ACC ~ John 8 v48 - 59

OVERVIEW:

Despite the Jewish leaders’ accusation, Jesus saves Samaritans and conquers demons (GREGORY OF NAZIANZUS). But Christ accepts their title as the good Samaritan as someone who defends the weak (AUGUSTINE), since he indeed does everything recorded in the parable in Luke (ORIGEN). Our Lord was also patient with those who accused him, and he calls on us to do the same, bearing with those insults that are directed at us but not with those directed at God (CHRYSOSTOM). Jesus tells the Jewish leaders that they deny Christ when they dishonor him; however, his words are also directed to all who dishonor him (ORIGEN). He teaches us how to respond to injury (GREGORY THE GREAT), but abusers of the Father’s children should also know that they are ultimately responsible to the Father (CHRYSOSTOM), who judges by distinguishing the glory of his Son from that of mere human beings (AUGUSTINE). God seeks that same glory in each of us (ORIGEN).

Jesus speaks of the importance of preaching, that is, keeping his Word, especially in the face of increasing wickedness and perversity like he faces here (GREGORY THE GREAT). He speaks of the promise for those who hear and keep his Word. They are freed even from death, the last great enemy (ORIGEN, AUGUSTINE). Since Christ has power over life and death, his enemies can do nothing to him (CHRYSOSTOM). Jesus’ opponents, however, would rather cling to death than receive his Word (GREGORY THE GREAT). They thought that he was speaking contrary to reason when he implied that Abraham was alive because he had kept Jesus’ word, but this is because they had in mind only the death of the body, which is common to all, and not the spiritual death of those who do not keep his word. They also misquote Jesus by saying he said that a person will never taste death, when he had said will never see death (ORIGEN).

They question whether Christ is greater than Abraham, but they could have just as easily asked whether he was greater than God because of where they saw his words were leading (CHRYSOSTOM). In their mind, Abraham and the prophets are dead, but Christ knows that Abraham and the prophets both saw him and kept his Word and therefore are alive (ORIGEN). They accuse him of seeking glory for himself since implicit in his statements about Abraham and the prophets is that he can give the gift of immortality. Even though this is true, he is not seeking his own glory, nor would they believe him if he did (THEODORE); rather, he defers his glory to his Father, of whom they are ignorant because they do not know his Son and thus do not know God (AUGUSTINE). And, while he may have received glory from his Father according to his humanity, that glory was always his according to his divine nature (GREGORY OF NAZIANZUS).

The God of the Old Testament is the Father of Christ (AUGUSTINE), which is proven by the fact that Christ not only knows the Father but is intimately acquainted with the entire Trinity (AMMONIUS). The Son is the one who appeared to Abraham in the Old Testament (TERTULLIAN), whom Abraham recognized in the Spirit when he saw the day of Christ’s coming in the future when he and all who trusted in Christ would be saved (IRENAEUS). Abraham saw a prefiguration of the entire holy Trinity when he addressed the three persons as one (GREGORY THE GREAT). When Jesus said that Abraham looked forward to seeing his day, he meant that Abraham was looking forward to Christ’s suffering on the cross (CHRYSOSTOM), who, as one of his own seed, would give up his life for the world (IRENAEUS). When Abraham sacrificed his son Isaac, he portended the day of Christ’s slaughter (THEODORE, CYRIL) in the lamb that was slain (EPHREM). Not only Isaac and his descendants were preserved that day, but the Gentiles too would be the fulfillment of God’s promise made to Abraham (CYRIL OF ALEXANDRIA).

When the Jews exclaim, “You are not yet fifty years old,” is it possible that Christ was closer to fifty years of age, since they could have chosen another age with which to compare him (IRENAEUS)? Age, however, is not the question for one who is divine (GREGORY THE GREAT), which is what his opposition understood he was claiming to be when he made himself equal to the Father. This is why they took up stones to throw at him (CHRYSOSTOM). Jesus, however, walks through them as though they were blind, which indeed they were, although they did not know it (THEODORE).

8:48 | A Samaritan Possessed by a Demon

JESUS SAVES SAMARITANS AND CONQUERS DEMONS

GREGORY OF NAZIANZUS: He is called a Samaritan and a demoniac, but he saves him that came down from Jerusalem and fell among thieves. [1] The demons acknowledge him, and yet he drives them out and runs legions of foul spirits into the sea [2] and sees the prince of the demons falling like lightning. [3] ON THE SON, THEOLOGICAL ORATION 3(29).20. [4]

[1] Lk 10:30.

