ACC ~ John 7 v24 - 36

OVERVIEW:

Jesus sets forth the principle, in what follows, that when deciding what is right, we should treat all equally, regardless of outward appearance or status (AUGUSTINE). And yet, Jesus did not receive such fair treatment from his own accusers “from Jerusalem” (CHRYSOSTOM). The crowds are amazed at his power in avoiding seizure, since they knew the efforts expended by those seeking him. The crowds thought it was the rulers’ understanding of who Christ was that spared him. They say that no one would know where the Christ comes from, but Scripture asserts both knowledge and ignorance of Christ’s origins. They know his family came from Nazareth, but they do not know of Bethlehem or of the virgin birth (AUGUSTINE), nor do they truly know the Father. Christ alone knows him because he alone is from God, being the true Son born from the nature of God (HILARY). This is why he knows the Father: family members know each other best (APOLLINARIS). Those who do not understand that Christ is begotten from the Father and not made out of anything cannot know where he is from or who sent him. Christ’s words here demonstrate that his existence as God predates his advent (HILARY).

The Pharisees’ fury was checked (CHRYSOSTOM) as they were prevented by divine intervention from arresting Jesus because, as he continues to reiterate, the hour of his passion had not yet come (THEODORE). Jesus demonstrates that he is fully in control of his own fate, as well as ours. Despite the opposition he experienced, many of the common people believed in him because in the healing and other miracles that he performed, he did what one would expect a Messiah to do (AUGUSTINE). The Jewish leaders had no idea of how much Jesus was in control, even as his own disciples were unaware when he foretold of his resurrection and ascension (THEODORE). He warns them to take advantage of his presence while they can, since he will soon be returning to his Father (CYRIL OF ALEXANDRIA). They, however, understand his departure as going to go the Gentiles to teach them, which he indeed does through the members of his body the church (AUGUSTINE, CHRYSOSTOM).

7:24 | Stop Judging by Appearances

HONOR AND TRUTH NEEDED IN JUDGING

AUGUSTINE: It requires a lot of work in this world to stay clear of the vice our Lord has noted in this place. It is difficult to maintain sound judgment and to stop judging by appearances. His admonition to the Jews is an admonition to us as well…. Let us not judge, then, by appearances, but hold to sound judgment. But who is it who does not judge according to appearances? It is the one who loves [all] equally. When there is equal love for all, then we do not accept people on the basis of who they are. We are not talking about a situation where we honor people in a different way because of their different degrees of status. This is not an instance where we should be afraid that we are accepting people on the basis [of who they are]. For instance, there may be a case to decide between father and son. We should not put the son on an equal footing with the father in point of honor. But, in respect of truth, if the son has the better cause, we should give him the preference. In this way we give each their due so that justice does not destroy merit. TRACTATES ON THE GOSPEL OF JOHN 30.7-8. [1]

[1] NPNF 1 7:188**. Basil, Letters 204.2 (NPNF 2 8:243) speaks of the impartiality needed in hearing disputes.

7:25 | The People of Jerusalem

“FROM JERUSALEM”

CHRYSOSTOM: The Evangelist adds, “from Jerusalem,” for the greatest display of miracles had been there. And there the people were in the worst state, seeing the strongest proofs of his divinity and yet willing to give up all to the judgment of their corrupt rulers. Was it not a great miracle that those who raged for his life, now that they had him in their grasp, all of a sudden became quiet? HOMILIES ON THE GOSPEL OF JOHN 50.1. [1]

[1] NPNF 1 14:180**.

THEY MARVEL AT HIS POWER AT NOT BEING TAKEN

AUGUSTINE: Now the power appears that was thought to be timidity: he spoke publicly at the feast, so much so that the multitude marveled…. They knew the fierceness with which he had been sought for. They marveled at the power by which he was not taken. TRACTATES ON THE GOSPEL OF JOHN 31.1. [1]

[1] NPNF 1 7:189*.

7:26 | The Jewish Authorities

CHRIST SPARED BECAUSE OF HIS POWER

AUGUSTINE: So, not fully understanding Christ’s power, they supposed that it was owing to the knowledge of the rulers that he was spared…. “Do the rulers know indeed that this is the very Christ?” TRACTATES ON THE GOSPEL OF JOHN 31.1-2. [1]

[1] NPNF 1 7:189*.

7:27 | Christ’s Origins Are a Mystery

BOTH KNOWLEDGE AND IGNORANCE OF CHRIST’S ORIGINS

AUGUSTINE: This notion did not arise without foundation. We find indeed that the Scriptures said of Christ, “He shall be called a Nazarene” [1] and thus predicted where he would come from…. And the Jews again told Herod, when he inquired, that Christ would be born in Bethlehem of Judah and adduced the testimony of the prophet. [2] … How then did this notion of the Jews arise, that, when Christ came, no one would know where he came from? It arose from this reason, that is, that the Scriptures asserted both. As man, they foretold where Christ would come from. As God, he was hidden from the profane but revealed himself to the godly…. This notion they had taken from Isaiah, “Who shall declare his generation?” TRACTATES ON THE GOSPEL OF JOHN 31.2. [3]

[1] Mt 2:23.

