in fact most trustworthy and true. For lest by admitting as it were that He said things untrue of Himself, He should give room for malice, and a loophole against Himself to them who are accustomed to think otherwise, He having ceded of necessity to what is becoming and customary, that one ought not altogether to credit as true him who praises and approves himself, returns again as God to His due position and says that He knows that the witness of the Father is true, all bat teaching this; I being Very God know Myself (says Ho), and the Father will say nothing of favour concerning Me. For I am Such by Nature, as He, being True, will declare Me. In the former part then there was an assent so to say of condescension, and the words hypothetic rather than true; in His saying that He knows that the witness of the Father is true, is the demonstration of God-befitting credibility.

But it must be observed that in respect of His Own Person the Father is Other than the Son, and is not, as some uninstructed heretics have imagined, introduced as the Son-Father.

[AD 735] Bede on John 5:31-40

Because I do not want it. John, though he bore witness, did it not that Christ might increase, but that men might be brought to the knowledge of Him.

(v. Joan.) By His mission we must understand His incarnation. Lastly, He shows that God is incorporeal, and cannot be seen by the bodily eye: Ye have neither heard His voice at any time, nor seen His shape.

(in v. Joan.) That coming is put for believing we know, Come unto Him, and be lightened. He adds, That ye might have life; (Ps. 33) For, if the soul which sinneth dies, they were dead in soul and mind. And therefore He promises the life of the soul, i. e. eternal happiness.

Source: Catena Aurea by Aquinas

[AD 804] Alcuin of York on John 5:31-40

Or thus; Christ, being both God and man, He shows the proper existence of both, by sometimes speaking according to the nature he took from man, sometimes according to the majesty of the Godhead. If I bear witness of Myself, My witness is not true: this is to be understood of His humanity; the sense being, If I, a man, bear witness of Myself, i. e. without God, My witness is not true: and then follows, There is another that beareth witness of Me. The Father bore witness of Christ, by the voice which was heard at the baptism, and at the transfiguration on the mount. And I know that His witness is true; because He is the God of truth. How then can His witness be otherwise than true?

But he bore witness not to himself, but to the truth: as the friend of the truth, he bore witness to the truth, i. e. Christ. Our Lord, on His part, does not reject the witness of John, as not being necessary, but shows only that men ought not to give such attention to John as to forget that Christ's witness was all that was necessary to Himself. But I receive not, He says, testimony from men.

John was a candle lighted by Christ, the Light, burning with faith and love, shining in word and deed. He was sent before, to confound the enemies of Christ, according to the Psalm, I have ordained a lantern for Mine Anointed; as for His enemies, I shall clothe them with shamem. (Ps. 131)

That He enlightens the blind, that He opens the deaf ear, looses the mouth of the dumb, casts out devils, raises the dead; these works bear witness of Christ.

The Jews might say, We heard the voice of the Lord at Sinai, and saw Him under the appearance of fire. If God then bears witness of Thee, we should know His voice. To which He replies, I have the witness of the Father, though ye understand it not; because ye never heard His voice, or saw His shape.

For it is not by the carnal ear, but by the spiritual understanding, through the grace of the Holy Spirit, that God is heard. And they did not hear the spiritual voice, because they did not love or obey Him, nor saw they His shape; inasmuch as that is not to be seen by the outward eye, but by faith and love.

Or thus; they cannot have abiding in them the Word which was in the beginning, who came not to keep in mind, or fulfil in practice, that word of God which they hear. Having mentioned the testimonies of John, and the Father, and of His works, He adds now that of the Mosaic Law: Search the Scriptures, for in them ye think ye have eternal life; and they are they which testify of Me: as if He said, Ye think ye have eternal life in the Scriptures, and reject Me as being opposed to Moses: but you will find that Moses himself testifies to My being God, if you search the Scripture carefully. All Scripture indeed bears witness of Christ, whether by its types, or by prophets, or by the ministering of Angels. But the Jews did not believe these intimations of Christ, and therefore could not obtain eternal life: Ye will not come to Me, that ye may have life; meaning, The Scriptures bear witness of Me, but ye will not come to Me notwithstanding, i. e. ye will not believe on Me, and seek for salvation at My hands.

Source: Catena Aurea by Aquinas

[AD 428] Theodore of Mopsuestia on John 5:32

Since they were about to object to the words pronounced by our Lord about himself: “Your words are not true, nor worthy to be accepted, because you bear testimony about yourself”—since in their argument with him they were about to put forward this objection, our Lord forestalled them by saying, “You must not accept me as true, because I bear testimony to myself: this is what you undoubtedly mean. But you would have the right to say such a thing if I were the only one to bear testimony about myself. But now someone else said other things that were similar to my words about me, and he was a very trustworthy witness.”

Source: COMMENTARY ON JOHN 2.5.31-32

[AD 373] Ephrem the Syrian on John 5:33-34

If he [our Lord] was not receiving testimony from human beings, why did he go to John to receive testimony from him? John, however, was sent from God: “He who sent us spoke to me.” Through John, the Father was testifying about him, just as he [our Lord] said, “Moses also wrote about me,” along with other statements.

Source: COMMENTARY ON TATIAN’S DIATESSARON 13.11

[AD 407] John Chrysostom on John 5:33

Yet if Your witness be not true, how sayest Thou, I know that the testimony of John is true, and that he has borne witness to the truth? And do you see (O man) how clear it hence is, that the expression, My witness is not true, was addressed to their secret thoughts?

2. What then, says some one, if John bore witness partially. That the Jews might not assert this, see how He removes this suspicion. For He said not, John testified of Me, but, You first sent to John, and you 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 do you say concerning Christ? but, Who are you? What do you say of yourself? So great admiration felt they for the man. Now to all this Christ made allusion by saying, You sent unto John. And on this account the Evangelist has 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.

[AD 407] John Chrysostom on John 5:33-34

What Jesus says is like this: I, being God, did not need the witness of John, which is a human witness. And yet, because you listened to him and believe that he is more trustworthy than anyone else, and because you ran to him as to a prophet (for “all the city came out to the Jordan”) and, finally, because you have not believed on me even when I performed miracles, therefore I remind you of that witness of his.

Source: HOMILIES ON THE GOSPEL OF JOHN 40.2

[AD 444] Cyril of Alexandria on John 5:33

As we have just affirmed that it is disgraceful, and not without share of the uttermost folly, that any one should be seen as an admirer of his own excellencies, even though he should by reason of exceeding virtue escape untruth: so it is an absurdity cognate (so to say) and akin to this, that any not called upon to bear witness to any thing, should of their own accord appear before the judges or those who wish to enquire. For such an one would seem (and that justly) not altogether to be anxious to tell the truth, but rather to be over-eager to give his testimony, to make known not what the nature of the fact is, but rather his own account of it. Most skilfully then, yea rather as God, doth our Lord Jesus Christ, overturning beforehand the charge of the Pharisees in regard to this, say, YE have sent unto John: not of his own accord (says He) does the Baptist come to give his testimony to Me, he is clear from any charge of this: he gave free testimony; YE sent to ask John, and he hath borne witness unto the truth. For when he was asked by them who were sent to him, whether he were the Christ, he confessed and denied not, but confessed I am not the Christ, but am sent before Him. He hath then borne witness to the Truth, for Christ is the Truth.

[AD 220] Tertullian on John 5:34

Perhaps some (woman) will say: "To me it is not necessary to be approved by men; for I do not require the testimony of men: God is the inspector of the heart.

Source: On the Apparel of Women Book II

[AD 407] John Chrysostom on John 5:34

Why then have You brought forward that of John? His testimony was not the testimony of man, for, says he, He that sent me to baptize with water, He said unto me. John 1:33 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 learned 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 spoke of himself, and therefore Christ says, I receive not testimony from man. And that the Jews might not ask, And if You were not about to receive the testimony of man, and by it to strengthen Yourself, why have You brought forward this man's testimony? see how He corrects this contradiction by what He adds. For after saying, I receive not testimony from man, He has added,

But these things I say, that you may be saved.

What He says 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.

[AD 444] Cyril of Alexandria on John 5:34

He doth not reject the word of John as useless, nor declare the witness of the truth to be of none effect (for He would with justice have seemed to have wrought absurdity against Himself, by unreasonably dismissing from credence him whom He sent to cry. Prepare ye the way of the Lord, make straight the paths of our God) but as striving with the unbounded disobedience of the Jews He proceeds to what is better and of more weight, saying that not of necessity is testimony to Himself from voice of man admitted, but rather giving them more glorious proof from the Authority befitting Him Who is by Nature God, and from the Excellence of the Divine Miracles. For a person will sometimes reject the voice of man, as not true, even though he be haply enrolled among the saints. Which some not scrupling to do, used to oppose the words of the Prophets, crying out. Speak unto us other things and declare unto us another deceit: and yet besides these, certain of them of Jerusalem, or of the land of Judah, who had escaped into Egypt: to wit, Azariah the son of Hoshaiah, and Johanan the son of Kareah and all the proud men, as it is written, openly disbelieving the prophecies of Jeremiah, said, Thou speakest falsely, the Lord sent thee not to say to us, Go not into Egypt. But demonstration through miracles, what gainsaying will it admit of; and the being borne witness to by the Excellencies of God the Father, what mode of stubbornness will it yet grant to the faultfinders? And verily Nicodemus (he was one of their rulers, and ranked among those in authority) gave incontrovertible testimony from His miracles, saying, Rabbi, we know that Thou art a Teacher come from God, for no man can do these miracles that THOU doest, except God be with Him.

Since then to disbelieve even the holy Baptist himself who brought testimony as far as words go, was not too much for the malice of the Jews, He says again, in a sort of irony, The blessed Baptist hath borne witness to the truth, even though questioned by you, but since nothing has been left untried by you, and ye have foolhardily accustomed yourselves to launch forth into all manner of reviling, ye have, it is likely, rejected his voice. And since this too seems to you to be right, be it so: I am haply persuaded, I agree with you, I will put aside for your sakes the voice of John too, and with you except against his testimony: I have the Father from above bearing testimony. But teaching again that the expression implies assent for argument's sake, He profitably subjoined, But these things I say that YE might be saved, that is, I used this manner of speech to you, not that the truth is so, but for argument's sake, that by every means YE may be saved.

[AD 202] Irenaeus on John 5:35

For he did not burden his father, when the voice issued forth from silence; but as when not believed it rendered him tongue-tied, so did the voice sounding out clearly set his father free, to whom he had both been announced and born. Now the voice and the burning light

Source: Fragments from the Lost Writings of Irenaeus

[AD 220] Tertullian on John 5:35

For the same John is called not merely an "angel" of Christ, but withal a "lamp" shining before Christ: for David predicts, "I have prepared the lamp for my Christ; " and him Christ Himself, coming "to fulfil the prophets," called so to the Jews. "He was," He says, "the burning and shining lamp; " as being he who not merely "prepared His ways in the desert," but withal, by pointing out "the Lamb of God," illumined the minds of men by his heralding, so that they understood Him to be that Lamb whom Moses was wont to announce as destined to suffer.

Source: An Answer to the Jews

[AD 373] Ephrem the Syrian on John 5:35

“He [John] was a lamp that was burning,” which even as it grew was also passing away, for he was shining in the night so that he might show that the appointed time of the sun’s power was fading, and its beams of light were vanishing.

Source: COMMENTARY ON TATIAN’S DIATESSARON 13.10

[AD 407] John Chrysostom on John 5:35

That they may not reply, What if he did speak and we received him not, He shows 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.

[AD 430] Augustine of Hippo on John 5:35

All people are lamps because they can both be lighted and extinguished.… Only [Christ] is not a lamp. For he is not lighted and extinguished, because “as the Father has life in himself, so he has given to the Son to have life in himself.” Therefore, the apostles, too, are lamps. And they give thanks because they both have been kindled by the light of truth and burn with the Spirit of love, and the oil of God’s grace is available to them. If they were not lamps, the Lord would not say to them, “You are the light of the world.” For after he said, “You are the light of the world,” he shows that they should not think they were such a light as that of which it is said, “It was the true light that enlightens everyone who comes into this world.”

Source: TRACTATES ON THE GOSPEL OF JOHN 23.3.1-2

[AD 444] Cyril of Alexandria on John 5:35

He likens the holy Baptist to a lamp, in that as far as appertains to the measure of man, he shone forth before His Coming, yet not with his own light: for not its own is the light in the lamp, but from without and bestowed and added: thus will you see in the saints also the illumination that is from Christ in the Spirit. Wherefore they both thinking and acting most wisely do themselves confess out of their own mouth, Of His fulness have all WE received. For the Only-Begotten is by Nature Light, in that from Light too He beamed forth, I mean, from the Essence of the Father: but the creation partakes of it, and whatever is endowed with power of reasoning and thinking, is as a vessel most excellently fashioned by God the Most Excellent Artificer of all things, with capacity for being filled with Divine Light.

The blessed Baptist then is a lamp according to the above-given explanation. The Saviour saying this economically calls the foolish Pharisees to remembrance of the Voice of God the Father, saying of Him, I prepared a lamp for My Christ. Very profitably and of necessity does Christ now subjoin these things to those already aforesaid. For. since, cutting off all occasion of unbelief from the Jews, and from all sides compelling them to the duty of believing on Him, He thought good to agree with them in not receiving his testimony, saying, I receive not testimony from man, that they might not suppose that the Lord was really and truly so minded respecting His forerunner, as the form of the words gives,----profitably to His present purpose, does He introduce him, not as Himself saying anything of him, but as proclaimed by the Voice of the Father. For He thought that from reverence certainly to God the Father, the gainsayer must either be ashamed, or show himself now more nakedly fighting against God, as unrestrainedly going against the very words of God the Father.

He then (saith He) was the lamp, and YE were willing for a season to rejoice in his light. For it behoved Him not only to show that the Pharisees easily went astray from what is right, and had by the great impiety of their ways thrust from them the will to believe, but also to convict them of being fickle, and by no means accustomed to cleave to the desire of good things, but after having barely tasted, and approved in words only those whom they thought to be holy, they were not ashamed quickly to go over to the contrary habit. For this I think is the meaning of their being willing for a season to rejoice in his light. For at the commencement they admired the holy Baptist, as an ascetic, as a lover of God, as an example of all piety, but they who honour the miracle again insult it, not enduring to hear, Prepare ye the way of the Lord, make straight the paths of our God. For this they are clearly found doing through unbelief.

