John 8:32Meaning & Commentary from the Church Fathers

This is what happened then to the Jews. They both listened and believed, and then again went astray. Therefore Christ, wishing to deepen faith in them so that it would not be superficial, pierces their soul with the most striking words.

As believers, they naturally ought to have borne reproofs also. But they immediately became indignant. How, then, does Christ act in this case? First He exhorts them: "If you abide in My word, you are truly My disciples, and the truth shall make you free."

It is as though He says: I am about to inflict a deep wound on you, but do not be afraid. Yet by this very thing He has already humbled the pride of their soul.

From what, tell me, will He free them? From sins. "You shall know the truth," that is, Me, because "I am the truth," Jn 14:6. Everything Jewish was a figure. You will learn the truth from Me, and it will free you from sins.

As He said to the others, "You will die in your sins," Jn 8:24, so to these He said, "It will make you free." He did not say, "I will deliver you from bondage," but left them to understand this for themselves.

You were subjected to bitter slavery in Egypt, He says, and prolonged labor exhausted you while you were in bondage under Pharaoh. But then you cried out to God and moved His mercy toward you. Weeping over the calamities that oppressed you, you sought a Deliverer from heaven. I immediately came to you even then, led you out of a foreign land, freed you from a most savage tyranny, and called you to freedom.

But so that you might know your Defender and Redeemer, I traced My mystery for you in the slaying of the lamb. I then commanded salvation through blood to be prefigured. For you were saved by anointing yourselves and the doorposts with the blood of the lamb. Therefore, when you depart from the types and know the truth, you will be fully and truly free.

Let no one doubt this, He says. If the type then became for you the cause of so many good things, will not the truth much more bestow most abundant grace? Nothing, certainly, prevents us from understanding Jesus' words to the Jews in this way, since they have a very broad meaning.

But it seems that another meaning can also be discovered in the saying under interpretation. The Mosaic Law prescribed washings and sprinklings. When someone happened to fall into grave sins, it commanded the slaughter of bulls and sheep, and so to cut off the transgressions in which each was guilty. But all this had no significance for the actual destruction of sin. It by no means delivered transgressors from guilt, nor did it free from punishment those by whom the divine law was trampled.

What benefit, indeed, could the slaughter of a bull bring to a man who had sinned? What profit could be obtained in the sacrifice of sheep? What satisfaction, with respect to the transgression of the law, appeared through this before the offended God? Hear what He Himself says: "Do I eat the flesh of bulls, or drink the blood of goats?" (Ps 49:13).

Moreover, He also said plainly to the Jews: "Gather your whole burnt offerings with your sacrifices, and eat flesh, because I did not speak to your fathers about whole burnt offerings and sacrifices. Only this word I commanded them, saying: Judge righteous judgment" (Jer 7:21-23; Zech 7:9). Therefore bloody sacrifices are wholly useless. They cannot wash away the uncleanness clinging to man because of sin.

He assures us of this again when He appears speaking to Jerusalem, the mother of the Jews, by the voice of the prophet Jeremiah: "Why has My beloved done abominations in My house? Will vows and holy flesh take away your wickedness from you, or will you escape by them?" (Jer 11:15). For "it is impossible for the blood of bulls and goats to take away sins," as Paul says (Heb 10:4).

Those who cared for the service under the law as something vain, and who strove to perform utterly useless bloody sacrifices and offerings, were rightly driven from the divine court. He who speaks by the voice of Isaiah the prophet will plainly teach this: "You shall no more walk in My court. If you bring fine flour, it is in vain. Incense is an abomination to Me" (Is 1:12-13).

Therefore true salvation is not in the rites established by the law. No one will find in them the desired freedom, that is, freedom from sin. Rather, we detach ourselves from the figures and behold the beauty of service in the Spirit. Having known the truth, that is, Christ, we receive justification through faith in Him. Being justified, we pass over into true freedom, appearing no longer as slaves, as before, but as sons of God.

