ACC ~ John 12 v28

THE NAME GLORIFIED IN THE CRUCIFIXION AND RESURRECTION

CYRIL OF ALEXANDRIA: Whether the Gospel has “glorify your Son” or “glorify your name” makes no difference to the interpretation of its precise meaning. [1] Christ, however, despising death and the shame that comes from suffering, focused only on the achievements resulting from the suffering. And immediately seeing the death of all of us departing from our midst as a result of the death of his own flesh, and the power of decay about to be completely destroyed and human nature already formed anew in anticipation of newness of life, [2] he all but says to God the Father something along the following lines: “The body, O Father, shrinks from suffering and is afraid of a death that violates nature. Indeed, it seems scarcely endurable that he who is enthroned with you and has power over all things should be subjected to such outrageous treatment. But since I have come for this purpose, glorify your Son, that is, do not stop him from going to his death, but give your consent to your offspring for the good of all.” The Evangelist even calls the cross glory elsewhere. [3] … It is clear that in this passage, “glorified” means “crucified.” “Glory” is equivalent to “the cross.” In fact, his acceptance of suffering for the good of others is a sign of extraordinary compassion and the highest kind of glory. The glorification of the Son also took place in another way. Through his victory over death we recognize him to be life and the Son of the living God. The Father is glorified then when he is shown to have such a Son begotten from himself and with the same attributes as himself. COMMENTARY ON THE GOSPEL OF JOHN 8. [4]

[1] Cyril is aware that there are two different readings of Jn 12:28. The more authentic reading is “glorify your name.” A number of manuscripts, including the one used by Cyril, read “glorify your Son,” probably through the influence of Jn 17:1. Most modern commentators tend to agree with Cyril that the two readings amount to the same thing, since the Father and Son are one.

[2] Rom 6:4.

[3] See Jn 7:39.

[4] COA 120-21*.

JESUS CHOOSES THE FATHER’S GLORY

CHRYSOSTOM: He teaches us here that if we ever are in agony and dread, we should not shrink back from what is set before us. … He shows us that he is dying for the truth, calling the action “glory to God.” And this is indeed how things happened after the crucifixion. The world was about to be converted and to acknowledge the name of God. HOMILIES ON THE GOSPEL OF JOHN 67.2. [1]

[1] NPNF 1 14:249**.

THE VOICE CONFIRMS CHRIST’S DIVINITY

APOLLINARIS OF LAODICEA: It was not the utterance in the voice of the Father to the Son, since divinity is beyond all voice, but it was sent from heaven from the face of the Father to the Son as a sound for human beings to hear, in order that those who heard it might contemplate Christ all the more and come to know his divinity beyond his humanity. Glory is not added to the Father, since he has always had it, but it is added in so far as it radiates and is made known so that human beings are aware of it. Likewise, one must not conclude that the Son would be glorified from a state of disgrace, but rather he is glorified in so far as he who had formerly been hidden was made manifest in the flesh to the eyes of people. Moreover, it was not so much the voice that captivated the ears of those present, but rather how it took place that another glorified him. There was an established teaching among them from the fathers that utterances that were heard could not be borne directly from the mouth of God, since also Moses and all the rest who had spoken of the words they had heard from God, wrote down for humanity, while also saying that the manner of the discourse was that of an angel. [1] If then we also posit that it was an angel who emitted the voice, it would be good that the Father’s voice, which was spoken from above to people, be heard through an angel. Jesus answered and said, “This voice did not take place for my sake.” He who knew the Father and the Father’s matters did not need anything. Thus he does not allow us to think little of him at all or to regard him as one would only be regarded as a prophet. Rather, this helps us to know who he was in relation to God. See whether or not “glorify your name” is the same as imposing on the Savior the name of God, since he is the Word of God. So also the “name” is that of the Father, but “name” does not refer to that which is composed of syllables or uttered with human voices, but rather whatever reveals the nature of the Father. One can understand the “name of God” also in the same way as well as the phrase in the psalms: “I will proclaim your name to my brothers.” [2] How else can one understand that the name of God can be told? FRAGMENTS ON JOHN 84. [3]

[1] ESUS IS INFORMED THAT LAZARUS IS SICK | JOHN 11:1-5

[2] Ps 22:23 (21:23 LXX).

[3] JKGK 34-35.

THE MANY INSTANCES OF GLORIFICATION

AUGUSTINE: “I have both glorified it,” before I created the world, “and I will glorify it again,” when he shall rise from the dead and ascend into heaven. It may also be otherwise understood. “I have both glorified it” could be understood to refer to when he was born of the Virgin; when he exercised miraculous powers; when the magi, guided by a star in the heavens, bowed in adoration before him; when he was recognized by saints filled with the Holy Spirit. It could further refer to when he was openly proclaimed by the descent of the Spirit in the form of a dove and pointed out by the voice that sounded from heaven; when he was transfigured on the mount; when he performed many miracles, cured and cleansed multitudes, fed so vast a number with a very few loaves, commanded the winds and the waves, and to when he raised the dead. “And I will glorify it again” could refer to when he would rise from the dead, when death would no longer have dominion over him. It can also refer to when he would be exalted over the heavens as God and to when his glory would extend over all the earth. TRACTATES ON THE GOSPEL OF JOHN 52.4. [1]

[1] NPNF 1 7:288*; CCL 36:447.

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