[2] Mt 2:6.

[3] NPNF 1 7:189**.

7:28 | They Know and Yet They Do Not Know

THEY KNEW JESUS AS MAN, BUT NOT AS GOD

AUGUSTINE: Our Lord replies that they both knew him and knew him not, as if to say, you both know where I come from and do not know where I am from. You know where I am from, that I am Jesus of Nazareth, whose parents you know. The birth from the Virgin was the only part of the matter unknown to them:… with this exception, they knew all that pertained to Jesus as man…. So he says rightly, “You both know me and know where I am from,” that is, according to the flesh and the likeness of man. But in respect of his divinity, he says, “I have not come of my own accord; he who sent me is true.” TRACTATES ON THE GOSPEL OF JOHN 31.3. [1]

[1] NPNF 1 7:189-90**.

CHRIST ALONE KNOWS GOD BECAUSE HE ALONE IS FROM GOD

HILARY OF POITIERS: No one knows the Father; the Son often assures us of this. The reason why he says that no one knows him but himself is because he is from the Father. Is it, I ask, as the result of an act of creation or of a genuine birth that he is from him? If it is an act of creation, then all created things are from God. How then is it that none of them know the Father, when the Son says that the reason why he has this knowledge is that he is from him? If he is created, not born, we shall observe in him a resemblance to other beings who are from God. Since all, on this supposition, are from God, why is he not as ignorant of the Father as the others are? But if this knowledge of the Father is peculiar to him who is from the Father, must not this circumstance also be peculiar to him, that is, that he is from the Father? That is, must he not be the true Son born from the nature of God? For the reason why he alone knows God is because he alone is from God. You observe, then, a knowledge that is peculiar to himself, resulting from a birth that also is peculiar to himself. You recognize that it is not by an act of creative power but through a true birth that he is from the Father. And you realize that this is why he alone knows the Father who is unknown to all other beings that are from him. ON THE TRINITY 6.28. [1]

[1] NPNF 2 9:108*.

THOSE IN THE FAMILY KNOW EACH OTHER BEST

APOLLINARIS OF LAODICEA: The Lord introduces two opinions about himself: (1) that they know where he comes from, since his mother is Mary; and (2) that he has something they do not know, since he is and has come from God. Therefore, he would not be a presumptuous person or a self-appointed teacher but had rather arrived at his teaching because God the Father sent him. Moreover, God who had sent him was not known to them because they kept themselves as far apart as possible from the God of true knowledge inasmuch as they revolted from his purpose and deeds. It is quite reasonable that he would know the Father, since he himself was with him. One knows one’s relatives and household best. FRAGMENTS ON JOHN 36. [1]

[1] JKGK 16.

7:29 | Jesus Knew the One Who Sent Him

NONE CAN CONFESS THE SON WHO DENY HE WAS BORN

HILARY OF POITIERS: Every person is born in the flesh; yet does not universal consciousness make every person spring from God? How then can Christ assert that either he or the source of his being is unknown? He can do so only by assigning his immediate parentage to the ultimate author of existence. And, when he has done this, he can demonstrate their ignorance of God by their ignorance of the fact that he is the Son of God…. Now he who came is not the author of his own being; but he who sent him is true whom the blasphemers do not know. He it was who sent him; and they do not know that he was the sender. Thus the sent one is from the sender; from him whom they do not know as his author. The reason why they do not know who Christ is, is that they do not know from whom he is. None can confess the Son who deny that he was born; none can understand that he was born who has formed the opinion that Jesus is from nothing. And indeed Jesus is so far from being made out of nothing that the heretics cannot tell from where he is. ON THE TRINITY 6.29. [1]

[1] NPNF 2 9:108*. See also Ambrose On the Christian Faith 5.10.120-22 (NPNF 2 10:299-300).

CHRIST’S BEING FROM GOD PREDATES HIS ADVENT

HILARY OF POITIERS: [Jesus says this] to debar heresy from the violent assumption that his being from God dates from the time of his advent. The gospel revelation of the mystery proceeds in a logical sequence. First he is born, then he is sent. Similarly, in the previous declaration, we were told of ignorance, first as to who he is and then as to from where he is. For the words “I am from him, and he sent me” contain two separate statements, as also do the words “You know me, and you know where I am from.” ON THE TRINITY 6.29. [1]

[1] NPNF 2 9:108*.

