Exegetical and Hermeneutical Commentary of Luke 8:39
Return to thine own house, and show how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.
39. shew how great things God hath done unto thee ] This command valuably illustrates one of the reasons why our Lord commanded reticence in other instances. To the region of Gadara He did not intend to return, and therefore the proclamation of a miracle would not cause Him to be surrounded by curious crowds.
Fuente: The Cambridge Bible for Schools and Colleges
Return to thine own house,…. Which very likely was in the city of Gadara, whither he went, and throughout the whole of which he published the account of the dispossession of the devils from him: Mark adds, “to thy friends”; relations, acquaintance, and countrymen:
and show how great things God hath done unto thee; for none but God could effect such things, tacitly suggesting to him hereby, that he himself was God. Mark adds, “and hath had compassion on thee”: signifying, that what he had done for him, did not arise from merit in the man, but from mercy in himself; [See comments on Mr 5:19].
And he went his way; he obeyed the orders of Christ, as love and gratitude obliged him:
and published throughout the whole city; of Gadara, and not only there, but in the rest of the ten cities, called Decapolis, Mr 5:20 one of which was this of Gadara, as Pliny relates o:
how great things Jesus had done unto him; having cast out a legion of devils from him, clothed him, and brought him to his right mind; and had not only delivered his body from a diabolical possession, but had given him spiritual and saving instructions for his soul, on which he had wrought a real work of grace.
o Lib. 5. c. 18.
Fuente: John Gill’s Exposition of the Entire Bible
Throughout the whole city (‘ ). Mr 5:20 has it “in Decapolis.” He had a great story to tell and he told it with power. The rescue missions in our cities can match this incident with cases of great sinners who have made witnesses for Christ.
Fuente: Robertson’s Word Pictures in the New Testament
Shew [] . Rather relate, recount, with the idea of telling the story throughout [] . See on declaration, ch. 1 1.
Throughout the whole city. Mark says in Decapolis.
How great things [] . Lit., how many things, and thus according with recount. Declared all things throughout, as many as Jesus had done.
41 – 56. Compare Mt 9:18 – 26; Mr 5:22 – 43.
Fuente: Vincent’s Word Studies in the New Testament
1) “Return to thine own house,” (hupostrephe eis ton oikon sou) “Return into your own residence,” to your own family and friends, those nearest you, as the Samaritan woman did, Joh 4:28-29; Joh 4:39. Go home from where you have been away so long.
2) “And shew how great things God hath done unto thee.” (kai diegou hosa soi epoiesen ho theos) “And relate what things God did to you,” As the leper did, Mar 1:44-45; And as Paul repeatedly did to his people, Act 26:19-20; Rom 9:1-3; Rom 10:1-4; Mar 5:19.
3) “And he went his way,” (kai apelthen) “And he went away,” from the place where Jesus had healed him,” departed obediently, Mar 5:20.
4) “And published throughout the whole city,” (kath hole ten polin kerusson) “And he heralded, was enthusiastically telling it, as he went, throughout all the city,” of Gadara, one of the ten cities of the Decapolis district, Mar 5:20; This was of the mercy and grace of God, Psa 66:16. He became a missionary, when Jesus had gone, praying people to be reconciled to God, 2Co 5:18-20.
5) “How great things Jesus had done unto him.” (hosa epoiesen auto ho lesous) “What Jesus did and had done to and for him,” Mar 5:20. This is what sin-forgiven people are still commanded to do, Psa 107:2; Mat 5:15-16; Act 1:8; Gal 6:14. What a monument to God’s grace this new-born soul, demon liberated man was, as he went forth, Joh 20:30-31.
Fuente: Garner-Howes Baptist Commentary
39. Relate those things which God hath done for thee. He bids him relate not his own work, but the work of God His design in doing so is, that he may be acknowledged to be the true minister and prophet of God, and may thus acquire authority in teaching. In this gradual manner it was proper to instruct an ignorant people who were not yet acquainted with his divinity. Though Christ is the ladder by which we ascend to God the Father, yet, as he was not yet fully manifested, he begins with the Father, till a fitter opportunity occurred.
We must now add the symbolical meaning. (557) In the person of one man Christ has exhibited to us “proof of his grace” which is extended to all mankind. Though we are not tortured by the devil, yet he holds us as his slaves, (558) till the Son of God delivers us from his tyranny. (559) Naked, torn, and disfigured, we wander about, (560) till he restores us to soundness of mind. It remains that, in magnifying his grace, we testify our gratitude.
