Lectio 9 Lecture 9 37 Scio quia filii Abrahae estis: sed quaeritis me interficere, quia sermo meus non capit in vobis. 37. I know that you are Abraham’s seed; but you seek to kill me, because my word has no place in you. 38 Ego quod vidi apud Patrem meum, loquor: et vos quae vidistis apud patrem vestrum, facitis. 38. I speak that which I have seen with my Father: and you do that which you have seen with your father. 39 Responderunt, et dixerunt ei: Pater noster Abraham est. Dicit eis Iesus: Si filii Abrahae estis, opera Abrahae facite. 39. They answered and said to him, Abraham is our father. Jesus said to them, If you were Abraham’s children, you would do the works of Abraham. 40 Nunc autem quaeritis me interficere, hominem, qui veritatem vobis locutus sum, quam audivi a Deo: hoc Abraham non fecit. 40. But now you seek to kill me, a man that has told you the truth, which I have heard of God: this did not Abraham. 41a Vos facitis opera patris vestri. 41a. You do the deeds of your father. Augustinus in Ioannem. Iudaei se liberos dixerant, quia semen erant Abrahae. Quid ergo dominus ad hoc responderit subditur scio quia filii Abrahae estis; quasi dicat: agnosco vos quia filii estis Abrahae carnis origine, non cordis fide; et ideo subdit sed quaeritis me interficere. AUG The Jews had asserted they were free, because they were Abraham’s seed. Our Lord replies, I know that you are Abraham’s seed; as if to say, I know that you are the sons of Abraham, but according to the flesh, not spiritually and by faith. So He adds, But you seek to kill Me. Chrysostomus in Ioannem. Hoc enim addidit ut non dicant: peccatum non habemus. Dimittens enim omnem eorum vitam redarguere, hoc quod prae manibus erat, quod adhuc agere volebant, ducit in medium. Paulatim enim eos a cognatione illa removit, erudiens in hoc non magna sapere. Sicut enim libertas et servitus est ab operibus, ita et cognatio. Sed ne dicerent: hoc iuste agimus, subiungit causam, dicens quia sermo meus non capit in vobis. CHRYS He says this, that they might not attempt to answer, that they had no sin. He reminds them of a present sin; a sin which they had been meditating for some time past, and which was actually at this moment in their thoughts: putting out of the question their general course of life. He thus removes them by degrees out of their relationship to Abraham, teaching them not to pride themselves so much upon it: for that, as bondage and freedom were the consequences of works, so was relationship. And that they might not say, We do so justly, He adds the reason why they did so; Because My word has no place in you. Augustinus. Idest, non capit cor vestrum, quia non recipitur a corde vestro. Sic est enim sermo Dei fidelibus tamquam pisci hamus: tunc capit quando capitur; nec fit iniuria illis qui capiuntur: ad salutem quippe, non ad perniciem capiuntur. AUG That is, has not place in your hearts, because your heart does not take it in. The word of God to the believing, is like the hook to the fish; it takes when it is taken: and that not to the injury of those who are caught by it. They are caught for their salvation, not for their destruction. Chrysostomus. Et non dixit: non capitis meum sermonem; sed non capit meus sermo in vobis, altitudinem suorum dogmatum ostendens. Sed possent dicere: quid si a teipso loqueris? Propter hoc inducit subdens ego quod vidi apud patrem meum, loquor: non enim solum eamdem substantiam, sed eamdem veritatem habeo patris. CHRYS He does not say, you do not take in My word, but My word has not room in you; showing the depth of His doctrines. But they might say; What if you speak of yourself? So He adds, I speak that which I have seen of My Father; for I have not only the Father’s substance, but His truth. Augustinus. Dominus autem patrem suum Deum vult intelligi; quasi dicat: veritatem vidi, veritatem loquor, quia veritas sum. Si ergo dominus veritatem loquitur quam vidit apud patrem, se vidit, se loquitur, quia ipse est veritas patris. AUG Our Lord by His Father wishes us to understand God: as if to say, I have seen the truth, I speak the truth, because I am the truth. If our Lord then speaks the truth which He saw with the Father, it is Himself that He saw, Himself that He speaks; He being Himself the truth of the Father. Origenes in Ioannem. Manifestat autem haec auctoritas salvatorem fuisse visorem eorum quae sunt apud patrem; cum tamen homines, quibus revelatio fit, visores non sint. ORIGEN This is proof that our Savior was witness to what was