TRV
Origen of Alexandria
Ante-Nicene · to AD 325 · 2,651 passages across 61 books
Commentary
John 8:45
And because I tell you the truth, ye believe me not.
We must question how he says, to people who believe in him, “because I speak the truth, you do not believe in me.” Consider whether it is possible to believe in someone in one particular aspect but not to believe in another aspect. For instance, one could believe that Jesus was crucified in Judea in the time of Pontius Pilate but not believe that he was born of the Virgin Mary. This one believes and disbelieves in the same person. Take, as another example, those who believe in the Jesus who performed the recorded wonders and signs in Judea but who do not believe in the Son of the one who made heaven and earth. These believe and disbelieve in the same one.…It is likely that they believed in him on the basis of what was seen because of his marvelous deeds, but they did not believe in his deeper sayings.… You see this even in the present, that there are many people who marvel at Jesus whenever they consider the story about him but who no longer believe when a teaching that is deeper and greater than their capacity is disclosed to them, but instead suspect it to be false.
John 8:46
· 2 passages
Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?
Now, so far as the literal meaning is concerned, the text also involves the Savior's boldness, since no man could say with the confidence that he had not sinned, "Which of you convicts me of sin?" It is only our Lord "who did not sin," "who has been tempted in all things like as we are, without sin." He is the only one able to address these words to all who have ever known him. Now, I understand the words "which of you" to be said not only to those present but also to the whole human race, as if we were to understand it to mean: Who of your race? Or, what sort of person will be able to convict me of sin? But be assured: there is no one.
(tom. xx. in Joan. s. 25.) A bold speech this; which none could have had the confidence to utter, but he Who did no sin; even our Lord.
John 8:47
He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.
(tom. xx. 24.) But how is this said to the Jews who believed on Him? Consider: a man may believe in one sense, not believe in another; e. g. that our Lord was crucified by Pontius Pilate, but not that He was born of the Virgin Mary. In this same way, those whom He is speaking to, believed in Him as a worker of miracles, which they saw Him to be; but did not believe in His doctrines, which were too deep for them.
John 8:48
Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?
The parable in the Gospel of Luke is about a man who went down from Jerusalem to Jericho and fell among thieves. The priest and the Levite passed by him, but the Samaritan came on him on his journey, saw him, had compassion, approached him and bound up his wounds, pouring oil and wine on them. Now, if someone is able to prove that what is said about the Samaritan who healed this man who was half-dead and who had fallen among thieves refers to one other than the Savior, he will also show why the Savior did not deny that he was a Samaritan.
John 8:49
Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me.
The statement “And you dishonor me” follows these words and is addressed to those who have dishonored him and said to him, “Are we not correct in saying that you are a Samaritan and have a demon?” They thought that their incorrect statement was correct. For they denounced the Savior because they thought incorrectly that he was a Samaritan and had a demon. But we must think that the statement “And you dishonor me” was made not only to those at that time but also to those who always dishonor him by what they do contrary to the upright word of God. It was made by those who dishonor Christ, who is justice, by the unjust things they do.… “You dishonor me” would also be said to anyone who despises wisdom, since Christ also is wisdom.
John 8:50
And I seek not mine own glory: there is one that seeketh and judgeth.
God, who gave his own Son for us, seeks the glory of Christ in each of those who have received him. He will find it in those who attend to themselves and work out the opportunities for virtue that have been implanted in them, but he will not find it in those who are not such. When he does not find it, he will judge those in whom he does not find the glory of his own Son and will say to them, “Because of you my name is continually blasphemed among the nations.”
John 8:51
Verily, verily, I say unto you, If a man keep my saying, he shall never see death.
For what is that death that has come into the world through sin if it is not the last enemy of Christ that will be destroyed? And what is that death that passed to all people because all have sinned if it is not this very death that also reigned from Adam to Moses? Now Moses, that is, the law, continued until the sojourn of our Lord Jesus and ruled by one man’s transgression through that one man, until those who have received the abundance of grace and righteousness should reign in life through the one Christ Jesus. Whoever, then, has kept the word of the Only Begotten and Firstborn of creation will never see this death, since it is the nature of the Word to prevent death from being seen. And this is how we must understand the words “If anyone keeps my word, he will never see death.” It is as if he who speaks these words had given those who hear them light as a gift and said, If anyone keeps this light of mine, he will never see darkness.
