Exegetical and Hermeneutical Commentary of John 8:56
Your father Abraham rejoiced to see my day: and he saw [it,] and was glad.
56. rejoiced to see my day ] Literally, exulted that he might see My day, the object of his joy being represented as the goal to which his heart is directed. This is a remarkable instance of S. John’s preference for the construction expressing a purpose, where other constructions would seem more natural. Comp. Joh 4:34; Joh 4:47, Joh 6:29; Joh 6:50, Joh 9:2-3; Joh 9:22, Joh 11:50, Joh 16:7. Abraham exulted in anticipation of the coming of the Messiah through implicit belief in the Divine promises.
and he saw it, and was glad ] A very important passage with regard to the intermediate state, shewing that the soul does not, as some maintain, remain unconscious between death and the Day of Judgment. The Old Testament saints in Paradise were allowed to know that the Messiah had come. How this was revealed to them we are not told; but here is a plain statement of the fact. The word for ‘was glad’ expresses a calmer, less emotional joy than the word for ‘rejoiced,’ and therefore both are appropriate: ‘exulted’ while still on earth; ‘was glad’ in Hades. Thus the ‘Communion of Saints’ is assured, not merely in parables (Luk 16:27-28), but in the plainer words of Scripture. Comp. Heb 12:1.
Fuente: The Cambridge Bible for Schools and Colleges
Your father Abraham – The testimony of Abraham is adduced by Jesus because the Jews considered it to be a signal honor to be his descendants, Joh 8:39. As they regarded the sayings and deeds of Abraham as especially illustrious and worthy of their imitation, so they were bound, in consistency, to listen to what he had said of the Messiah.
Rejoiced – This word includes the notion of desire as well as rejoicing. It denotes that act when, compelled with strong desire for an object, we leap forward toward its attainment with joy; and it expresses:
1.The fact that this was an object that filled the heart of Abraham with joy; and,
2.That he earnestly desired to see it.
We have no single word which expresses the meaning of the original. In Mat 5:12 it is rendered be exceeding glad.
To see – Rather, he earnestly and joyfully desired that he might see. To see here means to have a view or distinct conception of. It does not imply that Abraham expected that the Messiah would appear during his life, but that he might have a representation of, or a clear description and foresight of the times of the Messiah.
My day – The, day of the Messiah. The word day, here, is used to denote the time, the appearance, the advent, and the manner of life of the Messiah. Luk 17:26; as it was in the days of Noah so shall it be also in the days of the Son of man. See Joh 9:4; Mat 11:12. The day of judgment is also called the day of the Son of man, because it will be a remarkable time of his manifestation. Or perhaps in both those cases it is called his day because he will act the most conspicuous part; his person and work will characterize the times; as we speak of the days of Noah, etc., because he was the most conspicuous person of the age.
He saw it – See Heb 11:13; These all died in faith, not having received (obtained the fulfillment of) the promises, but having seen them afar off, and were persuaded of them, etc. Though Abraham was not permitted to live to see the times of the Messiah, yet he was permitted to have a prophetic view of him, and also of the design of his coming; for,
1. God foretold his advent clearly to him, Gen 12:3; Gen 18:18. Compare Gal 3:16; Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, and to thy seed, which is Christ.
2. Abraham was permitted to have a view of the death of the Messiah as a sacrifice for sin, represented by the command to offer Isaac, Gen 22:1-13. Compare Heb 11:19. The death of the Messiah as a sacrifice for the sins of men was that which characterized his work – which distinguished his times and his advent, and this was represented to Abraham clearly by the command to offer his son. From this arose the proverb among the Jews Gen 22:14, In the mount of the Lord it shall be seen, or it shall be provided for; a proverb evidently referring to the offering of the Messiah on the mount for the sins of men. By this event Abraham was impressively told that a parent would not be required to offer in sacrifice his sons for the sins of his soul – a thing which has often been done by pagan; but that God would provide a victim, and in due time an offering would be made for the world.
Was glad – Was glad in view of the promise, and that he was permitted so distinctly to see it represented. If the father of the faithful rejoiced so much to see him afar off, how should we rejoice that he has come; that we are not required to look into a distant futurity, but know that he has appeared; that we may learn clearly the manner of his coming, his doctrine, and the design of his death! Well might the eyes of a patriarch rejoice to be permitted to look in any manner on the sublime and glorious scene of the Son of God dying for the sins of men. And our chief honor and happiness is to contemplate the amazing scene of mans redemption, where the Saviour groaned and died to save a lost and ruined race.
Fuente: Albert Barnes’ Notes on the Bible
Joh 8:56
Your father Abraham rejoiced to see My day
Abrahams vision of Christs day
(Christmas day Sermon):–Here is joy, joy at a sight, at the sight of a day, and that day Christs, and no day is so properly His as His birthday.
First, Christ has a day proper to Him. My day. Secondly, this day is a day of double joy–rejoiced, was glad. Thirdly, this was so to Abraham. Lastly, all this nothing displeasing to Christ, for it is spoken to the praise of Abraham that did it, and to the dispraise of the Jews who did it not. We are now disposing ourselves to this, and have a three-fold warrant.
1. We have Abraham for our example. We do but as he in making Christs day a day of joy.
2. Abrahams example approved by Christ, who commends the patriarch, not that he rejoiced at the sight of Him, but of His day. Verily, the speech is in honour of Christmas.
3. He reproves the Jews for not doing herein as Abraham, which is against them that have a spleen at this feast, and think they can joy in Him and yet set by His day. Nay, love Him, love His day. They tell us that to keep it they would Judaize (Gal 4:10), but the context shows not to keep it is to Judaize.
I. THE OBJECT. My day.
1. Not as the Son of God. He has no day.
(1) Day and night are parts of time, but His goings forth are from eternity Mic 5:2).
(2) If we would improperly call it a day, no day to be seen (1Ti 6:16).
(3) If we could see it and Him in His Deity, yet there is small joy.
2. But as the Son of Man He hath more days than one; but this notes one above the rest, a day with the double article. There are two such eminent days. Of His Genesis, and of His Exodus; of His nativity and His passion.
(1) Not of His passion; for that was none of His (Luk 22:53), but ours: and no day, but rather night; and no day of joy (Luk 23:48).
(2) But of His birth, and so the angel calls it (Luk 2:11). And His day because every man has a property in His birthday; as kings in the day of the beginning of their reigns; as Churches, when they are first dedicate; as cities, when their first trench is cast. And a day of joy in heaven and earth Luk 2:10-14): to all people, not only on and after it, but before, and so to Abraham. Of course day must be taken for the whole time of Christs life; yet that time had its beginning on a day, and that day even for that beginning may challenge a right in the word.
II. THE ACTS.
1. Abrahams first act–his desire.
(1) The cause of it. Why should Abraham so desire two thousand years before! What was it to him? You remember Jobs Easter (19:25). The joy of this was the same as Abrahams Christmas; oven that a day should come when his Redeemer should come into the world. For a Redeemer he needed, and therefore desired His day (Isa 29:22). The time when hehad this day first shown him he complains of his need (Gen 18:27).
(2) The manner of it. We may take measure of the greatness of the day by the greatness of his desire. The nature of the word is, he did even fetch a spring for joy, and that not once but often. He could not contain his affection, it must out in bodily gesture. Think of a staid, discreet man being so exceedingly moved; and to do all this only in the desire.
2. Abrahams second act. He saw it, though afar off (Heb 11:13), as in a perspective glass (1Co 13:12). He did not know precisely the day, but that such a day should come. How did he see it?
(1) Not as if he could not see it unless Christ had been in the flesh in His day. So Simeon saw (Luk 2:30). But better than this, for if Simeon had not seen in Abrahams manner, he had been no nearer than the Jews who stoned Christ.
(2) If not with the eyes, then how? There is in every man two men–outward and inward. Now if there be an inward we must allow him senses, and so eyes (Eph 1:18); it was with these that Abraham saw, and by no other do we see.
(3) By what light saw he? He was a prophet, and might be in the Spirit, and have the vision clearly represented before him; but he was a faithful man Gal 3:9), and saw it in the light of faith (Heb 11:1; Heb 11:27).
(4) Where was this and when? The text is enough, but the Fathers hold that he saw his birth at Mature, His passion at Moriah (Gen 17:19; Gen 18:10). But this day he saw at Mature. Christ was in person there, one of the three.
3. Abrahams third act. He that was glad that he should see it must needs be glad when he did see it; accomplishment is more joyful than desire. And what grounds (Gen 26:4)!
Conclusion: The reference to us.
1. Our desire. We have greater cause to desire this day because we have greater need.
2. Our sight is much clearer than his. For though we see as he, and he as we, by the light of faith; yet he in the faith of prophecy yet to come, we in the faith of history now past.
3. Our joy is to be above his, as we have the greater cause and the better sight. Rules for our joy.
(1) Here are two sorts
(a) Our exultation, a motion of the body.