[2] Lk 8:28-33.

[3] Lk 10:18.

[4] NPNF 2 7:309*.

CHRIST THE GUARDIAN OF THE WEAK

AUGUSTINE: In this Samaritan the Lord Jesus Christ wanted us to understand himself. “Samaritan,” you see, means “guardian.”… He could have answered, “I am not a Samaritan, and I do not have a devil.” What he did answer was, “It is not I who have a devil.” What he answered, he refuted; what he kept quiet about, he confirmed. He denied he had a devil, knowing himself to be the expeller of devils; he did not deny that he was the guardian of the weak. SERMON 171.2. [1]

[1] WSA 3 5:248.

JESUS FULFILLS ALL THE ACTIONS OF THE PARABLE IN LUKE

ORIGEN: The parable in the Gospel of Luke is about a man who went down from Jerusalem to Jericho and fell among thieves. The priest and the Levite passed by him, but the Samaritan came on him on his journey, saw him, had compassion, approached him and bound up his wounds, pouring oil and wine on them. [1] Now, if someone is able to prove that what is said about the Samaritan who healed this man who was half-dead and who had fallen among thieves refers to one other than the Savior, he will also show why the Savior did not deny that he was a Samaritan. COMMENTARY ON THE GOSPEL OF JOHN 20.317-18. [2]

[1] Lk 10:30-34.

[2] FC 89:271-72*, SC 290:312.

8:49 | I Honor My Father, and You Dishonor Me

BEAR INSULTS WHEN DIRECTED AT YOURSELF, BUT NOT AT GOD

CHRYSOSTOM: Where there was need to instruct them, to pull down their excessive insolence, to teach them not to be proud because of Abraham— at these times he was vehement. But when it was necessary that he should bear insults he was extremely gentle…. And so he teaches us to avenge insults offered to God but to overlook those that are directed at ourselves. HOMILIES ON THE GOSPEL OF JOHN 55.1. [1]

[1] NPNF 1 14:197**.

UNJUST AND SINFUL ACTIONS DISHONOR CHRIST

ORIGEN: The statement “And you dishonor me” follows these words and is addressed to those who have dishonored him and said to him, “Are we not correct in saying that you are a Samaritan and have a demon?” They thought that their incorrect statement was correct. For they denounced the Savior because they thought incorrectly that he was a Samaritan and had a demon. But we must think that the statement “And you dishonor me” was made not only to those at that time but also to those who always dishonor him by what they do contrary to the upright word of God. It was made by those who dishonor Christ, who is justice, by the unjust things they do…. “You dishonor me” would also be said to anyone who despises wisdom, since Christ also is wisdom. [1] COMMENTARY ON THE GOSPEL OF JOHN 20.343-45. [2]

[1] See 1 Cor 1:24.

[2] FC 89:277; SC 290:324-26.

8:50 | Seeking the Glory of Christ

HOW TO RESPOND TO INJURY

GREGORY THE GREAT: He provides us with an example of what we should do in such a situation when he adds, “I do not seek my own glory; there is one who seeks and judges.” We know that it is written that “the Father has given all judgment to the Son,” [1] and yet we see that when the Son receives insulting words he does not seek his own glory. He leaves the offenses offered him for the Father’s judgment. And so he suggests to us how patient we should be when even he, the Judge, does not wish to avenge himself. FORTY GOSPEL HOMILIES 16. [2]

[1] Jn 5:22.

[2] CS 123:115*.

ABUSERS ACCOUNTABLE TO THE FATHER

CHRYSOSTOM: I have said these things to you, he says, to show that you murderers should not be allowed to call God your Father. And so, I have spoken these words to honor the Father, and it is for his sake that I bear these reproaches and that you dishonor me. And yet, I am not concerned about your abuse, for you are accountable to him. HOMILIES ON THE GOSPEL OF JOHN 55.1. [1]

[1] NPNF 1 14:197**.