And now (as I think) having kept the well-trodden and commonly-used method of interpretation of the passage, we have put forth the meaning of it, according to our power: but since the Word of the Saviour extendeth to deep meanings, and evidently all but necessitateth the taking hold of more subtil conceptions, not merely signifying that John was a lamp, but also burning and shining, we deem it needful to apply ourselves more keenly to the force of the words and so track out the beauty of the truth. The sentence itself shall again be brought forward. He was the Lamp, He says. It would have been sufficient by this alone to have pointed out the holy Baptist, so that the hearers should go back to the thought of the prophecy concerning Him, which runs thus, I prepared a lamp for My Christ. But since He adds to the word lamp, the burning and shining, it is thence manifest that He carries the hearer back not merely to the prophet's voice, but also to some pre-figuring of the Law, fore-representing, as in figure and shadow, the torch-bearing of John, which he well performed by his testimony to Christ the Lord. He again convicts the Pharisees wise in their own conceits, who were conversant in the Law of Moses and that constantly, of being ignorant, and rather seeming to be wise than really having understanding of the Law. This then is the whole aim of the discourse: but I think we ought, bringing forward the Divine oracle itself, incontrovertibly to show that the blessed Baptist is not simply a lamp, but one burning and shining.

When then God was ordaining the arrangements of the holy tabernacle, after the completion of the ten curtains, He saith to the hierophant Moses, And do thou command the children of Israel and let them bring thee olive oil refined pure beaten to burn for a light, that the lamp burn always in the tabernacle of the congregation without the vail, which is upon the testament, Aaron and his sons shall burn it from evening to morning before the LORD: a statute for ever unto your generations on the behalf of the children of Israel: and take thou unto thee Aaron thy brother and his sons with him from among the children of Israel to minister unto Me. Thus far the oracle of God, we must now proceed to the interpretation of it as far as may be. The oil without lees and pure, seems to signify the most pure and undefiled Nature of the Holy Ghost, Which penetrating us incomprehensibly like oil, nourishes and preserves and increases the illumination in the soul, as in a lamp. And thus we believe that the Divine Baptist also shed forth the light of his testimony concerning our Saviour, having received the power of being able to illuminate from no other source than through the spiritual oil, which mightily and effectually availeth to kindle within us the Divine Light, to which also the Saviour Himself darkly alluded, saying, I am come to cast fire on the earth and what will I, if it be already kindled? The blessed Baptist then was again as in type the lamp, that was ever burning and shining in the tabernacle of testimony: and its shining in the tabernacle of testimony shows full well that his illumination was received in the churches, and will not be outside the holy and Divine Tabernacle of the Saviour. But the lamp being seen without the vail, seems to show that he will bring in a simpler introductory illumination, saying, Repent, for the Kingdom of Heaven hath drawn nigh; but of the things hidden within the vail, to wit, the mysteries of our Saviour, he revealeth nothing at all. For he baptized not unto participation of the Holy Ghost, nor did his illumination introduce within the vail: for it was in the outer tabernacle, while yet standing, according to the mouth of Paul. But when it says, that Aaron and his sons shall burn it from evening to morning before the Lord: a statute for ever unto your generations, I think we ought to understand it after this sort. Aaron and his sons signify those who execute the priest's office in the Churches in their time, that is to say, the teachers therein and ministers of the Divine Altars. These are commanded to keep the spiritual lamp, that is, John, ever bright, for this is the meaning of, They shall burn it from evening to morning. For the whole period during which the light of the lamp was to appear, is the space of night, whereby is signified the term of the present life. For by light we understand the life to come. But the lamp burns or is kept bright, by always making its illumination perceptible to those who believe in Christ, and by testifying through the mouth of the Priests then being that it is true in saying such things of Christ.

That God may teach thee, that by this He was pourtraying the fore-messenger of the Saviour, He straightway subjoins the election of the Priests. You will attain again to the whole scope of the passage by ruminating on some such idea as this, and not amiss, as seems to me. On the completion of the tabernacle the ordering of the lamp is introduced, and immediately after, the appointment and function of the priests. For at the completion of the law and the Prophets, shone forth the voice of the forerunner crying in the wilderness (as it is written) Prepare ye the way of the Lord, make straight the paths of our God; immediately after whom is the ordination and manifestation of the holy Apostles by Christ. For the Lord chose out twelve, whom also He named Apostles.

Our consideration of the lamp being herein completed, let us look again at the Voice of the Saviour. He was (saith He) the burning and shining lamp, and YE were willing for a season to rejoice in his light. He blames in the Pharisees their habit of mind unlearned and hard to be brought to obedience and convicts them again of being sick with incomparable ill-instructedness and not able to understand even what they professed to know, and very far indeed from an accurate knowledge of the law, wholly ignorant of what the Lawgiver was pourtraying afore in outline through Moses. For by saying that he was the burning and shining lamp, He shames (it is like) those who did not yet understand that which was long ago too limned out in figures of the Law: by saying, and YE were willing for a season to rejoice in his light, He introduceth them again as ever preferring their own will to the Divine Decree, and accustomed to follow only whom they would. For whereas the lawgiver (says He) commanded the lamp always to shine and be burning, YE were willing for it to shine not always, but for a season only, that is for the very briefest period. For ye at first marvelling quenched (as far as you are concerned) the light of the lamp, most unreasonably accusing him that was sent from God, and not only yourselves refusing to be baptized, but also forbidding him from baptizing others. For ye sent to him, saying, Why baptizest thou then, that is, why dost thou enlighten to repentance and the knowledge of Christ? The Saviour then brought a charge alike of folly and transgression of the Law upon the senseless Scribes and Pharisees, contending with them in behalf of the words of John. This I think that the blessed Luke also understanding, most excellently declares and cries aloud against their folly, saying, And all the people that heard, that is, the words of the Saviour, justified God, being baptized with the baptism of John: but the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.

[AD 220] Tertullian on John 5:36

Afterwards He goes on to say: "But I have greater witness than that of John; for the works which the Father hath given me to finish-those very works bear witness of me that the Father hath sent me. And the Father Himself, which hath sent me, hath also borne witness of me." But He at once adds, "Ye have neither heard His voice at any time, nor seen His shape; " thus affirming that in former times it was not the Father, but the Son, who used to be seen and heard.

Source: Against Praxeas

[AD 367] Hilary of Poitiers on John 5:36

God the Only Begotten proves his Sonship by an appeal not only to the name but to the power. The works that he does are evidence that he has been sent by the Father. What, I [Hilary] ask, is the fact that these works prove? They prove that he was sent. That he was sent, in turn, is used as a proof of his Son-like obedience and of his Father’s authority. For the works that he does could not possibly be done by any other than the one who is sent by the Father.… Open the Gospel volumes and examine the whole range of their content.… No testimony of the Father to the Son is given in any of the books other than that he is the Son. So it is nothing short of deception when people now say that this is only a name of adoption, thus making God a liar and names without meaning.

Source: ON THE TRINITY 6.27

[AD 367] Hilary of Poitiers on John 5:36

Are they blameless, in that they did not know the testimony of the Father who was never heard or seen among them and whose word was not abiding in them? No, for they cannot plead that his testimony was hidden from them. As Christ says, the testimony of his works is the testimony of the Father concerning him. His works testify of him that he was sent of the Father; but the testimony of these works is the Father’s testimony. Since, therefore, the working of the Son is the Father’s testimony, it follows of necessity that the same nature was operative in Christ, by which the Father testifies of him. So Christ, who does the works, and the Father, who testifies through them, are revealed as possessing one inseparable nature through the birth, for the work that Christ does is shown itself to be the testimony of God concerning him.

Source: ON THE TRINITY 9.20

[AD 407] John Chrysostom on John 5:36

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 you will not, I bring you to John, not as needing his testimony, but because I do all 'that you 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.

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. 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 says, which the Father has 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 has given Me to finish, the same works that I do bear witness of Me that the Father sent Me.

3. In this place He also meets the accusation respecting the violation of the Sabbath. For since those persons argued, How can he be from God, seeing that he keeps not the Sabbath? John 9:16, therefore He says, Which My Father has given unto Me. Yet in truth, He acted with absolute power, but in order most abundantly to show that He does nothing contrary to the Father, therefore He has put the expression of much inferiority. Since why did He not say, The works which the Father has given Me testify that I am equal to the Father? For both of these truths were to be earned from the works, that He did nothing contrary, and that He was equal to Him who begot Him; a point which He is establishing elsewhere, where He says, If you believe not Me, believe the works: that you may know and believe that I am in the Father and the Father in Me. John 10:38 In both respects, therefore, the works bore 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 takes 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 puts its lesser office, that by this they may receive the other also. Having effected this, He adds,

[AD 444] Cyril of Alexandria on John 5:36

Even though he was the lamp (saith He) both depicted by the books of the law, and proclaimed afore by the voice of the holy Prophets, that he should one day appear, beaming before the true Light, and declaring among you, that ye ought to put in good order the way of your Lord and God: yet since he haply seemeth to you not trustworthy, albeit so great in virtue, by reason of your innate unruly and most absurd folly, I proceed now to what is greater, against which probably ye will say nothing, ashamed before the very beauty of truth even against your own will. For I am no longer receiving glory by the words and judgements of men, nor shall I deem it needful to collect testimonies to Myself from bare words, but I will commit My affairs to witness more credible and far greater than these, and from the very magnificence of My deeds I make manifest that I am God by Nature, and of God the Father, and I nothing wrong Mine Own laws, trans-ordering them to whatsoever I will, and trans-elementing things which were darkly spoken to those of old, from the grossness of the letter to spiritual contemplation.

But let him that loves learning consider again that the Saviour by saying that He is well witnessed to by His works as to His being by Nature God, teaches clearly, that it was not possible that God-befitting Operation and Power should be in all exactitude in any one, unless he too were by Nature God. For He is testified of by His works, in no other way (I suppose) save this. For if He is seen a Finisher 1 of the works of His Father, and whatever things are more suited to Him Alone, these He too accomplisheth by His Own Power: how shall it not be clear to every one, that He hath obtained the Same Nature with Him, and Radiant |293 with the Properties of the Father, as being of Him, hath Equal Power and Operation with Him?

Yet He says He hath received the Works from Him, either by reason of the garb of human nature and servant's form speaking more lowlily that was needful, and this economically, or extolling by the title of gift the good Pleasure and Approval of the Father, in regard to all His wondrous Miracles. For thus does He affirm that He was also sent, in that He emptied Himself, as it is written, of His unalloyed God-befitting Dignity by reason of His Love for us. For He humbled Himself, and we shall find the lowliness of this His humbling Himself in no other ways than in those whereby He sometimes speaks as Man. To this agreeth that which is said by the Psalmist of Him in human wise for our sakes, I was set a King by Him upon Sion His Holy Mountain declaring the Law of the Lord. For He That is King for ever with the Father, Co-enthroned and Co-seated, as God with God who begat Him, says that He has been ordained King and Lord, saying that what as God He had, He received when He was made Man to whom reigning is not inherent by nature, but both the title and reality of lordship are wholly from without.

[AD 235] Hippolytus of Rome on John 5:37

This, he says, the Thracians who dwell around Haemus, and the Phrygians similarly with the Thracians, denominate Corybas, because, (though) deriving the beginning of his descent from the head above and from the unportrayed brain, and (though) permeating all the principles of the existing state of things, (yet) we do not perceive how and in what manner he comes down. This, says he, is what is spoken: "We have heard his voice, no doubt, but we have not seen his shape." For the voice of him that is set apart and portrayed is heard; but (his) shape, which descends from above from the unportrayed one,-what sort it is, nobody knows. It resides, however, in an earthly mould, yet no one recognises it. This, he says, is "the god that inhabiteth the flood," according to the Psalter, "and who speaketh and crieth from many waters." The "many waters," he says, are the diversified generation of mortal men, from which (generation) he cries and vociferates to the unportrayed man, saying, "Preserve my only-begotten from the lions." In reply to him, it has, says he, been declared, "Israel, thou art my child: fear not; even though thou passest through rivers, they shall not drown thee; even though thou passest through fire, it shall not scorch thee." By rivers he means, says he, the moist substance of generation, and by fire the impulsive principle and desire for generation. "Thou art mine; fear not." And again, he says, "If a mother forget her children, so as not to have pity on them and give them food, I also will forget you." Adam, he says, speaks to his own men: "But even though a woman forget these things, yet I will not forget you. I have painted you on my hands." In regard, however, of his ascension, that is his regeneration, that he may become spiritual, not carnal, the Scripture, he says, speaks (thus): "Open the gates, ye who are your rulers; and be ye lift up, ye everlasting doors, and the King of glory shall come in," that is a wonder of wonders. "For who," he says, "is this King of glory? A worm, and not a man; a reproach of man, and an outcast of the people; himself is the King of glory, and powerful in war."

Source: Hippolytus Refutation of All Heresies Book V

[AD 407] John Chrysostom on John 5:37

Where did He bear witness of Him? In Jordan: This is My beloved Son, in whom I am well pleased Matthew 3:16; 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. Next in order to effect this, He added,

You have neither heard His voice at any time:

How then says Moses, The Lord spoke, and Moses answered? Exodus 19:19; and David, He had heard a tongue which he knew not Psalm 81:5; and Moses again, Is there any such people which has 'heard the voice of God?'? Deuteronomy 4:33

Nor seen His shape.

