Tractates on the Gospel of John

^4. Accordingly, let us now see what He says about those disciples of His who were then listening to Him. “I have manifested,” He says, “Your name unto the men whom You gave me.” Did they not, then, know the name of God when they were Jews? And what of that which we read, “God is known in Judah; His name is great in Israel”? Therefore, “I have manifested Your name unto these men whom You gave me out of the world,” and who are now hearing my words: not that name of Yours whereby You are called God, but that whereby You are called my Father: a name that could not be manifested without the manifestation of the Son Himself. For this name of God, by which He is called, could not but be known in some way to the whole creation, and so to every nation, before they believed in Christ. For such is the energy of true Godhead, that it cannot be altogether and utterly hidden from any rational creature, so long as it makes use of its reason. For, with the exception of a few in whom nature has become outrageously depraved, the whole race of man acknowledges God as the maker of this world. In respect, therefore, of His being the maker of this world that is visible in heaven and earth around us, God was known unto all nations even before they were indoctrinated into the faith of Christ. But in this respect, that He was not, without grievous wrong being done to Himself, to be worshipped alongside of false gods, God was known in Judah alone. But in respect of His being the Father of this Christ, by whom He takes away the sin of the world, this name of His, previously kept secret from all, He now made manifest to those whom the Father Himself had given Him out of the world. But how had He done so, if the hour were not yet come, of which He had formerly said that the hour would come, “when I shall no more speak unto you proverbs, but I shall show you plainly of my Father”? Can it be supposed that the proverbs themselves contained such a plain anouncement? Why, then, is it said, “I will declare to you openly,” but just because that “in proverbs” is not “openly”? But when it is no longer concealed in proverbs, but uttered in plain words, then without a doubt it is spoken openly. How, then, had He manifested what He had not as yet openly declared? It must be understood, therefore, in this way, that the past tense is put for the future, like those other words, “All things that I have heard of my Father, I have made known unto you:” as something He had not yet done, but spoke of as if He had, because His doing of it He knew to be infallibly pre-determined.