John 8

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 9 2 8 0 0 CHAPTER VIII) ) 7:53 8:11) Preliminary Comments) 8 53 And they went each to his own house; 1 but Jesus went to the Mount of Olives. 2 And early in the morning he came again to the temple, and all the people came to him. And having seated himself, he began to teach them. 3 So the scribes and Pharisees brought a woman who had been caught in adultery; and having set her in the midst, 4 they said to him, Teacher, this woman was caught in the very act of adultery. 5 Now in the law Moses commanded us to stone such. So what do you say? 6 This they were saying to tempt him, in order that they might have some charge to bring against him. But Jesus bent down and wrote��16�� with his fingers on the ground. 7 And as they kept on questioning him, he stood up and said to them, Let him who is without sin among you be the first to cast a stone at her. 8 And again he bent down and wrote��16�� on the ground. 9 But when they heard it, they went away, one by one, beginning with the eldest, and he was left behind alone, and the woman in the midst. 10 Jesus raised himself and said to her, Woman, where are they? Has no one condemned you? 11 She said, No one, Lord. So Jesus said, Neither do I condemn you.

Go and from now on sin no more. ) ) Much has been written with respect to the authenticity of this story. Is it to be considered a genuine part of the Fourth Gospel written (or at least dictated) by the apostle John? Also, regardless of whether John himself wrote it, does it belong in the Bible, or should it be removed from Scripture? In answer to the first question it should be clearly stated that the facts at our disposal do not enable us to declare definitely that the apostle himself wrote or dictated this account. As to the second, it is our conviction that these same facts indicate that no attempt should be made to remove this portion from Holy Writ.) The facts, then, are as follows:) 1. The story contains several words which do not occur elsewhere in any of John s writings.

This, however, is not entirely decisive.) 1 1 2 8 0 “tw://bible.?id=43.7.53-43.8.11|AUTODETECT|” 2. The oldest and best manuscripts (Aleph, A, B, L, N, W) do not have this story. It makes its first appearance in Codex Bezae. It is found in the later uncials (the so-called Koine text) and the cursives based upon them. Thus it found its way into the A.V. The A.R.V. has the story, but places it between brackets, and states in the margin: Most of the ancient authorities omit ) 7 1 -1 9 0 “tw://bible.?id=43.7.53-43.8.11|AUTODETECT|” John 7:53 8:11) 1 1 -1 9 0 “tw://bible.?id=42.21.38|AUTODETECT|” . Those which contain it vary much from each other. Some manuscripts place it at the close of the Fourth Gospel and some (the Ferrar cursives) after ) 7 1 -1 9 0 “tw://bible.?id=42.21.38|AUTODETECT|” Luke 21:38) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 3. Some of the old Latin witnesses (a, f, g) and also the Syriac sin., Syriac cur., Peshito, as well as the Sahidic (Upper Egypt), Armenian, and Gothic translations omit this portion. Moreover, the Greek expositors Origen, Cyril of Alexandria, Chrysostom, Nonnus, and Theophylact fail to comment on it. It is found here (i.e., between 7:52 and 8:12) in some Old Latin witnesses (b, c, e, ff, j), in the Vulgate, and in the Palestinian Syriac translation.) Now, if there were no additional information with respect to this paragraph, the evidence in its favor would be very weak, indeed. We are not at all surprised that A. T.

Robertson regards it as a marginal gloss which through a scribal error crept into the text.��17�� Lenski expresses himself in no uncertain language, regards it as spurious, and omits it completely from his exposition. E. J. Goodspeed considers it an anecdote which should be omitted.) 4. However, the matter is not simple by any means. There are facts which point in the opposite direction:) The story fits very well into the present context.

It can be viewed as serving to prepare for and to elucidate the discourse of the Lord in 8:12 ff. Let it be borne in mind that this woman had been walking in moral darkness. It is probable that Jesus dispelled her darkness. So, we are not surprised to read in verse 12: I am the light of the world. ) 1 1 2 8 0 “tw://bible.?id=42.7.0|AUTODETECT|” 5. The Christ as pictured here (7:53 8:11) is entirely in character : as he is described here so he is also pictured elsewhere. Here is the Savior who came not to condemn but to save, and who actually did save such persons as the woman of ) 7 1 -1 9 0 “tw://bible.?id=42.7.0|AUTODETECT|” Lk. 7) 1 1 -1 9 0 0 , the Samaritan woman, publicans, sinners. Here the One who told the touching parable of the prodigal son is shown in the act of revealing his tender mercy to a prodigal daughter. And the scribes and Pharisees, too, are in character. These men who had shown very clearly that they cared more for their own sabbath-regulations than for the total recovery of the paralytic at the pool (ch. 5) reveal their utter lack of human consideration in the case of this woman.) 1 4 2 8 0 0 6. Papias, a disciple of the apostle John, seems to have known this story and to have expounded it. Says Eusebius: The same writer (Papias) has expounded another story about a woman who was accused before the Lord of many sins, which the Gospel according to the Hebrews contains (Ecclesiastical History III, xxxix, 17). It would seem, therefore, that Papias already knew this story, that he regarded it of sufficient importance for exposition, but that he did not find it in John s Gospel. Was it never there, or had it been removed for certain reasons?) 7. Augustine has stated definitely that certain individuals had removed from their codices the section regarding the adulteress, because they feared that women would appeal to this story as an excuse for their infidelity (De adulterinis conjugiis II, vii).

Closely connected with this is the fact that asceticism played an important role in the sub-apostolic age. Hence, the suggestion that the section (7:53 8:11) was at one time actually part of John s Gospel but had been removed from it cannot be entirely dismissed.) Our final conclusion, then, is this: though it cannot now be proved that this story formed an integral part of the Fourth Gospel, neither is it possible to establish the opposite with any degree of finality. We believe, moreover, that what is here recorded really took place, and contains nothing that is in conflict with the apostolic spirit. Hence, instead of removing this section from the Bible it should be retained and used for our benefit.��18�� Ministers should not be afraid to base sermons upon it! On the other hand, all the facts concerning the textual evidence should be made known!) 7:53, 8:1. And they went each to his own house: but Jesus went to the Mount of Olives.) 1 1 2 8 0 “tw://bible.?id=42.21.37|AUTODETECT|” The men who had been sent to arrest Jesus had returned empty-handed. So the Sanhedrin-session adjourns and the members go home. The multitude in the temple also betake themselves to their dwellings. Jesus retires for the night to the Mount of Olives, perhaps to lodge in Gethsemane, or else at the hospitable abode of Mary, Martha, and Lazarus in Bethany (located just over the ridge, to the east of the mount). Cf. ) 7 1 -1 9 0 “tw://bible.?id=42.21.37|AUTODETECT|” Luke 21:37) 1 1 -1 9 0 “tw://bible.?id=42.22.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.39|AUTODETECT|” 22:39) 1 1 -1 9 0 0 . Did Jesus withdraw from the city in order to avoid the danger of arrest, knowing that the appropriate time for his arrest and crucifixion had not yet arrived?) 1 5 2 8 0 0 2. However that may be, early in the morning he came again to the temple. Whether this was the eighth day of the feast or the day after we do not know, as has been pointed out; see explanation of 7:37 39. As usual, all the people came to him. And having seated himself (contrast 7:37) he began to teach them.) 3. So the scribes and Pharisees brought a woman who had been caught in adultery.) Presently some pharisaic scribes men who copied, interpreted, and taught the law enter and create a disturbance.

They are bringing a woman who had been caught in the very act of adultery. From the use of the term ������� it may be inferred that she was a married woman. Her arrest may have been ordered by the temple-police. It is just possible that the men who brought her before Jesus belonged to the Sanhedrin, and that they were intending to take her before that official body to be sentenced. However, the story rather leaves the impression that these religious leaders are merely using this woman as a tool, and that they are not interested in bringing her before the Sanhedrin. So, as if they really thought that Jesus had authority to judge such cases, they push her through the crowd that had gathered around the Master until she is right in front of him.

And having set her in the midst of the staring multitude,) 4, 5. they said to him: Teacher, this woman was caught in the very act (�� �P������: literally, in the very act of thievery, but later on in the very act of any gross sin) of adultery. Now in the law Moses commanded us to stone such. So what do you say? Note the following:) 1. The feast of Tabernacles, as it was actually celebrated, was a gay festival. It is not surprising that immoral acts occurred when so many people were crowded together amid such hilarity and merry-making.) 1 1 2 8 0 “tw://bible.?id=5.22.23|AUTODETECT|” 2. Many commentators argue that this cannot have been a married woman, because the law of Moses specifies death by stoning only in the case of a betrothed girl who is guilty of adultery 7 1 -1 9 0 “tw://bible.?id=5.22.23|AUTODETECT|” Deut. 22:23) 1 1 -1 9 0 “tw://bible.?id=26.23.43|AUTODETECT|” f.), but commands that the married woman who commits such a sin be put to death, without stating the manner in which this punishment is to be carried out (whether by stoning, strangulation, or in some other way). But over against this stands the fact that the term adultery points definitely to one who is already married. Besides, ) 7 1 -1 9 0 “tw://bible.?id=26.23.43|AUTODETECT|” Ezek. 23:43) 1 1 -1 9 0 “tw://bible.?id=26.23.44|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.23.44|AUTODETECT|” 44) 1 1 -1 9 0 “tw://bible.?id=26.23.47|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.23.47|AUTODETECT|” 47) 1 1 -1 9 0 0 seems to indicate that whatever may have been prescribed subsequently in the Talmud (death by strangulation for married women) it was the original intention of the Mosaic law that also married women who committed such acts of infidelity were to be stoned to death.) 1 6 2 8 0 0 3. The question has been asked: What purpose did these scribes and Pharisees have in bringing this woman before Jesus and in asking him this question? Various answers have been suggested; such as:) a. To bring him into the dilemma of showing disrespect either for the law of Moses or for the Roman law (if he would demand that this woman be stoned to death, while according to the Roman law the Jews were not permitted to execute anyone);) b. to make him face the alternative of becoming either an enemy of the law of Moses (if he would advise that she be not stoned) or else an enemy of the common people whose defender he was reputed to be.) But in the present instance the answer to the question is clearly stated in verse 6.) 6. This they were saying to tempt him, in order that they might have some charge to bring against him. The verb ������� is here used in its evil sense (contrast 6:6), to lead into sin.

Their purpose clearly was this: to cause Jesus to give an answer which would be in violation of the law of Moses; next, to place this as an official charge against him; then on the basis of this charge, to have him condemned by the Sanhedrin at an official session; and finally, by branding him as a transgressor, to destroy his influence with the people.) This purpose may also explain why the man who was involved in this transgression was not brought before the Lord. For the fabrication of a charge against Jesus the arrest of one party was sufficient. In this connection it is not at all certain that the scribes and Pharisees actually meant to have this woman stoned. They were not primarily interested in her; they were simply using her case in order to get at Jesus, who was their real intended victim! And in order to carry out their diabolical purpose against him, they threw kindness and diffidence to the winds. The shame or fears of this woman, in being thus publicly exposed, meant nothing to them as long as their purpose was being achieved.

Such were the religious leaders in Jerusalem! It is only when in our thoughts we enter somewhat into the tragically perverse condition of hearts so steeped in wickedness that we can appreciate the reaction of Jesus, which is now recorded:) 1 1 2 8 0 “tw://bible.?id=41.1.7|AUTODETECT|” But Jesus bent down and wrote with his finger on the ground. Jesus stooped down 7 1 -1 9 0 “tw://bible.?id=41.1.7|AUTODETECT|” Mark 1:7) 1 1 -1 9 0 0 ), bowing his head toward the ground. Then with his finger he wrote on the ground or traced figures in it. Various explanations have been given; as follows: a. Jesus wrote down the names and sins of the men who had brought this woman to him; b. Jesus wrote a word of warning that was aimed at these scribes and Pharisees; c. Jesus doodled, as one does when he is day-dreaming, showing that he simply was not interested in questions such as these, for his purpose in coming into the world was not to judge but to save (with this last clause we are, of course, in hearty agreement); d. Jesus was at a loss what to say; hence, he merely scribbled something in the sand.) 1 1 2 8 0 “tw://bible.?id=66.8.1|AUTODETECT|” It has not pleased the Lord to reveal to us whether Jesus wrote certain words or traced figures; and if the former, what he wrote, for whom he wrote, or why he wrote. Nevertheless, if an explanation is to be attempted at all, it should be in thorough keeping with the context, which, as we have seen, pictured the depths of human depravity, the depravity not so much of this woman but rather of these self-righteous and wicked scribes and Pharisees, these men with murder in their hearts, willing to use this woman as a mere tool to carry out their sinister plot against Jesus. It is in keeping with this context that we believe there is much to say in favor of the explanation that Jesus was so thoroughly shocked by the brazen hardness of his enemies that for a long time he remained silent, simply scribbling figures or letters in the sand. This was a silence that spoke louder than words. It reminds one of ) 7 1 -1 9 0 “tw://bible.?id=66.8.1|AUTODETECT|” Rev. 8:1) 1 1 -1 9 0 0 .��19�� In both passages it is a symbol of horror. The silent scribbling in the sand, which both precedes and follows the words which Jesus spoke at this occasion, imparts to them a setting of majesty and awe.) 1 2 2 8 0 0 7, 8. And as they kept questioning him, he stood up and said to them, Let him who is without sin among you be the first to cast a stone at her. And again he bent down and wrote (or: traced figures or letters) on the ground.) Unabashed by the first silence, the persecutors kept on pressing for an answer. We can imagine that their conversion was on this order, as they stood there, crowding the Lord: Well, what do you say & do you agree with Moses & what do you say & shall we stone her, as the law of Moses requires & or shall we release her & what do you say & what do you say? ) 1 1 2 8 0 “tw://bible.*?id=5.17.7|AUTODETECT|” To add weight to his answer (cf. 7:37) Jesus arose. He then gave a reply such as only he was able to give. He did not make light of her sin. Neither did he either expressly or by implication abolish the seventh commandment. He did not even in so many words set aside the law which demanded the death-penalty for offences such as these. On the contrary, without in any way implying that he personally desired her death, he proceeded upon their presumed assumption, as if the law of Moses were to be literally applied in this given case which even they themselves, of course, did not really want ; but then he showed them that they were not fit to execute the very law which ostensibly they were so eager to carry out!