(b) The other, joy, a fruit of the spirit. Let the former have its part, but should not have so large an allowance of time and cost as to leave little or nothing for the spirit.
(2) That our joy in Christs day be for Him. We joy in it as it is His. The common sort wish for it and joy in it as it is something else, viz., a time of cheer and feasting, sports and revelling, and so you have a golden calfs holiday. (Bp. Andrewes.)
Abrahams sight of faith
I. THE GROUND OF ABRAHAMS FAITH–the promise of God. (Gen 12:3; Gen 22:18). To open this promise we must inquire
1. What was this seed? We must distinguish of a two-fold seed; that to whom the blessing was promised, and that in whom both Abraham, his seed, and all nations were to be blessed (Gen 17:7). Now this promise was either to his carnal seed or to his spiritual seed (Gal 3:7). But then there was another seed–the Messiah.
2. What was this blessedness? All the good which results to us from Gods covenant.
(1) Our reconciliation with God consisting of
(a) remission of sins (Psa 32:1-2), which is included in the blessing of Abraham (Gal 3:8).
(b) Regeneration (Act 3:25-26).
(2) Eternal life.
(a) The patriarchs sought it by virtue of this promise (Heb 11:13-15).
(b) Unless this had been included God could not act suitably to the greatness of His covenant relation (Heb 11:16; Mat 22:31-32).
II. THE STRENGTH OF HIS FAITH.
1. His clear vision of Christ. He saw my day. Three things argue the strength of bodily sight.
(1) When what we see is far off. Thousands of years intervened, yet they went to the grave in full assurance. The nature of faith is that it can look upon things absent and future as sure and near, but without it man looks no further than present probabilities.
(2) When there are clouds between. Now when the promise was made it was impossible in the course of nature for Abraham to have a son; but when the son was miraculously given he was commanded to sacrifice him. Now to strive against these and other difficulties argues strong faith Rom 4:18).
(3) When there is little light to see by. The revelation was obscure; the patriarchs had only Gen 3:15; Abrahams was a little clearer, but it was a small glimmering compared with what we enjoy. Yet they could do more with their faith than we with ours.
(1) As to Christ there is a sight of Him
(a) Past. To see Him whom we have not seen, as if we had seen Him in the flesh, is the work of faith (Gal 3:1).
(b) Present. To see Him so as to make Him the object of our love and trust (Joh 6:40; Act 7:56).
(c) Future. We must be assured of His second coming and that we shall see Him (Job 19:25-27).
What, then, is this clear vision of Christ to us? How shall we judge of the strength of our faith by this? Ans
(2) As to the glory and blessedness of the world to come. Faith is the perspective of the soul, by which it can see things distant as present Heb 11:26; Heb 6:18; Heb 12:2).
2. His deep affection or rejoicing in Christ.
(1) No other affection will become Christ but great joy (Luk 2:10, Act 13:48; Act 8:39; Act 16:34).
(2) The reasons for this joy.
(a) The excellency of the object in Himself and His work (Joh 3:16); in His necessity to us (Mic 6:6-7; Psa 49:7-8; Job 33:24); in His benefit (1Co 1:30-31).
(b) The subjects are delivered from their misery and find their happiness in God.
(c) The causes–the Holy Ghost and faith as His instrument Rom 14:17; 1Th 1:5; Rom 15:18; 1Pe 1:8).
(3) The nature of this joy and its solid effects.
(a) It enlarges our hearts in duty and strengthens us in the way of Neh 8:10; Psa 119:14).
(b) It sweetens our calamities (Heb 3:17-18).
(c) It draws us off from the vain delights of the flesh (Psa 4:7; Psa 43:4). (T. Manton, D. D.)
Abraham beholding Christs day
I. THE DAY OF CHRIST. Not a period of twenty-four hours, but, as is usual in the Bible, a dispensation.
1. Some of the remarkable days that Abraham saw.
(1) Looking back he saw the day when the Everlasting Father embraced Abraham and all His chosen in Christ and designed their salvation (Pro 8:28).
(2) The day of Christs incarnation. In thy seed, etc.
(3) The day of Christs oblation.
(4) The day of Christs resurrection.
(5) The day of Christs ascension.
(6) The day of Pentecost.
(7) The day of judgment as winding up the dispensation and completing the fulfilment of the promise.
2. The characteristics of this day. It was a day of
(1) Light.
(2) Gladness.
(3) Life.
(4) Love.
(5) Peace.
(6) Salvation.
II. THE BLESSED VIEW WHICH FAITH TAKES OF THIS DAY.
1. It could not have been a sensible view–for sense never can discover God. The natural man receiveth not the things of the Spirit of God.
2. It was a spiritual view–a sight by faith. Faith, like the bodily eye, is
(1) A recipient organ.
(2) An assuring organ. When a man sees a thing he cannot be mistaken if his sight is good, so a man cannot believe without knowing he is saved.
(3) A directing organ. By the eye we are guided in our daily life, and by faith we walk in the light.
(4) While a small, the eye is a capacious organ. What a wide prospect it can take in! So the least faith pierces the invisible.
(5) An impressible organ. As scenes are impressed on the retina, so is Christ on faith.
III. THE JOY AND GLADNESS ARISING OUT OF THIS SIGHT. It was not carnal but spiritual joy, including
1. Spiritual health (Psa 33:1).
2. Soul satisfaction (Psa 36:8).
3. Enlargement of soul.
4. It is cordial, hidden and unknown to the world, lasting, matchless and transcendent. (T. Bagnall-Baker, M. A.)
Christian piety in relation to the future
Christian piety
I. TURNS THE SOUL TOWARDS THE FUTURE. Piety seems to have turned Abrahams mind to the day of Christ. This refers, undoubtedly, to Christs incarnation, personal ministry, and spiritual reign. Nineteen long centuries rolled between. Still he saw it. In relation to the future, Christian piety
1. Gives an interesting revelation of it. Science, poetry, literature, shed no light on the on-coming periods of our being; but the Bible does. It opens up the history of the race.
2. Gives a felt interest in the blessedness of the future. It gave Abraham a felt interest in the day of Christ. It gives the good a felt interest in the glories that are coming. And what glorious things are on their march!
II. FASTENS THE SOUL UPON CHRIST IN THE FUTURE. My day. To the godly Christ is everything in the future. Do the rivers point to the sea, the needle to the pole, the plants to the sun? Does hunger cry for food, life pant for air? Even so does the heart of piety point to Christ in the future. He has a day, a universal day of His glorious revelation to come.
III. BRINGS JOY TO THE SOUL FROM THE FUTURE. Abraham was glad
1. With a benevolent gladness; he knew the world would be blessed by Christs advent.
2. With a religious gladness; he knew that God would be glorified by His advent. Several reasons might make us glad as we think of the coming day of Christ.
(1) There will be a solution of all difficulties.
(2) A termination of all imperfections, physical, mental, spiritual.
(3) A consummation of unending blessedness.
Conclusion: Learn
1. The congruity of Christianity with the prospective tendency of the soul. The soul is always pointing to the future. Christianity meets this tendency and satisfies it.
2. The antidote of Christianity to the forebodings of the soul. Some souls are always boding evil, and well all the ungodly may. Christianity lights up the future.
3. The fitness of Christianity to the aspirations of the soul. Wonderful is the good after which some souls are aspiring in the future. The present and the material have lost for them their attractions. Man cannot aspire after anything higher than that which Christianity supplies. (D. Thomas, D. D.)
Christ seen afar off
A very lofty mountain, rising in lonely grandeur on the horizon to cleave the blue sky with its snowy pinnacles, is descried from afar. We see it a long way off–from where hills and heights, shaggy forests, silent uplands, and busy towns, and all other individual objects that lie between, are lost in distance, and present the appearance of a level plain. So, just so, Adam and Eve descried a child of theirs rising above the common level of mankind, at the long distance of four thousand years. Of the millions who were to spring from them and people the earth of which they were the lonely tenants, this distinguished child was the only one on whom, on whose birth, and life, and death, and works, their weeping eyes and eager hopes, were fixed.