John bears witness to this in his words about Christ and those who believe in Him: "But to those who received Him, He gave authority to become children of God" (Jn 1:12). Therefore it is most beneficial that our Lord and Christ does not permit those who believe in Him to continue honoring the shadows under the law. There is nothing useful in them, nor anything able to grant true freedom.

Instead, He commands them to know the truth. Through it, He says, they will be completely freed, according to the meaning of the saying under interpretation.

What then? Is what you have said not truth? It is truth, but truth still believed before it is seen. If you stand firm in what you believe, you will attain what you do not see; cf. 1 Jn 3:2.

We are God’s coin, lost from the treasury. Through error what had been stamped on us was worn away. He came who would restore it, because He Himself had stamped it.

He Himself seeks His own coin, as Caesar seeks his coin. Therefore He says, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mt 22:21). To Caesar give coins; to God give yourselves. Then truth will be stamped upon us.

“If you abide in My word, you are truly My disciples,” so that you may be able to behold Truth itself as It is. You will not behold It through the sound of words, but through dazzling light.

Then we shall be filled with what we read in the Psalm: “The light of Thy countenance, O Lord, has been signed upon us” (cf. Ps 4:7). We are God’s coin, moneta Dei. Like a coin, nummus, we fell out of the treasury.

What had been minted upon us was effaced from us by sin. He came who can mint it anew, because He Himself first minted it.

He Himself seeks His own coin, as Caesar seeks his. Therefore He said: “Render to Caesar the things that are Caesar’s, and the things of God to God” (Mt 22:21). Give money to Caesar, and yourselves to God.

Then truth will be made manifest in us. What shall I say to you, beloved? If only the heart would groan for this inexpressible glory.

If only we would groan over our wandering and cease to love this world. If only, with a pious soul, we would always hasten toward Him who called us.

Longing lies in the depths of the heart. We shall attain Him if, as far as we can, we yield to our longing.

Divine Scripture, the assembly of the people, the veneration of the Mysteries, Holy Baptism, the offering of praise to God, and even our conversation all help us. They help this longing not only to be sown and sprout, but to be strengthened.

Thus it may become able to receive what eye has not seen, ear has not heard, and what has not entered the heart of man (1 Cor 2:9; cf. Isa 64:4).

Yet love with me. Whoever loves God does not greatly love money. I share in weakness, and I do not dare say that such a man does not love money at all.

I said that he does not greatly love money, as if one might say that money should be loved, but not too much. If only we loved God worthily, then we would not love money at all.

Let money serve you as support in your wandering through this world, not as an impulse toward greed. Use it from necessity, not for delight and joy.

Love God, if what you hear and praise has stirred something in your soul. Use the world, but do not let the world seize you.

You are passing along the path you began. You came in order to depart, not to remain here forever. You are on a journey, and this life is only an inn.

Use money as a traveler uses a table, cup, jug, or bed at an inn. He uses them not to keep them, but to leave them there.

If you become such as this, lift up your heart if you can, and hear me. If you become such, you will attain His promises.

This is not too much for you, for strong is the hand of Him who called you. He called you. Call upon Him, and say to Him: “Thou hast called us, and we call upon Thee.

“Behold, we have heard Thee calling us. Hear us calling Thee. Lead us to what Thou hast promised us. Complete what Thou hast begun.

“Do not abandon Thy mercies. Do not forsake Thy field. Let Thy fruits be gathered into the barn.”

Temptations abound in the world, but stronger than they is He who made the world. Temptations abound, but he who places his hope in Him who has no lack does not yield to them.

I exhort you with these words, brethren, because the freedom of which our Lord Jesus Christ speaks does not belong to this present time. See what He added: “You are truly My disciples, and you shall know the truth, and the truth shall make you free.”

What does “make you free” mean? It means that it will make you free indeed.

