John 8:52-56

Ver 52. Then said the Jews to him, Now we know that you have a devil. Abraham is dead, and the prophets; and you say, If a man keep my saying, he shall never taste of death. 53. Are you greater than our father Abraham, which is dead? and the prophets are dead; whom make you yourself? 54. Jesus answered, If I honor myself, my honor is nothing; it is my Father that honors me; of whom you say, that he is your God: 55. Yet you have not known him; but I know him: and if I should say, I know him not, I shall be a liar like to you: but I know him, and keep his saying. 56. Your father Abraham rejoiced to see my day: and he saw it, and was glad.

GREG. As it is necessary that the good should grow better by contumely, so are the reprobate made worse by kindness On hearing our Lord's words, the Jews again blaspheme: Then said the Jews to Him, Now we know you have a devil.

ORIGEN. Those who believe the Holy Scriptures, understand that what men do contrary to right reason, is not done without the operation of devils. Thus the Jews thought that Jesus had spoken by the influence of the devil, when He said, If a man keep My saying, he shall never see death. And this idea they labored under, because they did not know the power of God. For here He was speaking of that death of enmity to reason, by which sinners perish: whereas they understand Him of that death which is common to all; and therefore blame Him for so speaking, when it was certain that Abraham and the Prophets were dead: Abraham is dead, and the Prophets; and you say, If man keep My saying, be shall never taste of death. Shall never taste of death, they say, instead of, shall not see death; though between tasting and seeing death there is a difference. Like careless hearers, they mistake what our Lord said. For as our Lord, in that He is the true bread, is good to taste; in that He is wisdom, is beautiful to behold; in like manner His adversary death is both to be tasted and seen. When then a man stands by Christ's help in the spiritual place pointed out to him, he shall not taste of death if he preserves that state: according to Matthew, There those standing here, which shall not taste of death. But when a man hears Christ's words and keeps them, he shall not see death.

CHRYS. Again, they have recourse to the vainglorious argument of their descent: Are you greater than our father Abraham, which is dead? They might have said, Are you greater than God, whose words they are dead who heard? But they do not say this, because they thought Him inferior even to Abraham.

ORIGEN. For they do not see that not Abraham only, but every one born of women, is less than He who was born of a Virgin. Now were the Jews right in saying that Abraham was dead? for he heard the word of Christ, and kept it, as did also the Prophets, who, they say, were dead. For they kept the word of the Son of God, when the word of the Lord came to Hosea, Isaiah, or Jeremiah; if any one else kept the word, surely those Prophets did. They utter a lie then when they say, We know that you have a devil; and when they say, Abraham is dead, and the Prophets.

GREG. For being given over to eternal death, which death they saw not, and thinking only, as they did, of the death of the body, their minds were darkened, even while the Truth Himself was speaking. They add: Whom makes you Yourself?

THEOPHYL. As if to say, you a person of no account, a carpenter's son of Galilee, to take glory to Yourself!

BEDE. Whom make you Yourself? i.e. Of what merit, of what dignity would you be accounted? Nevertheless, Abraham only died in the body; his soul lived. And the death of the soul which is to live for ever, is greater than the death of the body that must die some time.

ORIGEN. This was the speech of persons spiritually blind. For Jesus did not make Himself what He was, but received it from the Father: Jesus answered and said, If I honor Myself, My honor is nothing.

CHRYS. This is to answer their suspicions as above, If I bear witness of Myself My witness is not true.

BEDE. He shows in these words that the glory of this present life is nothing.

AUG. This is to answer those who said, Whom make you Yourself? He refers His glory to the Father, from Whom He is: It is My Father that honors Me. The Arians take occasion from those words to calumniate our faith, and say, Lo, the Father is greater, for He glorifies the Son. Heretics, have you not read that the Son also glorifies the Father?

ALCUIN. The Father glorified the Son, at His baptism, on the mount, at the time of His passion, when a voice came to Him, in the midst of the crowd, when He raised Him up again after His passion, and placed Him at the right hand of His Majesty.

CHRYS. He adds, Of whom you say that He is your God; meaning to tell them that they were not only ignorant of the Father, but even of God.

THEOPHYL. For had they known the Father really, they would have reverenced the Son. But they even despise God, who in the Law forbade murder, by their clamors against Christ. Wherefore He says, You have not known Him.

ALCUIN. As if to say, you call Him your God, after a carnal manner, serving Him for temporal rewards. You have not known Him, as He should be known; you are not able to serve Him spiritually.

AUG. Some heretics say that the God proclaimed in the Old Testament is not the Father of Christ, but a kind of prince of bad angels. These He contradicts when He calls Him His Father, whom the Jews called their God, and knew not. For had they known Him, they would have received His Son. Of Himself however He adds, But I know Him. And here too, to men judging after the flesh, He might appear arrogant. But let not arrogance be so guarded against, as that truth be deserted. Therefore our Lord says, And if I should say I know Him not, I should be a liar like to you.

CHRYS. As if to say, As you, saying that you know Him, lie; so were I a liar, did I say I knew Him not. It follows, however, (which is the greatest proof of all that He was sent from God,) But I know Him.

THEOPHYL. Having that knowledge by nature; for as I am, so is the Father also; I know Myself, and therefore I know Him. And He gives the proof that He knows Him: And I keep His saying, i.e. His commandments. Some understand, I keep His saying, to mean, I keep the nature of His substance unchanged; for the substance of the Father and the Son is the same, as their nature is the same; and therefore I know the Father. And here has the force of because: I know Him because I keep His saying.

AUG. He spoke the saying of the Father too, as being the Son; and He was Himself that Word of the Father, which He spoke to men.

CHRYS. In answer then to their question, Are you greater than our father Abraham, He shows them that He is greater than Abraham; Your father Abraham rejoiced to see My day: he saw it, and was glad; he must have rejoiced, because My day would benefit him, which is to acknowledge Me greater than himself.

THEOPHYL. As if to say, He regarded My day, as a day to be desired, and full of joy; not as if I was an unimportant or common person.

AUG. He did not fear, but rejoiced to see: he rejoiced in hope, believing, and so by faith saw. It admits of doubt whether He is speaking here of the temporal day of the Lord, that, viz. of His coming in the flesh, or of that day which knows s neither rising or setting. I doubt not however that our father Abraham knew the whole: as he says to his servant whom he sent, Put your hand under my thigh, and swear to me by the God of heaven. What did that oath signify, but that the God of heaven was to come in the flesh, out of the stock of Abraham.

GREG. Abraham saw the day of the Lord even then, when he entertained the three Angels, a figure of the Trinity.

CHRYS. They are aliens from Abraham if they grieve over what he rejoiced in. By this day perhaps He means the day of the cross, which Abraham prefigured by the offering up of Isaac and the ram: intimating hereby that He did not come to His passion unwillingly.

AUG. If they rejoiced to whom the Word appeared in the flesh, what was his joy, who beheld in spiritual vision the light ineffable, the abiding Word, the bright illumination of pious souls, the indefectible wisdom, still abiding with God the Father, and sometime to come in the flesh, but not to leave the Father's bosom.