Christ before Abraham
But how did Abraham see Him and His day? One answer is, Abraham was in heaven when the Son of God left the seat of glory and came to earth. He saw the return of the trooping bands of angels whose faces flashed out in the sky above the plains of Bethlehem, and whose voices sang the anthem of incarnation, Glory to God in the highest, and on earth peace, goodwill toward men! All heaven was stirred from its centre to its outermost rim over the coming of Christ to earth and over the great work which brought Him among men. Abraham was in the midst of this stir. There is another answer. You find it upon the page of Old Testament history. There we are taught that the Son of God did not always maintain invisibility prior to Bethlehem. Under the former religious economy He fellowshipped with men. He walked with Adam in Eden and communed with him in the cool of the day. There is quite a long chapter in the Old Testament concerning His visit to Abraham: how He found his tent; what Abraham was doing; how He was received; how a kid was dressed and cakes were baked; how He ate and refreshed Himself at Abrahams table; even a report is given of the conversation which passed between them. From the declaration of superiority to Abraham, the Jewish ideal of superior human greatness, Jesus passes to the declaration of His equality with God. Christianitys Christ is a distinct and a well-defined person. Everything about him is sharply cut and fearlessly stated. He speaks for himself. He entraps no man into discipleship. He is not afraid of the light, nor of the witness-stand, nor of the crucible. He asks no blind faith, but submits himself to scrutiny. The man with a true Christ is a true man. The Christ and the man always correspond. (David Gregg.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 56. Abraham rejoiced to see my day] Or, he earnestly desired to see my day; , from , very much, and , I leap – his soul leaped forward in earnest hope and strong expectation that he might see the incarnation of Jesus Christ. The metaphor appears to be taken from a person who, desiring to see a long-expected friend who is coming, runs forward, now and then jumping up to see if he can discover him. There is a saying very like this in Sohar Numer fol. 61: “Abraham rejoiced because he could know, and perceive, and cleave to the Divine NAME.” The Divine name is Yehovah; and by this they simply mean God himself.
And he saw it] Not only in the first promise, Ge 3:15, for the other patriarchs saw this as well as he; and not only in that promise which was made particularly to himself, Ge 12:7; Ge 22:18, (compared with Ga 3:16,) that the Messiah should spring from his family; but he saw this day especially when Jehovah appeared to him in a human form, Ge 18:2; Ge 18:17, which many suppose to have been a manifestation of the Lord Jesus.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
You glory much in this, that you have Abraham to your father. This father of yours foresaw my coming into the world, and my dying upon the cross. He saw it by the eye of faith, in the promise which was made to him, That in his seed all the nations of the earth should be blessed. He saw it in the type of Isaacs being offered, then receiving him in a figure, Heb 11:19. He saw it in the light of Divine revelation. He saw my coming in the flesh; my dying upon the cross for sinners; the publication of my gospel to the whole world, by which means all the nations of the earth became blessed in his seed. And he
was glad, with the joy of faith, which gives the soul a union with an absent object by faith made certain to it, Heb 11:1.
Fuente: English Annotations on the Holy Bible by Matthew Poole
56. Abraham rejoiced to see my day,&c.exulted, or exceedingly rejoiced that he should see, heexulted to see it, that is, by anticipation. Nay,
he saw it,and was gladhe actually beheld it,to his joy. If this mean no more than that he had a propheticforesight of the gospel-daythe second clause just repeating thefirsthow could the Jews understand our Lord to mean that He “hadseen Abraham?” And if it mean that Abraham was thenbeholding, in his disembodied spirit, the incarnate Messiah[STIER, ALFORD,&c.], the words seem very unsuitable to express it. It expressessomething past“he saw My day, and wasglad,” that is, surely while he lived. He seems to referto the familiar intercourse which Abraham had with God, who isonce and again in the history called “the Angel of the Lord,“and whom Christ here identifies with Himself. On those occasions,Abraham “saw ME” (OLSHAUSEN,though he thinks the reference is to some unrecorded scene). If thisbe the meaning, all that follows is quite natural.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Your father Abraham rejoiced to see my day,…. Or “he was desirous to see my day”, as the Syriac and Arabic versions rightly render the word; or “very desirous”, as the Persic version: and indeed, this was what many kings and prophets, and righteous men, were desirous of, even of seeing the Messiah and his day: we often read of , “the days of the Messiah”: and the Jews, in their Talmud y, dispute much about them, how long they will be; one says forty years, another seventy, another three ages: it is the opinion of some, that they shall be according to the number of the days of the year, three hundred and sixty five years; some say seven thousand years, and others as many as have been from the beginning of the world; and others, as many as from Noah; but we know the day of Christ better, and how long he was here on earth; and whose whole time here is called his day; this Abraham had a very great desire to see:
and he saw [it] and was glad; he saw it with an eye of faith, he saw it in the promise, that in his seed all the nations of the earth should be blessed; and when it was promised him he should have a son, which was the beginning of the fulfilment of the other, he laughed, and therefore his son was called Isaac, to which some reference is here made; he saw him in the birth of his son Isaac and rejoiced, and therefore called his name Isaac, that is, “laughter”: he saw also Christ and his day, his sufferings, death, and resurrection from the dead, in a figure; in the binding of Isaac, in the sacrifice of the ram, and in the receiving of Isaac, as from the dead; and he not only saw the Messiah in his type Melchizedek, and who some think was the Son of God himself, but he saw the second person, the promised Messiah, in an human form, Ge 18:2; and all this was matter of joy and gladness to him. This brings to mind what the Jews say at the rejoicing at the law, when the book of the law is brought out z
“Abraham rejoiced with the rejoicing of the law, he that cometh shall come, the branch with the joy of the law; Isaac, Jacob, Moses, Aaron, Joshua, Samuel, David, Solomon, rejoiced with the joy of the law; he that cometh shall come, the branch with the joy of the law.”
y T. Bab. Sanhedrin, fol. 99. 1. z Seder Tephillot, fol. 309. 1. Ed. Basil.
Fuente: John Gill’s Exposition of the Entire Bible
Rejoiced (). First aorist middle indicative of , a word of Hellenistic coinage from , to rejoice.
To see ( ). Sub-final use of and second aorist active subjunctive of . This joy of Abraham is referred to in Heb 11:13 (saluting, , the promises from afar). There was a Jewish tradition that Abraham saw the whole history of his descendants in the vision of Ge 15:6f., but that is not necessary here. He did look for and welcome the Messianic time, “my day” ( ). “He saw it, and was glad” ( ). Second aorist active indicative of and second aorist passive indicative of . Ye see it and are angry!
Fuente: Robertson’s Word Pictures in the New Testament
Rejoiced [] . With exultant joy. See on 1Pe 1:6. To see [ ] . The Greek construction is peculiar. Literally, that he should see; i e., in the knowledge or anticipation that he should see. My day. The exact meaning of the expression is altogether uncertain.
Fuente: Vincent’s Word Studies in the New Testament
1) “Your father Abraham rejoiced,” (Abraam ho pater humon egalliasato) “Abraham your father was glad,” gladdened or rejoiced, in strong hope or anticipation, Luk 10:24; Luk 20:37-38.
2) “To see my day: (hina ide ten hemeran ten emen) “In order that he should see (might see) my day,” of earthly manifestation, as the substitutionary Redeemer, when he offered his son Isaac, Gen 22:8-16. He saw Christ as that substitutionary ram provided for both him and his son that day, and the true Lamb of God for the whole world, Joh 1:29.
3) “And he saw it and was glad.” (kai eiden kai echare) “And he comprehended it, and he rejoiced in it,” what he saw by faith, Heb 11:13-19; Gen 15:6. He was not hesitant to offer his son of gladness in old age, Isaac, in obedience to the command of God, for he was already saved and his offering his son was a testamentary evidence of his faith in the coming Redeemer, whom God had promised, Gen 3:16-17; Gen 12:1-3; Rom 4:3-5; Jas 2:21-24.
Fuente: Garner-Howes Baptist Commentary
56. Your father Abraham. He grants to them, in words only, what he formerly took from them, that Abraham is their father But he shows how idle is the objection drawn from the name of Abraham “He had no other object,” says he, “during his whole life, than to see my kingdom flourish. He longed for me when I was absent, you despise me when I am present.” What Christ here asserts concerning Abraham alone, applies to all the saints. But this doctrine has greater weight in the person of Abraham, because he is the father of the whole Church. Whoever then desires to be reckoned in the number of the godly, let him rejoice, as he ought to do, in the presence of Christ, for which Abraham ardently longed.
Exulted to see my day. The word exult expresses a vehement zeal (248) and ardent affection. We must now supply the contrast. Though the knowledge of Christ was still so obscure, Abraham was inflamed by so strong a desire, that he preferred the enjoyment of it to everything that was reckoned desirable. How base then is the ingratitude of those who despise and reject him, when he is plainly offered to them? The word day does not, in this passage, denote eternity, (as Augustine thought,) but the time of Christ’s kingdom, when he appeared in the world clothed with flesh, to fulfill the office of Redeemer.
But a question now arises, How did Abraham behold, even with the eyes of faith, the manifestation of Christ? For this appears not to agree with another statement of Christ,
Many kings and prophets desired to see the things which you see, and yet did not see them, (Luk 10:24.)
I reply, faith has its degrees in beholding Christ. Thus the ancient prophets beheld Christ at a distance, as he had been promised to them, and yet were not permitted to behold him present, as he made himself familiarly and completely visible, when he came down from heaven to men.