(557) Nunc addenda est anagoge. — “ Maintenant il rested adjouster la deduction ou derivation;” — “it now remains to add the inference or remoter instruction.” — The word anagoge, or rather ἀναγωγὴ was technically employed by divines of the allegorizing school to denote the mystical meaning, which was the last and most recondite, as the literal was the first and most obvious, of the various meanings which they supposed to be contained in every verse of the Bible. Never did those men encounter a more zealous or more formidable opponent than Calvin. But, while he manfully sets his face against all that is mystical, when it can plead no higher authority than the ravings of a wild imagination, he is equally careful that those instructions which are indicated, though not directly conveyed, by the sacred writers, shall receive due consideration. He lays down as a general principle, which he endeavors to support by the word of God, that the cures of bodily diseases, performed by our Lord and his apostles, were intended to be symbolical of the removal of spiritual diseases by the power and grace of the Great Physician. Seldom does he close his illustration of one of those miracles without adverting to the loftier and more important occasions on which the arm of the Deliverer will put forth its strength. It is to this symbolical meaning that Calvin, under the word ἀναγωγὴ, borrowing the language, but disavowing the principles, of an ancient school, now proceeds to draw the attention of his reader. The grounds of his opinion it were foreign to our purpose to examine, but we have judged it necessary to append this note, in order to bring out clearly what the Author means. — Ed.
(558) “ Toutesfois nous luy sommes serfs et esclaves;” — “yet we are his serfs and slaves.”
(559) “ De la tyrannic malheureuse d’iceluy;” — “from his unhappy tyranny.”
(560) “ Nous ne raisons que trainer ca et la estans nuds, deschirez, et dis- figurez;” — “we do but drag along here and there, being naked, torn, and disfigured.”
Fuente: Calvin’s Complete Commentary
(39) Throughout the whole city.The city was, of course, according to the reading adopted, Gerasa, or Gadara.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And he went his way, publishing throughout the whole city how great things Jesus had done for him.’
The man obediently went on his way, and told everywhere what Jesus had done for him. So the spread of the Good News among the Gentiles was already commencing in seed form. Note the paralleling of the command ‘tell what God has done’ with the fulfilment ‘what Jesus had done’. Luke intends us to recognise that they indicated the same.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 8:39. Shew how great things God hath done unto thee. The divinity of our Saviour is strongly and emphatically expressed in this verse; where what Jesus had done, is placed in direct and immediate apposition with what God had done.
Fuente: Commentary on the Holy Bible by Thomas Coke
39 Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.
Ver. 39. Show how great things ] This was all the fee Christ called for for all his cures. He is content that we have the benefit, so he may have the glory of what he does for us.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Luk 8:39 . : it was good for the man that he should return to his home and people, and tell them what had befallen him through the mercy of God ( ). It was good for the people also. They needed a missionary greatly. , over the whole city. Mk. says in Decapolis.
Fuente: The Expositors Greek Testament by Robertson
to = unto. Greek. eis. App-104. Not the same word as in verses: Luk 8:19, Luk 8:25, Luk 8:27; Luk 8:-35.
shew = tell: tell the whole story.
how great things = whatsoever.
and published = proclaiming. See App-121.
unto = for.
Fuente: Companion Bible Notes, Appendices and Graphics
[39. , unto thee) Every one can be the weightiest witness of those things which have been vouchsafed to himself by the Divine favour.-V. g.
Fuente: Gnomon of the New Testament
Return: 1Ti 5:8
and published: Luk 17:15-18, Deu 10:21, Psa 66:16, Psa 126:2, Psa 126:3, Dan 4:1-3, Dan 4:34-37, Mar 1:45, Joh 4:29
Reciprocal: Gen 24:54 – Send me Mar 5:18 – prayed Luk 2:17 – General Joh 17:15 – take
Fuente: The Treasury of Scripture Knowledge
TESTIMONY AT HOME
Return to thine own house, and shew how great things God hath done unto thee.
Luk 8:39
The work of mans testimony should begin at home (cf. the order in Act 1:8).
I. Testimony at home.There (a) they have the greater claim; (b) they can better judge of the reality of changes in character and life; (c) they are more likely to be influenced than strangers who know nothing of the mans past.
II. The influence of home.There (a) his faith may be more surely tried; (b) he will have more reminders of Gods mercy towards him; (c) he will be less tempted to spiritual pride. Further,
III. The claims of home.Beware of (a) neglecting the work lying close at hand for more distant and alluring fields; (b) of testifying in public with growing indifference to the private life; and so (c) of living two livesone, that seen by the world; the other, that known only to God, and in a measure to ones household.
Illustration
We need to realise more than we do that Christianity is not simply a personal relation to Christ, that it involves a Christian society, and that, as Churchmen, our creed must be, and indeed is, Christ for the world and the world for Christ. We want, therefore, to abolish the false faith that, when a soul is brought to the Saviour, his salvation is complete, or that, when incorporated into the Church, his service is ended. Such a creed is, I recognise, nowhere theoretically held; but if works are the evidence of faithand they arefew will be prepared to deny that, if judged practically, this is the belief of many amongst us.
Fuente: Church Pulpit Commentary
Ver. 39.-They answered, &c. Because Christ seemed to imply that they had another father, they wished to learn from Him who he was. We own Abraham, and none other as our father.
