ACC ~ John 17 v2
POWER GIVEN TO HUMAN NATURE
AUGUSTINE: The fact that power over all flesh was given to Christ by the Father is to be understood in respect of his humanity. For in respect of his Godhead all things were made by himself, and in him all things were created in heaven and on earth, visible and invisible. [1] TRACTATES ON THE GOSPEL OF JOHN 105.2. [2]
[1] Col 1:16.
[2] NPNF 1 7:396**; CCL 36:604.
FLESH RESTORES FLESH
HILARY OF POITIERS: The glory [that the Son would give to the Father] was that the Son, being made flesh, received power over all flesh from the Father, along with the charge of restoring eternal life to ephemeral beings like us who are burdened with the body. ON THE TRINITY 3.13. [1]
[1] NPNF 2 9:65**; CCL 62:84.
FATHERHOOD OF GIVER, DIVINITY OF RECEIVER
HILARY OF POITIERS: Perhaps the Son is weak in that he receives power over all flesh. And indeed the receiving of power might be a sign of weakness if he were not able to give eternal life to those whom he receives. Yet the very fact of receiving is used to prove inferiority of nature. It might prove such is the case if Christ were not true God by birth as truly as is the Unbegotten. But if the receiving of power signifies neither more nor less than the birth by which he received all that he has, that gift does not degrade the Begotten, because it makes him perfectly and entirely what God is. God Unbegotten brought God only-begotten to a perfect birth of divine blessedness. It is, then, the mystery of the Father to be the author of the birth, but it is no degradation to the Son to be made the perfect image of his author by a real birth. The giving of power over all fleshâand this giving is done in order that eternal life might be given to all fleshâpostulates the fatherhood of the giver and the divinity of the receiver. For giving signifies that the One is the Father and, in receiving the power to give eternal life, the other remains God the Son. All power is therefore natural and congenital to the Son of God. And though it is given, that does not separate him from his author. For that which is given is the property of his author, that is, power to bestow eternal life and to change the corruptible into the incorruptible. The Father gave all; the Son received all. ON THE TRINITY 9.31. [1]
[1] NPNF 2 9:165-66**; CCL 62A:404-5.
MISSION TO GENTILES IS NO INNOVATION ON JESUSâ PART
CHRYSOSTOM: But what is the meaning of âyou have given him power over all fleshâ? I will ask the heretics, âWhen did he receive this power? Was it before he formed them, or after?â He himself says that it was after he had been crucified and had risen again. At least it was then that he said, âAll power is given unto me. Therefore go and make disciples of all nations.â [1] What then? Didnât he have authority over his own works? Did he make them and yet not have authority over them after having made them? Yet he is seen doing everything in times of old, punishing some as sinners [2] ⌠and honoring others as righteous. Is it that he had the power at that time but now had lost it, but was going to receive it again? What devil could assert this? But if his power was the same both then and nowâfor he says, âas the Father raises up the dead and gives them life, even so the Son gives life to whom he willâ [3] âwhat is the meaning of the words? The answer lies in the fact that he was about to send them to the Gentiles. In order therefore that they might not think that this was an innovation, because he had said, âI am not sent, except unto the lost sheep of the house of Israel,â [4] he shows that this seemed good to the Father also. âŚ
But what does he mean by âof all fleshâ? For certainly not all believed. Yet, as far as his mission was concerned, all could have believed. And if some did not listen to his words, the fault was not in the teacher but in those who did not receive his words. HOMILIES ON THE GOSPEL OF JOHN 80.1-2. [5]
[1] Mt 28:18-19.
[2] Gen 18:17.
[3] Jn 5:21.
[4] Mt 15:24.
[5] NPNF 1 14:296-97**.
Jn