THE FATHER DISCERNS BETWEEN CHRIST’S GLORY AND OURS

AUGUSTINE: He means here, of course, the Father. But how is it then that he says in another place, “The Father judges no one but has committed all judgment to the Son”? [1] … In the former place judgment is used in the sense of inflicting pain, but here it is used in the sense of discernment… When he says there is “one who seeks and judges,” he is referring to the Father, who discerns and distinguishes between my glory and yours. For you glory in the spirit of this present world. I do not…. The Father distinguishes the glory of the Son from that of mere human beings…. For just because Christ has been made man does not bring us into a comparison with him. We have sin; he was without sin. … So then, brothers, in respect, I say, to his very form of a servant… the difference is great between the glory of Christ and the glory of other people. It is of that glory he spoke when the devil-possessed heard him say, “I seek not my own glory; there is one who seeks and judges.” TRACTATES ON THE GOSPEL OF JOHN 43.4, 9. [2]

[1] Jn 5:22.

[2] NPNF 1 7:240-42**.

GOD SEEKS THE GLORY OF CHRIST

ORIGEN: God, who gave his own Son for us, seeks the glory of Christ in each of those who have received him. He will find it in those who attend to themselves and work out the opportunities for virtue that have been implanted in them, but he will not find it in those who are not such. When he does not find it, he will judge those in whom he does not find the glory of his own Son and will say to them, “Because of you my name is continually blasphemed among the nations.” [1] COMMENTARY ON THE GOSPEL OF JOHN 20.350. [2]

[1] Is 52:5.

[2] FC 89:278; SC 290:328.

8:51 | Those Who Keep His Word Will Not See Death

KEEPING HIS WORD

GREGORY THE GREAT: But when the perversity of the wicked increases, not only should we not cease to preach but we should even intensify our efforts. The Lord counsels us to do this by his example. After he was said to have a demon, he extended the benefits of his preaching when he said, “Truly, truly, I say to you, if anyone keeps my word, he will not see death forever.” FORTY GOSPEL HOMILIES 16. [1]

[1] CS 123:116.

DEATH, THE LAST ENEMY

ORIGEN: For what is that death that has come into the world through sin if it is not the last enemy of Christ that will be destroyed? And what is that death that passed to all people because all have sinned if it is not this very death that also reigned from Adam to Moses? Now Moses, that is, the law, continued until the sojourn of our Lord Jesus and ruled by one man’s transgression through that one man, until those who have received the abundance of grace and righteousness should reign in life through the one Christ Jesus. [1] Whoever, then, has kept the word of the Only Begotten and Firstborn of creation [2] will never see this death, since it is the nature of the Word to prevent death from being seen. And this is how we must understand the words “If anyone keeps my word, he will never see death.” It is as if he who speaks these words had given those who hear them light as a gift and said, If anyone keeps this light of mine, he will never see darkness. COMMENTARY ON THE GOSPEL OF JOHN 20.365-68. [3]

[1] Rom 5:17.

[2] Col 1:15.

[3] FC 89:281; SC 290:334-36. See also Novatian On the Trinity 15 (ANF 5:624).

FREED FROM ETERNAL DEATH

AUGUSTINE: “See” and “taste” here are used in the sense of what is really the case, that is, what someone will know by experience. And since Jesus was about to die himself, this is how he spoke with those about to die. [1] … But what does this mean, “If anyone keeps my word, he will never see death”? It means nothing less than he saw another death from which he came to free us—the second death, eternal death, the death of hell, the death of the damned, which is shared with the devil and his angels! This is real death; the other kind of death is only a passage. [2] TRACTATES ON THE GOSPEL OF JOHN 43.10-11. [3]

[1] Augustine cites Ps 68:20 (67:21 LXX, Vg) as proof that the Lord would taste death but also escape it.

[2] Or“removal.”

[3] NPNF 1 7:242**.

THEY CAN DO NOTHING TO CHRIST

CHRYSOSTOM: Here he speaks not only of faith but also of a pure life. Above he said “shall have everlasting life,” but here he says “shall not see death.” [1] At the same time he intimates that they could do nothing against him, for if the one who keeps his word does not die, much less is it possible that he himself should die. At least this is how they understood what he said. HOMILIES ON THE GOSPEL OF JOHN 55.1. [2]

[1] See Jn 6:40.

[2] NPNF 1 14:197**.

8:52 | Now We Know That You Have a Demon

HIS OPPOSITION WOULD RATHER CLING TO DEATH

GREGORY THE GREAT: Just as it is inevitable that the good become better as a result of offenses, so the condemned always become worse after receiving a kindness. After they had received his preaching, they repeated, “Now we know that you have a demon.” They had clung to eternal death without realizing that this was the death to which they were clinging. FORTY GOSPEL HOMILIES 16. [1]

[1] CS 123:116.