What caused his cheeks to burn with indignation was the fact that these men, intent upon committing the sin of murdering the very Messiah, posed as if they were shocked by the infinitely lesser (though still grievous) offence of this woman! Hence, he said: Let him who is without sin among you be the first to cast a stone at her. The reference is to ) 7 1 -1 9 0 “tw://bible.*?id=5.17.7|AUTODETECT|”

Deut. 17:7) 1 1 -1 9 0 0

The hand of the witnesses shall be the first upon him to put him to death, and afterward the hand of all the people. These scribes and Pharisees were acting in the capacity of witnesses and accusers. Yet the sin of the accused was as nothing in comparison with their perverseness.) 1 3 2 8 0 0

9. But when they heard it, they went away, one by one, beginning with the eldest, and he was left behind alone, and the woman in the midst. One can almost see the accusers slink away, one by one, beginning with the eldest, until this entire crowd of scribes and Pharisees had melted away. Why did they withdraw? Was it because they had become ashamed of their own sinful condition? Or was it because they had been outgeneraled (and were now at a loss what to say or what to do), having completely failed to elicit from the lips of Jesus an answer which could form the basis of a charge against him?

There is nothing in the context which suggests the former alternative. They had suffered a humiliating defeat, and the eldest among them were also the first to see this; hence, they were the first to disappear. The rest followed.) The words, He was left behind alone, and the woman in the midst, have caused considerable difficulty. It has been asked: If he was left behind alone with this woman, how could she still be described as being in the midst ? The simplest and truest answer is probably this: though the inner circle (consisting of scribes and Pharisees) had vanished, the outer circle (the multitude) was still present; hence, the woman is still in the midst of the crowd.) 10. Jesus raised himself and said to her, Woman, where are they?

Has no one condemned you? Not as if Jesus did not know! But he wished to impress upon her the great favor he had bestowed upon her. Let her revolve this in her mind and let her give expression to it; namely, that the sentence of condemnation, though demanded by the law of Moses, had not been pronounced against her by anyone.) 1 1 2 8 0 “tw://bible.?id=42.12.14|AUTODETECT|” 11. She said, No one, Lord. Jesus in a tone of gentle reassurance and earnest admonition said to her: Neither do I condemn you. Go, and from now on sin no more. In thorough conformity with 3:17 and ) 7 1 -1 9 0 “tw://bible.?id=42.12.14|AUTODETECT|” Luke 12:14) 1 1 -1 9 0 “tw://bible.?id=42.7.47|AUTODETECT|” Jesus did not cast this woman aside or condemn her as unfit for the kingdom. For adulterers and adulteresses there is, indeed, a place in that kingdom, if they discontinue to live in adultery 7 1 -1 9 0 “tw://bible.?id=42.7.47|AUTODETECT|” Luke 7:47) 1 1 -1 9 0 0 ).) 1 24 2 8 0 0 Synthesis of 7:53 8:11) See the Outline on p. 2. The Son of God Exhorting the Woman Taken in Adultery: Go and from now on sin no more. ) Though it cannot be proved that this story formed a part of the Fourth Gospel (as originally written by John), neither is it possible to establish the opposite. The story should be retained and used for our benefit.) The members of the Sanhedrin, their attempt to arrest Jesus having failed, have gone home. The multitude has left the temple. Jesus has retired for the night to the Mt. of Olives. When early next morning he returns to the temple, all the people come to him and he teaches them.) Pharisaic scribes cause an interruption.

To Jesus they bring a woman caught in the act of adultery, and they ask him: In the law Moses commands to stone such. So what do you say? In order to undermine his influence with the people they are trying to expose him as an opponent of Moses.) This readiness on their part to use even the most sordid means to carry out their wicked plot against him causes him to remain silent for a considerable length of time as, shocked beyond words, he scribbles figures or letters in the sand. He then says: Let him who is without sin among you be the first to cast a stone at her. ) Sensing their defeat, they begin to slink away one by one, the eldest being the first to do so. The woman is left behind in the midst of the gathered multitude. With characteristic tenderness Jesus addresses her in these memorable words: Woman, has no one condemned you?

Her negative answer is followed by his reassuring remark: Neither do I condemn you. Go, and from now on sin no more. ) ) 8:12 20) 12 Again therefore, Jesus spoke to them, saying, I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life. 13 In reply the Pharisees said to him, You are testifying concerning yourself; your testimony is not true. 14 Jesus answered and said to them, Even if I testify concerning myself, my testimony is certainly true, because I know where I came from and where I am going��20��; but you do not know where I came from and where I am going. 15 You judge according to the flesh, I judge no one. 16 Yet, even if I do judge, my judgment is true, for I am not alone but I and the One who sent me.��21�� 17 And in your law it is written that the testimony of two men is true. 18 I am the One who is bearing testimony concerning myself, and One bears testimony concerning me; namely, my Sender��22��, the Father. 19 They were saying therefore to him, Where is your Father? Jesus answered, You know neither me nor my Father; if you knew me, you would know my Father also. ��23�� 20 These words he spoke in the Treasury as he was teaching in the temple. And no one arrested him, because his hour had not yet arrived.) ) 8:12. Again, therefore, Jesus spoke to them saying, I am the light of the world.) According to many this is the continuation of 7:37 52.

It must be granted that such a connection is, indeed, possible. One might reason as follows: he who according to 7:37, 38 represents himself as being living water for the thirsty one, reveals himself here (in 8:12) as light for those who sit in darkness. So rich and glorious is he that not a single name can describe him, and not a single metaphor can do justice to his greatness. He is life, light, bread, water, etc.) Others, however, see a very close connection between the story of the adulteress (7:53 8:11) and the present paragraph (8:12 ff.). They reason that Jesus, by dispelling the moral darkness which reigned in the heart of this woman (if, indeed, it was dispelled!), gave an illustration of his work as the light of the world. We do not have sufficient information to make a definite choice between these alternatives.

The decision would depend on the authenticity of 7:53 8:11, which has been discussed.) Jesus is again addressing the people in the temple. To them he says, I am the light of the world. This is the second of the seven great I Am s. For the entire list see Vol. I, p. 37. This second I Am is similar in grammatical structure to the first (see our explanation of 6:35).

Hence, also in this case subject and predicate (the latter preceded by the article) are interchangeable. Jesus is the light of the world; the light of the world is Jesus. He himself in person is that light. He no one else beside him is that light, for it is only in and through him that God s glorious attributes shine forth most brilliantly in the midst of the world.) The meaning of Christ as light has been set forth in connection with 1:4 and 1:9. That Jesus represents himself (here in 8:12) as the light of the world indicates that in the midst of sin-laden mankind, exposed to the judgment and in need of salvation, mankind in all its phases (both Jew and Gentile, young and old, male and female, rich and poor, free and slave), he stands forth as the source of men s illumination regarding spiritual matters and of the everlasting salvation of God s children. To all who come within hearing he proclaims the Gospel of deliverance from sin and never-ending peace.

On the concept world (������) see the explanation of 1:10.��24��) Jesus is the light of the world; i.e., to the ignorant he proclaims wisdom; to the impure, holiness; to those in sadness, gladness. Moreover, to those who by sovereign grace are drawn (6:44) to the light and follow its guidance he not only proclaims but actually imparts these blessings.) But not all follow where the light leads. There is a separation, a parting of the ways, an absolute antithesis, as is clear from the words, He who follows me will not walk in the darkness, but will have the light of life. Some follow the light; many do not. Many are called; few are chosen.) To follow the light, Christ, means to trust and obey him. It means to believe in him and out of gratitude to keep his commandments.

Man must follow where the light leads: he is not permitted to map out his own course through the desert of this life. In the wilderness the forefathers had followed the pillar of light. The symbolism of the feast of Tabernacles (now in progress or just ended) reminded the audience of this light which the ancestors had enjoyed as a guide. Those who had followed it and had not rebelled against its guidance had reached Canaan. The others had died in the desert. So it is here: the true followers not only will not walk in the darkness of moral and spiritual ignorance, of impurity, and of gloom, but will reach the land of light.

Nay more: they will have the light! The Antitype is ever richer than the type. Physical light for example, that of the pillar of light in the desert or that of the candelabra in the Court of the Women imparts outward illumination. This light, Jesus Christ as the object of our faith, becomes our inner possession: we have him, and this abidingly; cf. 4:14. He is, moreover, the light of life (�x ��� ��� ����). In harmony with what was said in connection with 1:4b we regard this as a genitive of apposition: the light is itself the life, when the latter is made manifest.��25��) 13.

Jesus had made a majestic claim. In reply, the Pharisees said to him, You are testifying concerning yourself; your testimony is not true. In connection with this verse and those that follow see our comments on 5:31. The Pharisees certainly cannot have meant, Though your testimony with reference to yourself may be true, it is not legally valid or acceptable. What they actually meant was this: When you call yourself the light of the world, you are just boasting. No one confirms your testimony with reference to yourself; hence, it cannot be true. ) 14.

When Jesus answered and said to them, Even if I testify concerning myself, my testimony is certainly true, he is not in any way contradicting what he had said previously (see on 5:31). In corroboration of the true character of his own testimony, as contrasted with the false character of Pharisaic assertions, the Lord points to: a. his heavenly origin and destination (verse 14b); b. his intimate union with the Father (verses 15, 16); and c. the perfect agreement between his own testimony and that of the Father (verses 17, 18).) With respect to a. Jesus says, & because I know where I came from and where I am going. What he means is this: I know myself. This knowledge, moreover, is not only immediate, intuitive, and reflective (�6��) but also complete: I know the facts about myself, where I came from (from heaven, from God) and where I am going (to heaven, to God). Hence when I say that I am the light of the world, this declaration is based upon my perfect self-consciousness and should, accordingly, be accepted.

You, on the contrary, have no such knowledge respecting myself: but you do not know where I came from where I am going. Hence your denial of my testimony regarding myself is worthless.) 15, 16. With respect to b. Jesus continues, You judge according to the flesh. I judge no one. Yet even if I do judge, my judgment is true, for I am not alone but I and the One who sent me.) Note that b. naturally follows a.

What the Lord means is this: though you lack the necessary knowledge to judge, yet you are constantly judging me. You are doing this, moreover, according to earthly standards, according to external appearance (on ���� see the explanation of 1:14). So judged, I am not the light of the world but merely a countryman from Galilee, the son of Joseph. See the explanation of 6:42, 7:24, 41, 42, 52. On the other hand, I, though (because of my perfect knowledge of self and of others) able to judge, judge no one. See the explanation of 3:17 19.

I did not come to judge but to save. Yet, even if judgment is rendered inevitable because of the hardness of men s hearts, so that though I came to save I still must judge some people, my judgment is true, genuine, the real thing (������), for, far from being contrary to the divine will, it is a judgment in which the Father and the Son unite. On I and the One who sent me see 3:34; 5:19, 30, 36, 37; cf. 1:6. It is not the judgment of a mere man, as you think, but of God.) 1 1 2 8 0 “tw://bible.?id=5.17.6|AUTODETECT|” 17, 18. With respect to c. (the perfect agreement between his own testimony and that of his Father) Jesus continues, And in your law it is written that the testimony of two men is true. The reference is to such passages as ) 7 1 -1 9 0 “tw://bible.?id=5.17.6|AUTODETECT|” Deut. 17:6) 1 1 -1 9 0 “tw://bible.?id=4.35.30|AUTODETECT|” ( At the mouth of two witnesses or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death ), cf. ) 7 1 -1 9 0 “tw://bible.?id=4.35.30|AUTODETECT|” Num. 35:30) 1 1 -1 9 0 “tw://bible.*?id=5.19.16-5.19.19|AUTODETECT|” . Your law, because you claim to regard it so highly. The reasoning is this: surely, if this rule holds with respect to me, it holds even more with respect to God. The argument is from the minor to the major. The testimony (! ��������; see the explanation of 1:6) of two witnesses was considered true, not merely legally on the table or valid (legally acceptable). That the translation true is correct here and that its meaning must not be toned down in any way follows also from the fact that, according to the law of Moses to which reference is made, when two such witnesses agreed, the man concerning whom they agreed had to be put to death!

