John 8:52

“(tom. xx. 32, 33.) 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 laboured under, because they did not know the power of God. For here He was speaking of that death of enmity to reason (ἐχθρὸν τῷ λόγῳ), 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 Thou sayest, If a man keep My saying, he 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, (ἐν τῷ δεικνυ μένω νοητῷ τόπῳ) he shall not taste of death if he preserves that state: according to Matthew, There he those standing HERE. which shall not taste of death. (Matt. 16:28) But when a man hears Christ’s words and keeps them, he shall not see death.”

“(tom. xx. 33.) For they do not see that not Abraham only, but every one born of woman, 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 Thou hast a devil; and when they say, Abraham is dead, and the Prophets.”

“(Tr. xliii. 14) This is to answer those who said, Whom makest Thou Thyself? He refers His glory to the Father, from Whom is: It is My Father that honoureth Me. The Arians take occasion from those words to calumniate our faith, and say, Lo, the Father is greater, for He glorifieth the Son. Heretics, have ye not read that the Son also glorifieth the Father?”

“(Tr. xliii. 15) 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 unto you.”

“(Tr. xliii. 16) 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 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 thy hand under my thigh, and swear to me by the God of heaven. (Gen. 24:2) What did that oath signify, but that the God of heaven was to come in the flesh, out of the stock of Abraham.”

“(Tr. xliii. 16) 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.”

“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.”