CONTRARY TO REASON

ORIGEN: The majority, even of the wise, think that every kind of sin, of which one form is also the sin against reason, has no other source than mistaken judgments. But those who have believed in the holy Scriptures as divine think that the things people do contrary to right reason are not accomplished apart from demons or some such hostile powers. The Jews, too, therefore, assumed that it was the result of the activity of a demon that Jesus said, “Truly, truly I say to you, if anyone shall keep my word, he will not see death forever.” And they had this impression because they had neither kept the word nor perceived the meaning of what was said. For here he was speaking of the death of those who are at enmity with the Word [or reason] who die forever because they do not keep his word. But they think he is talking about that death which is common to all, and so when he says that everyone who has kept his word will not die forever, [they think that he] has lost his wits, since Abraham and the prophets died. COMMENTARY ON THE GOSPEL OF JOHN 20.378-80. [1]

[1] FC 89:283; SC 290:340.

THE DIFFERENCE BETWEEN TASTING AND SEEING DEATH

ORIGEN: There is a difference between tasting death and seeing death. The Jews, as unintelligent hearers, confused the saying of the Lord and instead of “he will not see death” said “He will not taste death.” COMMENTARY ON THE GOSPEL OF JOHN 20.413. [1]

[1] FC 89:289*, SC 290:354. Previous to this, Origen has an extended discussion on the difference between what he calls the lower, bodily sense of“tasting” and the higher, spiritual sense of“seeing.” Even as he highly spiritualizes the text in that discussion, he is also quite accurate in his observation here that the Jews misquote Jesus.

8:53 | Greater Than Abraham and the Prophets?

INFERIOR TO ABRAHAM

CHRYSOSTOM: Again, they have recourse to the empty argument of their descent. They could have just as easily have said, “Are you greater than God?” or “Are those who have heard you greater than Abraham?” But they do not say this, because they thought he was inferior even to Abraham. HOMILIES ON THE GOSPEL OF JOHN 55.1. [1]

[1] NPNF 1 14:198**.

ABRAHAM AND THE PROPHETS WERE ALIVE

ORIGEN: They reflected on the death of Abraham and the prophets…. They had not, however, comprehended the life of Abraham and the prophets or that the God of Abraham, Isaac and Jacob was not their God as men who were dead but as men who were alive. [1] … Therefore, although Abraham died, nevertheless he was alive [2] and no longer saw death since he had seen the day of Jesus and rejoiced and was glad….

This is why our Savior said that “Abraham your father rejoiced that he might see my day, and he saw it and was glad”—to teach that Abraham was alive. But if someone prefers that the words about Abraham do not have this meaning, let him tell us whether he who once saw the day of our Savior… can see death after such a sight… or that one who was worthy of such a sight was later deprived of what he had seen.

Each of these assertions is absurd. For when Abraham saw the day of Jesus, at the same time he saw it he also heard his word and kept it; therefore he no longer sees death. [3] And so, the Jews were also incorrect when they said, “Abraham died,” as if he were still among the dead…. The same is also true of the prophets…. They too kept the word of the Son of God when the word of the Lord came to Hosea, or Jeremiah or Isaiah; for no other Word of God came to any of these than he who was in the beginning with God, his Son, God the Word. [4] Now if anyone has kept this word, the prophets certainly have. … Therefore, just as the Jews’ statement “Now we know that you have a demon” is false, so also is their statement “Abraham is dead, and the prophets.” COMMENTARY ON THE GOSPEL OF JOHN 20.393-400. [5]

[1] Mt 22:32.

[2] See Rom 14:9.

[3] Jn 8:51 and Commentary on the Gospel of John 20.363-77.

[4] See Hos 1:1; Jer 14:1; Is 2:1; Jn 1:1.

[5] FC 89:286-87*; SC 290:346-50.

CHRIST’S GIFT OF IMMORTALITY

THEODORE OF MOPSUESTIA: Abraham and the prophets died, yet you say that you will make those who believe in you immortal. So, it would seem that you [Jesus] are exalting yourself over them. COMMENTARY ON JOHN 3.8.53. [1]

[1] CSCO 4 3:179.