John 8:52
· 2 passages
Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.
There is a difference between tasting death and seeing death. The Jews, as unintelligent hearers, confused the saying of the Lord and instead of “he will not see death” said “He will not taste death.”
The majority, even of the wise, think that every kind of sin, of which one form is also the sin against reason, has no other source than mistaken judgments. But those who have believed in the holy Scriptures as divine think that the things people do contrary to right reason are not accomplished apart from demons or some such hostile powers. The Jews, too, therefore, assumed that it was the result of the activity of a demon that Jesus said, “Truly, truly I say to you, if anyone shall keep my word, he will not see death forever.” And they had this impression because they had neither kept the word nor perceived the meaning of what was said. For here he was speaking of the death of those who are at enmity with the Word [or reason] who die forever because they do not keep his word. But they think he is talking about that death which is common to all, and so when he says that everyone who has kept his word will not die forever, [they think that he] has lost his wits, since Abraham and the prophets died.
John 8:53
Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?
They reflected on the death of Abraham and the prophets.… They had not, however, comprehended the life of Abraham and the prophets or that the God of Abraham, Isaac and Jacob was not their God as men who were dead but as men who were alive. … Therefore, although Abraham died, nevertheless he was alive and no longer saw death since he had seen the day of Jesus and rejoiced and was glad.…This is why our Savior said that “Abraham your father rejoiced that he might see my day, and he saw it and was glad”—to teach that Abraham was alive. But if someone prefers that the words about Abraham do not have this meaning, let him tell us whether he who once saw the day of our Savior … can see death after such a sight … or that one who was worthy of such a sight was later deprived of what he had seen. Each of these assertions is absurd. For when Abraham saw the day of Jesus, at the same time he saw it he also heard his word and kept it; therefore he no longer sees death. And so, the Jews were also incorrect when they said, “Abraham died,” as if he were still among the dead.… The same is also true…
They reflected on the death of Abraham and the prophets.… They had not, however, comprehended the life of Abraham and the prophets or that the God of Abraham, Isaac and Jacob was not their God as men who were dead but as men who were alive. … Therefore, although Abraham died, nevertheless he was alive and no longer saw death since he had seen the day of Jesus and rejoiced and was glad.…This is why our Savior said that “Abraham your father rejoiced that he might see my day, and he saw it and was glad”—to teach that Abraham was alive. But if someone prefers that the words about Abraham do not have this meaning, let him tell us whether he who once saw the day of our Savior … can see death after such a sight … or that one who was worthy of such a sight was later deprived of what he had seen.
Each of these assertions is absurd. For when Abraham saw the day of Jesus, at the same time he saw it he also heard his word and kept it; therefore he no longer sees death. And so, the Jews were also incorrect when they said, “Abraham died,” as if he were still among the dead.… The same is also true of the prophets.… They too kept the word of the Son of God when the word of the Lord came to Hosea, or Jeremiah or Isaiah; for no other Word of God came to any of these than he who was in the beginning with God, his Son, God the Word. Now if anyone has kept this word, the prophets certainly have.… Therefore, just as the Jews’ statement “Now we know that you have a demon” is false, so also is their statement “Abraham is dead, and the prophets.”
Each of these assertions is absurd. For when Abraham saw the day of Jesus, at the same time he saw it he also heard his word and kept it; therefore he no longer sees death. And so, the Jews were also incorrect when they said, “Abraham died,” as if he were still among the dead.… The same is also true of the prophets.… They too kept the word of the Son of God when the word of the Lord came to Hosea, or Jeremiah or Isaiah; for no other Word of God came to any of these than he who was in the beginning with God, his Son, God the Word. Now if anyone has kept this word, the prophets certainly have.… Therefore, just as the Jews’ statement “Now we know that you have a demon” is false, so also is their statement “Abraham is dead, and the prophets.”