done with the Father: whereas men, to whom the revelation is made, were not witnesses. Theophylactus. Cum vero audis quod vidi loquor, nequaquam corporalem visionem intelligas, sed naturalem notitiam veram et approbatam. Sicut enim oculi videntes, integre aliquid et vere prospiciunt, nec falluntur; sic ego veraciter ea loquor quae cognovi a patre meo. Sequitur et vos quod vidistis apud patrem vestrum facitis. THEOPHYL But when you hear, I speak that which I have seen, do not think it means bodily vision, but innate knowledge, sure, and approved. For as the eyes when they see an object, see it wholly and correctly; so I speak with certainty what I know from My Father. And, you do that which you have seen with your father. Origenes. Adhuc non nominat patrem ipsorum. Paulo superius Abraham commemoravit; sed dicturus est alterum patrem eorum, scilicet Diabolum, cuius filii erant, inquantum mali erant, non inquantum homines erant. Malum ergo quod faciunt, dominus eis obiurgat et corripit. ORIGEN As yet He has not named their father; He mentioned Abraham indeed a little above, but now He is going to mention another father, viz. the devil: whose sons they were, in so far as they were wicked, not as being men. Our Lord is reproaching them for their evil deeds. Chrysostomus. Alia littera habet: et vos quae vidistis apud patrem vestrum, facite; quasi dicat: sicut ego verbis et veritate ostendo patrem, ita et vos a rebus ostendite Abraham. CHRYS Another reading has, And do you do that which you have seen with your father; as if to say, As I both in word and deed declare to you the Father, so do you by your works show forth Abraham. Origenes. Item alia littera habet: et vos quae audistis a patre, facite. Audierant enim a patre ea quae in lege et prophetis scripta sunt. Qui autem hoc verbo contra eos qui alterius opinionis sunt, fuerit usus, ostendit quod non alius Deus est qui legem dedit et prophetas, et Christi pater. Quaeramus etiam ab inferentibus duas naturas, dicentes: a patre quidem audivisse alienos, inconveniens est. Si autem proprii salvatoris erant, et beatae naturae, qualiter quaerebant illum occidere, et salvatoris sermonem non capiebant? Illi autem longe molestius acceperunt quam protulerit dominus, quis eorum esset pater: nam eum qui multarum gentium pater est, fatentur sui fore patrem; unde sequitur responderunt et dixerunt: pater noster Abraham est. ORIGEN Also another reading has; And, do you do what you have heard from the Father. All that was written in the Law and the Prophets they had heard from the Father. He who takes this reading, may use it to prove against them who hold otherwise, that the God who gave the Law and the Prophets, was none other than Christ’s Father. And we use it too as an answer to those who maintain two original natures in men, and explain the words, My word has no place in you, to mean that these were by nature incapable of receiving the word. How could those be of an incapable nature, who had heard from the Father? And how again could they be of a blessed nature, who sought to kill our Savior, and would not receive His words. They answered and said to Him, Abraham is our father. This answer of the Jews is a great falling off from our Lord’s meaning. He had referred to God, but they take Father in the sense of the father of their nature, Abraham. Augustinus. Quasi dicant: quid tu dicturus es contra Abraham? Videbantur enim eum provocare ut aliquid mali diceret de Abraham, et esset eis occasio faciendi quod cogitabant. AUG As if to say, What are you going to say against Abraham? They seem to be inviting Him to say something in disparagement of Abraham; and so to give them an opportunity of executing their purpose. Origenes. Sed et hoc ipsum salvator interimit tamquam falso dictum; unde subditur dicit eis Iesus: si filii Abrahae estis, opera Abrahae facite. ORIGEN Our Savior denies that Abraham is their father: Jesus said to them, If you were Abraham’s children, you would do the works of Abraham. Augustinus. Et tamen superius ait: scio quia filii Abrahae estis; unde non negavit eorum originem, sed facta condemnat. Caro eorum ex illo erat, sed vita non erat. AUG And yet He says above, I know that you are Abraham’s seed. So He does not deny their origin, but condemns their deeds. Their flesh was from him; their life was not. Origenes. Vel dicendum, quod supra in Graeco habetur: scio quod semen Abrahae estis. Ut ergo haec pateant, videamus primo corporalis seminis et filii differentiam. Manifestum enim est