The testimony was regarded as entirely reliable, a proper basis for drastic action. Of course, the witnesses had be trustworthy persons, not false or unrighteous. This, too, was plainly stipulated in the law 7 1 -1 9 0 “tw://bible.*?id=5.19.16-5.19.19|AUTODETECT|” Deut. 19:16 19) 1 1 -1 9 0 0 ). Surely, the Father and the Son are both reliable! Hence, their witness with respect of Jesus must be accepted. It is a testimony in which the two (Father and Son) each being a reliable witness completely agree. In our translation of verse 18 we have preserved the chiastic sentence-structure of the original. Note that the names of the two witnesses occur at the very beginning and at the very end of the sentence, to emphasize the independent character of each.

Each, standing by himself, is thoroughly reliable (on this cf. verse 14, Even if I testify concerning myself, my testimony is certainly true ); both agreeing, the argument becomes doubly unanswerable. I am the One who is bearing testimony concerning myself, and One bears testimony concerning me; namely, my Sender, the Father. For the testimony of the Father concerning the Son see on 5:31 40.) 1 1 2 8 0 “tw://bible.?id=40.11.27|AUTODETECT|” 19. The Jews, who had rejected the testimony of the Son, now also reject the testimony of the Father. In reply, they were saying to him, Where is your Father? These words were probably accompanied with a gesture of disdain. They clearly indicate that Christ s teaching with reference to the Father had fallen on deaf ears. The Pharisees were engaged in the most dangerous activity found among men: they were hardening their hearts! Such hardening results in total blindness and ignorance. Hence, Jesus answered, You know neither me nor my Father; if you knew me, you would know my Father also. The one and only way to the Father is the Son; cf. 5:38; 14:7, 9; ) 7 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 1 1 -1 9 0 0 .) 1 9 2 8 0 0 20. These words he spoke in the Treasury, as he was teaching in the temple. Against the wall in the Court of Women stood thirteen trumpet-shaped chests in which the people deposited their gifts for various causes. Hence, taking the part for the whole, this court was sometimes called the Treasury. Here Jesus was teaching, in the immediate proximity of the hall in which the Sanhedrin held (or: used to hold) its sessions. And, though it is possible that this august body, so thoroughly hostile to Jesus, could almost hear the echo of his voice, no one arrested him, because his hour had not yet arrive.

On the meaning of these words see 7:30.) ) 8:21 29) 21 So he said again to them, I am going away, and you will seek me, but you will die in your sin. Where I am going you cannot come. 22 The Jews, therefore, were saying, He is not going to kill himself, is he, since��26�� he says, Where I am going you cannot come ? 23 So he was saying to them, You are from below, I am from above; you are of this world, I am not of this world. 24 Did I not say to you that��27�� you would die in your sins? For if you will not believe that I am he, you will die in your sins. ��28�� 25 In reply, they were saying to him, You, who are you? Jesus said to them, Exactly what I am telling you. 26 I have many things to say concerning you and to judge. But he who sent me is true, and whatsoever I have heard from him, these things I speak to the world. 27 They did not recognize that he spoke to them of the Father. 28 So Jesus said, When you will have lifted up the Son of man, then you will know that I am he, and that of myself I do noting but speak thus as the Father taught me. 29 And he who sent me is with me. He has not left me alone, because I always do the things that are pleasing to him. ) ) 8:21.

So he said again to them, I am going away, and you will seek me, but you will die in your sin. Where I am going you cannot come.) Because of the derisive manner in which the Jews had treated the testimony of Jesus, he again announces their doom. He said again what he had declared earlier (see 7:33, 34). The words, Yet a little while I am with you, are now omitted, perhaps because this time no one is attempting to arrest him. The going away to which Jesus refers indicates his departure to the Father (see on 7:33, 34). When it is added, And you will seek me, to what does Jesus refer?

To the seeking in repentance and faith? But this is excluded by the next clause. To the search for a deliverer in connection with the terrible events accompanying the destruction of Jerusalem in the year a.d. 70? It is probably better to interpret this seeking as that of despair at the moment of death. We adopt this interpretation in view of the words: but you will die in your sin. In their death they will experience no comfort and no peace of any kind, only dark despair.

The One whom they have rejected will not be present to help them in their need. In their sin all their sins viewed collectively, but separately in verse 24 (sins) they will die. The wrath of God resting upon them, they will go to the place of everlasting perdition. They cannot go where Jesus is going; namely, to the Father.) 22. The Jews, therefore, were saying, He is not going to kill himself, is he, since he says, Where I am going you cannot come?) The Jews, stung by the announcement of their coming doom, act as if they have not even heard the words of Jesus with reference to themselves. They reflect only on the last clause in his remarks; i.e., on that which pertained to his plans with reference to himself: that he would soon take his departure to a place to which they could not come.

Sneering, they ask, He is not going to kill himself, is he? As if by killing himself he would be going to a place where they (as they saw it) could not come! At a previous occasion (7:35, 36) when Jesus uttered similar words, they had ventured another guess, also uttered in mockery, He surely does not intend to go to the Diaspora among the Greeks, and teach the Greeks, does he? ) 1 1 2 8 0 “tw://bible.?id=40.20.28|AUTODETECT|” The present taunting insinuation that he was possibly contemplating suicide (very prevalent in those days!) was, unbeknown to them, a bitter caricature of the truth; namely, that he was going to give his life as a ransom for many 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 23, 24. So he was saying to them, You are from below, I am from above; you are of this world, I am not of this world. Did I not say to you that you would die in your sins? For if you will not believe that I am he, you will die in your sins.) 1 1 2 8 0 “tw://bible.?id=2.3.14|AUTODETECT|” This reply of Jesus serves both as a continuation of verse 21, giving the reason (as if he had said, Where I am going you cannot come, for you are from below, I am from above ), and as a fitting response to the sneering question of the Jews (as if he had said, Your mockery indicates that you are from below, etc.). What Jesus means is that the thoughts and motives of these Jews were hell-inspired; this own, were heaven-inspired. Jesus then repeats the words of verse 21 ( You will die, etc.) with a slight change (see on that verse). This death in sins will be the result of not believing that I am he; literally, that I am (�� �0��), the predicate must be supplied mentally, as in 4:26; 6:20; 9:9; 13:19; 18:5, 6, 9. Basic to the expression are passages such as ) 7 1 -1 9 0 “tw://bible.?id=2.3.14|AUTODETECT|” Ex. 3:14) 1 1 -1 9 0 “tw://bible.?id=5.32.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.32.39|AUTODETECT|” Deut. 32:39) 1 1 -1 9 0 “tw://bible.?id=23.43.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.43.10|AUTODETECT|” Is. 43:10) 1 1 -1 9 0 0 . The meaning is: that I am all that I claim to be; the One sent by the Father, the One who is from above, the Son of man, the only-begotten Son of God, equal with God, the One who has life in himself, the very essence of the scriptures, the bread of life, the light of the world, etc. The fact that rejection of the Son failure to believe in him and to obey him results in everlasting death is expressed not only here in 8:24 but also in 3:36 (see on that verse), which may be viewed as an explanation of 8:24.) 1 7 2 8 0 0 25, 26. In reply, they were saying to him, You, who are you? Once again, as in verse 22, the Jews act as if they have not heard the remarks of Jesus with reference to themselves. Probably thinking that the best defence is an offense, they attack him with an expression of scorn and ridicule: You, who are you? Jesus said to them, Exactly what I am also telling you.��29�� I have many things to say concerning you and to judge.) Clearly, Jesus is not going to be sidetracked. He answers their derisive question very pointedly and very briefly, and then immediately continues the attack upon them begun in verses 21, 23, and 24. Their question (You, who are you?) was not only wicked; it was also entirely uncalled for and superfluous, for Jesus had been telling them all the while who he was (see on verse 24) and he was engaged in doing that very thing now.

Hence, he immediately shifts back to the attack, as if he wanted to say, I am not yet through with you. When Jesus says, I have yet many things to say concerning you and to judge, he implies that the utterances (note the verb ����� both here and in the preceding verse) of his mouth are judgments. Moreover, the verb used is also especially appropriate in such cases as this, where someone utters or speaks the mind (not of himself alone but also) of Another (here, the Father). It is clear from 8:15, 16 (cf. on 3:17, where the verb ����� is discussed) that when Jesus judges these men he condemns them.) The Lord continues: But he who sent me is true. It has been argued by some that the conjunction ��� is here not adversative in meaning. It is, however, not at all necessary to depart from the more usual meaning of the word.

What we have here and in so many other places is an instance of abbreviated style, an ellipsis, on which we have commented in another connection (see on 5:31). It is very difficult for us today to supply what was omitted. Perhaps the thought of verse 26 fully expressed might be reproduced in these words: I have many things to say concerning you and to judge. But, in spite of your vehemently uttered rejections and your manifestations of unbelief, what I shall say is true because he who sent me is true, and whatsoever I have heard from him, these things I speak to the world. ) On he who sent me, see 3:17, 34; 5:30, 36, 37; cf. 1:6. The Sender is, of course, the Father. The Sender is true in all his declarations and judgments, for he is true in his inner nature.

Cf. on 3:33. And whatsoever I have heard from him, these things I speak to the world. In every word of Jesus the mind of the Father is expressed. Hence, when the Jews reject the One who now addresses them, they thereby reject the Father! The same (or a very similar) thought is expressed in 3:11; 5:19, 30, 32, 37; 7:16. What Jesus has heard (from all eternity) from the Father, these things he utters not only to the Jews but to Jew and Gentile alike; they are meant for all, for the entire world (on meaning of ������ see 1:10, footnote 26, here probably meaning number 5).) 27.

They did not recognize that he was speaking to them of the Father. Even though Jesus had frequently told the Jews in clear language that the Sender was the Father (cf. 5:36, 37; 8:18), yet this fact had failed to register. So blinding is the power of infidelity and prejudice! We do not know by what means they indicated this ignorance. Perhaps they showed it by raising an objection or asking a stupid question or staring vacantly.) 28. So Jesus said, When you will have lifted up the Son of man, then you will know that I am he, and that of myself I do nothing but speak thus as the Father taught me.

The gist of the remark is certainly this: having nailed me to the cross (hence, having indirectly led me to the crown) the awful truth will dawn on you that I am in reality the One I have always claimed to be, and that in my words and works I reveal and represent the Father. ) For the meaning of the verb to lift up see on 3:14. For Son of man see on 12:34. By saying you will know (�������� fr. �������) Jesus meant you will recognize or perceive. This verb occurs fifty-six times in John s Gospel, while its synonym (�7��) occurs eighty-four times in the same book. See further on 1:10, 31; 3:11. For the clause that I am he see on 8:24.

For the meaning of the clause and that of myself I do nothing but speak thus as the Father taught me see on 8:26 (last clause) which expresses the same thought.) 1 1 2 8 0 “tw://bible.?id=44.2.36|AUTODETECT|” The clause then you will know that I am he is not a prediction of salvation for the Jews. The knowledge here indicated is not a saving knowledge and does not refer to the conversion of the three thousand on the day of Pentecost 7 1 -1 9 0 “tw://bible.?id=44.2.36|AUTODETECT|” Acts 2:36) 1 1 -1 9 0 “tw://bible.?id=44.2.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.41|AUTODETECT|” 41) 1 1 -1 9 0 0 ). The present context does not allow that interpretation (see especially verses 21 and 24). What Jesus means is that having refused to accept him by faith and having nailed him to the cross (which, in turn, led to the crown), they would one day awaken to the terrifying realization that this One whom they despised was, nevertheless, whatever he claimed to be. Too late this truth would crash in upon them, in the hour of death and at the final judgment.) 1 1 2 8 0 “tw://bible.*?id=40.27.46|AUTODETECT|” 29. And he who sent me is with me. He has not left me alone, because I always do the things that are pleasing to him. He who sent me is, of course, the Father (5:36, 37; 8:18, 27) who is constantly indicated as the Sender; i.e., as the One who commissioned his Son to be the Mediator (see on 3:17, 34; cf. 1:6). In the two statements: a. he is with me, and b. I always do the things that are pleasing to him we have a beautiful expression of the close and intimate nature of the cooperation between the One who commissions and the One who is commissioned.