Jesus saith unto them, If ye are the children of Abraham, do the works of Abraham. It is so in the Vulgate. But some Greek MSS. read as in the English version. He does not deny their extraction, but condemns their doings. Says S. Augustine, “Your flesh may be from Abraham, but not so your life.”
Ver. 40.-But now ye seek, &c. Abraham did not injure any one, but saved Lot, and as many as he could. But the Jews were eager to kill Christ. The Jews (Perke. Avoth. cap. v.) draw the same contrast between a disciple of Abraham and of Balaam.
Ver. 41.-Ye do the works of your father. He persists in saying that they were not Abraham’s children, but does not say whose children they were.
Then said they unto Him, We be not born of fornication, &c. Origen, Cyril, and Leontius think that in these words they implicitly reproached Him with His own birth. An atrocious statement, which the Pharisees studiously propagated, to detract from our Lord’s credit and authority. But it would have been atrocious blasphemy. (2.) Euthymius and Rupertus suppose it to be only an assertion of their descent from Sarah, and not from Hagar, and thus not spurious, or in a secondary rank. (3.) We are not born of spiritual fornication, i.e., idolatry. We are not Hagarenes, who were idolaters. Rupertus objects that to make out this meaning the word “but” should have been inserted. But Maldonatus maintains that such particles are often omitted, adding that fornication in the prophets means idolatry, as being spiritual fornication, drawing away the soul from its true Spouse (see Hos 1:2). Theophylact explains it to mean, “We are not born of mixed marriages of Jews and Gentiles, which were forbidden, and counted illegitimate by the Jews.” (4.) The Jews reply in a straightforward manner, Abraham is our true earthly father; and one is our Father, even God in heaven. Your charge is therefore false. You unjustly claim the God of Abraham for thyself alone, and exclude us from sonship with Him, and hand us over to another father, the devil, making us spurious, and consequently infamous.
Ver. 42.-Jesus said, &c. Put syllogistically, our Lord’s argument runs this, “He who loves God, loves also the Son of God. But ye do not love Me, who am the Son of God. Therefore ye love not God. Just as the Arians, who by denying Christ to be the Son of God, deny the Father also; for if He has not a Son, He cannot be called God the Father.
For I proceeded forth () and came (), I am here. S. Augustine, S. Hilary (de Trin. vi.), consider that the twofold generation of our Lord is here set forth. I came forth by eternal generation. I am come into the world by My Incarnation. “That the Word proceeded forth from God, is His eternal procession” (says S. Augustine), but He came to us, because He was made flesh; His advent was His being made man. But Jansen, Maldonatus, and others refer both the expressions to the Incarnation, but yet as implying, and presupposing His eternal generation. “I came forth from God, and came into the world, though I had before come forth from God, and was in heaven as God” (Joh 16:27).
For I came not of Myself, but He sent Me. He teaches that He was not self-originate, says S. Hilary (de Trin. vi.). Origen adds, He says this on account of some who came of themselves, and were not sent of the Father (see Jer 33:21). A warning to such as Lutherans, Calvinists, and others, who have no true mission.
Ver. 43.-Why do ye not understand, &c. Because cleaving to your pride, avarice, hatred, and enmity against Me, ye will not hear Me and understand. “They could not hear,” says S. Augustine, “because they refused to be corrected by what they heard;” but (as says the Gloss) ye are of the devil, and have elected to go on with him. S. Gregory Nazianzen (Orat. iv., de Theol.) tells us that in Scripture “I cannot” sometimes means “I will not.” (See Matt. xix. 12.) But secondly, and more properly and forcibly, “Ye do not understand My words because ye cannot endure My teaching, and will not let My words enter your ears, so hateful am I to you, and so obstinately have you from hatred hardened your hearts against Me.” Thus Emmanuel Sa.
Ver. 44.-Ye are of your father the devil. “Not by descent but by imitation,” says S. Augustine, quoting Ezek. xvi. 4; and adding, “The Jews, by imitating their impieties, found for themselves parents, not of whom to be born, but with whom they would be lost, by following their evil ways.”
S. Epiphanius (Her. 38, 40) by the devil in this place understands Judas Iscariot, whom our Lord also calls a devil. But the author of “Questions on the Old and New Testament” (apud S. Augustine) understands Cain. But it is certain that it must be taken literally to mean Lucifer. For the Jews in persecuting Jesus followed him as their father; “not by succession in the flesh, but in sin,” says Ambrose (Lib. iv. in 1oc.)
Ye are of, &c. “In order to kill Me.” He explains that they are of the devil, by following his suggestion. S. Chrysostom says he speaks not of “works,” but of desires (or lusts), showing that both lie and they greatly delighted in murders. For the devil has an ardent desire to destroy all men, both because he grudges them the glory from which he himself fell, but also to injure God, whom he hates as his torturer, and wishes to tear away men from Him whom He created in His own image, and called and predestinated to His own eternal grace and glory.