quod semen in seipso habet rationes eius cuius est semen, adhuc manentes et pausantes; filius vero, transmutato semine, et agente in appositam sibi materiam a muliere, per superinducta nutrimenta similitudinem accipit generantis: et quantum ad corporalia si aliquis est filius alicuius, subsistit ex semine; si vero aliquod est semen, non omnino filius efficitur. Quoniam autem ex operibus iudicantur aliqui semen Abrahae, videndum est ne forte ex aliquibus seminalibus rationibus, infusis quibusdam animabus, oporteat imaginari eos qui semen sunt Abrahae. Non omnes igitur homines semen sunt Abrahae: neque enim omnes habent huiusmodi rationes consitas in eorum animabus. Oportet igitur eum qui Abrahae semen est, eius fieri per similitudinem et filium. Possibile vero est ex negligentia et otio destruere hoc quod est eius semen. Hi autem ad quos sermo erat, adhuc in spe erant: unde sciebat Iesus quod adhuc semen erant Abrahae, et nondum peremerant possibilitatem fiendi filii Abrahae: propter quod eis dicit si filii Abrahae estis, opera Abrahae facite. Si autem super hoc quod erant semen Abrahae, ad augmentum magnitudinis adolevissent, verbum Iesu caperent. Sed quia non accesserant ad hoc quod essent filii, verbum non capiunt, sed interficere volunt verbum, et quasi confringere, non capientes magnitudinem eius. Si igitur aliquis vestrum semen est Abrahae, et adhuc verbum Dei non capit, non quaerat interficere verbum; sed transmutet se ad hoc quod sit filius Abrahae, et tunc poterit capere filium Dei. Quidam autem unum ex operibus eligunt Abrahae, illud scilicet: credidit Abraham Deo, et reputatum est illi ad iustitiam. Ut autem concedatur eis quod fides sit opus, cur non dictum est singulariter: opus Abrahae facite, sed pluraliter? Puto enim quod hoc dictum aequipollet ei quod est: cuncta opera Abrahae facite; ut tamen ex historia Abrahae allegorice sumpta opera eius spiritualiter prosequamur. Neque enim oportet eum qui vult esse filius Abrahae, adire ancillarum coniugia, nec post obitum coniugis in senectute aliam ducere coniugem. Sequitur nunc autem quaeritis me interficere, hominem qui veritatem locutus sum vobis. ORIGEN Or we may explain the difficulty thus. Above it is in the Greek, I know that you are Abraham’s seed. So let us examine whether there is not a difference between a bodily seed and a child. It is evident that a seed contains in itself all the proportions of him whose seed it is, as yet however dormant, and waiting to be developed; when the seed first has changed and molded the material it meets within the woman, derived nourishment from thence and gone through a process in the womb, it becomes a child, the likeness of its begetter. So then a child is formed from the seed: but the seed is not necessarily a child. Now with reference to those who are from their works judged to be the seed of Abraham, may we not conceive that they are so from certain seminal proportions implanted in their souls? All men are not the seed of Abraham, for all have not these proportions implanted in their souls. But he who is the seed of Abraham, has yet to become his child by likeness. And it is possible for him by negligence and indolence even to cease to be the seed. But those to whom these words were addressed, were not yet cut off from hope: and therefore Jesus acknowledged that they were as yet the seed of Abraham, and had still the power of becoming children of Abraham. So He says, If you are the children of Abraham, do the works of Abraham. If as the seed of Abraham, they had attained to their proper sign and growth, they would have taken in our Lord’s words. But not having grown to be children, they cared not; but wish to kill the Word, and as it were break it in pieces, since it was too great for them to take in. If any of you then be the seed of Abraham, and as yet do not take in the word of God, let him not seek to kill the word; but rather change himself into being a son of Abraham, and then he will be able to take in the Son of God. Some select one of the works of Abraham, viz. that in Genesis, And Abraham believed God, and it was counted to him for righteousness. But even granting to them that faith is a work, if this were so, why was it not, Do the work of Abraham: using the singular number, instead of the plural? The expression as it stands is, I think, equivalent to saying, Do all the works of Abraham: i.e. in the spiritual sense, interpreting Abraham’s history allegorically. For it is not incumbent on one, who would be a son of Abraham, to