From the early Church Fathers to now.
13 Patristic witnesses · 2 Orthodox witnesses
“(Hom. in Joan. ix. 1) When He said that the world knew Him not, he referred to the times of the old dispensation, but what follows has reference to the time of his preaching; He came unto his own.”
“(Hom. x. [ix.] 2) He came then unto His own, not for His own good, but for the good of others. But whence did He Who fills all things, and is every where present, come? He came out of condescension to us, though in reality He had been in the world all along. But the world not seeing Him, because it knew Him not, He deigned to put on flesh. And this manifestation and condescension is called His advent. But the merciful God so contrives His dispensations, that we may shine forth in proportion to our goodness, and therefore He will not compel, but invites men, by persuasion and kindness, to come of their own accord: and so, when He came, some received Him, and others received Him not. He desires not an unwilling and forced service; for no one who comes unwillingly devotes himself wholly to Him. Whence what follows, And his own received him not. (Hom. ix. [viii.] 1). He here calls the Jews His own, as being his peculiar people; as indeed are all men in some sense, being made by Him. And as above, to the shame of our common nature, he said, that the world which was made by Him, knew not its Maker: so here again, indignant at the ingratitude of the Jews, he brings a heavier charge, viz. that His own received Him not.”
“(Hom. in Joan. x. [ix.] 2) Whether they be bond or free, Greek or Barbarian, wise or unwise, women or men, the young or the aged, all are made meet for the honour, which the Evangelist now proceeds to mention. To them gave He power to become the sons of God.”
“(Hom. x. [ix.] 2) He saith not that He made them the sons of God, but gave them power to become the sons of God: shewing that there is need of much care, to preserve the image, which is formed by our adoption in Baptism, untarnished: and shewing at the same time also that no one can take this power from us, except we rob ourselves of it. Now, if the delegates of worldly governments have often nearly as much power as those governments themselves, much more is this the case with us, who derive our dignity from God. But at the same time the Evangelist wishes to shew that this grace comes to us of our own will and endeavour: that, in short, the operation of grace being supposed, it is in the power of our free will to make us the sons of God.”
“(Hom. x. 2) And because in the matter of these ineffable benefits, the giving of grace belongs to God, but the extending of faith to man, He subjoins, even to those who believe on his name. Why then declarest thou not, John, the punishment of those who received Him not? Is it because there is no greater punishment than that, when the power of becoming the sons of God is offered to men, they should not become such, but voluntarily deprive themselves of the dignity? But besides this, inextinguishable fire awaits all such, as will appear clearly farther on.”
“(Hom. x. [ix.] 3) The Evangelist makes this declaration, that being taught the vileness and inferiority of our former birth, which is through blood, and the will of the flesh, and understanding the loftiness and nobleness of the second, which is through grace, we might hence receive great knowledge, worthy of being bestowed by him who begat us, and after this shew forth much zeal.”
“(in Joan. Tr. i) Because all things were made by Him.”
“(Tr. in Joan. ii. 12) But if none at all received, none will be saved. For no one will he saved, but he who received Christ at His coming; and therefore he adds, As many as received Him.”
“(Tr. ii. 13) O amazing goodness! He was born the Only Son, yet would not remain so; but grudged not to admit joint heirs to His inheritance. Nor was this narrowed by many partaking of it.”
“(Tr. ii. 14) To be made then the sons of God, and brothers of Christ, they must of course be born; for if they are not born, how can they be sons? Now the sons of men are born of flesh and blood, and the will of man, and the embrace of wedlock; but how these are born, the next words declare: Not of bloods1; that is, the male’s and the female’s. Bloods is not correct Latin, but as it is plural in the Greek, the translator preferred to put it so, though it be not strictly grammatical, at the same time explaining the word in order not to offend the weakness of one’s hearers.”
“(Tr. ii. 14) In that which follows, Nor of the will of the flesh, nor of the will of man, the flesh is put for the female; because, when she was made out of the rib, Adam said, This is now bone of my bone and flesh of my flesh. (Gen. 2:23) The flesh therefore is put for the wife, as the spirit sometimes is for the husband; because that the one ought to govern, the other to obey. For what is there worse than an house, where the woman hath rule over the man? But these that we speak of are born neither of the will of the flesh, nor the will of man, but of God.”
“It should be understood that in holy Scripture, blood in the plural number, has the signification of sin: thus in the Psalms Deliver me from blood-guiltinessp. (Ps. 51:14).”
“The carnal birth of men derives its origin from the embrace of wedlock, but the spiritual is dispensed by the grace of the Holy Spirit.”
“By his own, understand either the world, or Judæa, which He had chosen for His inheritance.”
“Or the meaning is, that the most perfect sonship will only be attained at the resurrection, as saith the Apostle, Waiting for the adoption, to wit, the redemption of our body. (Rom. 8:23) He therefore gave us the power to become the sons of God, i. e. the power of obtaining this grace at some future time.”
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