He was a murderer, &c. For as soon as Adam was created, Lucifer, the very same day through envy destroyed both him and all his posterity, by persuading him to eat of the forbidden fruit. And in like manner does he endeavour through you, 0 Jews, to kill Me, by Whom all men are to be redeemed from death. For he ever persists in his eager desire to destroy men, as the leopard and wolf, which feed on human flesh. He urged on Cain to kill Abel, and Joseph’s brethren to destine him to death. And even now instigates all murderers to commit their murders. And much more does he thirst for the death and destruction of souls, though bodily death is here more properly meant, for this it was they plotted against Christ. Euthymius and S. Augustine (Contra Petib. ii. 13).
And abode not in the truth, i.e., in the integrity and perfection, the grace, righteousness, and sanctity in which he was created. True means pure and unadulterated. As Nathaniel is called “a true Israelite, in whom is no guile.” Again “in truth” means in that which was his duty. In S. John, David, and Solomon “the truth” commonly means this (see Joh 3:21). There is a threefold truth, in heart, word, and deed. The truth of the heart is opposed to error; the truth of word is opposed to a lie, the truth of deed is when a man acts in accordance with what is practically right, and this is opposed to iniquity and sin. Now the devil did not stand in the truth because he did not persevere in what he ought to have done. He refused to be under God. He claimed to be His equal, a kind of second god, and rose up against Him through pride. Hence he fell from his state of grace, and was cast down to hell (see Isa 14:12). And so S. Chrysostom (Hom. liv.; S. Leo, Ser. de Quadr., and others). Hence (1.) S. Augustine (contr. Adimantum iv. 4), understands by the “truth,” the law, meaning that the devil did not abide in the Law of God. Others by “truth” understand fidelity, or the obedience due to God as the Creator.
(2.) S. Irenus (v. 22, 23) understands it to mean “veracity,” as our Lord says below he is “a liar, and the father of it.” Christ seems to charge the Jews with two faults, which they had learned from the devil, murder, and mendacity, and calumny.
(3.) Origen (Tom. xxiv.) understands it to mean “truth in practical matters,” which Lucifer abandoned when he sinned by pride, which practically was a false step. This resulted from his not abiding in truth of act, and thus he departed from truth in heart and word, and thus by his lies deceived mankind.
Hence S. Augustine (de Civ. xi. 13) rightly infers that he was created in grace and righteousness, and that the Manichees were wrong in asserting that he was naturally wicked or created by an evil god. They inferred this wrongly from 1 John iii., “The devil sinneth from the beginning.” The true meaning of this passage is explained in loco.
Because there is no truth in him. Neither in thought, word, or deed, for those three kinds of truth have a sisterly relation to each other. But here “truth” rather signifies veracity.
When he speaketh a lie, &c. When he fell from his original beauty as an angel and became a hideous demon, it was innate in him to deceive; his special and proper business was to lie, and to this he entirely devotes himself.
(2.) “Of his own,” means of his own special invention. But men lie from imitating him, and by his suggestion.
(3.) “Of his own,” from his own inward delight in it He delights in it, as a thief in his thefts.
For he is a liar. From his constant habit of lying, he is altogether made up of lies. And if he ever speaks truth, it is by compulsion, or else by means of truth to persuade men to what is false.
And the father of it. “His father,” says Nonnus. The Cainian heretics understood the devil to mean Cain. But the Manicheans on S. Augustine’s authority (in loco) said that the devil had a father, even the evil god, and that both he and his son were liars. But I maintain that “of it” refers to the word “lie,” which is understood in the term liar which occurs just before. And he is the father of a lie. (1.) Because he first invented the act of lying. (2.) Because he fashions and forms lies, as the potter moulds the clay. So S. Augustine and others. It is a Hebraism. Origen says, “The devil begot a lie. He was seduced by himself, and in this respect was worse, because others are deceived by him, whereas he is the author of his own deception.” And S. Augustine, “Not every one that lies is a father of a lie, but he only who, like the devil, received it not from any other quarter.”
And hence the devil is the father and author of heresies, and therefore heresiarchs have had a devil at their side who suggested their heresies, as well as arguments to uphold them. So Luther confessed of himself. Such a suggester had Arius, Eunomius, Calvin, &c. The Apostle (1 Tim. iv. 1) speaks of heresies as “doctrines of devils” (see notes in loco).
Ver. 45.— But if I speak the truth, ye believe Me not. His argument stands thus, “Whosoever believeth a lie is a son of the devil. And ye believe a lie, and are therefore sons of the devil.” But “if” may mean “because,” as some Greek and Latin copies read. And so it would mean, “Because I speak the truth in truly reproving your sins, and truly asserting myself to be the Messiah, and prove this by miracles, yet ye will not believe Me because ye will not give up your sins, and will not believe what I say and teach, but rather believe the devil who persuades you that I am a false prophet, and my miracles are mere sleight of hand.
