John 8:27

Our Lord having said, You believe not that I am, you shall die in your sins; they inquire of Him, as if wishing to, know in whom they are to believe, that they might not die in their sin: Then said they to Him, Who are You? For when you said, If you believe not that I am, you did not add, who you are. But our Lord knew that these were some who would believe, and therefore after being asked, Who are You? that such might know what they should believe Him to be, Jesus said to them, The beginning, who also speak to you; not as if to say, I am the beginning, but, Believe Me to be the beginning; as is evident from the Greek, where beginning is feminine. Believe Me then to be the beginning but you die in your sins: for the beginning cannot be changed; it remains fixed in itself, and is the source of change to all things. But it is absurd to call the Son the beginning, and not the Father also. And yet there are not two beginnings, even as these are not two Gods. The Holy Spirit is the Spirit of the Father and the Son; not being either the Father, or the Son. Yet Father, Son, and Holy Spirit are one God, one Light, one beginning. He adds, Who also speak to you, i.e. Who humbled Myself for your sakes, and condescended to those words. Therefore believe Me to be the beginning; because that you may believe this, not only am I the beginning but I also speak with you, that you may believe that I am. For if the Beginning had remained with the Father in its original nature, and not taken upon it the form of a servant, how, could men have believed in it? Would their weakly minds have taken in the spiritual Word, without the medium of sensible sound?

In some copies we find, Who also speak to you; but it is more consistent to read for (quia), not, who (qui): in which case the meaning is: Believe Me to be the beginning, for your own sakes have I condescended to these words.

See here the madness of the Jews; asking after so long time, and after all His miracles and teaching, Who are You? What is Christ’s answer? From the beginning I speak with you; as if to say, you do not deserve to hear any thing from Me, much less this thing, Who I am. For you speak always, to tempt Me. But I could, if I would confound and punish you: I have many things to say, and to judge of you.

Above He said, I judge no man but, I judge not, is one thing, I have to judge another. I judge not, He says, with reference to the present time. But the other, I have many things to say, and to judge of you, refers to a future judgment. And I shall be true in My judgment, because I am truth, the Son of the true One. He that sent Me is true. My Father is true, not by partaking of, but begetting truth. Shall we say that truth is greater than one who is true? It we say this, we shall begin to call the Son greater than the Father.

He says this, that they may not think that He allows them to talk against Him with impunity, from inability to punish them, or that He is not alive to their contemptuous designs.

Or having said, I have many things to say, and to judge of you, thus reserving His judgment for a future time, He adds, But He that sells Me is true: as If to say, Though you are unbelievers, My Father is true, Who has appointed a day of retribution for you.

Or thus: As My Father has sent Me not to judge the world, but to save the world, and My Father is true, I accordingly judge no man now; but speak thus for your salvation, not your condemnation: And I speak to the world those things that I have heard of Him.

And do hear from the Father is the same as to be from the Father; He has the hearing from the same sense that He has the being.

The coequal Son gives glory to the Father: as if to say, I give glory to Him whose Son I am: how proudly you detract from Him, whose servant you are.

They did not understand however what He meant by saying, He is true that sent Me: they understand not that He spoke to them of the Father. For they had not the eyes of their mind yet opened, to understand the equality of the Father with the Son.

Again, whose doctrine does He announce, at which all were astonished? Was it His own or the Father’s? So, when they were in doubt among themselves whether He were the Christ (not as being the Father, of course but as the Son), He says to them “You are not ignorant whence I am; and I am not come of myself, but He that sent me is true, whom ye know not; but I know Him, because I am from Him.” He did not say, Because I myself am He; and, I have sent mine own self: but His words are, “He hath sent me.” When, likewise, the Pharisees sent men to apprehend Him, He says: “Yet a little while am I with you, and (then) I go unto Him that sent me.” When, however, He declares that He is not alone, and uses these words, “but I and the Father that sent me,” does He not show that there are Two, Two, and yet inseparable? Indeed, this was the sum and substance of what He was teaching them, that they were …

Ver. 27 . “They understood not that He spake to them of the Father.” Oh folly! He ceased not to speak concerning Him, and they knew Him not. Then when after working many signs, and teaching them, He drew them not to Himself, He next speaketh to them of the Cross, saying,