7:30 | They Tried to Arrest Jesus

THE INVISIBLE CHECK ON THEIR FURY

CHRYSOSTOM: His saying, however, “Whom you know not,” irritated the Jews, who professed to have knowledge. “And they sought to arrest him, but no one laid hands on him.” Mark the invisible check that is kept on their fury, though the Evangelist does not mention it but preserves purposely a humble and human way of speaking in order to impress us with Christ’s humanity. Therefore, he only adds, “Because his hour was not yet come.” HOMILIES ON THE GOSPEL OF JOHN 50.2. [1]

[1] NPNF 1 14:181**.

JESUS’ ARREST IS PREVENTED BY DIVINE POWER

THEODORE OF MOPSUESTIA: They wanted to arrest him, but no one laid hands on him—as if they were prevented by divine power—because the time had not come yet in which his passion had to be accomplished. From this it appears that he could not be arrested by them if he did not want to be. COMMENTARY ON JOHN 3.7.30-31. [1]

[1] CSCO 4 3:160.

JESUS IN CONTROL OF HIS OWN TIME OF DEATH

AUGUSTINE: [They did not lay hands on him] because he did not want them to…. For our Lord was not born subject to fate. You must not believe this even of yourself, much less of him by whom you were made. And if your hour is in his will, is not his hour in his own will? His hour then here does not mean the time that he was obliged to die, but the time that he decided to be put to death. TRACTATES ON THE GOSPEL OF JOHN 31.5. [1]

[1] NPNF 1 7:190*.

7:31 | The People’s Reaction to the Christ

IF NOT TWO CHRISTS, THIS IS THE ONE

AUGUSTINE: The Lord made whole the humble and the poor. The rulers, however, were mad and therefore not only did not acknowledge the Physician but even were eager to kill him. There was a crowd of people that quickly saw its own sickness, though, and without delay recognized his remedy. Look at what that very crowd, moved by his miracles, said: “When Christ comes, will he do more signs than these?” Unless there are two Christs, this is surely the Christ. TRACTATES ON THE GOSPEL OF JOHN 31.7. [1]

[1] NPNF 1 7:191**.

7:32-33 | Jesus’ Return to God

JESUS PREDICTS HIS RESURRECTION AND ASCENSION

THEODORE OF MOPSUESTIA: Why, he says, are you eager to arrest me, and why do you try to do something that is not in your power? Just wait a little bit, and I will give myself over to you. Indeed, after my death, I go to my Father, and by directing myself to him, I will certainly withdraw from you. And I will be exalted over you so that, even though you look for me, you may not find me. And even though you want to, you cannot come to where I am because I will be exalted over you in glory and honor. But the Jews did not understand a single word of this. And this is not surprising, because not even the disciples, as we have already demonstrated many times, could understand the words that were said at that time. At the end they learned these things from the facts. COMMENTARY ON JOHN 3.7.33-34. [1]

[1] CSCO 4 3:160-61.

7:34 | Where Jesus Comes from Is Not Accessible

A STERN WARNING

CYRIL OF ALEXANDRIA: Here Jesus is saying: I was sent to give you life, and with long suffering to bring back to God those who had stumbled through sin. I came to remove death which had fallen upon human nature because of transgression. I came to instill the divine and heavenly light in those in darkness and, moreover, to preach the gospel to the poor, to give recovery of sight to the blind, to preach deliverance to the captives, to proclaim the acceptable year of the Lord. [1] But, since it seems good to you in your senselessness to drive away the one who offers you such a rich bounty of heavenly goods, after a little while I will take myself back to him from whom I came, and you shall repent. Then, consumed by unavailing hindsight you will weep bitterly for yourselves and while you eagerly look to find the giver of life, you shall not be able to enjoy the one for whom you long. Having once turned aside and departed from my love towards you, I shall wholly deny you that which you seek. COMMENTARY ON THE GOSPEL OF JOHN 5.1. [2]

[1] See Lk 4:18-19.

[2] LF 43:538**.

7:35 | The People’s Question

JESUS GOES TO THE GENTILES

AUGUSTINE: “Will he go to the Gentiles and teach them?” They did not understand this at all. And yet even their mistake is an unwitting prophecy of our salvation. The Lord would indeed go to the Gentiles, not in his own person, but by his feet. What were his feet? Those which Saul desired to trample upon by persecution when the Head cried out to him, “Saul, Saul, why are you persecuting me?” [1] … He sent to us those whom he had made his members, and so made us his members. TRACTATES ON THE GOSPEL OF JOHN 31.10-11. [2]

[1] Acts 9:4.

[2] NPNF 1 7:192**.

7:36 | They Did Not Understand

NO MALICE IS IN THEIR QUESTION

CHRYSOSTOM: They did not mean that our Lord was going to the Gentiles for their harm but rather to teach them. Their anger had subsided, and they believed what he had said. Otherwise, they would not have thought of asking each other what the saying was, [i.e., “You shall seek me, and shall not find me” and “Where I am, you cannot come.”] HOMILIES ON THE GOSPEL OF JOHN 50.3. [1]

[1] NPNF 1 14:182**.