Tractates on the Gospel of John

^13. But those men, indignant, yet dead, and predestinated to death eternal, answered with insults, and said, “Now we know that you have a devil. Abraham is dead, and the prophets.” But not in that death which the Lord meant to be understood was either Abraham dead or the prophets. For these were dead, and yet they live: those others were alive, and yet they had died. For, replying in a certain place to the Sadducees, when they stirred the question of the resurrection, the Lord Himself speaks thus: “But as touching the resurrection of the dead, have ye not read how the Lord said to Moses from the bush, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but of the living.” If, then, they live, let us labor so to live, that after death we may be able to live with them. “Whom makest you yourself,” they add, that you say, “he shall never see death who keeps my saying,” when you know that both Abraham is dead and the prophets?

14. “Jesus answered, If I glorify myself, my glory is nothing: it is my Father that glorifies me.” He said this on account of their saying, “Whom makest you yourself?” For He refers His glory to the Father, of whom it is that He is God. From this expression also the Arians sometimes revile our faith, and say, See, the Father is greater; for at all events He glorifies the Son. Heretic, have you not read of the Son Himself also saying that He glorifies His Father? If both He glorifies the Son, and the Son glorifies the Father, lay aside your stubbornness, acknowledge the equality, correct your perversity.

15. “It is,” then, said He, “my Father that glorifies me; of whom you say, that He is your God: and you have not known Him.” See, my brethren, how He shows that God Himself is the Father of the Christ, who was announced also to the Jews. I say so for this reason, that now again there are certain heretics who say that the God revealed in the Old Testament is not the Father of Christ, but some prince or other, I know not what, of evil angels. There are Manicheans who say so; there are Marcionites who say so. There are also, perhaps, other heretics, whom it is either unnecessary to mention, or all of whom I cannot at present recall; yet there have not been wanting those who said this. Attend, then, that you may have something also to affirm against such. Christ the Lord calls Him His Father whom they called their God, and did not know; for had they known [that God] Himself they would have received His Son. “But I,” said He, “know Him.” To those judging after the flesh He might have seemed from such words to be self-assuming, because He said, “I know Him.” But see what follows: “If I should say that I know Him not, I shall be a liar like you.” Let not, then, self-assumption be so guarded against as to cause the relinquishment of truth. “But I know Him, and keep His saying.” The saying of the Father He was speaking as Son; and He Himself was the Word of the Father, that was speaking to men.

16. “Your father Abraham rejoiced to see my day; and he saw, and was glad.” Abraham's seed, Abraham's Creator, bears a great testimony to Abraham. “Abraham rejoiced,” He says, “to see my day.” He did not fear, but “rejoiced to see it.” For in him there was the love that casts out fear. He says not, rejoiced because he saw; but “rejoiced that he might see.” Believing, at all events, he rejoiced in hope to see with the understanding. “And he saw.” And what more could the Lord Jesus Christ say, or what more ought He to have said? “And he saw,” He says, “and was glad.” Who can unfold this joy, my brethren? If those rejoiced whose bodily eyes were opened by the Lord, what joy was his who saw with the eyes of his soul the light ineffable, the abiding Word, the brilliance that dazzles the minds of the pious, the unfailing Wisdom, God abiding with the Father, and at some time come in the flesh and yet not to withdraw from the bosom of the Father? All this did Abraham see. For in saying “my day,” it may be uncertain of what He spoke; whether the day of the Lord in time, when He should come the flesh, or that day of the Lord which knows not a dawn, and knows no decline. But for my part I doubt not that father Abraham knew it all. And where shall I find it out? Ought the testimony of our Lord Jesus Christ to satisfy us? Let us suppose that we cannot find it out, for perhaps it is difficult to say in what sense it is clear that Abraham “rejoiced to see the day” of Christ, “and saw it, and was glad.” And though we find it not, can the Truth have lied? Let us believe the Truth, and cherish no doubt of Abraham's merited rewards. Yet listen to one passage that occurs to me meanwhile. When father Abraham sent his servant to seek a wife for his son Isaac, he bound him by this oath, to fulfill faithfully what he was commanded, and know also for himself what to do. For it was a great matter that was in hand when marriage was sought for Abraham's seed. But that the servant might apprehend what Abraham knew, that it was not offspring after the flesh he desired, nor anything of a carnal kind concerning his race that was referred to, he said to the servant whom he sent, “Put your hand under my thigh, and swear by the God of heaven.” What connection has the God of heaven with Abraham's thigh? Already you understand the mystery: by thigh is meant race. And what was that swearing, but the signifying that of Abraham's race would the God of heaven come in the flesh? Fools find fault with Abraham because he said, Put your hand under my thigh. Those who find fault with Christ's flesh find fault with Abraham's conduct. But let us, brethren, if we acknowledge the flesh of Christ as worthy of veneration, despise not that thigh, but receive it as spoken of prophetically. For a prophet also was Abraham. Whose prophet? Of his own seed, and of his Lord. To his own seed he pointed in saying, “Put your hand under my thigh.” To his Lord he pointed in adding, “and swear by the God of heaven.”