Two witnesses; true freedom begun (John 8:17–35)

He wants to show not only that he and the Father are two, but also that they are of the same essence. If Father and Son were one person according to Sabellius, he would have seemed to bring the law's witness against himself.

We should not take this simply as said of humans; for it is not because there are two that the witness is true; nor are there two when the one witnesses to himself. He says this for no other reason than to show himself consubstantial with the Father and through himself to show again that he needs no other witness, and lest someone think it was taken for the sake of number, he shows the authority: having said "the witness of two men is true," he added, "I am the one who bears witness about myself," and what I am I will not refuse to say; for I witness that "I am the light of the world" (John 8:12). And if I do not seem trustworthy, since I am alone and have witnessed to myself, I will take the Father as voting with my words by the deeds; for he works wonders with me, as you see, and works together. Not understanding this, the wretched supposed these things were said about the father reckoned according to flesh. Therefore talking nonsense they said, "Where is your father?"—that is, insulting him as not knowing his father, as if from adultery, they said "Where is your father?"

Thinking Joseph was his father they said this, or they reproach him as born of a virgin and not knowing his own father.

If you suspect my Father to be a human, then you do not know me either. But since the lovers of learning through knowledge of Jesus understand the Father, the Father is characterized in the Son as in his own image. Therefore the Son is equal to the Father. Saying that you do not know my Father and me, he teaches that he was neither of Joseph, whom they knew, nor did they ask for the account concerning his incarnation.

So then they laid hands on him when he himself allowed. He was teaching in the temple as a teacher, which stung them greatly. And no one seized him, because it was not yet the time in which he willed to suffer.

You will remain outside the goods of the kingdom, unable to ascend into the heavens, since you did not receive the one who came from above.

By "world" here he means fleshly thoughts, saying that he himself is not of the world.

The unbeliever of necessity departs having "the old man," whom if he does not put to death through faith, he will die in him and depart to give account for former sins.

Even if I loose the Sabbath, it does not displease the Father.

From the signs that were going to happen at the time of the passion you will know that I am the Christ. From the signs that happened at the time of the passion they might have known that he was the Christ.

When you destroy me and seem to be rid of me, then you will know that I am Son of God—from the signs, from the resurrection, from your capture.

He speaks thus because of the hearers' weakness—that is, I am not opposed to the Father because of the indistinguishability of essence. Since I am consubstantial with the Father, I do nothing that the Father does not do; for he also works on the Sabbath as I do, and what he speaks I speak, and in vain you accuse me as opposed to God. Lest by saying "the one who sent me" they conceive diminution, he says "he is with me," saying both because of the Godhead and because of the economy of the incarnation.

Sacrifices and sprinklings never freed from sins, but those who perform the worship in spirit through faith in Christ are freed, no longer ranked among slaves but among sons.

Each sin, taking the soul captive as it were, makes it a slave of the passion.

The one who does not remain into the