Yet Isaiah, Jeremiah, and Ezekiel, are said to have seen Him, and many others. What then is that which Christ says now? He guides 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 says, You have not heard His voice, He does not mean that God does indeed utter a voice, but one which cannot be heard; so when He says, Nor seen His shape, He does not mean that God has a shape though one invisible, but that neither of these things belongs to God. And in order that they might not say, You are a boaster, God spoke to Moses only; (this at least they did say, We know that God spoke with Moses: as for this fellow, we know not whence He is John 9:29) on this account He spoke as He did, to show that there is neither voice nor shape with God. But why, He says, 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 you have received and keep His commandments. Wherefore He adds,

[AD 407] John Chrysostom on John 5:37

How then did God speak and Moses answered? How did David hear a tongue that he did not know? Did people ever hear the voice of God [speaking out of the midst of the fire], as you [Moses] have heard his voice and seen his shape? Isaiah, Jeremiah and Ezekiel are said to have seen him, and many others. So what does Christ mean here? He means to impress upon them the philosophical understanding that God has neither voice nor shape but is superior to such modes of speaking about him. For as in saying, “You have never heard his voice,” he does not mean to say that he has a voice but that they just cannot hear it. And also, when he says, “Nor have they ever seen his form,” no tangible, sensible or visible shape is implied to belong to God.… But why, he says, do I bring these things up? I do so because not only have you never heard his voice or seen his shape, but it is not even in your power to assert what you are most proud and assured of: that you have received and kept his commandments.

Source: HOMILIES ON THE GOSPEL OF JOHN 40.3

[AD 444] Cyril of Alexandria on John 5:37

The puffed-up Pharisees liked to pretend that the divine Word was with them and in them and that they had come to an advanced level of wisdom.… But here they are, rejecting the living and hypostatic Word of God. Their faith was not directed toward him. Instead they dishonored the impress of God the Father and refused to behold his most true form (so to say) through his God-befitting authority and power. For the divine and ineffable nature is in no other way apprehended (so far as it may be) by us than through what it effects and works. This is why Paul directs us to go from the greatness and beauty of the creatures to the proportionately higher contemplation of the Creator. … This is why Jesus finds fault with Philip, who thoughtlessly imagined that he could in any other way attain to the contemplation of God the Father. It was in Philip’s power, however, to consider Jesus’ uncreated image, which shows accurately in himself the One who begat him.

Source: COMMENTARY ON THE GOSPEL OF JOHN 3.2

[AD 373] Athanasius of Alexandria on John 5:38

It is most appropriate that he joins the “Word” to the “form” here to show that the Word of God is himself the image and expression and form of his Father. The Jews who did not receive the one who spoke to them thus did not receive the Word, which is the form of God. This too was who the patriarch Jacob saw when he received a blessing from him and the name of Israel instead of Jacob. … And this is he who said, “He who has seen me has seen the Father,” and “I in the Father and the Father in me” and “I and the Father are one.” For in this way God is one and so is the faith in the Father and the Son. For even though the Word is God, the Lord our God is one Lord.

Source: Discourses Against the Arians 3.25.16

[AD 407] John Chrysostom on John 5:38

That is, the ordinances, the commandments, the Law, and the Prophets. For even if God ordained these, still they are not with you, since you 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 adds,

For whom He has sent, Him ye believe not.

Then that they may not argue, How, if we have not heard His voice, has He testified unto you? He says,

[AD 407] John Chrysostom on John 5:38

It was not even in their power to assert what they boasted the most about, that is, that they had received and obeyed God’s commands. Therefore he adds, “You do not have his word abiding in you,” that is, the commandments, the Law and the Prophets. Although God instituted them, you do not have them. For if the Scriptures everywhere tell you to believe in me and you still do not believe, it is clear that his word has departed from you. “For you do not believe him whom he has sent.”

Source: HOMILIES ON THE GOSPEL OF JOHN 40.3

[AD 444] Cyril of Alexandria on John 5:38

CHAPTER II. That the Son is the Image of God the Father, wherein also is an exposure of the Jews as not understanding the words darkly uttered by Moses.

One may see that not simple is the arrangement of ideas poured forth upon the passage before under consideration, but that it is a swarm of hidden contemplations, which very easily escapes the mind of uncritical hearers, and haply admits of being seen by those only who investigate more keenly. For what was it (will one perchance say) that induced Jesus, when He was saying that He was borne witness to by His God-befitting Operation, to come to something most exceeding remote as though it belonged to the subject? I mean that the Pharisees had neither at any time heard the Voice of God the Father nor seen His Form nor yet had His Word abiding in them. And I will agree, and so I suppose will every one else, that not without some cause is this their difficulty. What sense then we shall adapt to the passage before us, and what again we, on all sides holding by the truth, searching shall provide ourselves with, by the Operation and grace of the Spirit I will endeavour to tell forth.

It is the custom of the Saviour Christ, when often making useful discourses with the unskilled Pharisees, to gaze into the depths of their heart, and to consider in God-befitting manner the reasonings still dumbly revolved and stirred up in their mind, and to these in particular to direct both His answers and words and exposures, and He does not altogether keep the thread of His own words unpassed, but to what they are counselling and imagining in themselves, to this He keenly replies, and by it shows that He is by Nature God, as knowing what lies in the depth and searching the hearts and reins. If any one will, let him receive the most clear demonstration hereof, from the other Evangelists, I mean Luke and his companions. It is written then in the Gospels, that there were once gathered together from all the region round about Judea, Pharisees and doctors of the law. And, behold (he says) men bearing on a bed a man which was taken with a palsy, and they were seeking to bring him in and to lay him before him; and when they found not by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus. And when He saw their faith, He said unto him, Man, thy sins are forgiven thee. And the scribes and the Pharisees began to reason saying, Who is This which speak-eth blasphemies? who can forgive sins but One, God? But when Jesus perceived (it says) their thoughts, He answering said unto them, What are ye reasoning in your hearts? whether is easier to say, Thy sins be forgiven thee, or to say, Rise and walk? Seest thou how He not waiting their answer or murmuring in utterance of words, answers as God their inward thoughts? You will find again another example too, fashioned after this same manner. For thus says the blessed Luke, And it came to pass also on another sabbath that He entered into the Synagogue and taught, and there was a man there whose right hand was withered. And the Scribes and Pharisees watched Him whether He would heal on the sabbath day, that they might find an accusation against Him: but He knew (it says) their thoughts and said to the man which had the withered hand, Rise up and stand forth in the midst. And he arose and stood forth. And Jesus said unto them, I will ask you, Is it lawful on the sabbath day to do good or to do evil? Seest thou again evidently herein, that He framed His words as looking into the very heart of those who were foolishly trying to accuse Him? Something of this sort again in the passage too before us we will suppose to have been seen by the Saviour in the hearts of the Pharisees. But you will see that the discourse does not spurn the right line, or order of the subject, if you do not shrink from going over again each of those things which have been already said.

This great long discourse with them took its beginning about the man that was healed on the Sabbath Day, and by manifold devices and arguments was Christ endeavouring to persuade those who were waywardly vexed at the healing on the sabbath, that it is lawful even to have compassion on the sabbath, and to do good to all, and besides, that the Law made the rest of the sabbath a shadow of a most note-worthy reality; moreover having in their judgement broken the honour of the sabbath, and hereby specially transgressed the law, He was affirming and that very strongly, that He had been sent by God the Father, and further was clearly telling them that He was borne witness unto by Him, and was well-pleasing to Him in all that He did. To these things (as far at least as the evidence of the arguments goes) the Pharisees again are reasoning with themselves (as waiting on the writings of the law, and ever holding out as a pretext the commands through Moses, and saying they had read) What does this Man say? how will God the Father be well-pleased with one who breaks the Law? when has He testified, or what judgement did He give concerning Him? For we know from the Mosaic writings that God descended upon Mount Sinai, and His Face was seen by the fathers, and His Voice (say they) was heard: He spake to the whole Synagogue, and commanded them to keep the Sabbath Day, clearly commanding thus. Remember the sabbath day to keep it holy, six days shalt thou labour and do all thy work, but on the seventh day is a holy sabbath to the Lord thy God: in it thou shalt not do any work. And none other (say they) heard we saying these things: the multitude of the fathers was ear-witness to the Voice from God, and after them the Word of God was in us: But who is This?

When He perceived that they were thus imagining, He exposes them as keenly ignorant, saying, Ye have neither heard His Voice at any time nor seen His Form, and ye have not His Word abiding in you, for whom HE sent, Him YE believe not. For the things done in a type at that time, and why the descent of God upon Mount Sinai was figured out to them, these things they knowing nothing of, received them not as images of spiritual realities, but were imagining that the Divine Nature could actually be seen with the eyes of the body, and believed that He used a bodily voice. But that the Word of the Saviour to them was true, and that they neither at any time heard the Voice of God the Father, nor had any one with bodily vision seen His Form, that is, the Word in all things like unto Him, I think that we ought again to show clearly, bringing to spiritual investigation and test the things written in Exodus. It says thus, And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire, and the smoke thereof was going up as the smoke of a furnace, and the whole people quaked greatly. And the voices of the trumpet sounded, going forth exceeding mighty, Moses spake, and God answered him by a voice. Thus far then the oracle of the all-wise Moses: but I think we ought now too to convict the Jews of stumbling into a most absurd idea of God, imagining that they had both seen His Form, and heard the Voice actually inherent in the Divine Nature.

Come then taking courage in the bounty and grace of the Saviour, let us refine the grossness of the letter of the law into spiritual contemplation: for so will that be shown to be true which was said to the Pharisees of God; Ye have neither heard His Voice at any time nor seen His Form. The people then being brought forth by Moses to meet God, as it is written, will be a manifest sign and token as in enigma, that none can unled and uninstructed come to God, but by the law are they led to the knowledge of the things which they seek to learn. For Moses will be understood to be put for the Law, according as is said by a certain one, They have Moses and the Prophets. But the standing by under the mount, when God had now descended and was on it, signifies the readiness of disposition and resolve of those who are called to serve Him, not refusing in any way to apply themselves even to things above their power and superior to their nature, while God is with them. Such in all respects are they who are partakers of the Saviour. Wherefore they practising manliness above men say, Who shall separate us from the Love of Christ? shall tribulation or distress or persecution or famine or nakedness or peril or sword? for all dreadful things are tolerable to the godly for love of Christ, and though tribulation should rise up as a mountain, they will rise superior against all danger, and will not withdraw their mind from love to God. But God is said to come down, not upon any low ground, but somewhere on high and on a mountain is He seen, that you may think some such thing as this with yourself, that although the Divine Nature condescending to our understandings, brings Itself to our conception, yet is It exceeding far above us, both in words and thoughts. For the height and intensity of the doctrines respecting It, are signified by the mountain, which he tells us was wholly darkened with smoke. For keen indeed and not very clear to us are words respecting the Godhead, wounding like smoke the eyes of the understanding. Therefore the most wise Paul testified that we see through a glass and darkly: the Psalmist again says that He, that is, God, made darkness His secret place, under the name of darkness hinting the Incomprehensibleness around Him, whereof the smoke about the fire on the mount may well be taken as a type. But the Godhead Itself descended in the form of fire, at that particular time, fittingly and of necessity for the nature of the thing. For it behoved, it behoved that He Who called Israel unto bondage and understanding through the law that should be put forth, should appear as an Enlightener and an Avenger. And both these ends are accomplished by fire. Yea, and the voices of the trumpet (saith he) sounded, going forward exceeding mighty, that some such effect of ideas again may be wrought for us: for the Law too was proclaimed by God, yet not continuously at first, by reason of the infirmity of the pupils, but stammeringly, so to say, and not with the whole force of the trumpeter. Wherefore Moses too called himself slow of speech. But as time advances, and carries forward the believers in Christ from the shadow in the letter to the spiritual worship, the voices of the Divine trumpet waxed exceeding mighty, the saving and Gospel preaching resounding in a way through the whole earth. For not as the Law, feeble-voiced and petty-heralding, was this heard in the country of the Jews only, or proclaimed from Dan to Beersheba, but rather, Their voice went forth into all the earth, as it is written. And what besides? Moses spake (saith he) and God answered him by a voice.

Keen be again the mind of the more studious, accurately let it observe the stability inherent in the Divine Oracles. For Moses speaks, and God answers him by a voice, not surely by His Own Voice, for this it does not say, but simply and absolutely by a voice, wrought wondrously in more human wise by sound of words. For in respect of what work will God be powerless? What that God wills shall He not perform, and that full readily? Therefore Moses spake, and God answered him by a voice. Herein is the type, let us see the truth. You have therefore in the holy Gospels the Lord speaking, Father, glorify Thy Son 2, and the Father answering by a voice, I both glorified, and will glorify again. The Saviour showed that this is not truly the voice of God the Father, by saying to those who were then present, This voice was made not because of Me, but for your sakes. Thou seest how He clearly affirmed that the Voice was made, since it is not meet to suppose that the Divine Nature useth a voice with a sound, though It conform Itself to our needs and speak like us, economically.

These considerations were of necessity brought into our present discourse: we deemed it altogether needful that Jesus should be shown to the readers speaking truth, when He is found saying of His Father, Ye have neither heard His Voice at any time nor seen His shape, and ye have not His Word abiding in you, for Whom HE hath sent, Him yE believe not. That the Pharisees puffed up unto strange boasting, were wont to pretend that the Divine Word was with them and in them, and therefore foolishly affirmed that they had advanced to marvellous wisdom, the Spirit Itself will testify, since Christ says by the Prophet Jeremiah unto them, How do ye say, WE are wise, and the word of the Lord is with us? For nought to the scribes became their lying pen; the wise men were ashamed, were dismayed and taken; what wisdom is in them? because they rejected the word of the Lord. For how are they not taken rejecting the Living and Hypostatic Word of God, receiving not the faith to Him-ward, but dishonouring the Impress of God the Father, and refusing to behold His most true Form (so to say) through His God-befitting Authority and Power? For the Divine and Ineffable Nature is in no other wise apprehended (so far as may be) by us, than through what It effects and works, therefore Paul directs us to go from the greatness and beauty of the creatures proportionably unto the contemplation of the Creator, the Saviour again leads us to the apprehending of Himself, saying, If I do not the works of My Father, believe Me not; but if I do, though ye believe not Me, believe My works. And with great reason did He blame His own disciple (this was Philip) who imagined thoughtlessly that he could in any other way attain to the contemplation of God the Father, albeit it was in his power to consider His Uncreated Image, which shows accurately in Himself Him Who begat Him. Wherefore He said, So long time am I with you, and hast thou not known Me Philip? he that hath seen Me hath seen the Father.

[AD 202] Irenaeus on John 5:39

Wherefore also John does appropriately relate that the Lord said to the Jews: "Ye search the Scriptures, in which ye think ye have eternal life; these are they which testify of me. And ye are not willing to come unto Me, that ye may have life."