See also on 3:11; 5:19, 30, 32, 37; 7:16; and 8:26. The absolute obedience of the Son, always doing what is pleasing to the Father, assures the continuation of the Father s love for him. He has not left me alone, has not rejected the Son or cast him off. Even ) 7 1 -1 9 0 “tw://bible.*?id=40.27.46|AUTODETECT|” Matt. 27:46) 1 1 -1 9 0 0 cannot mean that the Father would reject him as a disobedient Son, for that is forever impossible. In that passage the Son is forsaken in a twofold sense: a. all alone he bears the burden of God s wrath against sin, no one shares his punishment; and b. while experiencing within himself that indescribable torture, he must forego the consoling sweetness of the Father s fellowship. Nevertheless, because of his voluntary acceptance of this eternal death the Father loves him all the more! We hasten to add that this spiritual closeness rests, of course, upon the ontological or trinitarian relationship between Father and Son.) 1 22 2 8 0 0 ) 8:30 38) 30 While he was saying these things, many believed in him. 31 So Jesus was saying to those Jews who had believed in him, if you remain in my word, you are truly my disciples, 32 and you will know the truth and the truth will set you free.��30�� 33 They answered him, Seed of Abraham are we, and to no one have we been enslaved ever. How is it that you say, You will become free ? 34 Jesus answered them, I most solemnly assure you��31��, every one who commits sin is the slave of sin. 35 Now the slave does not remain in the house permanently, but the son remains permanently. 36 If therefore the Son will make you free, you will be free indeed.��32�� 37 I know that you are the seed of Abraham, yet you are seeking to kill me, because my words find no room in you. 38 The things which I have seen at the Father s side I speak, and so also the things which you have heard at your Father s side you do. ) ) 8:30, 31a. While he was saying these things, many believed in him. So Jesus was saying to those Jews who had believed in him & ) During the course of the discourse discussed in the preceding verses, now one, then another became convinced that Jesus was (at least to some extent) what he claimed to be, until those who reacted in this manner formed a considerable group . Was this conviction genuine faith? Was it merely a mental persuasion or was it also wholehearted personal surrender?

This question, which has caused so much discussion and controversy among commentators, becomes even more acute when it is borne in mind that the verses which follow show a swift change from belief to violent hostility. Not only does Jesus encounter verbal opposition (verse 33) but even verbal abuse (verse 48: You are a Samaritan and have a demon ; cf. 52). At last there is even an attempt to stone him (verse 59).) The various views of commentators may be summarized as follows:) (1) Verse 30 (���������, believed) refers to those who embraced Jesus by genuine faith. Verse 31 (�������������, had believed) refers to those who had not made the full surrender of faith. Hence, the transition is between verses 30 and 31.��33��) (2) Verses 30, 31, and 32 refer to genuine believers, those who have experienced a real change of heart and life. The transition is between verses 32 and 33.

The objectors in verse 33 (and the verses which follow) are the unbelieving Jews.��34��) (3) Verses 30 36 refer to genuine believers. The transition is between verses 36 and 37.��35��) (4) The entire section is an uninterrupted story: those who in verse 30 are described as having believed in him are the same as those who oppose him vehemently in the verses which follow. There is no transition from one group to another. The people who are described in verses 30 and 31 do not have genuine faith, as the subsequent verses also clearly indicate.��36��) In connection with the first three views the following is clear:) a. All regard the people who are described in verse 30 as being genuine believers.) b. All accept the theory that we are dealing here with two different groups, and that there is a transition (rather abrupt, it would seem) between the genuine believers of verse 30 and the genuine unbelievers who appear on the scene subsequently (whether at verse 31 or verse 33 or verse 37).) But, as to a., there is nothing that compels us to view the men described in verse 30 as being genuine believers.

The finite verb believed (����������) followed by in him (�0� �P���) or in his name does not always indicate a change of heart. See on 2:23; 7:31; 12:42. See especially the context of 2:23 and 12:42. What is true is that the present participle (��������, -�����) in such cases always indicates genuine faith (3:16, 18, 36; 6:35, 40, 47; 7:38; 11:25, 26; 12:44, 46; 14:12; 17:20). See also on 3:16. But the present participle is not used here in 8:30.

Hence, whether the faith here indicated is genuine or not will have to be indicated by the following verses (the context).) As to b., no transition of any kind from one group of men to another sharply contrasted group is apparent to the ordinary reader of the Greek text or of the English translation. Thus, it is very difficult to see why the men indicated by the participle (��z� �������������) in verse 31 would have to be a completely different group than those to whom reference is made by the finite verb in verse 30. They believed while Jesus was still speaking; some of them perhaps after Jesus had spoken only a few minutes. They continued to believe (note force of the perfect participle) to the very end of the discourse (i.e., until Jesus again addresses them in verse 31).) As to the transition beginning at verse 33 or at verse 37, neither of these verses indicates a transition from one group to another group. Verse 33 begins with the words, They answered him. Naturally, the they refers to the people addressed in verse 32.

Verse 36 reads, If therefore the Son will make you free, you will be free indeed. Then verse 37 continues, I know that you are the seed of Abraham, yet you are seeking to kill me. The conclusion which one naturally draws in such cases is that the you of verse 36 indicates the same group as the you of verse 37. Otherwise the entire paragraph becomes unintelligible.) We, accordingly, accept the view of Calvin and most other commentators (number 4 above) as being by far the most natural.) All this does not mean that there is no transition. There is, indeed, a transition; but it is not from one group to a totally different group. The transition is from one attitude to another attitude within the same group of people.

That transition is very clear. It is, in fact, a striking change. As soon as Jesus shows these people that mere mental acceptance (as to Jesus being the Messiah of their dreams, for instance) is not enough, but that they must surrender themselves to him as their personal Deliverer from bondage to Satan and to sin, they become furious and no longer believe in him in any sense.) 31b, 32. If you remain in my word, you are truly my disciples, and you will know the truth and the truth will set you free.) One abides in the word of Christ by making it the rule of one s life. In other words, obedience is the same thing as abiding in the word. This makes one a true disciple of Jesus and leads to genuine knowledge of the truth (God s special revelation which has its heart and center in the work of Christ).

Such knowledge, born of revelation and experience, sets one free. For the meaning of the two most familiar Greek words for to know see on 1:10, 31; 3:11; 8:28. Jesus himself furnishes a commentary on the meaning of freedom. One is free when sin no longer rules over him, and when the word of Christ dominates his heart and life (see verses 34, 35, 37). One is free, therefore, not when he can do what he wishes to do but when he wishes to do and can do what he should do. See also on 7:17, 18 (discussion of the order of the elements in Christian experience).) 33.

They answered him, Seed of Abraham are we, and to no one have we been enslaved ever. How is it that you say, You will become free?) 1 1 2 8 0 “tw://bible.*?id=1.17.7|AUTODETECT|” The people who answer Jesus are the same as those who have just been addressed (see on 8:30, 31a). The attitude, however, changes. The word of Jesus, implying that spiritually they were not freemen but slaves, has shocked and angered them. They deeply resented his remark. In their pride of heart they exclaimed, Seed of Abraham are we, and to no one have we been enslaved ever. Obviously they are not thinking of their political condition when they say this.

They surely could not conveniently forget their past bondage to Egypt, Babylonia, Medo-Persia, and Syria, nor their present bondage to Rome! Nor are they thinking about their social condition: many Jews had been slaves. Religiously, however, they deem themselves freemen, being seed (descendants) of Abraham, with whom God had made his covenant of grace 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Gen. 17:7) 1 1 -1 9 0 “tw://bible.?id=2.19.6|AUTODETECT|” ). Thus as a people or nation (the line of physical descent; see on 1:13) they enjoy a unique religious standing. Are they not an elect race, royal priesthood, holy nation, people for God s own possession 7 1 -1 9 0 “tw://bible.?id=2.19.6|AUTODETECT|” Ex. 19:6) 1 1 -1 9 0 “tw://bible.?id=5.7.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.7.6|AUTODETECT|” Deut. 7:6) 1 1 -1 9 0 “tw://bible.?id=5.10.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.10.15|AUTODETECT|” 10:15) 1 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” I Pet. 2:9) 1 1 -1 9 0 “tw://bible.?id=30.3.2|AUTODETECT|” )? ) 7 1 -1 9 0 “tw://bible.?id=30.3.2|AUTODETECT|” Amos 3:2) 1 1 -1 9 0 “tw://bible.?id=30.3.2|AUTODETECT|” (the first part of the verse) is ever before their mind, but they conveniently forget ) 7 1 -1 9 0 “tw://bible.?id=30.3.2|AUTODETECT|” Amos 3:2) 1 1 -1 9 0 0 (the last part of the verse)! Their line of reasoning is on this order: heathen are in bondage; they serve idols; but surely we are not in bondage. We are no heathen; we are not even Samaritans (cf. 8:48). How, then, is it that Jesus can say, You will become free? ) 1 1 2 8 0 0 34. Jesus answered them, I most solemnly assure you, every one who commits sin is a slave of sin.) 1 1 2 8 0 “tw://bible.?id=62.3.6|AUTODETECT|” For the meaning of the words of solemn introduction see on 1:51. This is one of the most remarkable sayings ever uttered by our Lord. He immediately wipes out the distinction between Jew and Gentile with respect to their standing before God and his holy law. He says, Every one .& is a slave of sin. The subject is qualified by who commits sin (A ����� �t� �������); i.e., who is constantly doing sin; present continuative; one might render it: who lives in sin. One is reminded of the continuative force of the present in ) 7 1 -1 9 0 “tw://bible.?id=62.3.6|AUTODETECT|” I John 3:6) 1 1 -1 9 0 “tw://bible.?id=62.1.8|AUTODETECT|” . Such a sinner has not seen the Lord, and does not know him. John does not teach that a man is able to live without sinning; far from it 7 1 -1 9 0 “tw://bible.?id=62.1.8|AUTODETECT|” I John 1:8) 1 1 -1 9 0 “tw://bible.?id=7.20.16|AUTODETECT|” ). But the man who is constantly missing the mark of God s glory 7 1 -1 9 0 “tw://bible.?id=7.20.16|AUTODETECT|” Judg. 20:16) 1 1 -1 9 0 “tw://bible.?id=62.3.4|AUTODETECT|” ), and delights in this is definitely a transgressor of God s law 7 1 -1 9 0 “tw://bible.?id=62.3.4|AUTODETECT|” I John 3:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.6.16|AUTODETECT|” Such a man is here called a slave of sin 7 1 -1 9 0 “tw://bible.?id=45.6.16|AUTODETECT|” Rom. 6:16) 1 1 -1 9 0 “tw://bible.?id=45.11.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.32|AUTODETECT|” 11:32) 1 1 -1 9 0 “tw://bible.?id=61.2.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.19|AUTODETECT|” II Pet. 2:19) 1 1 -1 9 0 0 ). He is a slave, for he has been overcome and taken captive by his master, sin, and is unable to deliver himself from this bondage. He is as truly (nay, more truly) chained as is the prisoner with the iron band around his leg, the band that is fastened to a chain which is cemented into the wall of a dungeon. He cannot break the chain. On the contrary, every sin he commits draws it tighter, until at last it crushes him completely. That is the picture which Jesus draws here of sinners as they are by nature. Do the Jews regard themselves as free men? In reality they are slaves without any freedom at all. They are prisoners in chains.) 1 1 2 8 0 0 35, 36. Now the slave does not remain in the house permanently, but the son remains permanently. If therefore the Son will make you free, you will be free indeed.) 1 1 2 8 0 “tw://bible.?id=48.4.21-48.4.31|AUTODETECT|” Jesus has been picturing his enemies as slaves in chains, lacking all true freedom. Now changing the figure slightly he dwells upon another aspect of this condition of slavery: a slave may enjoy the privileges of his master s house for a while, but not forever. At any moment he may be dismissed or sold. The Jews, who pride themselves upon their descent from Abraham, must bear this in mind. The old dispensation with its special privileges for Israel has ended. Abraham s true children will remain in his household and enjoy its privileges permanently, but Abraham s slaves 7 1 -1 9 0 “tw://bible.?id=48.4.21-48.4.31|AUTODETECT|” Gal. 4:21 31) 1 1 -1 9 0 0 ) will be driven out. Only a son enjoys freedom. If therefore the Son of God see on 1:14 will make them free, they will be free indeed. The conditional sentence leaves the responsibility with them, but the action (that of making free) with him! The expression free, indeed probably refers to the fact that the freedom given by Christ is the only real freedom:) 1 1 2 8 0 0 a. It is freedom from slavery to sin, in contrast with the freedom of which the Jews were thinking (such as freedom from bondage to idols, freedom from the darkness of heathen polytheism).) 1 1 2 8 0 “tw://bible.?id=23.53.5|AUTODETECT|” b. It is always freedom plus. When an accused man is declared not guilty, he is free. Likewise when a slave has been emancipated, he is free. But the judge or the emancipator does not, as a rule, adopt the freed individual as his own son. But when the Son makes one free, he will be free indeed, rejoicing in the glorious freedom of sonship. And how does the Son make one free? Answer; see 18:12; cf. ) 7 1 -1 9 0 “tw://bible.?id=23.53.5|AUTODETECT|” Is. 53:5) 1 1 -1 9 0 “tw://bible.?id=47.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.3.17|AUTODETECT|” II Cor. 3:17) 1 1 -1 9 0 “tw://bible.?id=48.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.6|AUTODETECT|” Gal. 4:6) 1 1 -1 9 0 “tw://bible.?id=48.4.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.4.7|AUTODETECT|” 7) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=45.3.1|AUTODETECT|” 37. I know that you are the seed of Abraham. Jesus continues to address the same group of people as in the preceding verse (see on 8:30, 31a). He grants that they are in the physical sense the descendants of Abraham. But this relationship, which entailed so many advantages 7 1 -1 9 0 “tw://bible.?id=45.3.1|AUTODETECT|” Rom. 3:1) 1 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=45.9.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.4|AUTODETECT|” 9:4) 1 1 -1 9 0 “tw://bible.?id=45.9.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.9.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=30.3.2|AUTODETECT|” ) only served to increase their responsibility 7 1 -1 9 0 “tw://bible.?id=30.3.2|AUTODETECT|” Amos 3:2) 1 1 -1 9 0 “tw://bible.?id=45.4.11|AUTODETECT|” ). It made their present sinful attitude toward the Christ of God stand out all the more clearly, in all its heinousness. Hence, Jesus continues: yet you are seeking to kill me. The seed of Abraham seeking to kill the very One to whom Abraham looked forward with joyful anticipation (8:56)! That the Jews were actually bent on murdering Jesus is clear from the following passages: 5:18; 7:19, 25; cf. 7:30, 32, 45; 8:59. That in this plan to put Jesus to death a progressive development is noticeable in John s Gospel has been shown in vol.