Ver. 46.-Which of you, &c. This is to anticipate an objection of the Jews. For they might say, “We do not believe thee, because thou art a violater of our law, in healing the sick on the Sabbath-day.” Produce any other charge against Me, and I will submit to your disbelieving Me. My healing on the Sabbath was not a violation, but a sanctification of the Sabbath. I leave any further charge to be decided by you who are my sworn enemies. So confident was Christ in His innocence that no one could lay anything to His charge which bore the slightest resemblance to sin. For He was Himself sinless, both on account of the Beatific Vision which He enjoyed, as the Blessed in heaven are incapable of sin for the same reason (for seeing God to be the Supreme Good, they necessarily love Him with all their strength, and hate whatever displeases Him) and likewise from the hypostatical union with the Word. For because His humanity existed in the Person of the Word, the Word kept His humanity free from all sin, and in perfect holiness. For if the humanity of Christ had sinned, the Person of the Word would have sinned; which is impossible. For virtuous or vicious actions relate to persons, and are attributed to them. Hence S. Ambrose (on Ps. xl. 13) brings in God the Father thus addressing Christ, “Thou wert conversant with sinners, Thou didst take on Thee the sins of all, Thou wast made sin for all, but yet no practice of sin could reach Thee. Thou didst dwell among men, as if among angels, Thou madest earth to be like heaven, that even there also Thou mightest take away sin.”
If I say the truth, &c. He here shuts out another objection of the Jews. For they could have said, We believe Thee not, not for any sin which Thou hast committed, but because the things Thou sayest and teachest are not true.” Christ meets the. objection by saying, “I have proved to you My doctrine by so many arguments and miracles, that no prudent person who is not blinded by hatred could question its perfect truth. If then My life is most innocent, and My doctrine most true, why do ye not believe Me?” Receive then the truth not as a bare assertion, but as demonstrated by reason.
Ver. 47.-He that is of God, &c. He here assigns the true reason for the unbelief of the Jews, because they were born not of God, but of the devil; that is, ye do not listen to the spirit and instinct of God, but of the devil. For the devil has blinded your hearts with covetousness, hatred, and envy of Me. And ye therefore listen not to the words of God which I, who am sent from Him, announce to you, because ye will not hear and understand them. Because then ye are not the children of God who is true, but of the devil who is a liar, ye listen to his lying suggestions, but will not give a hearing to the true words of God which are uttered by Me.
Moreover S. Augustine and S. Gregory (Hom. xviii.) understand these words of the elect and reprobate. He who is predestinated and elected hears the words of God, ye hear them not because ye are reprobate. But this is not the literal and genuine sense of the word, but merely an adapted one. For as Toletus and Maldonatus observe, many of those who at that time did not believe in Christ afterwards believed at the preaching of S. Peter and the Apostles; and on the other hand, some who then believed in Christ afterwards fell away from the faith, and became reprobates (see Joh 6:67).
Lastly, the Manichees inferred wrongly from the passage (as S. Augustine asserts) that some men are good by their own nature, as created by the good God, but others are naturally evil, as created by the evil principle.
Morally:-S. Gregory infers thus from this saying of Christ: “Let each one ask himself if he takes in the word of God with the ear of his heart, and he will understand whence it is. The truth bids us long for the heavenly country, to crush the desires of the flesh, to shun the glory of the world, not to covet others’ goods, to be liberal with one’s own. Let each one of you consider with himself if this voice of God has prevailed in the ear of his heart, and he will acknowledge that it is from God.” And just below, “There are some who willingly listen to the words of God so as to be moved by compunction even to tears, but who after their tears go back again to their sin. And these assuredly hear not the words of God, because they scorn to carry them out in deed.” Hence S. Gregory infers that it is a mark of divine predestination if a man obeys the holy inspirations of God, and of reprobation if he rejects them (see Pro 1:24). And Joh 10:27, “My sheep hear My voice.” They who hear the voice of Christ their Shepherd are saved, they who hear not are devoured by the devil. So too Christ says plainly, “Blessed are they who hear the word of God and keep it” (Luk 11:25). And S. Bernard (Serm. 1, in Septuag.) tells his monks that the greatest proof of predestination is the profitable hearing of the word of God. For it was their constant food, by reading and meditation and prayer, to examine whatever proceeds from the mouth of God, and to fulfil it in their lives.
Ver. 48.-The Jews answered and said, &c. They used to say it, though it is written nowhere else. But why did they call Him a Samaritan? (1.) Because He associated with the Samaritans. (2.) Because He came from Galilee, which was near Samaria. (3.) Because the Samaritans were partly Jews and partly Gentiles, and Christ seemed to them to be the same as bringing in a new faith and religion; and He thus seemed to be mixing up the traditions of the elders with the Gospel. (4.) And lastly, because He seemed to be making a schism, like the Samaritans. A Samaritan was, moreover, a term of reproach.