Source: Against Heresies Book IV

[AD 220] Tertullian on John 5:39

"They have," says He, "Moses and Elias," -in other words, the law and the prophets, which preach Christ; as also in another place He says plainly, "Search the Scriptures, in which ye expect (to find) salvation; for they testify of me; " which will be the meaning of "Seek, and ye shall find.

Source: The Prescription Against Heretics

[AD 258] Cyprian on John 5:39

That another Prophet such as Moses was promised, to wit, one who should give a new testament, and who rather ought to be heard. In Deuteronomy God said to Moses: "And the Lord said to me, A Prophet will I raise up to them from among their brethren, such as thee, and I will give my word in His mouth; and He shall speak unto them that which I shall command Him. And whosoever shall not hear whatsoever things that Prophet shall speak in my name, I will avenge it." Concerning whom also Christ says in the Gospel according to John: "Search the Scriptures, in which ye think ye have eternal life. These are they which set forth testimony concerning me; and ye will not come to me, that ye might have life. Do not think that I accuse you to the Father: there is one that accuseth you, even Moses, on whom ye hope. For if ye had believed Moses, ye would also believe me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?"

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 311] Methodius of Olympus on John 5:39

But to search out and explain the solution of them is beyond my powers. Nevertheless, let me venture, trusting in Him who commanded to search the Scriptures.
Learn the mysteries of God; the very thing itself which is being done bears witness that it is God that is thus hymned by uninstructed tongues. Search the Scriptures, as ye have heard

Source: Methodius Discourse VIII. Thekla

[AD 380] Apostolic Constitutions on John 5:39

Let him he patient and gentle in his admonitions, well instructed himself, meditating in and diligently studying the Lord's books, and reading them frequently, that so he may be able carefully to interpret the Scriptures, expounding the Gospel in correspondence with the prophets and with the law; and let the expositions from the law and the prophets correspond to the Gospel. For the Lord Jesus says: "Search the Scriptures; for they are those which testify of me."

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 407] John Chrysostom on John 5:39

Search the Scriptures; for in them ye think you have eternal life; and they are they which testify of Me. And ye will not come to Me that you might have [eternal ] life.

1. Beloved, let us make great account of spiritual things, and not think that it is sufficient for us to salvation to pursue them anyhow. For if in things of this life a man can gain no great profit if he conduct them in an indifferent and chance way, much more will this be the case in spiritual things, since these require yet greater attention. 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 bids 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 searches 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 you have eternal life. He said not, You 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 says 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 you 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. Then lest owing to His very tender care He should incur among them the suspicion of vainglory, and because He desired to be believed by them, should be deemed to be seeking His own; (for He reminded them of the words of John, and of the witness of God, and of His own works, and said all He could to draw them to Him, and promised them life; ) since, I say, it was likely that many would suspect that He spoke these things from a desire of glory, hear what He says:

[AD 407] John Chrysostom on John 5:39

Since by these the Father gave His testimony. He gave it indeed by Jordan also and in the mount, but Christ brings 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 referrs them to the Scriptures, showing that from them comes 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 referrs them to the testimony of the Scriptures.

4. And from these too let us also, when we war against heretics, arm and fortify ourselves. For all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work 2 Timothy 3:16-17; not that he may have some and not others, for such a man is not perfect. For tell me what profit is it, if a man pray continually, but give not liberal alms? Or if he give liberal alms, but be covetous or violent? Or if he be not covetous nor violent, but (is liberal) to make a show before men, and to gain the praise of the beholders? Or if he give alms with exactness and according to God's pleasure, yet be lifted up by this very thing, and be highminded? Or if he be humble and constant in fasting, but covetous, greedy of gain, and nailed to earth, and one who introduces into his soul the mother of mischief? For the love of money is the root of all evils. Let us then shudder at the action, let us flee the sin; this has made the world a waste, this has brought all things into confusion, this seduces us from the most blessed service of Christ. It is not possible, He says, to serve God and mammon. For mammon gives commands contradictory to those of Christ. The one says, Give to them that need; the other, Plunder the goods of the needy. Christ says, Forgive them that wrong you; the other, Prepare snares against those who do you no wrong. Christ says, Be merciful and kind; mammon says, Be savage and cruel, and count the tears of the poor as nothing; to the intent that he may render the Judge stern to us in that day. For then all our actions shall come before our eyes, and those who have been injured and stripped by us, shutting us out from all excuse. Since if Lazarus, who received no wrong from Dives, but only did not enjoy any of his good things, stood forth at that time as a bitter accuser and allowed him not to obtain any pardon, what excuse, tell me, shall they have, who, besides giving no alms of their own substance, seize that of others, and overthrow orphans' houses? If they who have not fed Christ when He hungered have drawn such fire upon their heads, what consolation shall they enjoy who plunder what belongs not to them at all, who weave ten thousand law-suits, who unjustly grasp the property of all men? Let us then cast out this desire; and we shall cast it out if we think of those before us who did wrongfully, who were covetous and are gone. Do not others enjoy their wealth and labors while they lie in punishment, and vengeance, and intolerable woes? And how can this be anything but extreme folly, to weary and vex ourselves, that living we may strain ourselves with labor, and on our departure hence undergo intolerable punishments and vengeances, when we might have enjoyed ourselves here, (for nothing so much causes pleasure as the consciousness of almsgiving, ) and departing to that place might have been delivered from all our woes, and obtained ten thousand blessings? For as wickedness is wont to punish those who go after it, even before (they arrive at) the pit, so also virtue, even before the (gift of) the Kingdom, provides delights for those who here practice it, making them to live in company with good hopes and continual pleasure. Therefore that we may obtain this, both here and in the life to come, let us hold fast to good works, so shall we gain the future crown; to which may we all reach through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

[AD 407] John Chrysostom on John 5:39

They might say to him: How, if we have never heard God’s voice, has God borne witness to you? And so, Jesus says to them, “Search the Scriptures …” meaning that the Father had borne witness of him by the Scriptures. Indeed, he had borne witness at the Jordan and on the mountain [of transfiguration].… But they did not hear the voice on the mountain and did not listen to it at the Jordan. This is why he sends them to the Scriptures, where they would also find the Father’s testimony.

Source: HOMILIES ON THE GOSPEL OF JOHN 40.3

[AD 407] John Chrysostom on John 5:39

He tells them not to simply “read the Scriptures” but “search the Scriptures.” … These sayings were not on the surface or out in the open but were hidden very deep like some treasure. Anyone who searches for hidden things, unless they are careful and diligent, will never find the object of their search. This is why he says …, “For in them you think you have eternal life,” meaning that they did not reap much fruit from the Scriptures, thinking, as they did, that they should be saved by the mere reading of them, without faith.… And so, it was with good reason that he said “you think,” because they did not actually listen to what the Scripture had to say but merely prided themselves on the bare reading.

Source: HOMILIES ON THE GOSPEL OF JOHN 41.1

[AD 444] Cyril of Alexandria on John 5:39

The smooth, and passable to the many, and beaten explanation of the passage persuades us to suppose that it was spoken in the imperative mood by our Saviour to the Pharisees, that they ought to search the Divine Scriptures and gather testimonies concerning Him unto life. But since by interposing the conjunction (I mean, And) He joins on the clause, Ye will not come to Me, He evidently signifies something else, akin to what has been said, but a little different. For if it were to be taken imperatively, how should we not say it was necessary to say the whole sentence in some such fashion as this, Search the Scriptures for in them YE think ye have eternal life, and they are they which testify of Me; but when ye have searched, come to Me? But He is blaming them for not choosing to come, although led to it by the search, saying, And ye will not come to Me.

We will then, looking to what is more profitable and agreeable to what preceded, read it not imperatively, but rather as in connection and with a comma. Of this kind again will be the meaning of the passage before us. For when He saw that they were ever running to the books of Moses, and ignorantly collecting thence materials for gainsaying, but seeking for nothing else, nor receiving what would avail them for due belief: needs therefore does He show them that their labour in searching for these things is useless and unprofitable, and clearly convicts them of exercising themselves in a great and most profitable occupation in a way not becoming its use. For what tell me (saith He) is the use of your searching the Divine Scriptures, and supposing that by them ye will attain unto everlasting life, but when ye find that they testify of Me and call Me everlasting life, ye will not come to Me that ye might have life? Whence then ye ought to be saved (He saith) ye perceive not that thence ye get the greatest damage to your own souls, ye who are sharpened from the Mosaic books only unto gainsaying, but the things whereby ye could gain eternal life, ye do not so much as receive into your minds.

For that in the Law and the holy Prophets there is much said concerning Him Who is by Nature Life, that is the Only-Begotten, will I think be plain to all who are lovers of learning.

[AD 604] Gregory the Dialogist on John 5:39

And again, "Search the Scriptures, for in them ye think ye have eternal life."

[AD 649] Sahdona the Syrian on John 5:39

For all the wisdom of life is hidden in the Scriptures. In them we are able to gain knowledge of God and of his creative activity, of his wonderful governance and providence; likewise of his goodness and, at the same time of his righteousness, and, in sum, of his great and mighty power. Anyone who is deprived of a knowledge of the Scriptures cannot withstand the power of God. … It is from the Scriptures that we learn how to travel on the road of virtue, for in them all the fine deeds of the just life are delineated. One cannot see anything without light, for it is light that enables us to see, as it is written, “By light we see light.” Similarly, without the light of the Scriptures we are unable to see God, who is light, or his justice, which is filled with light. The effort involved in reading the Scriptures is thus greatly beneficial to us, all the more so since it causes us to become illumined in prayer. For anyone whose soul, after having labored in reading and having been purified by spiritual meditation, is fervent with love for God, will pray in a luminous manner when he turns to prayer and the divine office, and he will recite the psalms without distraction. This is because his mind has labored in meditation on divine providence and so is filled with joy.

Source: BOOK OF PERFECTION 49-51

[AD 430] Augustine of Hippo on John 5:40

1. In a certain place in the Gospel, the Lord says that the prudent hearer of His word ought to be like a man who, wishing to build a house, digs deeply until he comes to the foundation of stability on the rock, and there establishes in security what he builds against the violence of the flood; so that, when the flood comes, it may be rather beaten back by the strength of the building. than bring ruin on that house by the force of its pressure. Matthew 7:24-25 Let us regard the Scripture of God to be, as it were, the field where we wish to build something. Let us not be slothful, nor be content with the surface; let us dig deeply until we come to the rock: And that rock was Christ. 1 Corinthians 10:4

2. The passage read today has spoken to us of the witness of the Lord, that He does not hold the witness of men necessary, but has a greater witness than men; and He has told us what this witness is: The works, says He, which I do bear witness of me. Then He added, And the Father that sent me bears witness of me. The very works also which He does, He says that He has received from the Father. The works, therefore, bear witness, the Father bears witness. Has John borne no witness? He did clearly bear witness, but as a lamp; not to satisfy friends, but to confound enemies: for it had been predicted long before by the person of the Father, I have prepared a lamp for mine Anointed: I will clothe His enemies with confusion; but upon Him shall flourish my sanctification. Be it that you were left in the dark in the night-time, you directed your attention to the lamp, you admired the lamp, and exulted at its light. But that lamp says that there is a sun, in which you ought to exult; and though it burns in the night, it bids you to be looking out for the day. Therefore it is not the case that there was no need of that man's testimony. For wherefore was he sent, if there was no need of him? But, on the contrary, lest man should stay at the lamp, and think the light of the lamp to be sufficient for him, therefore the Lord neither says that this lamp had been superfluous, nor yet does He say that you ought to stay at the lamp. The Scripture of God utters another testimony: there undoubtedly God has borne witness to His Son, and in that Scripture the Jews had placed their hope,— namely, in the law of God, given by Moses His servant. Search the Scripture, says He, in which you think you have eternal life: the same bears witness of me; and you will not come to me that you may have life. Why do ye think that in the Scripture you have eternal life? Ask itself to whom does it bear witness, and understand what is eternal life. And because for the sake of Moses they were willing to reject Christ, as an adversary to the ordinances and precepts of Moses, He convicts those same men as by another lamp.

3. For, indeed, all men are lamps, since they can be both lighted and extinguished. Moreover, when the lamps are wise, they shine and glow with the Spirit; yet also, if they did burn and are put out, they even stink. The servants of God remain good lamps by the oil of His mercy, not by their own strength. The free grace of God, truly, is the oil of the lamps. For I have labored more than they all, says a certain lamp; and lest he should seem to burn by his own strength, he added, But not I, but the grace of God that was with me. 1 Corinthians 15:10 All prophecy, therefore, before the coming of the Lord, is a lamp. Of this lamp the Apostle Peter says: We have a more sure word of prophecy, to which you do well giving heed, as unto a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts. 2 Peter 1:19 Accordingly the prophets are lamps, and all prophecy one great lamp. What of the apostles? Are not they, too, lamps? They are, clearly. He alone is not a lamp. For He is not lighted and put out; because even as the Father has life in Himself, so has He given to the Son to have life in Himself. The apostles also, I say, are lamps; and they give thanks because they were both lighted by the light of truth, and are burning with the spirit of charity, and supplied with the oil of God's grace. If they were not lamps, the Lord would not say to them, You are the light of the world. For after He said, You are the light of the world, He shows that they should not think themselves such a light as that of which it is said, That was the true light, that enlightens every man coming into this world. But this was said of the Lord at that time when He was distinguished from John (the Baptist). Of John the Baptist, indeed, it had been said, He was not the light, but that he might bear witness of the light. John 1:9 And lest you should say, How was he not the light, of whom Christ says that he was a lamp?— I answer, In comparison of the other light, he was not light. For that was the true light that enlightens every man coming into this world. Accordingly, when He said also to the disciples, You are the light of the world, lest they should imagine that anything was attributed to them which was to be understood of Christ alone, and thus the lamps should be extinguished by the wind of pride, when He had said, You are the light of the world, He immediately subjoined, A city that is set on a hill cannot be hid; neither do men light a candle and put it under a bushel, but an a candlestick, that it may shine on all that are in the house. But what if He did not call the apostles the candle, but the lighters of the candle, which they were to put on a candlestick? Hear that He called themselves the candle. So let your light shine, says He, before men, that they, seeing your good works, may glorify, not you, but your Father who is in heaven. Matthew 5:14-16

4. Wherefore both Moses bore witness to Christ, and John bore witness to Christ, and all the other prophets and apostles bore witness to Christ. Before all these testimonies He places the testimony of His own works. Because through those men too, it was God and none other that bore witness to His Son. But yet in another way God bears testimony to His Son. God reveals His Son through the Son Himself, He reveals Himself through the Son. To Him, if a man shall have been able to reach, he shall need no lamps; and by truly digging deep, he will carry down his building to the rock.

