John 8:19

(tom. xix. l. in Joan. in princ.) Ye neither know Me, nor My Father: this seems inconsistent with what was said above, Ye both know Me, and know whence I am. But the latter is spoken in reply to some from Jerusalem, who asked, Do the rulers know indeed that this is the very Christ? Ye neither know Me is addressed to the Pharisees. To the former persons from Jerusalem however He said, He that sent Me, is true, Whom ye know not. You will ask then, How is that true, If ye know Me, ye would know My Father also? when they of Jerusalem, to whom He said, Ye know Me, did not know the Father. To this we must reply, that our Saviour sometimes speaks of Himself as man, and some-times as God. Ye both know Me, He says as man: ye neither know Me, as God. (tom. xix. l. in Joan. in princ.) It is proper to observe, that the followers of other sects think this text proves clearly, that the God, whom the Jews worshipped, was not the Father of Christ. For if, say they, our Saviour said this to the Pharisees, who worshipped God as the Governor of the world, it is evident that the Father of Jesus, whom the Pharisees knew not, was a different person from the Creator. But they do not observe that this is a usual manner of speaking in Scripture. Though a man may know the existence of God, and have learned from the Father that He only must be worshipped, yet if his life is not good, he is said not to have the knowledge of God. Thus the sons of Eli, on account of their wickedness, are said not to have known God. And thus again the Pharisees did not know the Father; because they did not live according to their Creator's command. And there is another thing meant too by knowing God, different from merely believing in Him. It is said, Be still then, and know that I am God. (Ps. 45:10) And this, it is certain, was written for a people that believed in the Creator. But to know by believing, and believe simply, are different things. To the Pharisees, to whom He says, Ye neither know Me, nor My Father, He could with right have said, Ye do not even believe in My Father; for he who denies the Son, has not the Father, either by faith or knowledge. But Scripture gives us another sense of knowing a thing, viz. being joined to that thing. Adam knew his wife, when he was joined to her. And if he who is joined to a woman knows that woman, he who is joined to the Lord is one spirit, and knows the Lord. And in this sense the Pharisees neither knew the Father, nor the Son. But may not a man know God, and yet not know the Father? Yes; these are two different conceptions. And therefore among an infinite number of prayers offered up in the Law, we do not find any one addressed to God the Father. They only pray to Him as God and Lord; in order not to anticipate the grace shed by Jesus over the whole world, calling all men to the Sonship, according to the Psalm, I will declare Thy name unto my brethren.

"Then said they unto Him, Who is thy father? Jesus answered, Ye neither know Me, nor My Father." Because while they knew they spake as though they knew not, and as if trying Him, He doth not even deem them worthy of an answer. Wherefore henceforth He speaketh all more clearly and more boldly; drawing His testimony from signs, and from His teaching of them that followed Him, and by the Cross being near.

For, "I know," He saith, "whence I come." This would not greatly affect them, but the adding, "and whither I go," would rather terrify them, since He was not to remain in death. But why said He not, "I know that I am God," instead of, "I know whence I come"? He ever mingleth lowly words with sublime, and even these He veileth. For after saying, "I bear witness of Myself," and proving this, He descendeth to a humbler strain. As though He had said, "I know from whom I am sent, and to whom I depart." For so they could have had nothing to say against it, when they heard that He was sent from Him, and would depart to Him.

"I could not have spoken," He saith, "any falsehood, I who am come from thence, and depart thither, to the true God. But ye know not God, and therefore judge according to the flesh. For if having heard so many sure signs and proofs ye still say, 'thy witness is not true,' if ye deem Moses worthy of credit, both as to what he speaketh concerning others and what he speaketh concerning himself, but Christ not so, this is to judge according to the flesh."

"But I judge no man." He saith indeed also that "the Father judgeth no man." (c. v. 22.) How then doth He here declare, that, "If I judge, My judgment is just, for I am not alone"? He again speaketh in reply to their thoughts. "The judgment which is Mine is the judgment of the Father. The Father, judging, would not judge otherwise than as I do, and I should not judge otherwise than as the Father."