And has a devil. (1.) Because they said He cast out devils through Beelzebub, the chief of the devils. (2.) Because He made Himself God, transferring to Himself the glory due to God, as Lucifer strove to do. So Leontius. Our Lord so understood it, and answered, “I seek not My own glory.” (3.) Thou art mad, like lunatics, and those possessed with devils (see x. 20, and vii. 20). This was an atrocious blasphemy. How wondrous, then, the patience of Christ! For He answered,
Ver. 49.-I have not a devil, &c. As loving truth He denies the false charge, but though all-powerful He returns not their reproach. “God, though receiving an injury, replies not with words of contumely; and thou, when insulted by thy neighbours, shouldest abstain from their evil words, lest the exercise of just reproof should be turned into weapons of anger.” And Chrysostom, “When it was necessary to teach, and to inveigh against their pride, He was severe. But in bearing with those who reproached Him, He exercised great gentleness, to teach us to resent any wrongs done to God, to overlook the wrongs done to ourselves.” And S. Augustine, “Let us imitate His patience, that we may attain to His powers.”
Christ took no notice of the term Samaritan, because it was a reproach directed only against Himself, and not against God. He refused therefore to avenge His own wrongs, but would defend the honour of God. All knew He was a Galilean, and not a Samaritan, and by saying that He had not a devil, He refuted at the same time the charge of being a Samaritan. For the Samaritans, as schismatics, were the bond slaves of the devil. S. Gregory (Hom. xviii.) gives a mystical reason for His silence. “A Samaritan,” he says, “means a guardian, and He is truly our guardian, of whom the Psalmist speaks, ‘Except the Lord keep the city, they watch in vain who guard it’ (Psa 127:2); to whom moreover it is said by Isaiah, ‘Watchman, what of the night?’ He would not therefore say, ‘I am not a Samaritan,’ lest he should deny also that He was our guardian.”
I have not a devil. But ye have one. So far from detracting from the glory of God, or claiming it for Myself, as Lucifer did, I continually honour the Father and say that I derive everything from Him, that I am sent from Him, that I obey Him in all things, that I refer everything I have to Him, and direct everything to His honour and glory. But ye rather dishonour God the Father, because ye dishonour Me, and assail Me with most bitter reproaches, though I am His Son, and His ambassador in the world. So Leontius. Others explain it more generally of sin- I honour My Father by good works, ye dishonour Him by your sins. So S. Augustine.
Ver. 50.-I seek not, &c. It is God the Father who will most sharply punish those who seek not My glory, but in every way dishonour and discredit Me. S. Chrysostom.
It may be said, “This is contrary to what Christ says (v. 22), The Father judgeth man.” But there Christ speaks of the public and general judgment, here He speaks of the private and daily judgment with which He avenges the wrongs done to His Son and His saints, as by the destruction of Jerusalem by Titus for the death of Christ; as He here seems to hint. So Maldonatus and others.
But the Gloss says, “There is one that judgeth who distinguishes My glory from yours; as David says, ‘Judge Me, 0 God, and distinguish My cause from that of the ungodly people'” (Psa 43:1, Vulg.)
Ver. 51.-Verily, verily, I say. He says this not from indignation but from pity of the Jews, showing that He is seeking not His own glory, but their salvation. “I say in very truth,” and as S. Augustine thinks, he means I swear, “that if ye keep My commandments ye shall never die the death of the soul; ye shall never sin, for sin is the death of the soul. But ye shall ever live, here in the grace of God, and in heaven in His glory. Ye shall die indeed in the body, but I will raise you up in the day of judgment, and ye shall live in happiness of body and spirit for all eternity.” So S. Augustine.
Ver. 52.-Now we know, &c. “The devil suggests to Thee such proud and absurd boasting, that Thy word will drive away death from those who believe in Thee, when we see that Prophets and holy men, as Abraham, all died. But as says S. Gregory (Hom. xviii.), looking only to the death of the body, they were dark to the word of truth. For as Bede saith, “Abraham, though dead in the body, was alive in his soul.” Learn from this, thou Religious, thou Preacher, thou Christian, from thy Master to receive calumnies for thy good deeds, curses and ill-will for thy kindnesses. Learn also to be good to the ungrateful. For Christ, though unweariedly teaching the Jews, healing them, delivering them from evil spirits, yet patiently endured these contumelies and reproaches, ingratitude in return for kindnesses, blasphemies for miracles, and for His teaching derision and reprehension, and yet did not cease to benefit those who were ungrateful, the very highest point of patience and charity.
Abraham is dead, &c. Thou blasphemest then, in making thyself greater than Abraham and the Prophets, yea, even greater than God Himself, since the word of God could not deliver Abraham and the Prophets from death. But yet the word of God, promulged by the lips of Christ, was more powerful than the word of God which was uttered to Abraham and the Prophets. And, moreover, Abraham and the Prophets were not dead in their souls, and though dead in the body were to be raised up by Christ to eternal life.
Ver. 53.-Art thou greater? &c. They considered it most absurd, and even blasphemous, for Christ to prefer Himself to Abraham, as He really did; for He was both God and man, though the Jews knew it not, or rather refused to believe it.