5. The lesson of today, brethren, is easy; but on account of what was due yesterday (for I know what I have delayed, not withdrawn, and the Lord has deigned to allow me even today to speak to you), recall to mind what you ought to demand, if perhaps, while preserving piety and wholesome humility, we may in some measure stretch out ourselves, not against God, but towards Him, and lift up our soul, pouring it out above us, like the Psalmist, to whom it was said, Where is your God? On these things, says he, I meditated, and poured out my soul above me. Therefore let us lift up our soul to God, not against God; for this also is said, To You, O Lord, I have lifted up my soul. And let us lift it up with His own assistance, for it is heavy. And from what cause is it heavy? Because the body which is corrupt weighs down the soul, and the earthly tabernacle depresses the mind while meditating on many things. Wisdom 9:15 Let us try, then, whether we may not be able to withdraw our mind from many things in order to concentrate it on one, and to raise it to one (which indeed we cannot do, as I have said, unless He assist us who wills our souls to be raised to Himself). And so we may apprehend in some measure how the Word of God, the only begotten of the Father, the co-eternal and equal with the Father, does not anything except what He sees the Father doing, while yet the Father Himself does not anything but through the Son, who sees Him doing. Since the Lord Jesus, as it seems to me—willing here to make known some great matter to those that give attention to it, and to pour into those that are capable of receiving, and to rouse, on the other hand, the incapable to assiduity, in order that, while not yet understanding, they may by right living be made capable—has intimated to us that the human soul and rational mind which is in man, not in the beast, is invigorated, enlightened, and made happy in no other way than by the very substance of God: that the soul itself gets somewhat by and of the body, and yet holds the body subject to it, while the senses of the body can be soothed and delighted by things bodily, and that because of this kind of fellowship of soul and body in this life, and in this mutual embrace of theirs, the soul is delighted when the bodily senses are soothed, and saddened when they are offended; while yet the happiness by which the soul itself is made happy cannot be realized but by a participation of that ever-living, unchangeable life, of that eternal substance, which is God: that as the soul, which is inferior to God, causes the body, which is inferior to itself, to live, so that alone which is superior to the soul can cause that same soul to live happily. For the soul is higher than the body, and higher than the soul is God. It bestows something on its inferior, while there is something bestowed on itself by the superior. Let it serve its Lord, that it may not be trampled on by its own servant. This, brethren, is the Christian religion, which is preached through the whole world, while its enemies are dismayed; who, where they are conquered, murmur, and fiercely rage against it where they prevail. This is the Christian religion, that one God be worshipped, not many gods, because only one God can make the soul happy. It is made happy by participation of God. Not by participation of a holy soul does the feeble soul become happy, nor by participation of an angel does the holy soul become happy; but if the feeble soul seeks to be happy, let it seek that by which the holy soul is made happy. For you are made happy, not of an angel, but the angel as well as you of the same source.

6. These things being premised and firmly established—that the rational soul is made happy only by God, that the body is enlivened only by the soul, and that the soul is a something intermediate between God and the body—direct your thoughts to, and recollect with me, not the passage read today, of which we have spoken enough, but that of yesterday, which we have been turning over and handling these three days, and, to the best of our abilities, digging into until we should come to the rock. The Word Christ, Christ the Word of God with God, Christ the Word and the Word God, Christ and God and Word one God. To this press on; O soul, despising, or even transcending all things else, to this press on. There is nothing more powerful than this creature, which is called the rational mind, nothing more sublime: whatever is above this, is but the Creator. But I was saying that Christ is the Word, and Christ is the Word of God, and Christ the Word is God; but Christ is not only the Word, since the Word became flesh, and dwelt among us: John 1:14 therefore Christ is both Word and flesh. For when He was in the form of God, He thought it not robbery to be equal with God. And what of us in our low estate, who, feeble and crawling on the ground, were not able to reach unto God, were we to be abandoned? God forbid. He emptied Himself, taking upon Him the form of a servant; Philippians 2:6 not, therefore, by losing the form of God. He became man who was God, by receiving what He was not, not by losing what He was: so God became man. There you have something for your weakness, something for your perfection. Let Christ raise you by that which is man, lead you by that which is God-man, and guide you through to that which is God. And the whole preaching and dispensation by Christ is this, brethren, and there is not another, that souls may be raised again, and that bodies also may be raised again. For each of the two was dead; the body by weakness, the soul by iniquity. Because each was dead, each may rise again. What each? Soul and body. By what, then, can the soul rise again but by Christ God? By what the body, but by the man Christ? For there was also in Christ a human soul, a whole soul; not merely the irrational part of the soul, but also the rational, which is called mind. For there have been certain heretics, and they have been driven out of the Church, who fancied that the body of Christ did not have in it a rational mind, but, as it were, the animal life of a beast; since, without the rational mind, life is only animal life. But because they were driven out, and driven out by the truth, accept the whole Christ, Word, rational mind, and flesh. This is the whole Christ. Let your soul rise again from iniquity by that which is God, your body from corruption by that which is man. There, most beloved, hear ye what, so far as it appears to me, is the great profundity of this passage; and see how Christ here speaks to the effect, that the only reason why He came is, in order that souls may have a resurrection from iniquity, and bodies from corruption. I have already said by what our souls are raised, by the very substance of God; by what our bodies are raised, by the human dispensation of our Lord Jesus Christ.

7. Verily, verily, I say unto you, The Son cannot of Himself do anything, but what He sees the Father doing; for what things soever He has done, these also the Son does in like manner. Yes, the heaven, the earth, the sea; the things that are in heaven, on the earth, and in the sea; the visible and invisible, the animals on the land, the plants in the fields, the creatures that swim in the waters, that fly in the air, that shine in heaven; besides all these, angels, virtues, thrones, dominations, principalities, powers; all were made by Him. Did God make all these, and show them when made to the Son, that He also should make another world full of all these? Certainly not. But, on the contrary, what does He say? For what things soever He has made, these, not others, but these also the Son does, not differently, but in like manner. For the Father loves the Son, and shows Him all things which Himself does. The Father shows to the Son that souls may be raised, for souls are raised up by the Father and the Son; nor can souls live except God be their life. If souls, then, cannot live unless God be their life, just as themselves are the life of bodies; what the Father shows to the Son, that is, what He does, He does through the Son. For it is not by doing that He shows to the Son, but by showing He does through the Son. For the Son sees the Father showing before anything is done; and from the Father's showing and the Son's vision, is done what is done by the Father through the Son. So are souls raised up, if they can see that conjunction of unity, the Father showing, the Son seeing, and the creature made by the Father's showing and the Son's seeing; and that thing made by the Father's showing and the Son's seeing, which is neither the Father nor the Son, but beneath the Father and the Son, whatever is made by the Father through the Son. Who sees this?

8. Behold, again we humble ourselves to carnal notions, and descend to you, if indeed we had at any time ascended somewhat from you. You wish to show something to your son, that he may do what you do, you are about to do, and thus to show the thing. Therefore, what you are about to do, in order to show it to your son, you do not surely by your son; but you alone do that thing which, when done, he may see, and do another such thing in like manner. This is not the case there; why do you go on to your own similitude, and blottest out the similitude of God within you? There, the case is wholly otherwise. Find a case in which you show to your son what you do before you do it; so that, after you have shown it, it will be by the son you do. Perhaps something like this now occurs to you: Lo, do you say, I think to make a house, and I wish it to be built by my son: before I build it myself, I point out to my son what I mean to do: both he does, and I too by him to whom I pointed out my wish. You have retreated, indeed, from the former similitude, but still you lie in great dissimilitude. For, lo, before you can make the house, you inform your son, and point out to him what you mean to do; that, upon your showing before you make, he may make what you have shown, and so you may make by him: but you will speak words to your son, words will have to pass between you and him; between the person showing and the person seeing, between speaker and hearer, flies articulate sound, which is not what you are, nor what he is. That sound, indeed, which goes out of your mouth, and by the concussion of the air touches your son's ear, and filling the sense of hearing, conveys your thought to his heart; that sound, I say, is not yourself, nor your son. A sign is given from your mind to your son's mind, but that sign not either your mind or your son's mind, but something else. Is it thus that we think the Father has spoken to the Son? Were there words between the Father and the Word? Then how is it? Or, whatever the Father would say to the Son, if He would say it by a word, the Son Himself is the Word of the Father, would He speak by a word to the Word? Or, since the Son is the great Word, had smaller words to pass between the Father and Son? Was it so, that some sound, as it were a temporal, fleeting creature, had to issue from the mouth of the Father, and strike upon the ear of the Son? Has God a body, that this should proceed, as it were, from His lips? And has the Word the ears of a body, into which sound may come? Lay aside all notions of corporeal forms, regard simplicity, if you are single-minded. But how will you be single-minded? If you will not entangle yourself with the world, but disentangle yourself from the world. For by disentangling yourself, you will be single-minded. And see, if you can, what I say; or if you can not, believe what you do not see. You speak to your son; you speak by a word: neither are you, nor is your son, the word that sounds.

9. I have, do you say, another method of showing; for so well instructed is my son, that he hears without my speaking, but I show him by a nod what to do. Lo, show him by a nod what you will, yet certainly the mind holds within itself that which it would show. By what do you give this nod? With the body—namely, with the lips, the look, the brows, the eyes, the hands. All these are not what your mind is: these, too, are media; there was something understood by these signs which are not what your mind is, not what the mind of your son is; but all this which you do by the body is beneath your mind, and beneath the mind of your son: nor can your son know your mind, unless you give him signs by the body. What, then, do I say? This is not the case there; there all is simplicity. The Father shows to the Son what He is doing, and by showing begets the Son. I see what I have said; but because I see also to whom I have said it, may such understanding be some time or other formed in you as to grasp it. If you are not able now to comprehend what God is, comprehend at least what God is not: you will have made much progress, if you think of God as being not something other than He is. God is not a body, not the earth, not the heaven, not the moon, or sun, or stars— not these corporeal things. For if not heavenly things, how much less is He earthly things! Put all body out of the question. Further, hear another thing: God is not a mutable spirit. For I confess,— and it must be confessed, for it is the Gospel that speaks it—God is a Spirit. But pass beyond all mutable spirit, beyond all spirit that now knows, now knows not; that now remembers, now forgets; that wills what before it willed not, that wills not what before it willed; either that suffers these mutabilities now or may suffer them: pass beyond all these. Thou findest not any mutability in God; nor anything that may have been one way before, and is otherwise now. For where you find alternation, there a kind of death has taken place: since, for a thing not to be what it was, is a death. The soul is said to be immortal; so indeed it is, because it ever lives, and there is in it a certain continuous life, but yet a mutable life. According to the mutability of this life, it may be said to be mortal; because if it lived wisely, and then becomes foolish, it dies for the worse; if it lived foolishly, and becomes wise, it dies for the better. For the Scripture teaches us that there is a death for the worse, and that there is a death for the better. In any case, they had died for the worse, of whom it said, Let the dead bury their dead; Matthew 8:22 and, Awake, you that sleepest, and arise from the dead, and Christ shall give you light; Ephesians 5:14 and from this passage before us, When the dead shall hear, and they that hear shall live. For the worse they had died; therefore do they come to life again. By coming to life they die for the better, because by coming to life again they will not be what they were; but for that to be, which was not, is death. But perhaps it is not called death if it is for the better? The apostle has called that death: But if you be dead with Christ from the elements of this world, why do ye judge concerning this world as if you were still living? Colossians 2:20 And again, For you are dead, and your life is hid with Christ in God. He wishes us to die that we may live, because we have lived to die. Whatever therefore dies, both from better to worse, and from worse to better, is not God; because neither can supreme goodness proceed to better, nor true eternity to worse. For true eternity is, where is nothing of time. But was there now this, now that? Immediately time is admitted, it is not eternal. For that you may know that God is not thus, as the soul is—certainly the soul is immortal—what, however, says the apostle of God, Who alone has immortality, unless that he openly says this, He alone has unchangeableness, because He alone has true eternity? Therefore no mutability is there.

10. Recognize in yourself something which I wish to say within, in yourself; not within as if in your body, for in a sense one may say, in yourself. For there is in you health, your age whatever it be, but this in regard to the body. In you is your hand and your foot; but there is one thing in you, within; another thing in you as in your garment. But leave outside your garment and yourself, descend into yourself, go to your secret place, your mind, and there see, if you can, what I wish to say. For if you are far from yourself, how can you come near to God? I was speaking of God, and you believed that you would understand. I am speaking of the soul, I am speaking of yourself: understand this, there I will try you. For I do not travel very far for examples, when I mean to give you some similitude to your God from your own mind; because surely not in the body, but in that same mind, was man made after the image of God. Let us seek God in His own similitude; let us recognize the Creator in His own image. There within, if we can, let us find this that we speak of—how the Father shows to the Son, and how the Son sees what the Father shows, before anything is made by the Father through the Son. But when I shall have spoken, and you have understood, you must not think that spoken of to be something just such as our example, that you may therein keep piety, which I wish to be kept by you, and earnestly admonish you to keep: that is, if you are not able to comprehend what God is, do not think it a small matter for you to know what He is not.