marry his maidservants, or after his wife’s death, to marry another in his old age. But now you seek to kill Me, a man that has told you the truth. Chrysostomus. Hanc scilicet veritatem, quod est patri aequalis; propter hoc enim Iudaei quaerebant eum interficere. Et ut ostendat quod hoc non est contrarium patri, subdit quam audivi a Deo. CHRYS This truth, that is, that He was equal to the Father: for it was this that moved the Jews to kill Him. To show, however, that this doctrine is not opposed to the Father, He adds, Which I have heard from God. Alcuinus. Quia ipse qui est veritas, a Deo patre genitus erat: audire enim nihil aliud est quam esse a patre. ALCUIN Because He Himself, Who is the truth, was begotten of God the Father, to hear, being in fact the same with to be from the Father. Origenes. Occidere me, inquit, hominem. Interim non dico filium Dei; non dico verbum, quia non moritur verbum; hoc dico, quod videtis, quia quod videtis potestis occidere, et quem non videtis, offendere. Sequitur hoc Abraham non fecit. ORIGEN To kill Me, He says, a man. I say nothing now of the Son of God, nothing of the Word, because the Word cannot die; I speak only of that which you see. It is in your power to kill that which you see, and offend Him Whom you see not. This did not Abraham. Alcuinus. Quasi dicat: in hoc probatis vos non esse filios Abrahae, quia facitis opera contraria operibus Abrahae. ALCUIN As if to say, By this you prove that you are not the sons of Abraham; that you do works contrary to those of Abraham. Origenes. Sed diceret ad hoc quidam, quoniam superflue dictum est hoc, quod non fecerit Abraham quod suis temporibus non contingebat fieri: non enim in suis diebus natus erat Christus. Sed dicendum, quod in temporibus Abrahae natus fuerat homo, qui quam audierat a domino veritatem, dicebat; non tamen quaesitus est ab Abraham, ut eum occideret. Et scias quod spiritualis adventus Iesu nullo tempore defuit sanctis. Ex hoc igitur comprehendo, omnem hominem, qui post regenerationem et ceteras apud se factas divinitus gratias, peccat, denuo crucifigere Dei filium propriis reatibus, in quos rediit; sed hoc Abraham non fecit. Sequitur vos facitis opera patris vestri. ORIGEN It might seem to some, that it were superfluous to say that Abraham did not this; for it were impossible that it should be; Christ was not born at that time. But we may remind them, that in Abraham’s time there was a man born who spoke the truth, which he heard from God, and that this man’s life was not sought for by Abraham. Know too that the Saints were never without the spiritual advent of Christ. I understand then from this passage, that every one who, after regeneration, and other divine graces bestowed upon him, commits sin, does by this return to evil incur the guilt of crucifying the Son of God, which Abraham did not do. You do the works of your father. Augustinus. Adhuc non dicit quis est iste pater eorum. AUG He does not say as yet who is their father. Chrysostomus. Dicit autem hoc dominus, volens eis auferre superfluam gloriam de cognatione, et suadere eis ut non ultra spem salutis habeant in cognatione naturali, sed in ea quae est secundum adoptionem: hoc enim eos prohibebat venire ad Christum, quia aestimabant cognationem Abrahae sibi sufficere ad salutem. CHRYS Our Lord says this with a view to put down their vain boasting of their descent; and persuade them to rest their hopes of salvation no longer on the natural relationship, but on the adoption. For this it was which prevented them from coming to Christ; viz. their thinking that their relationship to Abraham was sufficient for their salvation. Lectio 10 Lecture 10 41b Dixerunt itaque ei: Nos ex fornicatione non sumus nati: unum patrem habemus Deum. 41b. Then said they to him, We were not born of fornication; we have one Father, even God. 42 Dixit ergo eis Iesus: Si Deus pater vester esset, diligeretis utique et me; ego enim ex Deo processi, et veni: neque enim a meipso veni, sed ille me misit. 42. Jesus said to them, If God were your Father you would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. 