8:54 | The Father Glorifies the Son

THE FATHER’S AND THE SON’S TESTIMONY AGREES

THEODORE OF MOPSUESTIA: Since they were openly rebuking him for exalting himself over Abraham and the prophets and since they accuse him by saying, “Who do you make yourself out to be?”—he in effect responds by saying: … If I spoke about my glory and the things that belong to me, you would not believe me—and with good reason, because I would be testifying about myself. But it is my Father who revealed my glory by testifying about me, as he said above, “The Father who sent me testifies on my behalf.” [1] You then say you belong to God, but you do not know him; you are not even familiar with him because you do not obey his words. “I do know him,” and what I do matches perfectly with his testimony about me. Even if I say something pleasing about myself, I say nothing contrary to the previous testimony of the Father about me. This is what he means when he says, “And I keep his word. If I would say that I do not know him, I would be a liar like you.” COMMENTARY ON JOHN 3.8.54-55. [2]

[1] Jn 8:18.

[2] CSCO 4 3:179-80.

HE REFERS HIS GLORY TO THE FATHER

AUGUSTINE: He said this because they said, “Who do you make yourself out to be?” For he refers his glory to the Father…. It is my Father that glorifies me, who you say is your God: and you have not known him.” See, my brothers, how he shows that God himself is the Father of the Christ who was announced also to the Jews…. Christ the Lord called him his Father whom they called their God and did not know. For had they known [God] himself they would have received his Son. TRACTATES ON THE GOSPEL OF JOHN 43.14-15. [1]

[1] NPNF 1 7:243**.

THE GLORY WAS ALWAYS HIS

GREGORY OF NAZIANZUS: Let it be alleged that it is said of him that he receives glory…. This all belongs to his humanity; and yet if you were to ascribe it to the Godhead, it would be no absurdity either. For you would not ascribe it as if it were newly acquired but as belonging to him from the beginning by reason of nature, and not as a gift. ON THE SON, THEOLOGICAL ORATION 4(30).9. [1]

[1] NPNF 2 7:312**.

8:55 | Knowing the Father and Keeping His Word

THE GOD OF THE OLD TESTAMENT IS FATHER OF CHRIST

AUGUSTINE: Some heretics say that the God proclaimed in the Old Testament is not the Father of Christ but a kind of prince of evil angels. [1] … [Jesus] contradicts the heretics when he calls him his Father whom the Jews called their God but did not know. For had they known him, they would have received his Son. However, he adds about himself, “But I know him.” And here too, if people simply judge by outward appearances he might appear arrogant…. But do not guard against arrogance so much so that the truth gets left behind. TRACTATES ON THE GOSPEL OF JOHN 43.15. [2]

[1] He cites the Manichaeans and Marcionites, among others.

[2] NPNF 1 7:243-44**.

THE SON EVEN KNOWS THE TRINITY

AMMONIUS: For the Son not only knows the Father fully and by nature but indeed even knows the Trinity. [1] FRAGMENTS ON JOHN 309. [2]

[1] Gk trias.

[2] JKGK 274.

8:56 | Abraham Rejoiced to See My Day

THE SON APPEARED TO ABRAHAM

TERTULLIAN: [Jesus] certainly proves [here] that it was not the Father that appeared to Abraham but the Son. AGAINST PRAXEAS 22. [1]

[1] ANF 3:618.

ABRAHAM RECOGNIZED CHRIST

IRENAEUS: Christ himself… together with the Father is the God of the living who spoke to Moses and who was also manifested to the patriarchs. In teaching this very thing he said to the Jews, “Your father Abraham rejoiced that he would see my day; he saw it and was glad.” What did he intend when he said this? “Abraham believed God, and it was imputed unto him for righteousness.” [1] In the first place, [Abraham believed] that he was the maker of heaven and earth, the only God. Second, he believed that God would make his seed as the stars of heaven. This is what is meant by Paul, [when he says], “as lights in the world.” [2] Righteously, therefore, having left his earthly family, he followed the Word of God walking as a pilgrim with the Word so that he might [afterwards] make his home with the Word. AGAINST HERESIES 4.5.2-3. [3]

[1] Rom 4:3.

[2] Phil 2:15.

[3] ANF 1:467.