Again, we are taught by these words that, as God did not disappoint the desire of Abraham, so he will not now permit any one to breathe after Christ, without obtaining some good fruit which shall correspond to his holy desire. The reason why he does not grant the enjoyment of himself to many is — the wickedness of men; for few desire him. Abraham ’ s joy testifies that he regarded the knowledge of the kingdom of Christ as an incomparable treasure; and the reason why we are told that he rejoiced to see the day of Christ is, that we may know that there was nothing which he valued more highly. But all believers receive this fruit from their faith, that, being satisfied with Christ alone, in whom they are fully and completely happy and blessed, their consciences are calm and cheerful. And indeed no man knows Christ aright, unless he gives him this honor of relying entirely upon him.
Others explain it to mean, that Abraham, being already dead, enjoyed the presence of Christ, when he appeared to the world; and so they make the time of desiring and the time of seeing to be different. And indeed it is true, that the coming of Christ was manifested to holy spirits after death, of which coming they were held in expectation during the whole of their life; but I do not know if so refined an exposition agrees with Christ’s words.
(248) “ Un vehement zele.”
Fuente: Calvin’s Complete Commentary
(56) Your father Abraham rejoiced to see my day.They had asked in scorn if He were greater than their father Abraham (Joh. 8:53). .His words have shown that He was. He now, with the thoughts of Joh. 8:39 still present, contrasts the exultation of him whom they claimed as father, when he saw from afar the Messianic advent, with their rejection of the Messiah who is actually among them. Abraham realised the fulness of the promises made to him, and believed in the Lord that the blessing should be fulfilled to his seed. He, too, had kept Gods word, and in the true sense had not seen death (see Gen. 15:1-6; Gen. 22:18). The words, My day, are used, as in Luk. 17:22, for the manifestation of Christ on earth.
And he saw it, and was glad.This is the historic fulfilment of the joy which looked forward to the day of Christ. Our Lord reveals here a truth of the unseen world that is beyond human knowledge or explanation. From that world Abraham was cognisant of the fact of the Incarnation, and saw in it the accomplishment of the promise which had brought joy to shepherds watching their flocks, as the Patriarch had watched his; there came an angel, as angels had come to him, and a multitude of the heavenly host, exulting in the good news to men. In that joy Abraham had part. The truth comes as a ray of light across the abyss which separates the saints in heaven from saints on earth. As in the parable, where Lazarus is in Abrahams bosom, the rich man is represented as knowing and caring for his brethren on earth, so here the great Patriarch is spoken of as knowing and rejoicing in the fact of the Incarnation. The faculty of reason cannot explain how it is, but the faculty of faith can receive the truth that there is a communion of saints, and finds in it a comfort which robs separation of its bitterness, and a power which strengthens all the motives to a holy and devoted life. (Comp. Luk. 16:19-31; Heb. 12:1.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
56. Your father Abraham He prepares to assert his superiority over Abraham in his highest title, their boasted father; much more, then, over all other Jews.
Rejoiced Exulted, leaped for joy.
To see my day Literally, that he should see my day. Abraham’s exultation was in hope of seeing Christ’s day.
And he saw it Saw it in accordance with his exultant hope. But when did he thus see Christ’s day. The interpretation hitherto most common is that concisely given by Dr. A. Clarke on the passage. “
And he saw it
But many later leading commentators, as Tholuck, Stier, and Alford, hold, that as Abraham’s exultant hope of seeing preceded the seeing itself, the seeing cannot be a mere prophetic seeing but a real. It must then be a seeing by Abraham from paradise. Tholuck says, “Such a sympathy is ascribed to Abraham as that spoken of in 1Pe 1:12, where the angels are said to look down with joy upon the redemption wrought out, and in Luk 9:31, where Moses and Elias speak with the Redeemer of his decease at Jerusalem.” This is a much more striking meaning; but would not, then, he saw it have been in the present tense? Is not Abraham’s seeing in paradise, a permanent seeing?
Fuente: Whedon’s Commentary on the Old and New Testaments
“Your father Abraham rejoiced to see my day, and he saw it and was glad’.
Abraham had been told by God that ‘by you all the families of the earth will be blessed’ and that ‘kings would be born of him’ (Gen 12:3; Gen 17:6; compare Gen 22:18-19), and as he looked forward to kings being born from him he might well have associated the coming time of blessing with the coming of a righteous future king descended from him, one who would rule nations as he ruled his family tribe (compare Gen 49:10-14). How else could the nations of the world be blessed through him? Abraham thus rejoiced in the great day when God and the world would be at one through his descendants and looked forward to that day of God. This came out especially when at last the chosen son, through whom the promises would begin fulfilment, was born, for laughter was continually associated with that birth, even in the very name Isaac itself (meaning ‘laughter’). Abraham rejoiced at the birth of Isaac for he rejoiced at him as the sign of the fulfilment of the promises in the future.
There was also a Rabbinic tradition that when God made His covenant with Abraham He showed him the day of the Messiah. Genesis Rabbah 44:25ff states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come, which would include the days of the Messiah.
But this statement of Jesus, taken over-literally, produced derision.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 8:56. Your Father Abraham rejoiced, &c. When the figurative word day is used not to express the period of any one’s existence, but to denote his peculiar office and employment, it must needs signify that very circumstance in his life which is the characteristic of such office or employment: but Jesus is here speaking of his peculiar office and employment, as appears from the occasion of the debate, which was his saying, if any man keep my commandments, he shall never taste of death; intimating thereby the virtue of his office as Redeemer. Therefore, by the word day, must needs be meant that characteristic circumstance of his life; but that circumstance was the laying it down for the redemption of mankind; consequently, by the word day, is meant the great sacrifice of Christ. But not only the matter, but the manner likewise of this great revelation, is delivered in the text; Abraham rejoiced to SEE my day: this evidently shews it to have been made not merely by revelation in words, but by representation in action. The Greek word rendered to see, is frequently used in the New Testament in its proper signification, for to see sensibly; but whether used literallyor figuratively, it always denotes a full intention. That the expression was as strong in the Syriac language, as in the Greek of this inspired historian, appears from the reply which the Jews made to our Lord; Thou art not yet fifty years old, and hast thou SEEN Abraham? which plainly intimated, that theyunderstood the assertion of Abraham’s seeing Christ’s day, to mean a real beholding him in person. We may therefore conclude from the words of the text, that the redemption of mankind was not only revealed to Abraham, but revealed likewise by representation: and we have shewn in the notes on Genesis 22 that the command to offer up Isaac was the very revelation of Christ’s day, or of the redemption of mankind by his death and sufferings. St. Chrysostom, in his comment on this place, says, “Christ, by the word day, seems to signify that of his crucifixion, which was typified in the offering up of Isaac and the ram.” Erasmus says likewise, “Jesus meant, by these dark passages, that Abraham, when he was preparing to offer up his son Isaac, saw our Lord’s being delivered up to the death of the cross for the redemption of mankind.” We are sure that Abraham had in fact this desire highly raised in him: the verb signifies to leap forward with joy to meet the object of one’s wishes, as well as to exult in the possession thereof. Accordingly, the ancient versions, particularly the Syriac, render it by words which express earnest desire; and after them the best critics translate it, earnestly desired , that he might see; which implies, that the period of his desires was in the space between the promise made, and the actual performance of it by the delivery of the command; consequently, that it was granted at his request. The text plainly distinguishes two different periods of joy; the first, when it was promised that he should see; the second, when he actually saw: and it is to be observed, that according to the exact use of the word rendered rejoiced, which is noted above, it implies that tumultuous pleasure which the certain expectation of an approaching blessing, understood only in thegross, occasions; and the word rendered was glad, that calm and settled joy which arises from our knowledge and acquiescence in the possession of it: but the translators, perhaps, not apprehending that there was any time between the grant to see, and the act of seeing, turned it, he rejoiced to see. From the following words of this verse it will appear, that Abraham, at the time when the command to sacrifice his son was given, knew it to be that revelation which he had so earnestly requested. He saw it and was glad. Thus our Lord plainly and peremptorily assumed the character of the Messiah.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 8:56 . ., Euth. Zigabenus, and, indeed, in such a manner, that He, at the same time, puts the hostile children of Abraham to shame.
] with a reproving glance back to Joh 8:39 .
