John 8:18

. am one that bear witness of Myself, &c. But thou wilt say, no one's testimony is accepted in his own case, and therefore Christ's testimony to Himself ought not to be accepted. But the answer is, that Christ as God witnesses to Himself as man. But God and man are two beings, and in Christ God was different from man: in nature, I mean, not in person. And from this very passage the Fathers gather against both Nestorians and Eutycheans, that in Christ there was one Person, the Divine, but two natures, the Divine and the human. So Cyril, Chrysostom, and S. Ambrose (de Fide v. 2). Besides this, God the Father and God the Son bore witness that Jesus was the Christ by the miracles which they wrought both through Him and for Him (Joh 5:31-32). And especially when the Father spake in thunder out of heaven, This is My beloved Son. So Bede.

Ver. 19. Then said they unto Him, Where is Thy Father? They said this, in order to elicit from Him a clear statement that God was His Father, in order to accuse Him of blasphemy, as they did, John 5:18; John 19:7. So Chrysostom and others.

But Cyril and Leontius less probably think that the Pharisees spoke contemptuously and sarcastically, as if He were the Son of some unknown father. S. Augustine and Bede think that they referred to Joseph, as being His father in the flesh. But the first is the best meaning.

Jesus answered, &c. Christ did not wish to answer clearly and directly, "My Father is in heaven," because He knew that the question was put in order to ensnare Him. He therefore, though answering their question directly, yet spoke so guardedly that the Pharisees could not bring any charge against Him. As if He said, Ye think that I am a man, and that I have only an earthly father. But ye are wrong, for ye know not that I am God as well as man. And therefore ye understand not that I have no other Father than God in heaven, though I have proved this by so many miracles.

But how does this agree with what Christ said (Joh 7:28), Ye both know Me, and know whence I am? I answer, Christ then spoke of Himself as man, but here He speaks of Himself as God. Origen adds that then Christ spoke to the people of Jerusalem who knew Him, but here to the Pharisees who knew Him not, and were moreover His enemies. The word "if" is here equivalent to assuredly. See Leontius. As Christ says to Philip (xiv. 9), He that seeth Me seeth My Father also.

S. Augustine explains it somewhat differently; "Ye ask, who is My Father, because ye know Me not, for ye think not that I am God eternal in heaven."

(2.) Cyril speaks more profoundly and to the point. "The names of Father and Son imply each other," Christ therefore is the gate (as it were) leading to the Father. "Let us learn then," he adds, "what He is by nature, and then we shall rightly understand as in an express image the Antitype Itself." For the Father is manifested in the Son, as in a mirror, in the proper nature of His offspring. (See Wisdom vii. 26 and Heb. i 3.)

Origen considers that "know" means to "love." If ye loved Me ye would surely love My Father. For evil livers practically know not God, as is said of Eli's sons.