ABRAHAM SAW THE LORD’S COMING IN THE SPIRIT

IRENAEUS: Abraham was a prophet and saw in the Spirit the day of the Lord’s coming and the dispensation of his suffering through whom both he himself and all who trust in God would be saved, following the example of his faith. Since he saw this, he rejoiced exceedingly. The Lord, therefore, was not unknown to Abraham whose day he desired to see. The Lord’s Father also was not unknown. For Abraham had learned from the Word of the Lord and believed him. Therefore it was accounted to him by the Lord for righteousness. AGAINST HERESIES 4.5.5. [1]

[1] ANF 1:467.

ABRAHAM SAW THE TRINITY

GREGORY THE GREAT: Abraham saw the day of the Lord when he hospitably received three angels as a prefiguration of the most holy Trinity. [1] After he had received them, he spoke to the three as to one, since although there are three persons in the Trinity, the nature of the divinity is one. But the unspiritual minds of [Jesus’] hearers did not raise their eyes from his body. Although he was God, they took account only of his age in the flesh. FORTY GOSPEL HOMILIES 16. [2]

[1] Gen 18:1-3.

[2] CS 123:116.

THE DAY OF THE LORD IS THE CROSS

CHRYSOSTOM: “He saw my day and was glad.” Jesus shows that he willingly came to his passion since he praises [Abraham], who was gladdened at the cross. For this was the salvation of the world. HOMILIES ON THE GOSPEL OF JOHN 55.2. [1]

[1] NPNF 1 14:199*.

CHRIST WAS ONE OF ABRAHAM’S DESCENDANTS

IRENAEUS: Abraham also, knowing the Father through the Word who made heaven and earth, confessed that he was God. Having learned by an announcement [made to him] that the Son of God would be a man among men—by whose advent his seed should be as the stars of heaven—he desired to see that day so that he might himself also embrace Christ. Seeing it through the spirit of prophecy, he rejoiced. AGAINST HERESIES 4.7.1. [1]

[1] ANF 1:469.

THE SACRIFICE OF ISAAC PORTENDS CHRIST’S SACRIFICE

THEODORE OF MOPSUESTIA: Therefore, he says, after my Father’s testimony about me has been explained, now listen to what is in conformity with that [testimony] about me: I am certainly enough of Abraham’s superior that he also wished and hoped to see the time when I would reform the world through my passion. And in his desire he saw this, as much as he was allowed to, and clearly rejoiced when, by sacrificing his own son, he revealed his will and received from God the revelation so that he might know what would happen. As he accepted giving his son as a victim for God, so also God would give his Only Begotten for the salvation of the world. COMMENTARY ON JOHN 3.8.56. [1]

[1] CSCO 4 3:180.

ABRAHAM SAW THE DAY OF THE LORD’S SLAUGHTER IN ISAAC

CYRIL OF ALEXANDRIA: Or, we shall truly grant that he saw the day of the Lord’s slaughter… when, as a type of Christ, he was enjoined to offer up for a sacrifice his only begotten and firstborn, Isaac. For [Abraham] was similarly executing the priest’s office at that time, making clear the exact force of the Mystery in a type in what happened. COMMENTARY ON THE GOSPEL OF JOHN 6.1. [1]

[1] LF 43:679**.See also Ammonius Fragment on John 311 (JKGK 275).

ABRAHAM SAW CHRIST IN THE LAMB

EPHREM THE SYRIAN: “Abraham was hoping to see my day.” He is the one about whom it was said, “The nations will be blessed by your seed.” [1] “He indeed saw and rejoiced,” because he saw in the symbol of the lamb the salvation of all the nations. [2] “You are not fifty years old, but Abraham saw you?” He said to them, “Before Abraham was, I am,” because he existed but he was concealed when Isaac was redeemed; his sign was seen in the lamb. When, moreover, there descended into Egypt the seed of the one who was saved by a lamb, and they were there for quite some time—this was shown beforehand in a type by Isaac—they were also delivered by a type, by a lamb. [3] And from that time onwards they would sacrifice a lamb until the time that the true lamb came. When he drew near to John, he [John] announced him by saying, “See, the Lamb of God!” [4] And when the true lamb had come, these others, which were types, ceased. COMMENTARY ON TATIAN’S DIATESSARON 16.27. [5]

[1] Gen 22:18.

[2] See Gen 22:13.

[3] See Ex 12.

[4] Jn 1:29, 36.

[5] CB709:186.

