John 8:56 - Coke's Commentary on the Holy Bible

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 ηγαλλιαστατο 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 ινα ιδη, 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.