I, p. 12. When Jesus here emphasizes that the very seed of Abraham is seeking to kill him, he is beginning to show them that, after all, Abraham is not their father in the spiritual sense. Who then are the real children of Abraham? All true believers. See ) 7 1 -1 9 0 “tw://bible.?id=45.4.11|AUTODETECT|” Rom. 4:11) 1 1 -1 9 0 “tw://bible.?id=45.4.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.4.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=48.3.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.7|AUTODETECT|” Gal. 3:7) 1 1 -1 9 0 “tw://bible.?id=48.3.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=48.3.29|AUTODETECT|” 29) 1 1 -1 9 0 0 . To be sure, Jesus does not state this in so many words; yet, this truth, proclaimed by Paul, is clearly implied in the words of the Lord.) 1 14 2 8 0 0 Why are the Jews seeking to kill Jesus? The answer is: because my word finds no room in you. Murder-plots occupy such a large space in the hearts of these Jews that there is no space (����; hence, here the verb �����) left for the word of Jesus! We have here another instance of litotes. The real meaning is: you completely reject my word!) 38. The things which I have seen at the Father s side I speak, and so also the things which you have heard at your father s side you do.) The meaning is briefly this:) a.

There is a contrast between the (meaning my) Father and your father. My father and your father are not the same. My Father is the first person of the Trinity; yours is & & let them guess! By and by Jesus will tell them who is their real, spiritual father (see 8:44).) b. There is a contrast between my relation to my Father, and your relation to your father. At my Father s side (for I was in his very presence from eternity; see also 1:14; 6:46; 7:29; 16:29; 17:8; and cf. 1:1) I not only heard but saw certain things; at your father s side (for you are very close to him) you have heard certain whisperings; e.g., the instigation to kill me.) c.

My emphasis (at present) is on uttering (the verb is ����) what I have seen; I am the great Prophet, who came to reveal the Father s will. Your emphasis is on acting, on doing, without fully penetrating what this implies, whatever your father whispers into your ears.) You have heard the whisperings of your father, and you are ready to act; I have actually seen the glory of my Father, and I am giving expression to that which I have seen.) The sequel indicates, however, that the basic contrast is that between the (i.e., my) Father and your father.) ) 8:39 59) 39 They answered and said to him, Our father is Abraham. Jesus said to them, If you are Abraham s children, you are doing the works of Abraham.��37�� 40 But now you are seeking to kill me, a man who has been telling you the truth which I heard from God. This Abraham did not do. 41 You are doing the works of your father. They said to him, We were not born of fornication;��38�� one Father have we, even God. 42 Jesus said to them, If God were your Father, you would love me, for I came forth from and am come from God, for I do not come forth of myself, but he sent me.��39�� 43 Why do you not understand my utterances? It is because you cannot bear to hear my word. 44 You are of your father, the devil, and you desire to carry out the wishes of your father.

He was a murderer from the beginning, and does not take his stand in the truth, for there is no truth in him. When he speaks the lie, he speaks of himself, for he is a liar, and the father of the lie. 45 But because I speak the truth, you do not believe me. 46 Who of you convicts me of sin? If I speak the truth, why do you not believe me?��40�� 47 He who is of God hears God s utterances. You do not hear, because��41�� you are not of God. ) 48 The Jews answered and said to him, Are we not correct in saying, You are a Samaritan and have a demon ? 49 Jesus answered, I do not have a demon; on the contrary, I am honoring my Father, but you are dishonoring me. 50 But I do not seek my own glory; there is One who does seek (it), and he judges. 51 I most solemnly assure you, if anyone keeps my word, he will certainly never see death. ��42�� 52 The Jews said to him, Now we know that you have a demon. Abraham died, as did the prophets; yet you say, If anyone keeps my word, he will certainly never taste death. ��43�� 53 Surely, you are not greater than our father Abraham, who died? The prophets also died!

Whom are you making yourself? 54 Jesus answered, If I glorify myself, my glory is nothing.��44�� My Father, whom you call Our God, is the One who glorifies me; 55 yet you do not know him, but I do know him. And if I say, I do not know him, I will be a liar just like you.��44�� But I know him, and his word I keep. 56 Abraham, your father, was extremely happy that he was to see my day, and he saw it and rejoiced. 57 The Jews therefore said to him, You have not even (lived) fifty years, and have you seen Abraham? 58 Jesus said to them, I most solemnly assure you, before Abraham was born, I am. 59 So they picked up stones in order to hurl them at him. But Jesus hid himself, and went out of the temple.) ) 8:39a. They answered and said to him, Our father is Abraham. The very fact that Jesus had not stated in clear language whom he had in mind when he said Your father angered these Jews. The implication (namely, that he meant the devil) was going to become clear, but was still veiled.

However, whatever he means or implies they thrust aside by saying, Our father is Abraham. They mean, of course, Abraham is our father in every sense of the term, not only physically but also spiritually; hence, we are spiritually free and we have no need of being delivered from bondage. They regard themselves as the spiritual offspring of Abraham.) 1 1 2 8 0 “tw://bible.?id=1.12.1-1.12.4|AUTODETECT|” 39b, 40. Jesus said to them, If you are Abraham s children, you are doing the works of Abraham. See also Note 30 above. Jesus, for the sake of the argument, assumes for a moment that the Jews are correct in calling Abraham their (spiritual) father. Now on that presupposition, says Jesus, you are doing the works of Abraham. It cannot be otherwise. Abraham s children do Abraham s works. Like Abraham of old they obey God s commands, fully trusting that God will make all things well; they welcome his messengers; and, last but not least, they rejoice in the day of Christ (see on 8:56). These were the works of Abraham. 7 1 -1 9 0 “tw://bible.?id=1.12.1-1.12.4|AUTODETECT|” Gen. 12:1 4) 1 1 -1 9 0 “tw://bible.?id=1.17.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.17.17|AUTODETECT|” 17:17) 1 1 -1 9 0 “tw://bible.?id=1.18.1-1.18.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.18.1-1.18.8|AUTODETECT|” 18:1 8) 1 1 -1 9 0 0 ; ch. 22). From the entire context (see especially verses 37 and 40), the tone of voice, the look in his eyes, the Jews can easily infer that Jesus is merely assuming, for the sake of the argument, that these people are Abraham s offspring and are therefore doing Abraham s works.��45�� Figures of speech, including irony, abound in the lively discourse which we find here and everywhere in the Gospels. See what has been said about this in connection with 5:31. Stripped of irony, the intent of the statement is, of course, this: If you were really Abraham s children,��46�� you would be doing the works of Abraham. ) 1 1 2 8 0 “tw://bible.?id=1.18.1-1.18.8|AUTODETECT|” Jesus continues: But now you are seeking to kill me, a man who has been telling you the truth which I heard from God. This Abraham did not do. In sharp contrast with Abraham, who received God s messengers most cordially 7 1 -1 9 0 “tw://bible.?id=1.18.1-1.18.8|AUTODETECT|” Gen. 18:1 8) 1 1 -1 9 0 0 ) and who looked forward with rejoicing to the coming of the Christ (see on 8:56), these Jews were seeking to kill the latter. They were plotting the downfall of mankind s greatest Benefactor, a man (Christ s human nature comes to the fore here) who is, nevertheless, also God, having come from the very presence of God, so that he can say: I have been telling you what I have heard from God. Note the first personal pronoun used in the original; literally: a man who the truth to you I have been telling. For evidences of the fact that the Jews were really plotting to kill Jesus see on 8:37 (the references listed there). For the meaning of the statement, I have been telling you the truth which I heard from God, see on 5:30; 7:16; and 8:26; and cf. 3:11; 5:19, 32, 37. For the meaning of the term the truth see on 8:32. The little sentence, This Abraham did not do, is again litotes: Abraham did the very opposite (see especially 8:56).) 1 1 2 8 0 “tw://bible.?id=40.5.32|AUTODETECT|” 41. You are doing the works of your father. This essentially is a repetition of Jesus words recorded in verse 38; only, it is beginning to become clearer who this father of the Jews is: he is the kind of father who encourages them to kill God s only Son! So much is now clear from verse 40. The very fact that Jesus still does not indicate specifically whom he has in mind when he speaks about their father makes the Jews all the more indignant and impatient. Hence, they blurt out the name of the One whom they regard as their spiritual Father, their one and only, unmistakable Father. They said to him, We were not born of fornication. Had they been born of fornication 7 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” Matt. 5:32) 1 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” 15:19) 1 1 -1 9 0 “tw://bible.?id=40.19.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.19.9|AUTODETECT|” 19:9) 1 1 -1 9 0 “tw://bible.?id=41.7.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.21|AUTODETECT|” Mk. 7:21) 1 1 -1 9 0 0 occurs frequently in the epistles and in Revelation), i.e., of unlawful sexual intercourse, there would undoubtedly be legitimate questions with respect to their parentage. Several persons are often pointed out as the possible fathers of one who was born of fornication. These Jews, however, are sure that they know the identity of their Father: one Father have we, even God. It is not at all impossible that a sinister insinuation is implied in the words of these enemies of the Lord, and that what they really meant was this, We were not born of fornication, but you were! With respect to our parentage there is no reasonable doubt, but it is different with you! Cf. 8:48. At any rate such stories circulated among the Jews later on, and in their literature Jesus is often represented as the bastard son of Mary.��47��) 1 1 2 8 0 “tw://bible.?id=39.2.10|AUTODETECT|” When the Jews call God their one and only Father, they may have been thinking of ) 7 1 -1 9 0 “tw://bible.?id=39.2.10|AUTODETECT|” Mal. 2:10) 1 1 -1 9 0 0 , Have we not all one father? hath not one God created us? ) 1 1 2 8 0 “tw://bible.?id=62.5.1|AUTODETECT|” 42. Jesus said to them, If God were your Father, you would love me, for I came forth from and am come from God, and I do not come forth of myself, but he sent me. Thus Jesus demolishes the claim of the Jews. Their very actions and their attitude belie their boast. If God were their real, spiritual Father, they would, of course, love him. Loving him, they would also love his Son, Jesus. Him they hate; hence, they also hate the Father and are not his true children. ) 7 1 -1 9 0 “tw://bible.?id=62.5.1|AUTODETECT|” I John 5:1) 1 1 -1 9 0 0 is the best commentary on the first part of Christ s answer. See also what we have said in connection with 7:17, 18, on the elements in Christian experience.) 1 7 2 8 0 0 We do not believe that the words I came forth from God and the words and am come from God should be separated in such a manner that the former expression refers to Christ s incarnation, the latter to his Messianic mission. Both undoubtedly refer to his mission (or commission); but this, of course, cannot be thought of apart from his incarnation. And basic to both is the eternal generation of the Son from the Father.) Now, in the incarnation Jesus came forth from God in order to accomplish his mediatorial task on earth. But the contact between the Sender and the One Sent remains intact; the latter still truly and fully represents the Father in all he does. Hence, we read and am come from God. The Son is not the kind of ambassador who must return to his country and to his superiors in order to receive new instructions and to see whether, perhaps, he has lost true contact with the views and attitudes of those who sent him.