In short, the Jews, being carnal and judging according to the flesh, thought that an injustice had been done to them. I mean not those who believed, but those in the crowd who did not believe.

They were offended because He said to them, “The truth shall make you free.” They were indignant that He had likened them to slaves.

Yet they really were slaves. He disclosed to them what slavery is, and what freedom would be, the freedom He promised. But to discuss that freedom and that slavery would take too long today.

Yesterday I postponed discussion of what follows from the previous passage, and of what we read today from the Holy Gospel, because I had already said much. The freedom to which the Savior’s grace calls us should not be treated in passing and haste.

Therefore we decided, with the Lord’s help, to speak with you about it today. Those to whom the Lord Jesus Christ spoke were Jews.

For the most part they were His enemies, yet in part they had already become friends, and others still would become friends. As we have already said, He saw among them some who would believe after His Passion.

Looking toward them, He said: “When you lift up the Son of Man, then you will know that I am He” (Jn 8:28). There were also those who believed immediately after His words.

To them were addressed the words we heard today: “Then Jesus said to the Jews who had believed in Him: If you abide in My word, you are truly My disciples” (cf. Jn 8:31).

You will be so by abiding, for now you have already believed, and by abiding you will see. Therefore it follows: “And you shall know the truth.”

Truth is unchanging. Truth is bread that strengthens minds and does not diminish. It changes the eater, yet Itself is not changed into the eater.

Truth itself is the Word of God, God with God, the Only-begotten Son. This Truth clothed Itself in flesh for our sake, in order to be born of the Virgin Mary and to fulfill the prophecy: “Truth has sprung up from the earth” (cf. Ps 84:12).

This Truth was speaking with the Jews and was hidden in the flesh. It was hidden not to be rejected, but so that Its manifestation might be deferred.

It was deferred so that It might suffer in the flesh. It had to suffer in the flesh so that flesh might be redeemed from sin.

Thus our Lord Jesus Christ, visible according to the weakness of the flesh and hidden according to the majesty of the Godhead, said to those who believed in Him while He was saying this: “If you abide in My word, you are truly My disciples” (Jn 8:31).

For “he who endures to the end shall be saved” (cf. Mt 10:22). “And you shall know the truth,” which is still hidden from you and speaks with you.

“And the truth shall make you free” (cf. Jn 8:32). The Lord used this verb as derived from “freedom,” a libertate. “It shall make you free,” liberabit vos.

For “to free” means nothing other than to make free. In the same way, “to save” means nothing other than to make saved. “To enrich,” ditat, means to make rich, ditem, that is, abundant, divitem.

So also “to free” means nothing other than to make free. This is even clearer in Greek.

In Latin speech we commonly say that a man was freed, liberari, in a sense that refers not to freedom, ad libertatem, but to salvation or health, ad salutem.

Thus one says that someone was saved or recovered from illness. This is customary speech, but not the proper sense.

The Lord used the verb so that He said, “and the truth shall make you free.” Thus no one reading in Greek could doubt that He spoke of freedom.

Perhaps someone may say, “And what benefit is it to me to know the truth?” “And the truth shall make you free.” If truth does not delight you, freedom will delight you.

According to Latin usage, liberari can be understood in two ways. We are especially accustomed to hear this verb when someone is delivered, meaning that he escapes danger and is freed from burdens.

Yet in the proper sense, liberari means “to be free.” As salvari means “to be whole,” and sanari means “to be healthy,” so liberari means “to be free.”

For this reason I said that if truth does not delight you, freedom will delight you. In Greek this is clearer.

This is our freedom, when we are subject to this Truth. Our God Himself is the One who will free us from death, that is, from the condition of sinfulness.

For Truth itself, which is also Man, speaks with men and says to those who believe in Him: “If you abide in My word, you are truly My disciples, and you shall know the truth, and the truth shall make you free” (Jn 8:31-32).

The soul enjoys nothing in freedom except what it enjoys with certainty.