11. Behold, in your mind, I see some two things, your memory and your thought, which is, as it were, the seeing faculty and the vision of your soul. You see something, and perceivest it by the eyes, and you commit it to the care of the memory. There, within, is that which you have committed to your memory, laid up in secret as in a storehouse, as in a treasury, as in a kind of secret chamber and inner cabinet. You think of something else, your attention is elsewhere; what you saw is in your memory, but not seen by you, because your thought is bent on another thing. I prove this at once. I speak to you who know; I mention by name Carthage; all who know it have instantly seen Carthage within the mind. Are there as many Carthages as there are minds of you? You have all seen it by means of this name, by means of these syllables known to you, rushing forth from my mouth: your ears were touched; the sense of the soul was touched through the body, and the mind bent back from another object to this word, and saw Carthage. Was Carthage made there and then? It was there already, but latent in the memory. Why was latent there? Because your mind was engaged on another matter; but when your thought turned back to that which was in the memory, thence it was shaped, and became a kind of vision of the mind. Before, there was not a vision, but there was memory; the vision was made by the turning back of thought to memory. Your memory, then, showed Carthage to your thought; and that which was in it before you directed your mind to the memory, it exhibited to the attention of your thought when turned upon it. Behold, a showing is effected by the memory, and a vision is produced in thought; and no words passed between, no sign was given from the body: you neither nodded, nor wrote, nor uttered a sound; and yet thought saw what the memory showed. But both that which showed, and that to which it showed, are of the same substance. But yet, that your memory might have Carthage in it, the image was drawn in through the eyes, for you saw what you stored up in your memory. So have you seen the tree which you remember, so the mountain, the river; so the face of a friend, of an enemy, of father, mother, brother, sister, son, neighbor; so of letters written in a book, of the book itself; so of this church: all these you saw, and committed to your memory after they were seen; and did, as it were, lay up there what you might by thinking see at will, even when they should be absent from these eyes of the body. Thou saw Carthage when you were at Carthage; your soul received the image by the eyes; this image was laid up in your memory; and you, the person who was present at Carthage, kept something within you which you might be able to see with yourself, even when you should not be there. All these things you received from without. What the Father shows to the Son, He does not receive from without: all comes to pass within, because there would be no creature at all without, unless the Father had made it by the Son. Every creature was made by God; before it was made it was not in being. It was not therefore seen, after being made and retained in memory, that the Father might show it to the Son, as the memory might show to thought; but, on the contrary, the Father showed it to be made, the Son saw it to be made; and the Father made it by showing, because He made it by the Son seeing. And therefore we ought not to be surprised that it is said, But what He sees the Father doing, not showing. For by this it is intimated that, with the Father, to do and to show is the same thing; that hence we may understand that He does all things by the Son seeing. Neither is that showing, nor that seeing, temporal. Forasmuch as all times are made by the Son, they could not certainly be shown to Him at any point of time to be made. But the Father's showing begets the Son's seeing, just in the same manner as the Father begets the Son. For the showing produces the seeing, not the seeing the showing. And if we were able to look into this matter more purely and perfectly, perhaps we should find that the Father is not one thing, His showing another; nor the Son one thing, His seeing another. But if we have hardly apprehended this—if we have hardly been able to explain how the memory exhibits to the thought what it has received from without—how much less can we take in or explain how God the Father shows to the Son, what He has not from elsewhere, or that which is not other than Himself! We are only little ones: I tell you what God is not, do not show you what God is. What shall we do, then, that we may apprehend what He is? Can ye do this by or through me? I say this to the little ones, both to you and to myself; there is by whom we can: we have just now sung, just now heard, Cast your care upon the Lord, and He will nourish you. The reason why you are not able, O man, is because you are a little one; being a little one, you must be nourished; being nourished, you will become full-grown; and what as a little one you could not, you shall see when full-grown; but that you may be nourished, cast your care upon the Lord, and He will nourish you.

12. Therefore let us now briefly run over what remains, and do you see how the Lord makes known to us the things which I have been here commending to your attention. The Father loves the Son, and shows Him all things which Himself does. Himself raises up souls, but by the Son, that the souls raised up may enjoy the substance of God, that is, of the Father and of the Son. And greater works than these He will show Him. Greater than which? Than healings of bodies. We have treated of this already, and must not linger upon it now. Greater is the resurrection of the body unto eternity than this healing of the body, wrought in that impotent man, to last only for a time. And greater works than these He will show Him, that you may marvel. Will show, as if the act were temporal, therefore as to a man made in time, since God the Word is not made, He by whom all times were made. But Christ was made man in time. We know in what consulship the Virgin Mary brought forth Christ, conceived of the Holy Ghost. Wherefore He, by whom as God the times were made, was made man in time. Hence, just as in time, He will show Him greater works, that is, the resurrection of bodies, that you may marvel at the resurrection of bodies wrought by the Son.

13. He then returns to that resurrection of souls: For as the Father raises the dead, and quickens them, so also the Son quickens whom He will; but this according to the Spirit. The Father quickens, the Son quickens; the Father whom He will, the Son whom He will; but the Father quickens the same as the Son, because all things were made by Him. For as the Father raises up the dead, and quickens them, so also the Son quickens whom He will. This is said of the resurrection of souls; but what of the resurrection of bodies? He returns, and says: For the Father judges not any man, but all judgment has He given to the Son. The resurrection of souls is effected by the eternal and unchangeable substance of the Father and Son. But the resurrection of bodies is effected by the dispensation of the Son's humanity, which dispensation is temporal, not co-eternal with the Father. Therefore, when He mentioned judgment, in which there should be a resurrection of bodies, He says, For the Father judges not any man, but all judgment has He given to the Son; but concerning the resurrection of souls, He says, Even as the Father raises the dead, and quickens them, so also the Son quickens whom He will. That, then, the Father and the Son together. But this concerning the resurrection of bodies: The Father judges not any man, but has given all judgment to the Son; that all may honor the Son, even as they honor the Father. This is referred to the resurrection of souls. That all may honor the Son. How? Even as they honor the Father. For the Son works the resurrection of souls in the same manner as the Father does; the Son quickens just as the Father does. Therefore, in the resurrection of souls, let all honor the Son as they honor the Father. But what of the honoring on account of the resurrection of the body? Whoso honors not the Son, honors not the Father that sent Him. He said not even as, but honors and honors. For the man Christ is honored, but not even as God the Father. Why? Because, with respect to this, He said, The Father is greater than I. John 14:28 And when is the Son honored even as the Father is honored? When in the beginning was the Word, and the Word was with God; and all things were made by Him. And hence, in this second honoring, what says He? Whoso honors not the Son, honors not the Father that sent Him. The Son was not sent, but because He was made man.

14. Verily, verily, I say unto you. Again He returns to the resurrection of souls, that by continual repetition we may apprehend His meaning; because we could not keep up with His discourse hastening on as on wings. Lo, the Word of God lingers with us; lo, it does, as it were, dwell with our infirmities. He returns again to the mention of the resurrection of souls. Verily, verily, I say unto you, Whoso hears my word, and believes Him that sent me, has eternal life; but has it as from the Father. For whoso hears my word, and believes Him that sent me, has eternal life from the Father, by believing the Father that sent the Son. And shall not come into judgment, but is passed from death to life. But from the Father, whom he believes, is he quickened. What, dost Thou not quicken? See that the Son also quickens whom He will. Verily, verily, I say unto you, That the hour comes when the dead shall hear the voice of the Son of God, and they that hear shall live. Here He did not say, they shall believe Him that sent me, and therefore shall live; but by hearing the voice of the Son of God, they that hear, that is, they that obey the Son of God, shall live. Therefore, both from the Father shall they live, when they will believe the Father; and from the Son shall they live, when they will hear the voice of the Son of God. Why shall they live both from the Father and from the Son? For even as the Father has life in Himself, so also has He given to the Son to have life in Himself.

15. He has finished speaking of the resurrection of souls; it remains to speak more evidently of the resurrection of bodies. And has given Him authority also to execute judgment: not only to raise up souls by faith and wisdom, but also to execute judgment. But why this? Because He is the Son of man. Therefore the Father does something through the Son of man, which He does not from His own substance, to which the Son is equal: as, for instance, that He should be born, crucified, dead, and have a resurrection; for not any of these is contingent to the Father. In the same manner also the raising again of bodies. For the raising to life of souls the Father effects from His own substance, by the substance of the Son, in which the Son is equal to Him; because souls are made partakers of that unchangeable light, but not bodies; but the raising again of bodies, the Father effects through the Son of man. For He has given Him authority also to execute judgment, because He is the Son of man; according to that which He said above, For the Father judges not any man. And to show that He said this of the resurrection of bodies, He goes on: Marvel not at this, for the hour comes: not, and now is; but, the hour comes, in which all that are in the graves (this you have already heard sufficiently explained yesterday) shall hear His voice, and come forth. Where? Into judgment: They that have done well, into the resurrection of life; and they that have done evil, into the resurrection of judgment. And dost Thou do this alone, because the Father has given all judgment to the Son, and judges not any man? I, says He, do it. But how doest Thou it? I cannot of myself do anything; as I hear, I judge; and my judgment is just. When He was treating of the resurrection of souls, He did not say, I hear; but, I see. For I hear refers to the command of the Father as giving order. Therefore, now as a man, just as He than whom the Father is greater; as from the form of a servant, not from the form of God, As I hear, I judge; and my judgment is just. Whence is the man's judgment a just one? My brethren, mark well: Because I seek not my own will, but the will of Him that sent me.

[AD 407] John Chrysostom on John 5:41

That is, I need it not: My nature, He says, 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, do you say these things, if you need it not? That ye may be saved. This He positively asserted above, and the same He implied here also, by saying, that you might have life. Moreover, He puts another reason:

[AD 407] John Chrysostom on John 5:41-47

(Hom. xli. 1) Our Lord having made mention of John, and the witness of God, and His own works, many, who did not see that His motive was to induce them to believe, might suspect Him of a desire for human glory, and therefore He says, I receive not honour from men: i. e. I do not want it. My nature is not such as to want that glory, which cometh from men. For if the Son receives no addition from the light of a candle, much more am not I in want of human glory.

(Hom. xli. 1) As if to say, I said this to prove that it is not from your love of God, that you persecute Me; for He bears witness to Me, by My own works, and by the Scriptures. So that, if ye loved God, as ye rejected Me, thinking Me against God, so now ye would come to Me. But ye do not love Him. And He proves this, not only from what they do now, but from what they will do in time to come: I am come in My Father's name, and ye receive Me not; if another shall come in his own name, him ye will receive. He says plainly, I am come in the Father's name, that they might never be able to plead ignorance as an excuse

(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.

(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.

(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.

Source: Catena Aurea by Aquinas

[AD 428] Theodore of Mopsuestia on John 5:41-42

After he had rebuked with all these words those who did not want to believe in him, and after he had confirmed with different [arguments] those words said about him, he opportunely rejected the foolish conclusion that had followed his words by saying: I do not accept glory from human beings. But I know that you do not have the love of God in you. I have used these words not because I want glory from you or because I expect that your faith will be an advantage for me, but so that I might reprove you since you do not have the love of God. And, with the pretext of the love for God, you even eagerly persecute me as if I were vainly or even impiously boasting equality with him. So, I reprove you in order that you might turn to virtue after being rebuked. He then said aptly: ou lambanō, that is, “I do not accept” the glory given to me. My nature does not increase in dignity through the glory of people.

Source: COMMENTARY ON JOHN 2.5.41-42

[AD 430] Augustine of Hippo on John 5:41-47

(de Verb. Dom. Serm. 45. a med.) Hear John, As ye have heard that Antichrist shall come, even now are there many Antichrists. (1 John 2:18) But what dost thou dread in Antichrist, except that he will exalt his own name, and despise the name of the Lord? And what else does he do, who says, "I justify;" or those who say, "Unless we are good, ye must perisho?" Wherefore my life shall depend on Thee, and my salvation shall be fastened to Thee. Shall I so forget my foundation? Is not my rock Christ?

(cont. Faust. l. xvi. c. 9) But, in fact, the whole that Moses wrote, was written of Christ, i. e. it has reference to Him principally; whether it point to Him by figurative actions, or expression; or set forth His grace and glory.
But if ye believe not his writings, how shall ye believe My words.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on John 5:41

He perceives again, yea rather He sees in a God-befitting way, that the stubborn and contumacious band of the Pharisees were cut to the heart, and that not altogether at being accused of not searching the Divine Scriptures as they ought, but rather at His saying, Ye will not come to Me. For what diseases themselves easily fall into, these they think can take hold of the Saviour also. For they imagined (it seems) of their great folly that the Lord was ambitious, and wished to obtain for Himself honour from all, through His calling them to be His disciples. Having got some such surmise as this into their minds, they expected to be deprived forthwith of their authority over the nation: they were cut to the heart in no slight degree at seeing the Heir desirous of demanding the fruit of the vineyard. Wherefore, as far as pertains to their wrath and envy at what is said, they all but say what is in the Gospel parables, Come, let us hill Him and let us have His inheritance. Taking away then their surmise the offspring of emptiness, and plucking up beforehand by the roots the shoots of envy and evil eye, He says downright, I receive not honour from man. For I do not (says He) call My hearers to discipleship under Me, as though hunting for honour from you, or from others, as YE do, nor do I receive this as the reward of My teaching, having most full glory from Myself, and not short of that from you, but I said that ye would not come to Me, because I know well, that ye have not the love of God in you. And being destitute of Love to God (says He) how should ye come to Me, Who am the Only Begotten, God of God?

[AD 735] Bede on John 5:41-47

(in v. Joan.) That coming is put for believing we know, Come unto Him, and be lightened. He adds, That ye might have life; (Ps. 33) For, if the soul which sinneth dies, they were dead in soul and mind. And therefore He promises the life of the soul, i. e. eternal happiness.

The best way of guarding against this sin, is to bring to our consciences the remembrance, that we are dust, and should ascribe all the good that we have not to ourselves, but to God. And we should endeavour always to be such, as we wish to appear to others. Then, as they might ask, Wilt thou accuse us then to the Father? He anticipates this question: Do not think that I will accuse you to the Father.

Source: Catena Aurea by Aquinas

[AD 804] Alcuin of York on John 5:41-47

Or, I receive not honour from men: i. e. I seek not human praise; for I came not to receive carnal honour from men, but to give spiritual honour to men. I do not bring forward this testimony then, because I seek my own glory; but because I compassionate your wanderings, and wish to bring you back to the way of truth. Hence what follows, But I know you that ye have not the love of God in you.

As if He said, For this cause came I into the world, that through Me the name of the Father might be glorified; for I attribute all to Him. As then they would not receive Him, Who came to do His Father's will; they had not the love of God. But Antichrist will come not in the Father's name, but in his own, to seek, not the Father's glory, but his own. And the Jews having rejected Christ, it was a fit punishment on them, that they should receive Antichrist, and believe a lie, as they would not believe the Truth.