Ver. 54.-Jesus answered, &c. This was in answer to their question, Whom makest thou Thyself? He refers all His glory to His Father from whom He is, and who is God. What I say of Myself is of no value or weight, and that not only with you, as S. Chrysostom says, but with others. For in every court no one is believed on his own word but on the testimony of others, who witness for him (see chap. v. 31). Solomon also says, “Let another praise thee, and not thine own lips” (Pro 27:2). The Arians objected that the Father glorifies the Son. He is therefore greater than the Son. S. Augustine replies, “Thou heretic, readest thou not that the Son Himself said that He glorifies His Father? But He also glorifies the Son, and the Son glorifies the Father. Put aside thy pernicious teaching, acknowledge their equality, correct thy perversity.”
Ver. 55.-Yet ye have not known Him, &c. (1.) Ye know not the true God whom ye worship; ye know Him not to be one in essence and threefold in person, for ye think Him to be one in Person, as He is one in essence. Ye know not that God is a Father, and that He begat Me His Son, and that we two by our Breath produced the Holy Ghost. For had ye known it, ye would certainly have known and believed Me to be the Messiah, the Son of God; and conversely, “if ye had known Me, ye would assuredly have known My Father,” says S. Chrysostom.
(2.) S. Augustine says, Ye believe that there is one God, though ye neither see nor hear Him (see chap. v. 37). Ye ought therefore equally to believe in Me His Son, on account of the many signs and wonders which I work, though ye see not the Godhead which is hid within. (3.) Ye have not known Him, ye have not believed His testimony, This is My beloved Son; for ye knew not, or rather would not know, that this was the true voice of God. (4.) Euthymius explains, “Ye have not shown that ye know Him, because ye live wickedly, not as worshippers of God, but like idolatrous Gentiles, professing, as S. Paul says, to know Him (Tit, i. 16), but in works denying Him.”
And if I say, &c. Maldonatus thinks that Christ called the Jews “liars,” because they said to Him, “Thou art a Samaritan, and hast a devil.” For these were two most gross falsehoods, nay even blasphemies. But S. Chrysostom, Ammonius, and Theophylact are more to the point in asserting that they were called “liars,” because they lied in saying that they knew God. For they believed not that He had a Son, and was threefold in His personality.
But I know Him, &c. Theophylact explains it thus, “I show by my life and conduct that I know, reverence, and worship God, because I reverently observe and constantly fulfil His word. Or it may be explained, even better, in this way. Because I acknowledge God the Father, and clearly perceive His Majesty, Power, and Holiness; I therefore, as man, greatly reverence Him, and clearly and fully observe His precept, which ye Jews do not observe, because ye know not nor comprehend His Majesty, and therefore do not reverence it.” So Theophylact. Moreover, S. Augustine says, “He spake as the Son, the Word of the Father, and was the very Word of the Father Who spake to men.” And He fitly said the “word,” not the “precept,” because He Himself was the Word of the Father, and the Father had ordered Him to announce to men that very truth, that they should acknowledge, believe, and worship God the Father and God the Son.
Ver. 56.-Your father Abraham, &c. He longed for it with exulting mind; “He feared not, but exulted,” says S. Augustine. “Believing he exulted with hope, that he might see by understanding.” It is a catachresis. But what day? S. Augustine understands by it, that day of all eternity, wherein from all eternity the Son was begotten of the Father. “He wished to know My eternal generation and My Godhead, that he might believe in it, and be thereby saved.” “He saw,” says S. Augustine, “My day because he acknowledged the mystery of the trinity.” (Bede follows him, as usual.) S. Jerome (on Dan. viii.) and S. Gregory (in loc.) say that it was the day when, by the three angels that appeared to him, only one of whom spoke to him, the mystery of the Trinity was by symbols revealed to him; he saw three but adored one (Gen. xviii. 2).
(1.) But others generally refer it to the day of His Humanity, and thus understand it of the day of His Passion, Crucifixion, and death. See S. Chrysostom, &c. (2.) It is more simple to understand it of the day of His Incarnation. For all the Prophets and Patriarchs earnestly longed for the coming of Christ, to free them from their sins and from their imperfect state (limbo). “To see” (says John Alba) “is to enjoy the happiness and blessings brought by Christ.” The word has often that meaning, as in the Psalm “to see the goodness of the Lord in the land of the living,” i.e., to enjoy it.
He saw it. By faith, and again in a figure when he was commanded by God to offer up his son Isaac, which was a type of Christ’s offering on the Cross. So S. Chrysostom and S. Augustine, and S. Bernard (Serm. vi. de. Vigil Natalis) adds that by smiting on his thigh he signified that Christ was to come from his race.
(2.) He knew by prophetical revelation. But this would not be “seeing.”