43 Quare loquelam meam non cognoscitis? Quia non potestis audire sermonem meum. 43. Why do you not understand my speech? even because you cannot hear my word. Augustinus in Ioannem. Coeperant Iudaei utrumque cognoscere: quia non de carnis generatione loqueretur dominus, sed de vitae institutione. Consuetudo autem Scripturarum est fornicationem spiritualiter appellare, cum diis multis et falsis anima tamquam prostituta subicitur; unde dicitur dixerunt itaque ei: nos ex fornicatione non sumus nati, unum patrem habemus Deum. AUG The Jews had begun to understand that our Lord was not speaking of sonship according to the flesh, but of manner of life. Scripture often speaks of spiritual fornication, with many gods, and of the soul being prostituted, as it were, by paying worship to false gods. This explains what follows: Then said they to Him, We be not born of fornication; we have one Father, even God. Theophylactus. Quasi responderent, quod Dei quaererent ultionem; et ideo adversus eum consiliarentur. THEOPHYL As if their motive against Him was a desire to avenge God’s honor. Origenes in Ioannem. Vel aliter. Quia redarguti sunt non esse filii Abrahae, atrocius respondent, latenter designantes, ex adulterio productum fore salvatorem. Sed magis mihi videtur quod conrixando responderunt. Cum enim prius dixissent: pater noster Abraham est, et audissent: si filii Abrahae estis, opera Abrahae facite, fatentur se habere maiorem patrem quam Abraham, scilicet Deum, et non ex fornicatione sumpsisse exordium. Non enim ex sponsa, sed ex meretrice, seu materia, Daemon, qui nihil facit ex se, producit eos qui carnalibus usi inhaerent materiae. ORIGEN Or their sonship to Abraham having been disproved, they reply by bitterly insinuating, that our Savior was the offspring of adultery. But perhaps the tone of the answer is disputatious, more than any thing else. For whereas they have said shortly before, We have Abraham for our father, and had been told in reply, If you are Abraham’s children, do the works of Abraham; they declare in return that they have a greater Father than Abraham, i.e. God; and that they were not derived from fornication. For the devil, who has no power of creating any thing from himself, begets not from a spouse, but a harlot, i.e. matter, those who give themselves up to carnal things, that is, cleave to matter. Chrysostomus in Ioannem. Sed quid dicitis vos? Patrem habetis Deum, et Christum incusatis haec dicentem? Et nimirum ex fornicatione multi eorum nati erant; etenim illicitas commixtiones faciebant; non tamen hoc redarguit; sed instat, ut ostendat quod non sunt ex Deo; unde sequitur dixit ergo eis Iesus: si Deus pater vester esset, diligeretis utique me: ego enim ex Deo processi et veni. CHRYS But what say you? Have you God for your Father, and do you blame Christ for speaking thus? Yet true it was, that many of them were born of fornication, for people then used to form unlawful connections. But this is not the thing our Lord has in view. He is bent on proving that they are not from God. Jesus said to them, If God were your Father, you would love Me: for I proceeded forth and came from God. Hilarius de Trin. Religiosi nominis assumptionem Dei filius in his qui se Dei filios confitentes, patrem sibi Deum dicerent, non improbavit; sed temerariam Iudaeorum usurpationem patrem sibi Deum praesumentium, per id quod se non diligerent, obiurgat. Non utique dici potest idipsum esse ex Deo exire, quod venisse. Sed cum ab his qui sibi Deum patrem dicerent, idcirco se diligendum ait, quia ex Deo exiisset; causam dilectionis ex causa docuit esse nascendi. Exiisse enim ad incorporalis nativitatis retulit nomen: quia religio profitendi sibi patrem Deum, ex dilectione Christi, qui ex eo genitus est, merenda sit. Nec enim in Deum patrem fit religiosus qui non diligit filium, cum diligendi filii non alia causa sit quam quod ex Deo sit. Ex Deo igitur filius est, non adventu, sed nativitate. Dilectio autem in patrem hinc erit omnis, si filius ex eo esse credatur. HILARY It was not that the Son of God condemned the assumption of so religious a name; that is, condemned them for professing to be the sons of God, and calling God the Father; but that He blamed the rash presumption of the Jews in claiming God for their Father, when they did not love the Son. For I proceeded forth, and came from God. To proceed forth is not the same with to come. When our Lord says that those who called God their Father, ought to love Him, because He came forth from God, He means that His being born of God was the reason why He should be loved: the proceeding forth, having reference to His incorporeal birth. Their claim to be the sons of God, was to be made good by their loving Christ, Who was begotten from God. For a true worshiper of God the Father must love the Son, as being from God. And he only can love the Father, who believes that the Son is from Him.