, ] he exulted to see ; the object of his exultation is conceived as the goal to whose attainment the joyous movement of the heart is directed. He rejoiced in the anticipation of seeing my day, i.e . of witnessing the day of my appearance on earth . [39] As to its historical date , does not refer to an event in the paradisaical life of Abraham; but, as Abraham was the recipient of the Messianic promise, which described, on the one hand, the Messiah as His own , himself, however, on the other hand, as the founder and vehicle of the entire redemptive Messianic development for all nations, the allusion is to the time in his earthly life when the promise was made to him . His faith in this promise (Gen 15:6 ) and the certainty of the Messianic future, whose development was to proceed from him, with which he was thus inspired, could not but fill him with joy and exultation; hence, also, there is no need for an express testimony to the . in Genesis (the supposed reference to the laughing mentioned in Gen 17:17 which was already interpreted by Philo to denote great joy and exultation, and which Hofmann also has again revived in his Weissag. und Erfll . II. p. 13, is inadmissible, on a correct explanation of the passage). So much, however, is presupposed, namely, that Abraham recognised the Messianic character of the divine promise; and this we are justified in presupposing in him who was the chosen recipient of divine revelations. For inventions of the Rabbis regarding revelations of future events asserted, on the ground of Gen 17:17 , to have been made to Abraham, see Fabric. Cod. Pseudepigr . I. p. 423 ff. The seeing of the day (the experimental perception thereof through the living to see it , Luk 17:22 ; Polyb. x. 4. 7; Soph. O. R . 831, 1528; and see Wetstein and Kypke on the passage) to which ( ) the exultation of Abraham was directed, was, for the soul of the patriarch, a moment of the indefinite future . And this seeing was realized , not during his earthly life, but in his paradisaical state (comp. Lampe, Lcke, Tholuck, De Wette, Maier, Luthardt, Lechler in the Stud. u. Krit . 1854, p. 817, Lange, Baeumlein, Ebrard, Godet), when he, the ancestor of the Messiah and of the nation, learnt that the Messianic age had dawned on the earth in the birth of Jesus as the Messiah. In like manner the advent of Jesus on the earth was made known to Moses and Elias (Mat 17:4 ), which fact, however, does not justify us in supposing that reference is here made to occurrences similar to the transfiguration (Ewald). In Paradise Abraham saw the day of Christ; indeed, he there maintained in general a relation to the states and experiences of his people (Luk 16:25 ff.). This was the object of the ; it is impossible, however, to determine exactly the form under which the was vouchsafed to him, though it ought not to be explained with B. Crusius as mere anticipation . We must rest contented with the idea of divine information . The apocryphal romance, Testamentum Levi , p. 586 f. (which tells us that the Messiah Himself opens the gates of Paradise, feeds the saints from the tree of life, etc., and then adds: . ), merely supplies a general confirmation of the thought that Abraham, in the intermediate state of happiness, received with joy the news of the advent of Messiah. Supposing, however, that the relation between promise ( , , etc.) and fulfilment ( . ), expressed in the two clauses of the verse, do require the beholding of the day of Christ to be a real beholding , and the day of Christ itself to be the day of His actual appearance , i.e . the day of the incarnation of the promised One on earth, it is not allowable to understand by it, either, with Raphelius and Hengstenberg, the appearance of the angel of the Lord (Gen 18 ), i.e . of the Logos, to Abraham; or, with Luther, “ the vision of faith with the heart ” at the announcement made in Gen 22:18 (comp. Melancthon, Calvin, and Calovius); [40] or, with Olshausen, a prophetic vision of the of Christ (comp. Joh 12:41 ); or, with Chrysostom, Theophylact, Euth. Zigabenus, Erasmus, and most of the older commentators, also Hofmann, the beholding of an event which merely prefigured the day of Christ, a typical beholding, whether the birth of Isaac be regarded as the event in question (Hofmann; see also his Schriftbew . II. 2, p. 304 f.), or the offering up of Isaac as a sacrifice, prefiguring the atoning sacrifice and resurrection of Christ (Chrysostom, Grotius, and many others). According to Linder, in the Stud. und Krit . 1859, p. 518 f., 1867, p. 507 f., the day of Christ denotes nothing but the time of the birth of Isaac , which was promised in Gen 18:10 , so that Christ would thus appear to have represented Himself as one of the angels of the grove of Mamre (comp. Hengstenberg), and, by the expression , to have denoted a time of special, actual revelation . Taken thus, however, the day in question would be only mediately the day of Christ; whereas, according to the connection and the express designation , Christ Himself must be the immediate subject of the day , as the one whose appearance constitutes the day emphatically His
His , analogously to the day of His second advent (Luk 17:24 ; 1Co 1:8 ; 1Co 5:5 ; 2Co 1:14 ; Phi 1:6 ; Phi 2:16 ; 1Th 5:2 ; 2Th 2:2 ); hence, also, the plural had not to be employed (in answer to Linder’s objection).
] appropriately interchanged for ., the latter corresponding to the first outburst of emotion at the unexpected proclamation.
[39] expressly denotes (hence not , comp. Luk 17:22 ) the exact, particular day of the appearance of Christ on earth, i.e. the day of His birth (Job 3:1 ; Diog. L. 4. 41), from the Johannine point of view, the day on which the was accomplished. This was the great epoch in the history of redemption which Abraham was to behold.
[40] Bengel also: “Vidit diem Christi, qui in semine, quod stellarum instar futurum erat, sidus maximum est et fulgidissimum.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1657
ABRAHAMS VIEWS OF CHRIST
Joh 8:56. Your father Abraham rejoiced to see my day: and he saw it, and was glad.
ONE cannot read any of our Lords discourses without seeing the need of a spiritual discernment. For want of it, his hearers could not understand his plainest assertions. It being his object to convey spiritual instruction, he used such expressions as were suited to that end: but his hearers annexed only a carnal sense to them, and therefore conceived of him as talking like a maniac; Thou hast a devil, and art mad. One expression in particular gave them the highest offence: he had said, If a man keep my saying, he shall never taste of death: this they interpreted as relating to the death of the body; and, well knowing that Abraham and the prophets had all died, they could not endure such arrogance as that assertion implied; since it, in fact, exalted him above Abraham himself. Though they misconstrued his meaning, our Lord would not deny the inference which they drew from his words; but, on the contrary, confirmed it; and told them, that, contemptible as they thought him, Abraham himself had eagerly desired to see his day [Note: This must be the sense of in this place; else there would be a manifest tautology.], and, on being favoured with a sight of it, had greatly rejoiced. At this they stumbled still more: and, on being further assured by him that he existed before Abraham was born, they took up stones to stone him.
In the assertion before us, however ridiculous it appeared to their carnal apprehensions, is contained a most important truth: to illustrate which, we shall shew,
I.
What were Abrahams views of Christ
To mark this with precision is no easy matter. If we suppose that Abraham understood the types as we do, his views of Christ were complete indeed: for, from the appearance of Jehovah to him in human shape [Note: Gen 18:2; Gen 18:22; Gen 18:25; Gen 18:27; Gen 18:30.], he would behold the incarnation of Christ; and from Melchizedec, to whom Abraham himself offered tithes of all that he possessed, and from whom also he received a blessing [Note: Gen 14:17-20.], he would know the everlasting priesthood of Christ, and the necessity of depending on him for all spiritual blessings. Moreover, from his being ordered to offer Isaac upon an altar on Mount Moriah (the very place where Christ was afterwards crucified;) and from Isaac being restored to him, when in Abrahams purpose he was already dead; he would learn the sacrifice of Christ by the hand, as it were, of his own Father [Note: Isa 53:10.], and his resurrection from the dead. And as he is said to have made this offering by faith, and to have received his son from the dead in a figure, we are by no means certain that he did not see the mystery contained in that remarkable transaction [Note: See Heb 11:17-19.]. But we wish always to lean to the safe side in our interpretations of Holy Writ, and rather to assert too little than too much: we therefore content ourselves with ascribing to Abraham such views only as the New Testament writers have clearly assigned to him. He saw then,
1.
The person and work of Christ as a Saviour
[He saw that there was some particular person who should spring from him, distinct from, and superior to, all his other descendants [Note: Gal 3:16.]. He saw that the covenant which God had condescended to make with him was confirmed and ratified in that particular individual [Note: Gal 3:17.]. He saw that that person was to be a source of blessings to mankind; and that, not to one nation only, but to all the nations of the earth. He saw, that though the land of Canaan was promised to him and his posterity, this was not the only, or the chief, blessing which they were to inherit: on the contrary, he regarded Canaan only as a type of a better inheritance [Note: Heb 11:9-10; Heb 11:13-16.]; and saw distinctly, that grace and glory were the special benefits which the promised Seed should obtain for them [Note: Luk 1:68-75. Compare with Gal 3:14; Gal 3:18.]. Whether he knew precisely in what manner Christ was to obtain these things for us, we do not undertake to determine; but that Christ was to be the one fountain of these blessings to the world, he knew assuredly: for on that very truth he grounded all his hopes of salvation.]
2.
The method of a sinners justification through him
[We are continually told, that Abrahams faith was counted to him for righteousness. But was it the act of faith that constituted his justifying righteousness before God? If so he has whereof to glory; (in direct opposition to St. Pauls assertion); and he was saved by works, and not by faith only [Note: Rom 4:1-5.] (for faith, as an act of our own, is a work, as much as love, or any other act). No: it was by the object of faith that he was justified, even by that promised Seed, who died for him upon the cross: and it was to that promised Seed that he looked for a justifying righteousness before God [Note: Rom 3:21-26; Rom 5:18.].