For the meaning of I came forth from (or: out of) God or heaven see also on 6:41, where the delicate shading in the meaning of different tenses is discussed.) The Jews were always looking upon Jesus as a vain pretender; one who came forth of himself or of his own accord. See on 7:28. Jesus again emphatically denies this when he states, And I do not come forth of myself. The words he sent me are explained by the parallelism I came forth from him (God). See above; and see also on 1:6; 3:17, 34; 5:36, 37; 8:18, 27, 29; 10:36; 11:42; 12:49; 14:10; 17:3, 8.) 43. Why do you not understand my utterance?

It is because you cannot (bear to) hear my word.) The Jews have given repeated indications of spiritual obtuseness. That is particularly striking in this chapter, as is evidenced from 8:27; from the many stupid questions which they are constantly asking, such as: Where is your father? (8:19), He is not going to kill himself, is he? (8:22), You, who are you? (8:25), How is it that you say, You will become free ? (8:33); and particularly from the fact that they do not seem to understand whom Jesus has in mind when he speaks about their real, spiritual father. The language which Jesus employs, his terms and phrases, his entire utterance (�����) or manner of speaking, is a mystery to them. They do not understand it. For the meaning of the verb see on 1:10, 31; 8:28.) Jesus explains this spiritual dulness. He says that it arises from the fact that they cannot hear his word (�x� �����), i.e., his message.

In the given context it is clear that Jesus holds them accountable for this inability. Hence, the words you cannot mean you cannot bear to. Their will is evil, as is shown in the next verse. The question and its answer do not form a tautology; on the contrary, the answer states the reason for the fact which is stated in the question. The whole might be paraphrased as follows: Why do you not recognize the meaning of my phrases, as your constant questions and exclamations and insults so clearly indicate? It is because, through ill will, you cannot bear to hear the truth or message conveyed by these phrases.

Their minds are beclouded through bias! You cannot you cannot you cannot (see 3:3, 5; 5:44; 6:44; and now also 8:43), that is the sad state of the sinner; especially, of that man who hardens himself against God s oracles.) 44. You are of your father, the devil, and you desire to carry out the wishes of your father.) 1 1 2 8 0 “tw://bible.?id=40.13.38|AUTODETECT|” Suddenly Jesus speaks out openly; i.e., he no longer hints but plainly names their father. The word which he now utters is like the dropping of a bomb: You are of your father, the devil. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.13.38|AUTODETECT|” Matt. 13:38) 1 1 -1 9 0 “tw://bible.?id=40.23.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.15|AUTODETECT|” 23:15) 1 1 -1 9 0 “tw://bible.?id=62.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.3.8|AUTODETECT|”

1. 7 1 -1 9 0 “tw://bible.?id=62.3.8|AUTODETECT|” John 3:8) 1 1 -1 9 0 “tw://bible.?id=66.12.9|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=66.12.9|AUTODETECT|” Rev. 12:9) 1 1 -1 9 0 0 . Physically these Jews, to be sure, are children of Abraham; but spiritually and morally and that was the issue they are the children of the devil. In passing, it may be observed that the rendering You are the children of the devil s father is, of course, so completely foreign to the context that it deserves no further comment.) 1 1 2 8 0 0 Jesus not only makes this charge but also proves it. Identity of inner passions and desires establishes spiritual descent: they are constantly desiring (present continuative tense) to carry out the wishes (desires, yearnings) of the devil; so he must be their father. The devil desires to kill and to lie, and so do they. Jesus dwells a moment on each of these desires:) 1 1 2 8 0 “tw://bible.?id=45.5.12|AUTODETECT|” He was a murderer (literally man-slayer) from the beginning. From the very beginning of the history of the human race the devil had murder in his heart, and he actually plunged the human race into the ocean of death, physical, spiritual, and eternal; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” Rom. 5:12) 1 1 -1 9 0 “tw://bible.?id=58.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.14|AUTODETECT|” Heb. 2:14) 1 1 -1 9 0 “tw://bible.?id=62.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=62.3.8|AUTODETECT|”
2. 7 1 -1 9 0 “tw://bible.?id=62.3.8|AUTODETECT|” John 3:8) 1 1 -1 9 0 “tw://bible.?id=1.3.1|AUTODETECT|” . The fall of man together with all its results points back to him as its author. And (he) does not take his stand in the truth, for there is no truth in him. It was through a lie that the devil brought about death 7 1 -1 9 0 “tw://bible.?id=1.3.1|AUTODETECT|” Gen. 3:1) 1 1 -1 9 0 “tw://bible.?id=1.3.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=1.3.4|AUTODETECT|”
3. 1 1 -1 9 0 0 ). Hence, Jesus links these two: the devil is both murderous and mendacious. By saying that satan does not take his stand in the truth, and immediately adding that there is no truth in him, the Lord stresses in the strongest possible manner the idea that between the devil and the truth there is absolutely no connection: the two are opposites. Note, however, that the second statement is introduced as the reason for the first: what satan is determines his stand.��48��) 1 1 2 8 0 “tw://bible.?id=1.3.1|AUTODETECT|” Whenever he speaks the lie, he speaks of himself. The devil, then, is the very wellspring of lies, the creator of falsehoods 7 1 -1 9 0 “tw://bible.?id=1.3.1|AUTODETECT|” Gen. 3:1) 1 1 -1 9 0 “tw://bible.?id=1.3.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.3.4|AUTODETECT|”
4. 1 1 -1 9 0 “tw://bible.?id=18.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.1.9|AUTODETECT|” Job 1:9) 1 1 -1 9 0 “tw://bible.?id=18.1.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=18.1.10|AUTODETECT|”
5. 1 1 -1 9 0 “tw://bible.?id=18.1.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=18.1.11|AUTODETECT|”
6. 1 1 -1 9 0 “tw://bible.?id=40.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.4.6|AUTODETECT|” Matt. 4:6) 1 1 -1 9 0 “tw://bible.?id=40.4.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.4.9|AUTODETECT|”
7. 1 1 -1 9 0 “tw://bible.?id=44.5.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.3|AUTODETECT|” Acts 5:3) 1 1 -1 9 0 “tw://bible.?id=53.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.9|AUTODETECT|” II Thess. 2:9) 1 1 -1 9 0 “tw://bible.?id=53.2.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=53.2.10|AUTODETECT|”
8. 1 1 -1 9 0 “tw://bible.?id=53.2.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=53.2.11|AUTODETECT|”
9. 1 1 -1 9 0 “tw://bible.?id=44.16.16|AUTODETECT|” ). When he lies, he is original. When he does not lie 7 1 -1 9 0 “tw://bible.?id=44.16.16|AUTODETECT|” Acts 16:16) 1 1 -1 9 0 “tw://bible.?id=44.16.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.16.17|AUTODETECT|”
10. 1 1 -1 9 0 0 ), he quotes or even plagiarizes; but even then he gives the borrowed words a false setting, in order to create an illusion. He ever strives to lie and deceive, and this he does in order to murder. For he is a liar, and the father of the lie. We may render either: & and the father of it (i.e., of the lie), or & and the father of him (i.e., of the liar); however, the logical connection here favors the former.) 1 3 2 8 0 0 As is clearly evident from this entire passage, Jesus believes that the devil actually exists and that he exerts a tremendous influence on earth. To our Lord the prince of evil was not a figment of the imagination but a grim reality!) 45. But because I speak the truth, you do not believe me. The term the truth is here used in the sense of that universe of ideas which corresponds with reality as revealed to the Son by the Father (see 8:40). It is the truth concerning spiritual matters; such as man s total depravity and natural inability, the plan of God for his salvation, the sending of the Son to merit that salvation, the punishment for those who reject the Son, etc. Man s proud heart does not welcome this truth, for it reveals his damnable character and lost condition.

Besides, it must be borne in mind that those addressed are the children of him who is called the father of the lie. Hence, because Jesus speaks the truth he is rejected. Cf. on 8:43.) 46, 47. Jesus anticipates the objection: You do not speak the truth; hence, you cannot expect us to believe you. But in that case, he would be a sinner, and they should be able to prove it. Can they?

Says Jesus, Who of you convicts me of sin? To convict means here to charge and then to prove that charge. The question clearly implies that Jesus not only was not conscious of any sin in himself but that he actually had no sin. The inescapable conclusion is, of course, that he ever speaks the truth. Today s radical theologian is inconsistent when on the one hand he loudly proclaims the moral perfection of Jesus; yet on the other hand rejects his majestic claims! If Jesus is sinless, his claims should be accepted.

Any other course is positively wicked: If I speak the truth, why do you not believe me? The question stuns them. They have no answer. The true answer would have been: Because we are not of God. He who is of God hears God s utterances. Just as those who are of the devil are inflamed with his lusts (8:44), so also those who are of God give heed to his utterances.

The Jews, by not giving heed to them, also in this manner prove their spiritual kinship and descent.) 1 1 2 8 0 “tw://bible.*?id=40.12.24|AUTODETECT|”

48. Unwilling to admit their defeat, the Jews now resort to vicious, stinging insults: Are we not correct in saying, You are a Samaritan and have a demon? Bitter was the hatred between Jews and Samaritans! See on 4:9, where this point is proved and explained. Hence, the biting remark, You are a Samaritan, was about the meanest thing the Jews could think of. To make the insult even more deadly they tell Jesus that this is a common saying among them. And as if this were not enough they add (for their question is put in such a form that a positive answer is deemed to be so obvious that it is not even necessary): and (you) have a demon! Cf. also 10:20 and ) 7 1 -1 9 0 “tw://bible.*?id=40.12.24|AUTODETECT|”

Matt. 12:24) 1 1 -1 9 0 0

. An evil spirit possesses him and is causing him to denounce those good people who acknowledge no Father but God!) 1 2 2 8 0 0

49, 50, 51. Jesus answered, I do not have a demon; on the contrary, I am honoring my Father, but you are dishonoring me.) Jesus emphatic denial that the Jews had a right to claim God as their Father was not satan-inspired; on the contrary, it was called forth by his zeal for the Father s honor (cf. 7:18); for, by calling God their Father (8:41), a Father of such (!) children, and by heaping monstrous insults upon the Son (8:48) they are dishonoring the Father. They also dishonor the Son, directly by saying, You are a Samaritan and have a demon, and indirectly, by dishonoring the Father (cf. 5:23).) 1 1 2 8 0 “tw://bible.*?id=62.2.5|AUTODETECT|”

However, it is not necessary for the Son to vindicate his own honor; the Father will take care of that and will judge a righteous judgment: But I do not seek my own glory; there is One who does seek (it), and he judges. On the contrary, I most solemnly assure you (on this see 1:51), if (instead of dishonoring me) any one keeps my word, he will certainly never see death. The enemies will not be able to say that they never had an opportunity to listen to the proclamation of the Gospel! To keep the word of Christ means to: a. accept it by faith, b. obey it, and c. stand guard over it. See also 8:55; 14:23, 24; 15:20; 17:6; and ) 7 1 -1 9 0 “tw://bible.*?id=62.2.5|AUTODETECT|”

1 John 2:5) 1 1 -1 9 0 “tw://bible.*?id=40.25.46|AUTODETECT|”

. Any one (whether Jew or Gentile, it does not matter in the least!) who does this will certainly never see (i.e., experience; cf. on 3:3) death. As is evident from parallel passages in this Gospel, death, as here used, is separation from the love of God, and experiencing the crushing weight of his wrath and condemnation, and that forever. Cf. also ) 7 1 -1 9 0 “tw://bible.*?id=40.25.46|AUTODETECT|”

Matt. 25:46) 1 1 -1 9 0 “tw://bible.*?id=55.1.9|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=55.1.9|AUTODETECT|”

II Tim. 1:9) 1 1 -1 9 0 “tw://bible.*?id=66.3.20|AUTODETECT|”

. The entire expression is, of course, a litotes. The real meaning is that the person who keeps the word of Christ will, indeed, see (everlasting) life and will partake of it in all its sweetness and beauty, as described so exquisitely in 14:23; 17:3; and ) 7 1 -1 9 0 “tw://bible.*?id=66.3.20|AUTODETECT|”

Rev. 3:20) 1 1 -1 9 0 “tw://bible.*?id=43.3.16|AUTODETECT|”

. See also on ) 7 1 -1 9 0 “tw://bible.*?id=43.3.16|AUTODETECT|”