John 9:6
When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,
I think this has been said to establish that Christ’s saliva had a quality of healing power. Even though the blind man did not himself ask to receive his sight, yet he will be found praiseworthy in delivering himself to Jesus anointing his eyes with clay and in doing without hesitation what had been enjoined him, without Jesus having even said that he would receive sight.… Let us therefore wash off the clay smeared in our eyes in the water of the pool of him [i.e., Jesus] who has been sent so that after this we may be able to see again. But you will understand by the clay the beginning of the rudiments of the oracles of God, according to which we as babies are fed with milk. But when the childish things are done away with and we eat solid food, we wipe away the clay so that we may return to Jesus as one who sees.
John 9:7
And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.
But to heal in his absence, to tell him to go away and wash and to provide the healing only once he has washed—this was the work of someone who wanted to be sure that no one would be ignorant of the miracle that had taken place. For as he commanded the paralytic to take up his bed on the day when it was not lawful to do this—so that each man charging him with the transgression might learn the greatness of the miracle—in the same way he commanded this man who was at a distance from the pool to go there and wash.
John 9:21
But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself.
Besides having spoken falsely, they committed another sin by exposing their son to obvious harm. But I think this also has a reason. When the Savior opened the eyes of the blind man, he did not open those of a child but of one full grown so that he might see as a full-grown man. But such was also the case with other blind men who received sight. However, it is true that he being of full age can speak for himself, and especially so when Jesus makes him receive his sight. For he needs no one else to negotiate for him.
John 9:36
He answered and said, Who is he, Lord, that I might believe on him?
Since he could not yet say “I believe” but as in ignorance answered, “Who is he, Lord, that I may believe in him?” he was therefore on the borderline, so to speak, between unbelief and belief.
John 10:3
To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
My child, diligently apply yourself to the reading of the sacred Scriptures. Apply yourself, I say. For we who read the things of God need to do so often, otherwise we might say or think something too rashly about them. And applying yourself in this way to the study of the things of God, with faithful preconceptions that are well pleasing to God, knock at its locked door, and it will be opened to you by the gatekeeper, of whom Jesus says, “To him the gatekeeper opens.” And applying yourself in this way to the divine study, seek the meaning of the holy Scriptures that so many have missed, but do so in the right way and with unwavering trust in God. Do not be satisfied with knocking and seeking; for prayer is, of all things, indispensable to the knowledge of the things of God. This is what the Savior encourages us to do, saying not only, “Knock, and it shall be opened to you; and seek, and you shall find,” but also, “Ask, and it shall be given to you.”
John 10:8
All that ever came before me are thieves and robbers: but the sheep did not hear them.
Those who teach with a dishonest and defiled soul steal. Of them it might be said, “All who came before me are thieves and robbers.” Such people use the gospel without being affected by it in faith or in living. Instead, they use the good news of the word in a way in which it was not intended. Such a person is a thief, and it will be said of him, “you who preach not to steal—you still steal.”
John 10:24
Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly.
And since he avoided unnecessary talk about himself and preferred to show by acts rather than words that he was the Christ, the Jews for that reason said to him, "If you are the Christ, tell us plainly."
John 10:28
And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
For “no one snatches us away from his hands,” according to what was said in the Gospel according to John. Yet it is not written that just as no one snatches us away, no one also falls from his hands. For one who is self-determined is free. And, I say, no one will snatch us away from the hand of God, no one can take us. But we are able to fall from his hands if we are negligent.
John 10:30
I and my Father are one.
Our Savior and Lord in his relation to the Father and God of the universe is not one flesh or one spirit but something higher than flesh and spirit, namely, one God. The appropriate word when human beings are joined to one another is flesh. The appropriate word when a righteous person is joined to Christ is spirit. But the word when Christ is united to the Father is not flesh or spirit but more honorable than these—God. This then is the sense in which we should understand “I and the Father are one.”