What benefit do mortals receive from truth? “And the truth,” He says, “shall make you free.” From what, if not from death, corruption, and changeability?

For truth remains immortal, incorruptible, and unchangeable. True immortality, true incorruption, and true immutability are eternity itself.

Every slave, so long as he remains in slavery, has no self-mastery at all. The Lord said this to us, and the Apostle Paul cries with a great voice to the whole universe: "Wretched man that I am! Who will deliver me from this body of death?" Rom 7:24.

It is self-evident that when someone frees another, he frees him, of course, from slavery. Therefore the same apostle says elsewhere: "Stand fast in the freedom by which Christ has made us free," Gal 5:1.

By this he shows that those who were freed were delivered from the slavery in which, while they remained, they had no self-mastery.

Let it be granted that God's will, expressed in the chief commandments concerning love for God and neighbor, is written, so to speak, in human hearts from the very creation of men. But men soon hardened their hearts.

They forgot how to read in them and began to sin almost unconsciously. In a word, they became slaves of sin.

Christ proclaimed the truth to men and gave them the possibility of being freed from this slavery. He gave them the possibility of casting off the chains of a slave and becoming free.

But, unfortunately, we have become so familiar with these chains that, despite the freedom announced to us, we still remain in slavery. We remain, but not all.

Whoever, having known the truth, casts off the fetters that bound him truly becomes a free citizen of the Kingdom of God. With a firm step he goes toward the gates of the Kingdom of Heaven.

Yes, the truth brought by Christ makes free those who receive it. And what are all possible political freedoms in comparison with this freedom?

So He hastened to help the young children of faith. A worthy disciple, He says, remains faithful to his teacher's teaching in life's hardest moments. He abides in the word with thoughts, feelings, and desires. By deeds he proves that the word abides in his heart, Jn 2:27-28.

Otherwise his faith would be a shoot without a secure root, Mt 13:20. The apostle wrote: "Be doers of the word, and not hearers only, deceiving yourselves. For if anyone hears the word and does not do it, he is like a man beholding his own face in a mirror. He looks at himself, goes away, and at once forgets what he was like. But he who looks into the perfect law of liberty and abides in it, being no forgetful hearer but a doer of the work, shall be blessed in his doing," Jas 1:22-25.

"And you shall know the truth," said the Lord. The truth is Christ's truth, the teaching of Christ, Gal 3:1; Col 1:6. The Lord makes knowledge of the truth depend on abiding in His word.

When Christ's teaching passes from word into life, then men learn the full dignity and meaning of Christ's truth.

"And the truth shall make you free." Freedom rooted in falsehood and error is false freedom, a wretched bondage. As Christ's truth grows in the soul, the soul's true freedom unfolds.

As abiding in the word precedes faithful knowledge of the truth, so knowledge of the truth precedes freedom of spirit. Such is the order indicated by the Lord.

At times people try to change this order. They first want to be free, so that they may freely investigate and discover the truth. But from this come only errors and crimes, to the misfortune of men.

It cannot be otherwise, because this inverted order of discovering truth is psychologically wrong.

"And the truth shall make you free." From what? First of all, from prejudices and errors of the mind, of which there are so many among men. Experience also confirms this.

From what dense darkness of pagan and Jewish life mankind was freed by the mercy of Christ's teaching!

From what else will it free? From sin, not only actual sin, but also delight in sin, which lies so close to the corrupted soul.

Whoever believes in the depth of his soul the divine truth that we, guilty and condemned for sins, have been reconciled with the righteousness of God by the death of the Son of God, receives grace. In him childlike love for God appears and grows.

This love gradually frees him from delight in sin, 1 Jn 3:1; 1 Jn 4:19; Rom 6:18; Rom 8:21; Jas 1:25. With this, he is also delivered from servile service to the law, Rom 7:6; Gal 5:1, 13; Gal 4:26, 31; 1 Tim 1:9.