How faulty then is the boasting temper, and that eagerness for human praise, which likes to be thought to have what it has not, and would fain be thought to have all that it has, by its own strength. Men of such temper cannot believe; for in their hearts, they are bent solely on gaining praise, and setting themselves up above others.

Perhaps, He says, in accommodation to our way of speaking, not because there is really any doubting in God. Moses prophesied of Christ, A Prophet shall the Lord your God raise up from among your brethren like unto me: Him shall ye hear. (Deut. 18:18)

From this we may infer too, that he who knows the commandments against stealing, and other crimes, and neglects them, will never fulfil the more perfect and refined precepts of the Gospel.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on John 5:41-47

As if He said, He has even written, and has left his books among you, as a constant memento to you, lest you forget His words. And since you believe not his writings, how can ye believe My unwritten words?

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 5:42

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 do you speak these words? I speak them, He says, to convict you of this, that it is not for the love of God that you persecute Me, if it be so that He testifies to Me both by works and by the Scriptures. For as before this when you deemed Me an enemy of God ye drove Me away, so now, since I have declared these things, you ought to have hastened to Me, if you 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 proves not by these things only, but by those that should come to pass.

[AD 202] Irenaeus on John 5:43

The Lord also spoke as follows to those who did not believe in Him: "I have come in my Father's name, and ye have not received Me: when another shall come in his own name, him ye will receive"

Source: Against Heresies Book V

[AD 220] Tertullian on John 5:43

And in another place it is thus said through the prophet: "The King with His glory ye shall see,"-that is, Christ, doing deeds of power in the glory of God the Father; "and your eyes shall see the land from afar," -which is what you do, being prohibited, in reward of your deserts, since the storming of Jerusalem, to enter into your land; it is permitted you merely to see it with your eyes from afar: "your soul," he says, "shall meditate terror," -namely, at the time when they suffered the ruin of themselves.

Source: An Answer to the Jews

[AD 220] Tertullian on John 5:43

They more readily supposed that the Father acted in the Son's name, than that the Son acted in the Father's; although the Lord says Himself, "I am come in my Father's name; " and even to the Father He declares, "I have manifested Thy name unto these men; " whilst the Scripture likewise says, "Blessed is He that cometh in the name of the Lord," that is to say, the Son in the Father's name.

Source: Against Praxeas

[AD 220] Tertullian on John 5:43

But in the trouble of His soul, (on a later occasion, ) He said: "What shall I say? Father, save me from this hour: but for this cause is it that I am come to this hour; only, O Father, do Thou glorify Thy name" -in which He spake as the Son. (At another time) He said: "I am come in my Father's name." Accordingly, the Son's voice was indeed alone sufficient, (when addressed) to the Father.

Source: Against Praxeas

[AD 220] Tertullian on John 5:43

To us it has been revealed in the Son, for the Son is now the Father's new name. "I am come," saith He, "in the Father's name; " and again, "Father, glorify Thy name; " and more openly, "I have manifested Thy name to men.

Source: On Prayer

[AD 258] Cyprian on John 5:43

That Christ is at once Angel and God. In Genesis, to Abraham: "And the Angel of the Lord called him from heaven, and said unto him, Abraham, Abraham! And he said, Here am I. And He said, Lay not thine hand upon the lad, neither do thou anything unto him. For now I know that thou fearest thy God, and hast not spared thy son, thy beloved son, for my sake." Also in the same place, to Jacob: "And the Angel of the Lord spake unto me in dreams, I am God, whom thou sawest in the place of God where thou anointedst me a pillar of stone, and vowedst to me a vow." Also in Exodus: "But God went before them by day indeed in a pillar of cloud, to show them the way; and by night in a pillar of fire." And afterwards, in the same place: "And the Angel of God moved forward, which went before the army of the children of Israel." Also in the same place: "Lo, I send my Angel before thy face, to keep thee in the way, that He may lead thee into the land which I have prepared for thee. Observe Him, and obey Him, and be not disobedient to Him, and He will not be wanting to thee. For my Name is in Him." Whence He Himself says in the Gospel: "I came in the name of my Father, and ye received me not. When another shall come in his own name, him ye will receive." And again in the cxviith Psalm: "Blessed is He who cometh in the name of the Lord." Also in Malachi: "My covenant of life and peace was with Levi; and I gave him fear, that he should fear me, that he should go from the face of my name. The law of truth was in his mouth, and unrighteousness was not found in his lips. In the peace of the tongue correcting, he walked with us, and turned many away from unrighteousness. Because the lips of the priests shall keep knowledge, and they shall seek the law at His mouth; for He is the Angel of the Almighty."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 339] Eusebius of Caesarea on John 5:43

Holy Scripture records that this prophecy was fulfilled when our Lord and Savior Christ entered Jerusalem.… And the words “blessed is he that comes in the name of the Lord” explain the words that follow: “The Lord is God and has appeared to us.” It was, then, one and the same Lord God who appeared to them, that is to say, the Word of God. It is he who is therefore blessed, because he came among people in the name of the Lord his Father who sent him. It was therefore to reprove the Jews who disbelieved in him that he said, “I came in the name of my Father, and you received me not. But if one comes in his own name, him will you receive.” So the Holy Spirit suitably addressed the opening verses of the psalm not to the Jewish people but to all the nations.

Source: PROOF OF THE GOSPEL 6.8.2-3

[AD 367] Hilary of Poitiers on John 5:43

Jesus comes in the name of the Father, that is, he is not himself the Father and yet is in the same divine nature as the Father. For as Son and God it is natural for him to come in the name of the Father. But then, when another comes in the same name [ironically] he is the one they will receive. And he is one from whom people will expect glory and to whom they will give glory in return, though he will pretend to have come in the name of the Father. By this, doubtless, is signified the antichrist, glorying in his false use of the Father’s name. He is the one they will glorify, and they will be glorified by him. But the glory of him who alone is God they will not seek.

Source: ON THE TRINITY 9.22

[AD 407] John Chrysostom on John 5:43

2. Do you see that He everywhere declares that He has been sent, that judgment has 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 says shall come in his own name? He alludes here to Antichrist, and puts 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 comes according to his will, but in everything contrariwise, seizing like a tyrant what belongs not to him, and asserting that he is the very God over all, as Paul says, 'Exalting himself above all that is called God, or that is -->worshipped-->, showing himself that he is God.' 2 Thessalonians 2:4 This is to 'come in his own name.' I do not so, but have 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 shows their shamelessness. For when they received not One who asserts that He was sent by God, and are about to worship one who knows Him not, and who says that he is God over all, it is clear that their persecution proceeded from malice and from hating God. On this account He puts two reasons for His words; and first the kinder one, That ye may be saved; and, That ye may have life: and when they would have mocked at Him, He puts the other which was more striking, showing that even although His hearers should not believe, yet that God was wont always to do His own works. Now Paul speaking concerning Antichrist said prophetically, that God shall send them strong delusion—that they all might be judged who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11-12 Christ said not, He shall come; but, if He come, from tenderness for His hearers; and because all their obstinacy was not yet complete. He was silent as to the reason of His coming; but Paul, for those who can understand, has particularly alluded to it. For it is he who takes away all excuse from them.

Christ then puts also the cause of their unbelief, saying . . .

[AD 428] Theodore of Mopsuestia on John 5:43

I [Jesus says] refer what I say and do to the Father, because my glory is the glory of my Father. Therefore I lead you to the Father and do not offer a pretext for your unbelief. But he [i.e., antichrist] will come and will not mention the Father. Instead he will do all his works for his own glory. He will tell everyone that he is god by showing himself to be great and admirable before all. And then you will take refuge in him, and you will stay firm in your resolve without resorting to the pretext of your love for God or the intervention of the Father. And from all that you do now and you will do then, it is evident that you act according to your inclination to evil.

Source: COMMENTARY ON JOHN 2.5.43

[AD 444] Cyril of Alexandria on John 5:43

In order that the Pharisees might not think that the Lord was idly railing at them, from His saying, Ye have not the love of God in you, He immediately adds this also to the above, showing that the saying is true. That I do not lie (says He) in saying that ye are bereft of love towards God, I will set before you by one thing. For I came in My Father's Name (for I am persuading you zealously to perform all things to the glory of God the Father) but ye shook off from you by your unbelief Him That cometh from above and proceedeth from God: but ye will surely receive (for as God, I know things to come) the falsely-called, who does not offer the glory to God the Father, and demands credence from you, yet works in his own name. Whence I suppose the blessed Paul too, having understanding, says something true concerning the Jews and the son of transgression, Because they received not the love of the truth, that they might he saved, for this cause God sendeth them an operation of error, that they should believe a lie, that they all might be doomed who believed not the truth, but had pleasure in unrighteousness. This then which is said is a proof that the Pharisees were not slandered by our Saviour Christ with empty words, for it introduces a prophecy of an event which should come to pass in its time.

[AD 220] Tertullian on John 5:44

And, of course, that ought to have been chosen which keeps virgins veiled, as being known to God alone; who (besides that glory must be sought from God, not from men ) ought to blush even at their own privilege.

Source: On the Veiling of Virgins

[AD 407] John Chrysostom on John 5:44

Hence again He shows 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 comes 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 comes from men?

Having told them that they had not the love of God, and having proved it by what was doing in His case, and by what should be in the case of Antichrist, and having demonstrated that they were deprived of all excuse, He next brings Moses to be their accuser, going on to say,

[AD 428] Theodore of Mopsuestia on John 5:44

Since I, he says, lead you to God without promising anything magnificent in this life, you run away from me because my words are difficult. But the other one shows all his glory in this life by promising great security and dignity to those who believe in him. And so you, enticed by the greed of this life, take refuge in him.

Source: COMMENTARY ON JOHN 2.5.44

[AD 444] Cyril of Alexandria on John 5:44

He accuses the Pharisees of a love for power and of prizing honors from people. He is covertly hinting that it is exceedingly inadvisable to put the diseases of their own soul on God, who can by no means have anything to do with disease. He goes on to say that they, held fast by an empty kind of glory, thereby lose the fairest prize, meaning faith in him. Paul speaks clearly of this too when he says, “For if I were yet pleasing people, I should not be Christ’s servant.” It is almost always necessarily the case that those who hunt for honors from people fail when it comes to the glory that comes from above and from the only God.

Source: COMMENTARY ON THE GOSPEL OF JOHN 3.2

[AD 407] John Chrysostom on John 5:45

What He says is of this kind: It is Moses who has been insulted more than I by your conduct towards Me, for you have disbelieved him rather than Me. See how in every way He has cast them out from all excuse. You said that you loved God when you persecuted Me; I have shown that you 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 you 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 you have eternal life, so of Moses also He says, in whom you trust; everywhere conquering them by their own weapons.

And whence, says some one, is it clear that Moses will accuse us, and that you are not a boaster? What have you to do with Moses? You have broken the Sabbath which he ordained that we should keep; how then should he accuse us? And how does it appear that we shall believe in another who comes in his own name? All these assertions you make without evidence. Now in truth all these points are proved above. For (Christ would reply) since it is acknowledged that I came from God, both by the works, by the voice of John, and by the testimony of the Father, it is evident that Moses will accuse the Jews. For what says he? If a man come doing miracles and leading you to God, and truly foretelling things future, you must hearken unto him with all readiness. Now Christ had done all this. He wrought miracles in very truth, He drew all men to God, and (so that He ) caused accomplishment to follow His predictions.

But whence does it appear that they will believe another? From their hating Christ, since they who turn aside from Him who comes according to the will of God will, it is quite plain, receive the enemy of God. And marvel not if He now puts forward Moses, although He said, I receive not witness from man, for He referrs them not to Moses, but to the Scriptures of God. However, since the Scriptures terrified them less, He brings round His discourse to the very person (of Moses), setting over against them their Lawgiver as their accuser, thus rendering the terror more impressive; and each of their assertions He refutes. Observe: they said that they persecuted Him through love for God, He shows that they did so through hating God; they said that they held fast to Moses, He shows that they acted thus because they believed not Moses. For had they been zealous for the law, they ought to have received Him who fulfilled it; if they loved God they ought to have believed One who drew them to Him, if they believed Moses they ought to have done homage to One of whom Moses prophesied. But (says Christ) if Moses is disbelieved before My coming, it is nothing unlikely that I, who am heralded by him, should be driven away by you. As then He had shown from their conduct towards Himself that they who admired John (really) despised him, so now He shows that they who thought that they believed Moses, believed him not, and turns back on their own head all that they thought to put forward in their own behalf. So far, He says, am I from drawing you away from the Law, that I call your Lawgiver himself to be your accuser.

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 deals the more largely in assertions and threats, not in proofs only, that even so He may bring them over by fear of what He says; but they even so were silent. Such a thing is wickedness; whatsoever a man say or do it is not stirred to move, but remains keeping its peculiar venom.

Wherefore we must cast out all wickedness from our souls, and never more contrive any deceit; for, says one, To the perverse God sends crooked paths Proverbs 21:8, Septuagint; and, The holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding. Wisdom 1:5 For nothing makes men so foolish as wickedness; since when a man is treacherous, unfair, ungrateful, (these are different forms of wickedness,) when without having been wronged he grieves another, when he weaves deceits, how shall he not exhibit an example of excessive folly? Again, nothing makes men so wise as virtue; it renders them thankful and fair-minded, merciful, mild, gentle, and candid; it is wont to be the mother of all other blessings. And what is more understanding than one so disposed? For virtue is the very spring and root of prudence, just as all wickedness has its beginning in folly. For, the insolent man and the angry become the prey of their respective passions from lack of wisdom; on which account the prophet said, There is no soundness in my flesh: my wounds stink and are corrupt because of my foolishness Psalm 38:3-4: showing that all sin has its beginning in folly: and so the virtuous man who has the fear of God is more understanding than any; wherefore a wise man has said, The fear of the Lord is the beginning of wisdom. Proverbs 1:7 If then to fear God is to have wisdom, and the wicked man has not that fear, he is deprived of that which is wisdom indeed—and deprived of that which is wisdom indeed, he is more foolish than any. And yet many admire the wicked as being able to do injustice and harm, not knowing that they ought to deem them wretched above all men, who thinking to injure others thrust the sword against themselves—an act of extremest folly, that a man should strike himself and not even know that he does so, but should think that he is injuring another while he is killing himself. Wherefore Paul, knowing that we slay ourselves when we smite others, says, Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded? 1 Corinthians 6:7 For the not suffering wrong consists in doing none, as also the not being ill-used in not using others ill; though this assertion may seem a riddle to the many, and to those who will not learn true wisdom. Knowing this, let us not call wretched or lament for those who suffer injury or insult, but for such who inflict these things; these are they who have been most injured, who have made God to be at war with them, and have opened the mouths of ten thousand accusers, who are getting an evil reputation in the present life, and drawing down on themselves severe punishment in the life to come. While those who have been wronged by them, and have nobly borne it all, have God favorable to them, and all to condone with, and praise, and entertain them. Such as these in the present life, shall enjoy an exceeding good report, as affording the strongest example of true wisdom, and in the life to come shall share the good things everlasting; to which may we all attain through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.