It may be said, in opposition to this, that St. James says he was justified by works, and particularly by offering up his son Isaac upon the altar [Note: Jam 2:21-23.]. But a very little consideration will suffice to shew, that he does not contradict the assertions of St. Paul. When was Abraham justified? I answer, the very moment he believed the declaration of God with respect to the promised Seed [Note: Gen 12:1-3; Gen 15:5-6.]. But this was long before any of those acts of obedience for which we might suppose him to have been justified: it was no less than twenty-four years before he was circumcised [Note: Compare Gen 12:4. with 17:1, 24 and Rom 4:9-12.]: and consequently, forty, if not fifty, years, before that act of obedience which St. James refers to [Note: Gen 22:1-2.]. This indisputably proves, that the offering up of Isaac was not the ground of his justification before God; but that it was only an evidence of the truth and sincerity of that faith whereby he was justified. The righteousness of Christ was that by which he was justified; his faith was only the means of his justification; and his works were the evidence of his justification: by faith he apprehended Christ; and by offering up his son (from whom Christ was to spring), he shewed the reality and strength of his faith.
This great truth, that we are justified by faith in the Lord Jesus Christ, is the one grand point in which the whole Gospel centers: and this point Abraham saw, not only in reference to himself, but in reference also to the whole world; as well those who should not derive their natural descent from him, as those who should [Note: Gal 3:8-9.]. Other things he might see more or less distinctly; but this he saw as clearly as we ourselves can do; yea, happy would it be for many, if they saw it half so clearly as he did [Note: Rom 4:18-22.].]
From knowing what his views of Christ were, we shall be at no loss to say,
II.
Why he so exulted in them
Though we should estimate his knowledge by the lowest standard, the event which he foresaw could not fail of being a source of much joy to him,
1.
Because of the mystery contained in it
[Frequently does St. Paul characterize the Gospel as a mystery that from eternity was hid in the bosom of God, and as containing all the treasures of wisdom and knowledge [Note: Col 2:3.]. Another Apostle represents the very angels in heaven as desiring to look into it, and to search out, if possible, its immeasurable extent [Note: 1Pe 1:10-12.].
Do we wonder then that Abraham rejoiced in the manifestation of this to his soul? To see such a display of the divine perfections, all exhibited in the person of one who should spring from his loins; to see a descendant of his own effecting what all the angels in heaven would in vain have endeavoured to effect; to see him, by his own obedience unto death, bringing more honour to God than all the obedience of angels ever brought, and more good to man than he would have enjoyed if he had never sinned at all; I say, to see such a day as this, might well fill him with all the rapture that feeble mortality could sustain. When this mystery began to be more fully manifested in the incarnation of Christ, a multitude of the heavenly host, astonished, as it were, at the display of the Divine glory, commenced a new song, saying, Glory to God in the highest, and on earth peace, good-will towards men. And from that period it has been the one theme of praise and adoration among saints on earth and saints in heaven. Yea, so glorious, so inexhaustible is the subject, that after millions of years it will be as new and interesting as ever: and to all eternity, notwithstanding it will be progressively unfolded to the admiring universe, it will be found to have a length and breadth, a depth and height, that can never be explored.]
2.
Because of the benefits conveyed by it
[If he had only his own personal benefit in view, he could not but rejoice: for, what an amazing benefit is it for a guilty creature to say, Behold, God is my salvation: I will trust, and not be afraid: for the Lord Jehovah is my strength and my song, he also is become my salvation [Note: Isa 12:2.]! It is not possible for any one to have this sweet assurance, and not adopt the language of exultation actually used by the Church of old, I will greatly rejoice in the Lord: my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels [Note: Isa 61:10.]. Indeed it is said of every believer, that though lie has not personally seen Christ, yet he cannot but rejoice in him with joy unspeakable and full of glory [Note: 1Pe 1:8-9.]. But doubtless he looked to the salvation of a ruined world: and what joy must not that excite! See in what raptures David was, at the prospect which was opened to him [Note: Psalms 98. Read, and quote, the whole psalm.]! See how, at the period of our Saviours advent, every heart rejoiced! how Mary exclaimed, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour! how the embryo infant, of six months existence only in the womb of Elizabeth, leaped for joy at the approach of the blessed Virgin, in whom the Saviour was but just formed [Note: Luk 1:44.]! Hear, at the time of his nativity, with what ecstatic joy the angels proclaimed his advent, Behold, I bring you glad tidings of great joy, which shall be to all people; for unto you is born this day, in the city of David, a Saviour, which is Christ the Lord [Note: Luk 2:10-11.]! Hear how every person, to whose ears it was at all welcome, exulted in it! how Zacharias blessed God; and Simeon desired his dismission from the body, accounting that he had attained all that was valuable in life, now that he had seen and embraced the infant Saviour [Note: Luk 2:27-32.]! Behold, when salvation by Christ was proclaimed on the day of Pentecost, how all the converts forgot every personal concern, and spent all their time in blessing and praising God [Note: Act 2:44-47.]. So it was, wherever the glad tidings were proclaimed [Note: Act 8:8; Act 8:39.]. No wonder then it was so with Abraham, when he heard, as it were, an universal jubilee proclaimed: his heart at least, if not his lips, gave vent to its feelings, in the expressive language of the prophet, Sing, O ye heavens, for the Lord hath done it: shout, ye lower parts of the earth; break forth into singing, ye mountains, O forest, and every tree therein; for the Lord hath redeemed Jacob, and glorified himself in Israel [Note: Isa 44:23.].]
We cannot conclude without inquiring, What effect has the arrival of this day on you [Note: If this be preached on Christmas-day, it will admit of that application. But the true reference is to the gospel-day.]?
[How many who live under the meridian light of the Gospel have never yet attained the knowledge nor the joy that Abraham possessed, though he lived two thousand years before the Lord Jesus came into the world! The greater part of those who bear the Christian name, even when commemorating the Saviours advent, celebrate it only in a way of carnal feasting; thus making his being manifested to take away our sins an occasion of multiplying their transgressions against him. But woe be to those who so mock and insult the Saviour of the world: truly their mirth will have a very different issue from what they expect. I call upon you then to examine, what effect the contemplation of this mystery has produced on you? Has it filled you with admiration, and gratitude, and joy? and does this effect of it remain upon your mind from day to day? Tell me, if Abraham so exulted in it when he saw it only prospectively, and at the distance of two thousand years, should you view it with indifference, who are privileged to behold it in its meridian splendour? Methinks the frame predicted by the Prophet Isaiah, should be that of every soul amongst you: It shall be said in that day, Lo, this is our God; we have waited for him, and he will save us; this is the Lord; we have waited for him; we will be glad, and rejoice in his salvation [Note: Isa 25:9.]. My dear brethren, be not satisfied, if this be not your experience: be assured, you know nothing of the Saviours love, nothing, at least, as you ought to know it, if it have not produced this effect upon you. If you be Abrahams children, you will walk in the steps of your father Abraham, believing in Christ, and rejoicing in him; not indeed in the prospect of his advent in the flesh, but in the prospect of that day which is now fast approaching, when all, both Jews and Gentiles, shall be gathered to him, and all flesh shall see the salvation of God You will also look forward to that day, when he will come again in the glory of his Father, and of all his holy angels, to judge the worldfor ever to be glorified in his saints, and admired in all them that believe.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
56 Your father Abraham rejoiced to see my day: and he saw it , and was glad.
Ver. 56. Your father Abraham rejoiced to see ] He saw it afar off, and saluted it, , Heb 11:13 . His good old heart danced levaltos within him, as children use to dance about a bonfire (so the word signifies), with an exuberance of joy, that joy of faith. The Fathers say that he saw Christ’s birth at the valley of Mamre, Gen 18:1-16 , and his passion in the mount Moriah,Gen 22:3-14Gen 22:3-14
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
56. ] The Lord does not deny them their outward title of children of Abraham: it is of spiritual things that He has been speaking, in refusing them the reality of it.
. , rejoiced, that He should see; not (Grotius, Calov., Kuin., &c.) “wished that he might see.” The object of his joy is treated as its purpose. The intent is to shew that Abraham did in his time keep Christ’s word, viz. by a prospective realizing faith; and therefore that he, in the sense of Joh 8:51 , had not seen death . This is expressed by . . : see below. But what is . . . ? Certainly, the day of Christ’s appearance in the flesh ( , Cyril Alex [137] ). When that was over , and the attention was directed to another and future appearance, the word came to be used of His second coming , 1Co 1:8 , &c. &c. But this, as well as the day of His Cross (Euthym, alli [138] .), is out of the question here; and the word Rabbinically was used for the time of the Messiah’s appearance. So we have it, Luk 17:22 ; Luk 17:26 ; but here as there, the expression must not be limited exclusively to the former appearance. From the sense it is evident that Abraham saw by faith and will see in fact, not the first coming only, but that which it introduces and implies, the second also. Technically however, in the form of the sentence here, the First is mainly in view. And to see that day, is to be present at, witness, it; to have experience of it.
[137] Cyril Alex. Cyril, Bp. of Alexandria, 412 444
[138] alli = some cursive mss.