John 3:16) 1 1 -1 9 0 0

. With this passage (8:51) also compare 3:36; 5:24; and 11:25, 26.) 1 1 2 8 0 0

52, 53. The Jews said to him, Now we know that you have a demon. Abraham died, as did the prophets; yet you say, If anyone keeps my word, he will certainly never see death. Surely, you are not greater than our father Abraham, who died? The prophets also died! Whom are you making yourself?) 1 1 2 8 0 “tw://bible.*?id=40.12.24|AUTODETECT|”

The terrible insult (cf. 8:48) is now repeated with added emphasis. It has become a wicked, exulting jeer: Now we know that you have a demon. The meaning of this expression should not be toned down to, & that you are insane. The reality of demon-possession was accepted on every side 7 1 -1 9 0 “tw://bible.*?id=40.12.24|AUTODETECT|”

Matt. 12:24) 1 1 -1 9 0 “tw://bible.*?id=1.5.0|AUTODETECT|”

). Again, as so often before, Christ s sublime saying (8:51) is given a most literal, earthly interpretation, as if he had been talking about physical death. They said, Abraham died, as did the prophets. The biography of each of these great men ended with the terse comment, And he died. One seems to hear the echo of ) 7 1 -1 9 0 “tw://bible.*?id=1.5.0|AUTODETECT|”

Gen. 5) 1 1 -1 9 0 “tw://bible.*?id=1.5.24|AUTODETECT|”

and he died & and he died & and he died. Of course, even on the merely physical plane there was also ) 7 1 -1 9 0 “tw://bible.?id=1.5.24|AUTODETECT|” Gen. 5:24) 1 1 -1 9 0 “tw://bible.?id=12.2.11|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=12.2.11|AUTODETECT|” II Kings 2:11) 1 1 -1 9 0 0 , and these prophets (Enoch and Elijah) had not died, not even physically! But Jesus had not been speaking about physical death. Hence, when these hostile Jews now repeat and by implication vehemently reject the Lord s majestic promise as if it were a palpable absurdity, they are simply proving the truth of his saying recorded in 8:43.) 1 1 2 8 0 0 The exclamation, Surely, you are not greater than our father Abraham & immediately recalls a somewhat similar one which proceeded from the lips of the Samaritan woman (4:12). However, soon afterward her heart gave an affirmative answer to her question. With them it was different. Theirs was a case of progressive hardening: Whom are you making yourself? As if Jesus were trying to glorify himself! Of course, 8:49 had not even registered. Accordingly,) 1 1 2 8 0 “tw://bible.?id=44.2.22|AUTODETECT|”

54. Jesus answered, If I glorify myself, my glory is nothing. The glory of a vain pretender or usurper, a braggart or megalomaniac, is empty. It has no substance or merit. But Jesus definitely does not belong to this class: My Father, whom you call Our God, is the One who glorifies me. For the claim of the Jews that God was their Father, and for Christ s refutation of this claim, see on 8:41, 42.

The very One who by these base and wicked vilifiers is proudly called Our God glorifies the Son whom they reject! This proves how empty was their claim and how wicked their attack. The Father is ever engaged in (notice continuative force of the present participle) the glorification of the Son. He does this by enabling the Son to perform mighty works 7 1 -1 9 0 “tw://bible.?id=44.2.22|AUTODETECT|” Acts 2:22) 1 1 -1 9 0 “tw://bible.?id=50.2.9-50.2.11|AUTODETECT|” ), by causing his virtues to stand out in connection with his suffering and rewarding him for it 7 1 -1 9 0 “tw://bible.*?id=50.2.9-50.2.11|AUTODETECT|” Phil. 2:9 11) 1 1 -1 9 0 0 ); and at times even by a direct voice from heaven (see on 1:34). This Father you call Our God, says Jesus, and he continues:) 1 4 2 8 0 0 55. Yet you do not know him, but I do know him. And if I say, I do not know him, I will be a liar just like you. But I do know him, and his word I keep. Though you boastfully monopolize him, calling him Our God, you do not know him. But I do know him.

In the original the first verb is ������� (from �������); the second is �6��. Accordingly, unless the transition from one verb to the other is merely for the sake of variation (which is improbable), the meaning is this: You have not learned to recognize him, have not become acquainted with him (though he revealed himself to you), but I do know him intuitively and directly (having been in his very presence from all eternity; cf. 1:18). It is fair to add, however, that the wicked Jews possessed neither the one nor the other kind of knowledge (cf. 8:55 with 7:28); and that Jesus possessed both; i.e., he knew the Father both intuitively and by experience (cf. 8:55 with 10:15; 17:25).) Observe that by means of the conditional sentence (on which see Note 30, under our discussion of 8:32) Jesus calls these men liars right to their face. This was already implied in 8:44; see explanation of that verse.) For the rest, the ideas contained in 8:55 must be regarded as repetitious. For You do not know him, see on 7:28; 8:19; cf. on 3:11; 5:37, 38; 6:42. For I do know him, see on 7:29; cf. on 3:11, 32, 34; 6:46; 10:15; 17:25.

For his word I keep (or guard) see on 8:29, 46, 49. For the meaning of the verb to keep or to guard see on 8:51.) 56. Abraham, your father, was extremely happy that he was to see my day, and he saw it and rejoiced.) 1 1 2 8 0 “tw://bible.?id=40.5.12|AUTODETECT|” The Jews have been priding themselves in the fact that Abraham was their father (8:33). But Jesus shows that this self-gratulation is unwarranted. Abraham was of an entirely different spirit (8:39, 40). He would have been unspeakably displeased with them, had they been living in his day, for his attitude with respect to the Christ was the very opposite, as Jesus declares: Abraham, your father (physically yes, but spiritually only in your imagination) was extremely happy 7 1 -1 9 0 “tw://bible.?id=40.5.12|AUTODETECT|” Matt. 5:12) 1 1 -1 9 0 “tw://bible.?id=42.1.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.1.47|AUTODETECT|” Lk. 1:47) 1 1 -1 9 0 “tw://bible.?id=42.10.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.21|AUTODETECT|” 10:21) 1 1 -1 9 0 “tw://bible.?id=44.2.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.26|AUTODETECT|” Acts 2:26) 1 1 -1 9 0 “tw://bible.?id=44.16.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.34|AUTODETECT|” 16:34) 1 1 -1 9 0 “tw://bible.?id=60.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.6|AUTODETECT|” I Pet. 1:6) 1 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” 4:13) 1 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” Rev. 19:7) 1 1 -1 9 0 0 ; and note its association with rejoiced in a few of these passages as also in the present passage, 8:56) that he was to see my day. He yearned for that day, looking forward to it with eager anticipation. And when it arrived, he saw it and rejoiced. ) 1 1 2 8 0 “tw://bible.?id=1.22.0|AUTODETECT|” What seems to us to be the most reasonable explanation of this saying is the following: Abraham exultantly rejoiced when God promised to give him a son. He could hardly wait until the promise was fulfilled. And when for the centenarian that happy day actually arrived, the child was called Isaac; i.e., laughter. The promise of the birth of that son (and also the realization of that promise) meant everything to Abraham; for not only were many temporal blessings connected with it but also the one great spiritual blessing, namely, that all the families of the earth would be blessed through this birth. Did Abraham, even in his day, understand that not Isaac himself would be the Hope of mankind but that Isaac s birth would pave the way for the coming of the real Messiah? He certainly must have confidently expected that God would accomplish his designs through Isaac, for when God ordered him to sacrifice his son, he was thoroughly convinced that death would not have the last word, but that God, if necessary, would raise Isaac back to life 7 1 -1 9 0 “tw://bible.?id=1.22.0|AUTODETECT|” Gen. 22) 1 1 -1 9 0 “tw://bible.?id=58.11.17-58.11.19|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=58.11.17-58.11.19|AUTODETECT|” Heb. 11:17 19) 1 1 -1 9 0 “tw://bible.?id=1.15.4-1.15.6|AUTODETECT|” ). And why was his heart so filled with joy in connection with Isaac s birth? Isaac was his own son, the son of Sarah. But was there still a deeper reason? Yes, and it was this: he interpreted God s promise 7 1 -1 9 0 “tw://bible.?id=1.15.4-1.15.6|AUTODETECT|” Gen. 15:4 6) 1 1 -1 9 0 “tw://bible.?id=1.17.1-1.17.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.17.1-1.17.8|AUTODETECT|” 17:1 8) 1 1 -1 9 0 “tw://bible.?id=1.22.18|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=1.22.18|AUTODETECT|” 22:18) 1 1 -1 9 0 “tw://bible.?id=58.11.13|AUTODETECT|” ) as meaning that in the line of Isaac that Blessed One would at length arrive through whom God would bless all the nations. Thus, as is stated specifically in ) 7 1 -1 9 0 “tw://bible.?id=58.11.13|AUTODETECT|” Heb. 11:13) 1 1 -1 9 0 0 , he (and others before and after him) died in faith, not having received (the fulfilment of) the promises, but having greeted them from afar. It was thus that Abraham saw the day of Christ and rejoiced.) 1 1 2 8 0 0 We accept this explanation on the following grounds:) 1 1 2 8 0 “tw://bible.?id=1.17.17|AUTODETECT|” (1) It rests upon the solid foundation of inspired historical tradition: the rejoicing of Abraham (and Sarah, though in her case it was mingled with sin) in connection with the birth of Isaac was a well-known fact to which there are many references 7 1 -1 9 0 “tw://bible.?id=1.17.17|AUTODETECT|” Gen. 17:17) 1 1 -1 9 0 “tw://bible.?id=1.21.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.21.3|AUTODETECT|” 21:3) 1 1 -1 9 0 “tw://bible.?id=1.21.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.21.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=1.18.12-1.18.15|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=1.18.12-1.18.15|AUTODETECT|” Gen. 18:12 15) 1 1 -1 9 0 “tw://bible.?id=58.11.17|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=58.11.17|AUTODETECT|” Heb. 11:17) 1 1 -1 9 0 0 ). Anyone who listened to the words of Jesus and was acquainted with the story of Abraham would naturally connect his reference (to Abraham s rejoicing) with the well-known passages from Genesis.) 1 1 2 8 0 “tw://bible.?id=1.17.17|AUTODETECT|” (2) By the Aramaic Targum of ) 7 1 -1 9 0 “tw://bible.?id=1.17.17|AUTODETECT|” Gen. 17:17) 1 1 -1 9 0 0 the Hebrew word laughed is rendered rejoiced. ��49��) 1 1 2 8 0 “tw://bible.?id=58.11.13|AUTODETECT|” (3) The fact that during the old dispensation and right up to the days of Christ s sojourn on earth there was a Messianic expectation is clearly taught in Scripture 7 1 -1 9 0 “tw://bible.?id=58.11.13|AUTODETECT|” Heb. 11:13) 1 1 -1 9 0 “tw://bible.?id=1.3.15|AUTODETECT|” ; also ) 7 1 -1 9 0 “tw://bible.?id=1.3.15|AUTODETECT|” Gen. 3:15) 1 1 -1 9 0 “tw://bible.?id=1.49.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.49.10|AUTODETECT|” 49:10) 1 1 -1 9 0 “tw://bible.?id=5.18.15-5.18.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.18.15-5.18.18|AUTODETECT|” Deut. 18:15 18) 1 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” II Sam. 7:12) 1 1 -1 9 0 “tw://bible.?id=10.7.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=10.7.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=19.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.2.8|AUTODETECT|” Ps. 2:8) 1 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” , 16; ) 7 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=19.40.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.40.0|AUTODETECT|” 40) 1 1 -1 9 0 “tw://bible.?id=19.45.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.45.0|AUTODETECT|” 45) 1 1 -1 9 0 “tw://bible.?id=19.48.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.48.0|AUTODETECT|” 48) 1 1 -1 9 0 “tw://bible.?id=19.69.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.69.0|AUTODETECT|” 69) 1 1 -1 9 0 “tw://bible.?id=19.89.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.89.0|AUTODETECT|” 89) 1 1 -1 9 0 “tw://bible.?id=19.95.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.95.0|AUTODETECT|” 95) 1 1 -1 9 0 “tw://bible.?id=19.102.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.102.0|AUTODETECT|” 102) 1 1 -1 9 0 “tw://bible.?id=19.109.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.109.0|AUTODETECT|” 109) 1 1 -1 9 0 “tw://bible.?id=19.110.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.110.0|AUTODETECT|” 110) 1 1 -1 9 0 “tw://bible.?id=19.118.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.118.0|AUTODETECT|” 118) 1 1 -1 9 0 “tw://bible.?id=23.7.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.7.14|AUTODETECT|” Is. 7:14) 1 1 -1 9 0 “tw://bible.?id=23.9.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.9.6|AUTODETECT|” 9:6) 1 1 -1 9 0 “tw://bible.?id=23.42.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.42.0|AUTODETECT|” 42) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” 53) 1 1 -1 9 0 “tw://bible.?id=27.7.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.7.9|AUTODETECT|” Dan. 7:9) 1 1 -1 9 0 “tw://bible.?id=33.5.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.5.0|AUTODETECT|” Mic. 5) 1 1 -1 9 0 “tw://bible.?id=38.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.6.9|AUTODETECT|” Zech. 6:9) 1 1 -1 9 0 “tw://bible.?id=39.3.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=39.3.0|AUTODETECT|” Mal. 3) 1 1 -1 9 0 “tw://bible.?id=40.11.1-40.11.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.1-40.11.3|AUTODETECT|” Matt. 11:1 3) 1 1 -1 9 0 “tw://bible.?id=42.2.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.2.25|AUTODETECT|” Lk. 2:25) 1 1 -1 9 0 “tw://bible.?id=42.2.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.2.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=42.2.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.2.38|AUTODETECT|” 38) 1 1 -1 9 0 “tw://bible.?id=42.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.15|AUTODETECT|” 3:15) 1 1 -1 9 0 “tw://bible.?id=43.1.19-43.1.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.19-43.1.28|AUTODETECT|” John 1:19 28) 1 1 -1 9 0 “tw://bible.?id=43.1.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.41|AUTODETECT|” 41) 1 1 -1 9 0 “tw://bible.?id=43.4.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.25|AUTODETECT|” 4:25) 1 1 -1 9 0 “tw://bible.?id=43.4.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.4.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=43.4.42|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.4.42|AUTODETECT|” 42) 1 1 -1 9 0 “tw://bible.?id=44.10.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.43|AUTODETECT|” Acts 10:43) 1 1 -1 9 0 “tw://bible.?id=60.1.10-60.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.10-60.1.12|AUTODETECT|” I Pet. 1:10 12) 1 1 -1 9 0 0 ); and although most of the given references are later than Abraham, who will deny the possibility that this expectation of a personal Deliverer could have arisen already in Paradise and could certainly have enshrined itself in the heart of Abraham? For explanations which we reject see the Note.��50��) 1 3 2 8 0 0 57. The Jews therefore said to him, You have not even (lived) fifty years, and have you seen Abraham?) The Jews, with their materialistic, earthly, and literalistic bent of mind, were not able to figure out how there could ever have been any contact between Abraham and Jesus. The idea of a seeing (and greeting) from afar by faith was, of course, foreign to them. Now Jesus had said that Abraham had seen him (his day). Hence, one would expect them to say, & and has Abraham seen you? And this is exactly the way one important reading has it.

