Tuesday, March 22, 2022

Isho'dad of Merv (9th century) on John 4:24, 20:17, and 20:23

  

This, For God is a Spirit, and those who worship Him, etc., that is to say, He is an incorporeal and infinite substance unlimited to places; but He is in every place, and everywhere we ought to worship and pray to Him. For He made Himself gradually known to the Samarian woman; first as a thirsty man, then as a Jew, then as the Christ; leading from step to step, He placed her on the top step; at first she saw Him as a thirst man, and then as a Jew, and then as a Prophet, and then as God. (The Commentaries of Isho'dad of Merv, 3 vols. [trans. Margaret Dunlop Gibson; Cambridge: Cambridge University Press, 1911], 1:231)

 

I ascend unto My Father, and your Father; and My God, and your God. This word is an Atlantic ocean; and in another place we have expounded [it]. But shortly, all this was a custom of our Saviour, that He sometimes speaks from the person of His Godhead, like this, I and My Father are one, etc.; and sometimes from the person of His Humanity, like this, Why do you seek to kill Me? a man who hath spoken truly with you? but sometimes from the person of the Unity, as in the present case; for He distinguishes the natures and Persons in this, My Father and My God, and confines them to the unity of a Person, by means of the conjunction of both names to one Something. For this is the definition of Unity; conjunction in one Person of two natures and individualities, which give names and deeds to one another, natures and Persons being preserved without mixture and confusion. See an example of Unity. God is not the God of the Word either by grace or any other way.

 

Mar Nestorius says: He is God, and Father at the same time and God; but Father to Me on the one hand by nature, to you on the other hand by Grace; but God to Me on the one hand by Grace, to you on the other hand by Nature; nevertheless one Person and one Lord and one Christ, and one Son in both of them. (The Commentaries of Isho'dad of Merv, 3 vols. [trans. Margaret Dunlop Gibson; Cambridge: Cambridge University Press, 1911], 1:284)

 

Whose soever sins ye remit, they are remitted to him; and whose soever [sins] ye retain, they are retained. Therefore this gift from the breathing regarded only the authority to bind and loose; in order that it might be seen by them, that this was the fulfilment of the things concerning Peter, I will give unto thee the keys of the Kingdom of Heaven, etc.; for it was also right for Him to begin by gifts like these; that they might learn that from Himself by nature, and one of like essence with Him, the Spirit, whom He would give to them [there would be] abundant wealth of gifts. And on that account He said, He shall take of Mine, and shall shew it unto you. But until where does the breathing come? and does He limit [it]? Whose soever sins ye remit, or retain? well, to the true gift; for not alone does He give power for the working both of signs and wonders; but also that they would be Gods by name; for it is the prerogative of God alone to forgive sins or to retain them, which the Jews also caused our Lord to hear, saying Who can forgive sins, but God only? to those who fear Him He gives ungrudgingly. (The Commentaries of Isho'dad of Merv, 3 vols. [trans. Margaret Dunlop Gibson; Cambridge: Cambridge University Press, 1911], 1:286)

 

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