Commentary on the Gospel According to John John Calvin
John Calvin different verbs. Before Abraham was, 249 or, Before Abraham was born, 250
I am. 251 But by these words he excludes himself from the ordinary rank of men, and claims for himself a power more than human, 252 a power heavenly and divine, the perception of which reached from the beginning of the world through all ages.
Yet these words may be explained in two ways. Some think that this applies simply to the eternal Divinity of Christ, and compare it with that passage in the writings of Moses, I am what I am, (Exodus 3:14.) But I extend it much farther, because the power and grace of Christ, so far as he is the Redeemer of the world, was common to all ages. It agrees therefore with that saying of the apostle, Christ yesterday, and to-day, and for ever, (Hebrews 13:8.) For the context appears to demand this interpretation. He had formerly said that Abraham longed for his day with vehement desire; and as this seemed incredible to the Jews, he adds, that he himself also existed at that time. The reason assigned will not appear sufficiently strong, if we do not understand that he was even then acknowledged to be the Mediator, by whom God was to be appeased. And yet the efficacy which belonged, in all ages, to the grace of the Mediator depended on his eternal Divinity; so that this saying of Christ contains a remarkable testimony of his Divine essence.
We ought also to observe the solemn form of an oath, Verily, verily. Nor do I disapprove of the opinion of Chrysostom, that the present tense of the verb is emphatic; for he does not say, I was, but I am; by which he denotes a condition uniformly the same from the beginning to the end. And he does not say, Before Abraham was, but, Before Abraham was made; which implies that Abraham had a beginning.
59. Then they took up stones. There is reason to believe that they did this, as if Christ ought to be stoned according to the injunction of the Law, (Leviticus 24:16.) Hence we infer how great is the madness of inconsiderate zeal; for they have no ears to know the cause, but they have hands ready to commit murder. I have no doubt that Christ rescued himself by his secret power, but yet under the appearance of a low condition; for he did not intend to make a clear display of his Divinity without leaving something for human infirmity. Some copies have the words, And so Jesus passed through the midst of them; which Erasmus justly considers to have been borrowed from the Gospel by Luke 4:30. It deserves notice also, that the wicked priests and scribes, after having banished Christ, in whom dwelleth all the fullness of the Godhead, |(Colossians 2:9,) retain possession of the outward temple; but they are greatly deceived,
249"Avant qu'Abraham fust." 250"Priusquam Abraham nasceretur." 251{πρὶν} {Αβραὰμ} {γενέσθαι}, {ἐγώ} {εἰμι}. Our Author's idea, to which he merely alludes, appears to be that, instead of saying, {ἐγὼ} {ἐγενόμνη}, or, {ἐγὼ} {γίνομαι}, Christ purposely said, {ἐγώ} {εἰμι}, because the verb {εἰμῖ}, standing contrasted with {γενέσθαι}, would convey the idea of underived existence. — Ed
252"Une vertu plus qu'humaine."
Commentary on John when they think that they have a temple in which God does not dwell. Such is the course now pursued by the Pope and his followers. After having banished Christ, and in this manner profaned the Church, they foolishly glory in the false disguise of a Church.