. . , viz. in his Paradisiacal state of bliss. Maldonatus has a striking note here (ii. 710): “Cum dicit, vidit , haud dubium quin eo modo vidisse dicat, quo videre dixerat tantopere concupivisse. Non autem concupiverat sola videre fide quia fide jam Christi diem videbat . Vidit ergo diem Christi re ipsa , quemadmodum et ille et patres omnes videre concupiverant. Non quod vivus viderit, sed quod mortuus Christum venisse noverit, tempusque illud exactum esse quod usque ad ejus adventum a Deo constitutum fuisse sciebat. Quod enim dicit, Exsultavit ut videret diem meum, perinde valet ac si diceret, Cupivit ut veniret dies meus: venit, et gavisus est. Quis enim dubitet Abraham et cteros patres qui cum eo erant (sive ex revelatione, quam in hac vita habuissent, sive ex revelatione, quam tunc, quum Christus venit, habuerint de ejus adventu) non ignorasse Christum venisse , etiam antequam ad eos post mortem veniret?” Only that I would rather believe, as Stier does (iv. 444 f. edn. 2), that the ‘seeing of Christ’s day’ was not by revelation , but actual the seeing of a witness. ‘Abraham then has not seen death, but lives through my word; having believed and rejoiced in the promise of Me, whom he has now seen manifest in the flesh.’
Meyer quotes the Socinian interpretation as a specimen of “monstrous perversion:” “ exultaturus fuisset et si vidisset, omnino fuisset gavisurus .”
Fuente: Henry Alford’s Greek Testament
Joh 8:56 . And as regards The connection they claim with Abraham, this reflects discredit on their present attitude towards Jesus; for , “Abraham in whose parentage you glory,” , “rejoiced to see my day”. The day of Christ is the time of His earthly manifestation: , Cyril. See Luk 17:22-26 ; where the plural expresses the same as the singular here. “To see” the day is “to be present” at it, “to experience” it; cf. Eurip., Hecuba , 56, , and the Homeric . cannot here have its usual Johannine force and be epexegetical (Burton, Moods, etc. ), nor as Holtzmann says = , because in this case the would be tautological. Euthymius gives the right interpretation: ., , (similarly Theophylact), and the meaning is “Abraham exulted in the prospect of seeing,” or “that he should see”. This he was able to do by means of the promises given to him. , “and he saw it,” not merely while he was on earth (although this seems to have been the idea the Jews took up from the words, see Joh 8:57 ); for this kind of anticipation Jesus uses different language, Mat 13:17 , and at the utmost the O.T. saints could be described as , Heb 11:13 ; but he has seen it in its actuality. This involves that Abraham has not died so as to be unconscious, Joh 8:52 , and cf. Mar 12:26 .
Fuente: The Expositors Greek Testament by Robertson
rejoiced = leaped for joy. Greek. agalliao. Compare Joh 5:35.
to = in order that (Greek. hina) he might.
see. App-133. Therefore Abraham must have heard of it from Jehovah, for “faith cometh by hearing” (Rom 10:17).
My day = the day, Mine; i.e. the day of My promised coming.
he saw = he saw [it, by faith]. App-133.
was glad = rejoiced. Greek. chairo. Compare Joh 3:29.
Fuente: Companion Bible Notes, Appendices and Graphics
56.] The Lord does not deny them their outward title of children of Abraham:-it is of spiritual things that He has been speaking, in refusing them the reality of it.
. , rejoiced, that He should see; not (Grotius, Calov., Kuin., &c.) wished that he might see. The object of his joy is treated as its purpose. The intent is to shew that Abraham did in his time keep Christs word, viz. by a prospective realizing faith; and therefore that he, in the sense of Joh 8:51, had not seen death. This is expressed by . . : see below. But what is . . . ? Certainly, the day of Christs appearance in the flesh ( , Cyril Alex[137]). When that was over, and the attention was directed to another and future appearance, the word came to be used of His second coming, 1Co 1:8, &c. &c. But this, as well as the day of His Cross (Euthym, alli[138].), is out of the question here;-and the word Rabbinically was used for the time of the Messiahs appearance. So we have it, Luk 17:22; Luk 17:26; but here as there, the expression must not be limited exclusively to the former appearance. From the sense it is evident that Abraham saw by faith and will see in fact, not the first coming only, but that which it introduces and implies, the second also. Technically however, in the form of the sentence here, the First is mainly in view. And to see that day, is to be present at, witness, it;-to have experience of it.
[137] Cyril Alex. Cyril, Bp. of Alexandria, 412-444
[138] alli = some cursive mss.
. . , viz. in his Paradisiacal state of bliss. Maldonatus has a striking note here (ii. 710): Cum dicit, vidit, haud dubium quin eo modo vidisse dicat, quo videre dixerat tantopere concupivisse. Non autem concupiverat sola videre fide quia fide jam Christi diem videbat. Vidit ergo diem Christi re ipsa, quemadmodum et ille et patres omnes videre concupiverant. Non quod vivus viderit, sed quod mortuus Christum venisse noverit, tempusque illud exactum esse quod usque ad ejus adventum a Deo constitutum fuisse sciebat. Quod enim dicit, Exsultavit ut videret diem meum, perinde valet ac si diceret, Cupivit ut veniret dies meus: venit, et gavisus est. Quis enim dubitet Abraham et cteros patres qui cum eo erant (sive ex revelatione, quam in hac vita habuissent, sive ex revelatione, quam tunc, quum Christus venit, habuerint de ejus adventu) non ignorasse Christum venisse, etiam antequam ad eos post mortem veniret? Only that I would rather believe, as Stier does (iv. 444 f. edn. 2), that the seeing of Christs day was not by revelation, but actual-the seeing of a witness. Abraham then has not seen death, but lives through my word;-having believed and rejoiced in the promise of Me, whom he has now seen manifest in the flesh.
Meyer quotes the Socinian interpretation as a specimen of monstrous perversion: exultaturus fuisset et si vidisset, omnino fuisset gavisurus.
Fuente: The Greek Testament
Joh 8:56. , your Father) Joh 8:37; Joh 8:39, I know that ye are Abrahams seed; Abraham is our father.-, , exulted that) Evinced his eagerness with longing desire. A similar expression occurs, Rom 10:1, My hearts desire, , , that follows verbs of desiring. This , exultation, preceded, his seeing; and again , joy, accompanied the seeing.- , my day) The day of the Majesty of Christ: Php 1:10, sincere and without offence till the day of Christ; 1Co 1:8, blameless in the day of our Lord Jesus Christ; which day presupposes all the times of Christ, even in the eyes of Abraham. The days of Christs flesh (when He bestowed Himself on others) are one thing, the day of Christ Himself and of His glory is another thing [i.e. the two are altogether distinct]. This latter day was future in respect to this speech. Therefore the joy of Abraham preceded that day.- , and he saw it) He saw it, even then in the revelation of My Divine glory; see verses following and Heb 11:13, These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them and embraced them, etc. He saw the day of Christ, who of the seed of the patriarch, which was about to be equal in number to the stars, is the greatest and brightest luminary. And inasmuch as he saw this day, which is to be altogether a day of life, he did not see death; Joh 8:51, etc., If a man keep My saying, he shall never see death:-Abraham is dead-and Thou sayest, If a man, etc.-Thus the vehemence of the Jews is rebutted. He did not however see it, as the apostles did: Mat 13:17, Many prophets and righteous men have desired to see those things which ye see, and have not seen them.- , and he rejoiced) having obtained his wish.
Fuente: Gnomon of the New Testament
Joh 8:56
Joh 8:56
Your father Abraham rejoiced to see my day; and he saw it, and was glad.-Abraham received the promise that in his seed all the nations of the earth should be blessed and by faith he looked forward to the coming of Jesus and rejoiced in the promise. [Abraham saw it in promise by prophetic vision and rejoiced in the hope of the revelation of Christ.]
Fuente: Old and New Testaments Restoration Commentary
rejoiced: Gen 22:18, Luk 2:28-30, Luk 10:24, Gal 3:7-9, Heb 11:13, Heb 11:39, 1Pe 1:10-12
Reciprocal: Gen 17:17 – laughed Gen 17:19 – Isaac Mal 2:10 – all Mat 13:17 – That many Mat 23:39 – Ye shall not Joh 6:40 – seeth Joh 8:40 – a man Rom 4:1 – Abraham Gal 3:17 – the covenant Heb 12:2 – Looking Heb 13:8 – General
Fuente: The Treasury of Scripture Knowledge
6
God told Abraham that he was to have a seed or descendant in whom the whole world would be blessed. (See Gen 22:18.) That promised seed was Christ, and Abraham believed the promise that was made concerning him. That is the sense in which he rejoiced to see the day of Christ on the earth.