THE GENTILES ARE FULFILLMENT OF GOD’S PROMISE TO ABRAHAM

CYRIL OF ALEXANDRIA: Abraham saw three men at the oak in Mamre [1] and received the promise from God that he would be a father of many nations. The only way this could be fulfilled would be for the Gentiles to be called to faith in Christ, inscribing Abraham as their father and sitting down with him in the kingdom of heaven [2] and sharing with him in all good things through the generosity of our Savior. Therefore, Christ says, “Blessed Abraham saw, and seeing, he rejoiced at my day.” COMMENTARY ON THE GOSPEL OF JOHN 6.1. [3]

[1] Gen 18:1. Cyril, along with the rest of patristic thought, understood these three to be the Trinity.See Genesis 12-50, ACCS OT 2:61-63.

[2] Mt 8:11.

[3] LF 43:679-80**.

8:57 | Not Yet Fifty Years Old

WAS CHRIST FIFTY YEARS OLD?

IRENAEUS: They answered him, “You are not yet fifty years old, and have you seen Abraham?” Now, such language is fittingly applied to one who has already passed the age of forty without having as yet reached his fiftieth year, although not far from it. But to one who is only thirty years old it would unquestionably be said, “You are not yet forty years old.” For those who wanted to convict him of lying would certainly not extend the number of his years far beyond the age that they saw he had attained. Rather, they would mention a period closer to his real age—whether they had truly ascertained this out of the entry in the public register or simply made a conjecture from what they observed, that is, that he was above forty years old and that he certainly was not only thirty years of age. For it is altogether unreasonable to suppose that they were mistaken by twenty years when they wanted to prove that he was too young to exist at the time of Abraham. For what they saw they also expressed. And the person they saw was not a mere phantasm but an actual being [1] of flesh and blood. He did not then look much less than fifty years old, and because of this they said to him, “You are not yet fifty years old, and have you seen Abraham?” [2] AGAINST HERESIES 2.22.6. [3]

[1] Sed veritas—literally,“but the truth.”

[2] Irenaeus is alone in this interpretation, although Chrysostom reflects a narrow textual tradition that Christ was nearly forty when these words were spoken (see Homily 55.2; NPNF 1 14:198-99). Irenaeus’s argument is largely shaped by his opposition to the Gnostic idea that there were thirty aeons corresponding to the thirty years of Christ’s life.

[3] ANF 1:392.

8:58 | Before Abraham Was, I Am

DIVINITY HAS NO PAST OR FUTURE

GREGORY THE GREAT: Our Redeemer graciously turns their gaze away from his body and draws it to contemplation of his divinity. He says, “Truly, truly, I say to you, before Abraham was, I am.” “Before” indicates past time, “I am” present time. Because divinity does not have past and future time but always is, he did not say, “I was before Abraham” but “Before Abraham was, I am.” And so it was said to Moses, “I am who I am,” and “You will say to the children of Israel, ‘He who is has sent me to you.’” [1] Therefore he who could draw near by manifesting his presence and depart after completing his life existed both before and after Abraham. Truth always exists, because nothing begins before it in time or comes to an end after it. FORTY GOSPEL HOMILIES 16. [2]

[1] Ex 3:14.

[2] CS 123:116-17**.

8:59 | They Took Up Stones to Throw

WOULD THEY EVER STOP THROWING STONES?

CHRYSOSTOM: They were so ready for murder that they threw stones at him. And they did this on their own without asking anyone. But why didn’t Jesus say, “Before Abraham was, I was,” instead of “I am”? In other words, he uses the same expression, “I am,” that his Father does, because it signifies continuous being irrespective of all time. This is why the expression seemed so blasphemous to them. Now, if they could not bear the comparison with Abraham (although this was only a minor comparison), just imagine if he had continually made [statements about making] himself equal to the Father. Would they have ever stopped throwing stones at him? HOMILIES ON THE GOSPEL OF JOHN 55.2. [1]

[1] NPNF 1 14:199*.

FROM BLIND TO BLIND

THEODORE OF MOPSUESTIA: He passed through them and left the place as if their eyes were closed by divine power so that they might not know how he had left from their midst…. Clearly, then, he slipped away from the Jews and, moving on, he performed the work on the blind man. Right after his discourse, then, one miracle was followed by another. This is so since, on the one hand, he was not seen by those who could see (because they were possessed by blindness) while on the other, he gave sight to the one who did not have the natural ability to see. COMMENTARY ON JOHN 3.8.57-59. [1]

[1] CSCO 4 3:180-81.