[AD 407] John Chrysostom on John 5:45

See how he takes away all of their excuses: … You maintain that you believe in Moses in what you dare to do against me, he says. I, on the contrary, show that this is the worst kind of misbelief in Moses you can think of. I am so far from opposing that law that he who shall accuse you is none other than the man who gave you the law. In other words, he says now of Moses what he had said of the Scriptures above, “In them you think you have eternal life.” And so here he speaks of Moses as someone “in whom you trust.” Jesus is always answering them from their own authorities.

Source: HOMILIES ON THE GOSPEL OF JOHN 41.2

[AD 444] Cyril of Alexandria on John 5:45

Having said that the Pharisees cared more to live vain-gloriously than piously, and having taught that hence they turned aside to unmeasured unbelief, He says that they were accused by Moses himself, of whom it was their custom to boast very vehemently. And indeed when the man who was blind from his birth once said to them of Christ, Will YE also be His disciples? immediately they cry out and say openly, THOU art His disciple, but WE are Moses disciples. Even Moses himself therefore (says He) shall accuse you, in whom ye put all your hope, and he despised with the rest will denounce before God your innate folly. And we do not deem that they who believe not in Him will be without blame from Christ, by reason of His saying to the Jews, Do not think that I will accuse you to the Father. For what shall we say when we hear Him saying, Whosoever therefore shall confess Me before men, him will I too confess before My Father which is in Heaven: but whosoever shall deny Me before men, him will I also deny before My Father which is in Heaven? shall we not reasonably suppose, that they shall be accused to God the Father for their denial, who meet with this from Christ? But I suppose this is clear to every one. The Jews then are not surely free from accusal who have through long unbelief denied Christ, but this applies to them most naturally. For since they shook off His admonitions, and made no account of His Divine and Heavenly teaching, but are ever about duly keeping the Mosaic law, so as to be seen at length even more nakedly crying out, WE know that God hath spoken unto Moses, this man we know not from whence He is:----most necessarily does He convict them of transgressing against that Moses, in whom they boast, and says that they need no other accuser, but that the law given through him will alone suffice for their with reason being accused for their unbelief in Him, even though the Voice of the Judge, that is, Christ, should be dumb.

[AD 108] Ignatius of Antioch on John 5:46

If, then, those who were conversant with the ancient Scriptures came to newness of hope, expecting the coming of Christ, as the Lord teaches us when He says, "If ye had believed Moses, ye would have believed Me, for he wrote of Me; " and again, "Your father Abraham rejoiced to see My day, and he saw it, and was glad; for before Abraham was, I am; " how shall we be able to live without Him? The prophets were His servants, and foresaw Him by the Spirit, and waited for Him as their Teacher, and expected Him as their Lord and Saviour, saying, "He will come and save us." Let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness; for "he that does not work, let him not eat."

Source: Epistle of Ignatius to the Magnesians

[AD 202] Irenaeus on John 5:46-47

Christ here indicates in the clearest possible way that the writings of Moses are his words. If, then, this is the case with Moses, then it is also beyond doubt that the words of the other prophets are his words as well.

Source: AGAINST HERESIES 4.2.3

[AD 202] Irenaeus on John 5:46

) of Moses are the words of Christ, He does Himself declare to the Jews, as John has recorded in the Gospel: "If ye had believed Moses, ye would have believed Me: for he wrote of Me. But if ye believe not his writings, neither will ye believe My words.".
How therefore did the Scriptures testify of Him, unless they were from one and the same Father, instructing men beforehand as to the advent of His Son, and foretelling the salvation brought in by Him? "For if ye had believed Moses, ye would also have believed Me; for he wrote of Me; "

Source: Against Heresies Book IV

[AD 367] Hilary of Poitiers on John 5:46-47

Moses, indeed, will refute you with the whole volume of the law, ordained through angels, which he received by the hand of the Mediator. Enquire whether he who gave the law was not true God, for the Mediator was the Giver. And was it not to meet God that Moses led the people out to the mountain? Was it not God who came down onto the mountain? Or was it, perhaps, only by a fiction or an adoption, and not by right of nature, that he who did all this bore the name of God?… In your eyes is he not God just because he addressed you through the weak faculties of a man so that you might hear and live?

Source: ON THE TRINITY 5.23

[AD 380] Apostolic Constitutions on John 5:46

And again: "For Moses wrote of me."

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 407] John Chrysostom on John 5:46-47

Someone might say, “What do you have to do with Moses when you broke the very sabbath that he ordained we should keep? How then does Moses accuse us? And why should we believe on someone else who comes in his own name? All these assertions you make have no evidence to back them up.” Now in truth all these points are proved above. “For,” [Christ would reply] “since it is acknowledged that I came from God by my works, by the voice of John and the testimony of the Father, it is certain that Moses too would condemn you.” For Moses had said that if any one shall come doing miracles, leading people to God and foretelling the future with certainty, you must obey him. Now Christ had done all this.

Source: HOMILIES ON THE GOSPEL OF JOHN 41.2

[AD 430] Augustine of Hippo on John 5:46-47

But just as in barley the kernel is hidden in the husk, so Christ is hidden under the wraps of the mysteries of the law. Like bread, those mysteries are expounded and expanded.

Source: SERMON 130.1

[AD 444] Cyril of Alexandria on John 5:46

Having said that the Jews would be accused by the all-wise Moses, and would undergo indictment at his hands for their unbelief in Him; He profitably subjoins these things also, teaching that He was not finding fault with them for nothing, or otherwise repudiating the suspicion of being given to railing, for it is evident that He is making no untrue speech. Be it then (saith He) that ye reject My words, I will bear with not being believed: receive your own Moses, give credence to him whom ye admire, and ye shall know of a surety Him whom not knowing ye dishonour. Break off your types which travail with the truth. For I am shadowed out in his books. Therefore will Moses himself also accuse you (saith He) when he seeth you disbelieving his writings about Me.

We ought then perhaps having interpreted what is before us, to proceed in order, committing it to sincere lovers of learning to investigate the images of Christ through Moses. For his books are full of passages, and there is much said by him, yet full of difficulty to understand and replete with exceeding subtle and hidden meanings. But lest we seem to let indolence have the mastery over us, and unreasonably to shirk so glorious a toil, by simply clothing with difficulty the books of Moses, we will apply ourselves to this too, knowing what is written, The Lord will give utterance to them who evangelize with much power.

But since there are, as we have said, many words on these things, and since the all-wise Moses hath through many forms foretypified the Mystery of Christ, we shall not deem it necessary to heap up a great multitude before our readers, but having chosen one out of the whole number, we will essay to make clear proof that the Word of our Saviour was true, which He spake to the Jews, saying, If ye had believed Moses, ye would have believed Me, for of Me he wrote.

CHAPTER III. That Moses was indicating the Coming of the Saviour. From Deuteronomy, concerning Christ.

The Lord thy God (it says) will raise up unto thee a Prophet from thy brethren, like unto me, Him shall ye hear; according to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let us not hear again the voice of the LORD our God, neither let us see this great fire any more, nor let us die: and the LORD said unto me, Well is all which they spake: I will raise them up a Prophet from among their brethren like unto thee, and will put My word in His Mouth, and He shall speak unto them as I shall command Him. And the man who shall not hearken unto what the Prophet shall speak in My Name, I will require it of him. Deuteronomy is a kind of repetition and summary of the Mosaic books: it is not therefore possible to take from it a type and image of the legal priesthood. Yet since we are not accustomed to be without understanding, who in all think rightly by Christ's aid, we will tell our readers and throw open the meaning of the passage in hand: Lo again is the mystery of Christ plainly told us, skilfully moulded by most subtle contemplation from likeness to Moses. For (says he) a Prophet shall the Lord your God raise up unto you of your brethren like unto me: himself explaining, and that unflinchingly, what is the idea which from the likeness to himself his declaration introduces to us, clearly subjoins, According to all that thou desiredst of the LORD thy God in the mount Sinai in the day of the assembly, saying, Let us not hear any more the voice of the LORD our God, neither let us see this great fire any more, and let us not die. For he affirms that himself was at that time spoken of as a mediator, the Synagogue of the Jews being yet powerless to have to do with things above nature, and therefore prudently declining things above their power. For such was the sight of God, surprising the vision with unwonted sights, and the echoes of the trumpets supernatural and intolerable to the hearers.

Therefore the mediation of Moses was instituted as medicine of infirmity for those at that time, ministering to the synagogue the things decreed of God. You will transfer again the type to the truth, and will hereby conceive of Christ, the Mediator of God and men, ministering to the more teachable by means of human voice (when for our sakes He was born of a woman) the Ineffable Will of God the Father, made known to Him Alone, in that He is conceived of as both Son, of Him, and Wisdom, knowing all things, yea the deep things of God. For since it was not possible for the eyes of the body to fasten themselves upon the untempered and bare Divine and Ineffable glory of the Essence which surpasseth all things (for there shall no man (saith He) see My Face, and live:) needs was the Only-Begotten Word of God co-fashioned after our infirmities, clothed in this human body according to the Ineffable mode of the economy, and manifesting to us the counsel from above, that is of God the Father, saying, All things that I heard of My Father, these will I declare unto you, and again, For I spake not of Myself, but the Father which sent Me, He gave Me a commandment what I should say and what I should speak. Therefore as an image of the mediation, Moses of old may be considered a type of Christ, ministering most excellently to the children of Israel the things appointed from God: but the mediation of Moses was ministrative, that of Christ is free and more mystical, in that He takes hold by Nature of the things mediated and reaches unto both, I mean the manhood that is mediated and God the Father.

For He was by Nature God, as the Only-Begotten of God, as not separated from the Essence of Him Who begat Him, and in-being in It, as He is conceived to be also of it. But He was Man too, in that He became Flesh likening Himself to us, that through Him that which is by nature far separated might be conjoined to God. When then Moses says, A Prophet shall the Lord raise up unto you like unto me, you will understand it no other wise than we have just said. Since God Himself also sets His seal on the word saying, Well is all which they spake; I will raise them up a Prophet like unto thee, and will put My Words upon Him, and He shall speak unto them according to all that I shall command Him. For the Son upholdeth all things by the word of His Power, as Paul saith, and telleth us the words of the Father, inasmuch as He is ordained a Mediator by Him, as is sung in the Psalms, as of Christ Himself, And I was set King by Him upon Sion His holy Mountain, declaring the decree of the Lord.

But if it seem good to any, by other considerations also to attain unto the mode of likeness, he will understand Like unto me as lawgiver, and will bring forward as proof the words, It was said by them of old, Thou shalt not commit adultery, but I say unto you, Thou shalt not lust. He will understand again like unto me, saying that He is a kind of leader and master unto the being able to understand the will of the Father, and to the things whereby there is the high road into the Kingdom of Heaven: just as to them of old too the blessed Moses appeared a teacher of the instruction through the Law, adding everywhere to his own words, That thou mayest live long, and that the Lord thy God may bring thee into the land which He sware to thy fathers. But since he subjoined to what has been said, And the man that will not hear what the Prophet shall speak in My Name, I will require it of him; let the ignorant Jews, who harden their minds to most utter stubbornness, consider that they are pouring self-invited destruction upon their own heads. For they shall be under Divine wrath, receiving the total loss of good things as the wages of their rage against Christ. For if they had believed Moses, they would have believed Christ, for of Him he wrote.

[AD 444] Cyril of Alexandria on John 5:47

The verse might appear to a person, and with good reason, to have great obscurity. For he might even without being out of the mark, take to untrue surmises, supposing that the books of Moses excel the words of the Saviour. For the verse hath some such appearance, and as far as one can say, taking it without accurate consideration, it furnishes to the Mosaic writings a more worthy repute than to the words of the Saviour. For by saying, If ye believe not Ms writings, how shall ye believe My Words, He somehow gives us to understand that the writings of Moses are in a superior position to His Own words. But the very nature of the thing will show that this so incredible idea is replete with the extremest folly: for how shall the writings of Moses be conceived to excel the words of the Saviour, when his were types and shadows, Christ's the truth? And it would not perhaps be hard to expend much reasoning hereupon: but things which are obvious and receive their proof, not from without, but from themselves, I think it superfluous to say that they are not in ill case or the reverse. For why should one waste time making fine distinctions about such things, and mince up what is by no means hard into unseasonable babblings?

Some such meaning as this then hath that which is said by the Saviour. If (says He) ye who have the Law written by Moses, and thoroughly study his writings, make no account of transgression of them, burying in strange oblivion that which is full often read, how will ye be better disposed to My Words, or how will ye show yourselves more ready and more obedient to My sayings, since ye have not often nor always attended them, but hear them by the way, and scarce once admit them into the bodily ears? You shall either clothe the verse in this dress, or you may consider it in another way: for to love of learning belongs the labour and research herein. The writings of Moses then introduce a kind of preparation for, and typical outline of the Mysteries of Christ, and the elements, so to say, of knowledge of Him are the things limned in Moses, as we showed more at large by the things already examined. But the end of the instruction of the Law is Christ, according as it is written, Christ is the fulfilment of the law and the Prophets. They then (saith He) who received not the elements of the beginning of the words of God, and in their folly thrust away the Law which by its clearer letter leadeth them, how shall they attain to yet more perfect knowledge? or how will the greater be acceptable, if that which is little and inferior be by no means admitted?