Fuente: Combined Bible Commentary
Joh 8:56. Tour father Abraham exulted that he should see my day; and he saw it and rejoiced. This translation, though more exact than that of the Authorised Version, does not fully bring out the meaning of the original. All English renderings of the words (unless they are paraphrases) must be more or less ambiguous. Rejoiced to see conveys the meaning of rejoiced because (or when) he saw; exulted that he should see means strictly, exulted in the knowledge that he should see. Nor is the difficulty removed if we take the ordinary rendering of the Greek construction, that he might; for exulted that he might see is ambiguous still, though not in the same way. Perhaps the Greek words (which are very peculiar) are best represented by the paraphrase, Your father Abraham exulted in desire that he might see my day; and he saw (it) and rejoiced. The interpretation, which is as difficult as the translation, turns mainly on the meaning of the words my day. The nearest approach to this expression in the New Testament .is found in Luk 17:22, one of the days of the Son of man, where the meaning must be one of the days connected with the manifestation of the Son of man upon the earth. Here the form is more definite, my day, and it seems exceedingly difficult to give any other meaning than either the whole period of the life of Jesus on earth, or, more precisely, the epoch of the Incarnation. In this case the past tense he saw it is conclusive for the latter, if actual sight is intended. The patriarch received the promise in which was contained the coming of the day of Christ. By faith he saw this day in the far distance, butmore than thisexulting in the prospect he longed to see the day itself: in joyful hope he waited for this. In the fulness of time the day dawned; the heavenly host sang praises to God for its advent; and (none who remember the appearance of Moses and Elias on the Mount of Transfiguration can feel any difficulty in the words of this verse) Abraham too saw it and rejoiced. By those who do not accept this explanation it is urged
(1) That Jesus would probably not thus refer the Jews to that which no Scripture records. But the truth spoken of is so general and so simpleAbrahams knowledge of the fulfilment of Gods promises to himthat no Jew who believed in Jesus could refuse it credence.
(2) That sees and rejoices would be more natural than saw and rejoiced. Not so, if the Incarnation is the event before the mind.
(3) That this view is not in harmony with the reply of the Jews in the next verse. That point will be considered in the note on the verse.
The only other possible interpretation is that which refers the words to two distinct periods in the earthly life of Abraham; one at which, after receiving the promises, he exulted in eager desire for a clearer sight, and another at which this clearer sight was gained. But it is very hard to think of two epochs in the patriarchs life at which these conditions were satisfied; and it is still more difficult to believe that my day is the expression that Jesus would have used had this been the sense designed. Verily, if Abraham thus exulted in the thought of the coming of his son and his Lord, the Jews who are despising and rejecting Him do not Abrahams works, are no true seed of Abraham.
Fuente: A Popular Commentary on the New Testament
That is, “Abraham having received a promise, that the Messias should come of his seed, he exceedingly rejoiced to see the day of my coming in the flesh, though afar off, with the eye of his faith, and in a figure, in his sacrificed son Isaac: and this sight of his faith was so transporting, that he leaped for joy.”
Learn hence, That a strong faith gives such a clear sight of Christ (though at a distance) as produceth an holy delight and rejoicing in him.
Fuente: Expository Notes with Practical Observations on the New Testament
Joh 8:56-59. Your father Abraham rejoiced to see my day , exulted with desire, to see my day. The words , that he might see, immediately following the verb, show, as Dr. Campbell observes, that it cannot mean here, rejoiced, but rather signifies, desired earnestly, wished, longed. Indeed, the expression may with the strictest propriety signify, leaping forward with joy to meet the object of our wishes, as well as exulting in the possession of it. By his day, our Lord seems to mean, the time when the promised seed should come, in whom all nations were to be blessed by being converted from idolatry to the knowledge and worship of the true God; and put in possession of all the blessings attendant on true religion. He earnestly desired, as if our Lord said, to see the great transactions of my life, by which these blessings were to be procured for all nations, and to take a view of the happy state into which the world would be brought, when they were bestowed upon them. And he saw it, and was glad His faith was equivalent to seeing. By the favour of a particular revelation, Abraham had a distinct foresight of these things, and was exceedingly transported with the prospect. If then you want to know my person and character, you may form some notion of both from the disposition with which Abraham regarded me. Our Lord, therefore, plainly enough assumed the character of the Messiah on this occasion. Then said the Jews, Thou art not yet fifty years old, &c. Understanding what he said in a natural sense, they thought he affirmed that he had lived in the days of Abraham; which they took to be ridiculous nonsense, as he was not arrived at the age of fifty; for they had no conception of his divinity, notwithstanding he had told them several times that he was the Son of God. Jesus saith, Verily, &c., before Abraham was, I am Greek, , before Abraham was born, I am, that is, I had a glorious existence with the Father, and am still invariably the same, and one with him. So Doddridge. Thus also Dr. Campbell, who observes, I have followed here the version of Erasmus, which is close, both to the sense and to the letter: Antequam Abraham nasceretur ego sum. Diodati renders the words in the same way in Italian. Heylin and Wynne translate in English in the same manner. , (which we translate I am,) may indeed be rendered I was. The present for the imperfect, or even for the preterperfect, is no unusual figure with this writer. However, as an uninterrupted duration, from the time spoken of to the time then present, seems to have been suggested, I thought it better to follow the common method. Our Lord here, in the strongest terms, appears to assert his proper divinity, declaring himself to be, what St. John more largely expresses, (Rev 1:8,) the Alpha and Omega, the beginning and the end, who is, was, and is to come, the Almighty. See also Exo 3:14; Heb 1:12.
As to rendering this clause, Before Abraham was born, I was: notwithstanding the nicest critical distinctions, it must at least be acknowledged that this is a very unusual sense of , and the less necessary, as the proper and common translation affords us a just and important sense, and one to which none but the enemies of our Lords divinity can object. It is indeed striking to observe the unnatural construction to which they have recourse who stumble at this text. The Socinians, with the most perverse impropriety, render the passage thus: Before Abraham was made Abraham, that is, the father of many nations, in the spiritual sense of the promise, I am the Messiah. Grotius and others, of too much learning not to discern the proper force of the words, are of opinion that our Lord only affirms of himself that he was before Abraham in the divine decree. But 1st, Christ says this in answer to the objection of the Jews, which had no respect to the priority of these two persons in the decree of God, but as to actual existence. 2d, This sense of the passage is trifling indeed, if our Lord was no more than a man, it being certain that all creatures, of whatsoever order, existed equally soon in the divine decree. Besides, that our Lord did really exist at the time mentioned in the text, is plain likewise from Joh 17:5. Nor is it to be imagined that, if our Lord had been a mere creature, he would have ventured to express himself in a manner so nearly bordering on blasphemy, or have permitted his beloved disciple so dangerously to disguise his meaning; a meaning indisputably clear to every plain and unprejudiced reader; a full proof whereof is the manner in which his hearers now received it: for, filled with rage, upon the blasphemy, as they thought it, of his claiming divinity to himself, they immediately prepare to inflict the punishment of a blasphemer upon him, by stoning him. But Jesus hid himself Greek, , was hidden, or concealed, probably suddenly be came invisible; and went out of the temple, going through the midst of them, unobserved, and so passed by Or passed on, with the same ease as if none had been there.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 56
To see my day; to foresee it.
Fuente: Abbott’s Illustrated New Testament
8:56 {20} Your father Abraham {t} rejoiced to see my {u} day: and he {x} saw [it], and was glad.
(20) The power of Christ showed itself through all former ages in the fathers, for they saw in the promises that he would come, and very joyfully laid hold of him with a living faith.
(t) Was very desirous.
(u) A day is a space that a man lives in, or does any notable act in, or endures any great thing in.
(x) With the eyes of faith; Heb 11:13 .
Fuente: Geneva Bible Notes
Jesus was, of course, referring to Abraham as the physical ancestor of His hearers, not their spiritual father. The occasion of Abraham’s rejoicing, to which Jesus referred, is unclear. The commentators have suggested various incidents in his life that Moses recorded (i.e., Gen 12:2-3; Gen 15:17-21; Gen 17:17; Gen 21:6; Gen 22:5-14). I think the most likely possibility is Gen 12:3, the prediction that God would bless the whole world through Abraham. In any case, Jesus said that Abraham anticipated His day. Jesus was claiming that He fulfilled what Abraham looked forward to. We need to be careful not to read back into Abraham’s understanding of the future what we know from revelation that God gave after Abraham died. Clearly Abraham did know that his seed would become the channel of God’s blessing to the entire world.
The Hebrew and Greek words translated "seed" (Heb. zera, Gr. sperma) are collective singulars, as is the English word. It is not clear from the word whether one or more seeds are in view. The Bible uses the phrase "seed of Abraham" to refer to four entities: Jesus Christ (Gal 3:16), Abraham’s spiritual children (believers, Gal 4:6-9; Gal 4:29), his physical descendents (the Jews, Gen 12:1-3; Gen 12:7; et al.), and his physical and spiritual posterity (saved Jews, Rom 9:6; Rom 9:8; Gal 6:16).