(3.) The genuine meaning is, he saw from his own place (in limbo). He knew the day when Christ was incarnate and was born, not only from what Simeon told him, when he met him in the place below (in limbo), but also from what Anna the Prophetess, Zacharias, Anna the Virgin’s Mother, and S. John the Baptist told him, but he saw it by intuitive perception. He saw all, just as the Blessed in heaven behold all things on earth and under the earth, and as S. Anselm saw with his eyes lifted up by God what was doing behind a wall. Abraham longingly desired to see this, as if present. For the promise that Christ should be born of him had been frequently made him by God. And it was due to him, in consequence of his faith, obedience, and many merits, that as the father of the faithful, who for so long a time, without any fault of his own, was so long detained in prison (limbo), most eagerly looking for Christ to deliver him, might for his own consolation, and that of his fellow-patriarchs, and in solace of their long and anxious expectation, know the very day when Christ was Incarnate and born. For two thousand years had he eagerly waited for Christ and sighed for His birth. And therefore God revealed it to him by His Spirit, and then Abraham and all the Saints in prison rejoiced and were glad. So Jansen, Maldonatus, and others. Lastly, the angels who comfort souls in Purgatory, much more consoled the souls of Abraham and the Patriarchs (in limbo), even as the same angels announced that much longed-for birth to the shepherds. Christ said this, (1.) To show that He was greater than Abraham, and that He was God, (2.) to show how highly He was valued, though absent, by Abraham, though the Jews despised Him when present among, them. (3.) And also to prick their consciences indirectly in this way: “Abraham had so great a longing for Me, but ye have rejected Me. Ye are therefore not true children of Abraham, but spurious and degenerate.” He says “Abraham your father,” whose children ye glory in being, though I do not glory in him, but he rather glories and exults in Me.
Ver. 57.-Thou art not yet, &c. So that Abraham on his part could have seen Thee, and rejoiced at the sight. Irenus hence infers that Christ lived fifty years on earth (adv. Hr. ii. 39, 40). But it is the common opinion that He was on earth for only thirty four (and those not complete) years. S. Chrysostom and Euthymius read forty years, but the common reading is fifty. The Jews seem to have been thinking of the jubilee. “Thou hast not reached one jubilee, how then canst Thou say that Thou hast seen Abraham, who lived forty jubilees before?” (So Severus of Antioch in Catena.) But Euthymius thinks that Christ seemed to the Jews, by reason of the maturity of His judgment and the gravity of His bearing, and also from the labours He had undergone in journeying and preaching, to be fifty years old. But you may easily say that the Jews, in order to avoid exception or mistake, put His age much higher than they knew He had attained to.
Ver. 58.-Jesus said, &c. That is, I am God. The word am denotes eternity, which is ever present, and has no past or future. I am eternal, immutable, and ever the same. So S. Augustine, Bede, S. Gregory. I as God exceed the age of Abraham not by fifty years, but by infinite durations of years. For as Tertullian (de Trinit.) says, unless He had been God, He could not, as being descended from Abraham, have been before him. Hear S. Augustine on this passage, “Before Abraham was made, that refers to human nature, but I am pertains to the Divine Substance; was made (Vulg.), because Abraham was a creature. He said not, ‘Before Abraham was, I am,’ but Before Abraham was made, I am. Nor did He say, ‘Before Abraham was made, I was made.’ For in the beginning God made heaven and earth; for in the beginning was the Word. Before Abraham was made, I am. Acknowledge the Creator, distinguish the creature. He who spake was made of the seed of Abraham; and in order that Abraham might he made, He was (existed) before Abraham.”
Ver. 59.-Then they look up, &c., as a blasphemer, who placed Himself above Abraham, and made Himself equal to God. Blasphemers were ordered to be stoned (Lev 24:16). It is clear that these Jews were not those who were said to have believed in Him (as Theophylact supposes), but the others who were opposed to Christ. “And to what should such hardness betake itself but to stones?” says S. Augustine (in loc.) “They sought to crush Him, whom they could not understand,” says S. Gregory (Hom. xviii.)
But Jesus hid Himself, &c. He made Himself invisible, and thus passed unharmed through the midst of them. So Leontius and others. S. Gregory says, “Had He willed to exercise His power, He would have bound them in their sins, or would have plunged them into the pains of eternal death. But He who came to suffer, would not exercise judgment.” And S. Augustine, “He would rather commend to us His patience, than exercise His power. He forsakes them, since they would not accept His correction. He hides not Himself in a corner of the temple, as if afraid, or running into a cottage, or turning aside behind a wall or column: but by .His Divine Power making Himself invisible, He passed through their midst. As man He fled from the stones, but woe to them from whose stony hearts God flies away.
Morally, we are taught by this example (says S. Gregory) humbly to avoid the anger of the proud, even when we have the power to resist them.
Fuente: Cornelius Lapide Commentary
8:39 Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published {l} throughout the whole city how great things Jesus had done unto him.
(l) That is, the city of the Gadarenes: and though Mark says that he preached it in Decapolis, these accounts do not differ, for Pliny records in lib. 5, chap. 18, that Gadara is a town of Decapolis: so that Decapolis was partly on this side of Jordan, and partly on the other side.