John 3:32

(Tr. xiv. c. 7) But what is it, which the Son hath heard from the Father? Hath He heard the word of the Father? Yea, but He is the Word of the Father. When thou conceivest a word, wherewith to name a thing, the very conception of that thing in the mind is a word. Just then as thou hast in thy mind and with thee thy spoken word; even so God uttered the Word, i. e. begat the Son. Since then the Son is the Word of God, and the Son hath spoken the Word of God to us, He hath spoken to us the Father's word. What John said is therefore true.

"He that cometh from heaven is above all; and what He hath seen and heard, that He testifieth: and no man receiveth His testimony." Cometh from heaven, is above all, our Lord Jesus Christ; of whom it was said above, "No man hath ascended into heaven, but He that came down from heaven, the Son of man who is in heaven." And He is above all; "and what He hath seen and heard, that He speaks." Moreover, He hath a Father, being Himself the Son of God; He hath a Father, and He also hears of the Father. And what is that which He hears of the Father? Who can unfold this? When can my tongue, when can my heart be sufficient, either the heart to understand, or the tongue to utter, what that is which the Son hath heard from the Father? May it be the Son has heard the Word of the Father? Nay, the Son is the Word of the Father. You see how all human effort is here wearied out; you see how all guessing of our heart, all straining of our darkened mind, here fails. I hear the Scripture saying that the Son speaks that which He heareth from the Father; and again, I hear the Scripture saying that the Son is Himself the Word of the Father: "In the beginning was the Word, and the Word was with God, and the Word was God." The words that we speak are fleeting and transient: as soon as thy word has sounded from thy mouth, it passeth away; it makes its noise, and passes away into silence. Canst thou follow thy sound, and hold it to make it stand? Thy thought, however, remains, and of that thought that remains thou utterest many words that pass away.

What say we, brethren? When God spake, did He give out a voice, or sounds, or syllables? If He did, in what tongue spake He? In Hebrew, or in Greek, or in Latin? Tongues are necessary where there is a distinction of nations. But there none can say that God spake in this tongue, or in that. Observe thy own heart. When thou conceivest a word which thou mayest utter, - for I will say, if I can, what we may note in ourselves, not whereby we may comprehend that, - well, when thou conceivest a word to utter, thou meanest to utter a thing, and the very conception of the thing is already a word in thy heart: it has not yet come forth, but it is already born in the heart, and is waiting to come forth. But thou considerest the person to whom it is to come forth, with whom thou art to speak: if he is a Latin, thou seekest a Latin expression; if a Greek, thou thinkest of Greek words; if a Punic, thou considerest whether thou knowest the Punic language: for the diversity of hearers thou hast recourse to divers tongues to utter the word conceived; but the conception itself was bound by no tongue in particular. Whilst therefore God, when speaking, required not a language, nor took up any kind of speech, how was He heard by the Son, seeing that God's speaking is the Son Himself? As, in fact, thou hast in thy heart the word that thou speakest, and as it is with thee, and is none other than the spiritual conception itself (for just as thy soul is spirit, so also the word which thou hast conceived is spirit; for it has not yet received sound to be divided by syllables, but remains in the conception of thy heart, and in the mirror of the mind); so God gave out His Word, that is, begat the Son. And thou, indeed, begettest the word even in thy heart according to time; God without time begat the Son by whom He created all times. […]

Having by all these means quenched their passion, he afterwards speaks more openly of Christ; for before this it was useless to utter words which could never have gained a place in the understanding of his hearers: but when he hath pulled up the thorns, he then boldly casts in the seed, saying, "He that cometh from above is above all. And what He hath heard He speaketh, and what He hath seen He testifieth; and no man receiveth His testimony." Having uttered something great and sublime concerning Him, he again brings down his discourse to a humbler strain. For the expression, "what He hath heard and seen," is suited rather to a mere man. What He knew He knew not from having learned it by sight, or from having heard it, but He included the whole in His Nature, having come forth perfect from the Bosom of His Father, and needing none to teach Him. For, "As the Father," He saith, "knoweth Me, even so know I the Father." (c. x. 13.) What then means, "He speaketh that He hath heard, and testifieth that He hath seen"? Since by these senses we gain correct knowledge of everything, and are deemed worthy of credit when we teach on matters which our eyes have embraced and our ears have taken in, as not in such cases inventing or speaking falsehoods, John desiring here to establish this point, said, "What He hath heard and seen": that is, "nothing that cometh from Him is false, but all is true." Thus we when we are making curious enquiry into anything, often ask, "Didst thou hear it?" "Didst thou see it?" And if this be proved, the testimony is indubitable.

"And no man receiveth His testimony." Yet He had disciples, and many besides gave heed to His words. How then saith John, "No man"? He saith "no man," instead of "few men," for had he meant "no man at all," how could he have added, "He that hath received His testimony, hath set to his seal that God is true." Here he touches his own disciples, as not being likely for a time to be firm believers. And that they did not even after this believe in Him, is clear from what is said afterwards; for John even when dwelling in prison sent them thence to Christ, that he might the more bind them to Him. Yet even then they scarcely believed, to which Christ alluded when He said, "And blessed is he whosoever shall not be offended in Me." (Matt. xi. 6.) And therefore now he said, "And no man receiveth His testimony," to make sure his own disciples; all but saying, "Do not, because for a time few shall believe on Him, therefore deem that His words are false; for, 'He speaketh that He hath seen.'" Moreover he saith this to touch also the insensibility of the Jews. A charge which the Evangelist at commencing brought against them, saying, "He came unto His own, and His own received Him not." For this is no reproach against Him, but an accusation of those who received Him not. (c. i. 11.)