That reading may be correct. On the other hand, it may also be a very natural scribal error arising from the fact that the text which the scribe was copying contained the question in the unexpected form: And have you seen Abraham? The question thus put (which has strong textual support), though somewhat surprising as to its form, can be explained as the result of the following reasoning process: If, as he says, Abraham has seen him, then he must have seen Abraham; but to have seen Abraham, who lived about two thousand years ago, he must be a very old man, indeed. Hence, they said, You have not even (lived) fifty years, and have you seen Abraham? To their infidel minds it was an absurdity that Jesus could have seen Abraham. Why, he was not even forty years; but to be very generous they are willing to make it not even fifty.

In any event (so they reason) Jesus could not have seen Abraham. In passing, it should be remarked that their question of unbelief implies nothing whatever as to the exact age of Jesus or as to his outward appearance (whether he looked as if he were almost fifty).) 58. Jesus said to them, I most solemnly assure you, before Abraham was born, I am. The Jews had committed the error of ascribing to Jesus a merely temporal existence. They saw only the historical manifestation, not the eternal Person; only the human, not the divine. Jesus, therefore, reaffirms his eternal, timeless, absolute essence.

For the introductory clause see on 1:51. The appropriate character of this clause, as being used here to introduce a very sublime truth, is immediately evident.) 1 1 2 8 0 “tw://bible.?id=1.25.7|AUTODETECT|” Over against Abraham s fleeting span of life 7 1 -1 9 0 “tw://bible.?id=1.25.7|AUTODETECT|” Gen. 25:7) 1 1 -1 9 0 “tw://bible.?id=51.1.17|AUTODETECT|” ) Jesus places his own timeless present. To emphasize this eternal present he sets over against the aorist infinitive, indicating Abraham s birth in time, the present indicative, with reference to himself; hence, not I was, but I am. Hence, the thought here conveyed is not only that the second Person always existed 7 1 -1 9 0 “tw://bible.?id=51.1.17|AUTODETECT|” Col. 1:17) 1 1 -1 9 0 0 ), though this, too, is implied; but also, and very definitely, that his existence transcends time. He is therefore exalted infinitely above Abraham. See also on 1:18; and cf. 1:1, 2. The I am here (8:58) reminds one of the I am in 8:24. Basically the same thought is expressed in both passages; namely, that Jesus is God! Moreover, what he states here in 8:58 is his answer not only to the statement of the Jews recorded in 8:57 but also to that found in 8:53.) 1 1 2 8 0 “tw://bible.?id=3.24.16|AUTODETECT|” 59. So they picked up stones in order to hurl them at him. But Jesus hid himself, and went out of the temple. The opposition against Jesus here reaches a new height. Unable to restrain themselves and their wrathful indignation any longer, and apparently viewing Christ s statement (8:58) as horrible blasphemy which must be punished with death by stoning 7 1 -1 9 0 “tw://bible.?id=3.24.16|AUTODETECT|” Lev. 24:16) 1 1 -1 9 0 “tw://bible.?id=43.2.20|AUTODETECT|” ), the Jews run to a place in the large temple-area where building-operations are still being carried on. See on ) 7 1 -1 9 0 “tw://bible.?id=43.2.20|AUTODETECT|” John 2:20) 1 1 -1 9 0 0 . Stones are lying all around. These they pick up in order to hurl them at Jesus, thus to put him to death without due process of law or trial by court.) 1 82 2 8 0 0 In the meantime, however, Jesus knowing, of course, that the proper moment to lay down his life had not yet arrived hid himself (perhaps, amid a crowd of friends) and went out of the temple. It is probable that this last sentence of 8:59 must be regarded as hendiadys, so that the resultant thought is on this order: he went secretly (concealed by the crowd) out of the temple.) Synthesis of 8:12 59) See the Outline on p. 2. The Son of God Exhorting the Multitudes: I am the light of the world. His Enemies Are Ready to Stone Him.) Again exhorting the multitude in the temple (hostile religious leaders, Pharisees, citizens of Jerusalem, and some lingering pilgrims perhaps) Jesus once more reveals who he is. This section contains: a. his exalted claims, and b. their reaction. In verses 12 20 we have the record of the reaction on the part of the Pharisees.

Some of these, no doubt, were members of the Sanhedrin. In verses 21 30 the attitude of the Jews is described. In all probability, however, the terms Pharisees and Jews overlap (as would seem to be evident from a comparison between verses 13, 20, 21, and 22). The term Jews generally indicates the hostile ruling class and their followers. In this large group there were, of course, many Pharisees. From verse 30 to the end of the chapter the conversation is carried on between Jesus, on the one side, and on the other: many of the assembled multitude.

By and large, however, we are still dealing with the same crowd of people: note the expression the Jews in verses 48, 52, and 57. In fact, it would seem that throughout the entire chapter those addressed are, on the whole, the same; though, of course, not everybody is making a vocal response to the words of Jesus.) Christ s self-revelation, on the one hand, and the reaction of those addressed and responding, on the other, may be briefly summarized as follows:) Jesus: The Jews: ) The Bringer of light:) I am the light of the world. 1. Flat contradiction:) Your testimony is not true. ) The Reliable One:) My testimony is certainly true.& It is I bearing testimony concerning myself, and the Father who sent me. 2. Slanderous insinuation:) Where is your father? ) The One who is going to the Father:) Where I am going you cannot come. 3. Sneering sarcasm:) He is not going to kill himself, is he? ) The Rightful Object of faith:) If you will not believe that I am he, you will die in your sins. 4. Scornful disdain:) You, who are you? ) The One sent by the Father:) He who sent me is true, and whatsoever I have heard from him, these things I speak to the world. 5.

Ignorance born of prejudice:) They did not recognize that he spoke to them of the Father. ) The Son of man who was going to be lifted up by them:) When you will have lifted up the Son of man, then you will know that I am he. 6. Merely mental concurrence:) While he was saying these things, many believed in him. ) The Truth, able to set men free:) If you remain in my word, you are truly my disciples, and you will know the truth, and the truth will set you free. 7. Arrogant surprise:) The seed of Abraham are we, and to no one have we been enslaved ever. How is it that you say: You will become free ? ) The One who reveals God:) If you are Abraham s children, you are doing the works of Abraham. But now you are seeking to kill me, a man who has been telling you the truth which I heard from God. This Abraham did not do.

You are doing the works of your father. 8. Slanderous insinuation (again) and blind boastfulness:) We were not born of fornication; one Father have we, even God. ) The One without sin:) You are of your father, the devil.& Who of you convicts me of sin? 9. Scurrilous abuse:) Are we not correct in saying, You are a Samaritan and have a demon ? ) The Prince of life:) I do not have a demon.& If any one keeps my word, he will certainly never see death. 10. Blustering infidelity:) Now we know that you have a demon.& Whom are you making yourself? ) Abraham s Delight:) Abraham, your father, was extremely happy that he was to see my day, and he saw it and rejoiced. 11. Scathing ridicule:) You have not even (lived) fifty years, and have you seen Abraham? ) The Eternal One:) Before Abraham was born, I am. 12. Open violence:) So they picked up stones in order to hurl them at him. ) ) ) ) 16 Respectively ���������� (verse 6) and ������ (verse 8), here perhaps traced (figures or letters).

There are variants, but not strongly supported.) ) A.V. Authorized Version (King James)) A.R.V. American Standard Revised Version) 17 A. T. Robertson, Introduction to the Textual Criticism of the New Testament, New York, 1925, p. 154.) 18 Cf. John Calvin, op. cit., p. 156; Satis constat historiam hanc olim Graecis fuisse ignotam.

Itaque nonnulli coniiciunt aliunde assutam esse. Sed quia semper a Latinis Ecclesiis recepta fuit et in plurimis vetustis Graecorum codicibus reperitur, et nihil Apostolico Spiritu indignum continet, non est cur in usum nostrum accommodare recusemus. The opposite view is defended by E. J. Goodspeed in Problems of New Testament Translation, Chicago, 1945, pp. 105 109.) 19 Cf. More Than Conquerors, sixth edition, Grand Rapids, Mich., 1952, p. 141.) 20 IIIB1; see Vol.

I, p. 44.) 21 IIIB1; see Vol. I, p. 44.) 22 Literally, he who sent me. ) 23 IIA; see Vol. I, p. 41.) 24 Instructive with respect to the meaning of this term is what H. Bavinck says in his Gereformeerde Dogmatiek, third edition, Kampen, 1918, Vol. III, p. 527; and what L. Berkhof states in his Vicarious Atonement Through Christ, Grand Rapids, Mich., 1936, p. 167.

Both of these authors point out that in certain passages of the New Testament (including the Gospel of John) the word has reference to all nations, and that it lays stress on the fact that the Gospel is not limited to the Jews.) 25 Cf. on 8:12 the article by J. L. Koole, in GThT, XLIII (1942), 406 408.) 26 On E�� see pp. 55, 56, 59.) 27 On E�� as used here see Vol. I, pp. 54, 59.) 28 IIIA1; see Vol. I, pp. 42, 43.) 29) There are various interpretations of the phrase �t� ����. The following should be noted:) (1) from the beginning.

Cf. A.R.V.: Even that which I have also spoken unto you from the beginning. Cf. A.V. and R.S.V. (in the text). The use of the present tense (����) is not an insuperable objection to this translation. Nevertheless, this rendering is beset with difficulties, chief of them being: a.

In that case one would expect �� ����, as in 15:27 or � ����, as in 16:4; and b. the phrase would stand closer to ����.) (2) at all. Thus several Greek fathers render it; see also R.S.V., footnote. Thus rendered, the sentence would amount to an exclamation: That I should even speak to you at all! But if Jesus is not sure whether he should speak at all to the Jews, how then can he say in the next breath, I have many things to say concerning you and to judge ? If the answer be that what is said concerning a person is not said to him, this hardly satisfies, for Jesus continues to talk both concerning and also to the Jews and their followers. Besides, the rendering is also objectionable from a theological point of view.

It would amount to a kind of self-accusation, which is in conflict with Christ s sinless nature.) (3) altogether, nothing else than, exactly. This rendering, which is adopted by Melanchton, Luther, Dods, and many others, makes excellent sense, is in keeping with the word-order, is not without parallel elsewhere, and is easy to explain. Cf. our expression: from first to last (hence, altogether, exactly).) 30) This section verses 30 59 contains no less than nine conditional sentences, distributed among the three groups as follows:) IA verse 39; see vol. I, p. 40.) IB verse 46; see vol. I, p. 40.) IIA verse 42; see vol. I, p. 41.) IIIA1 verses 36 and 55; see vol.

I, pp. 42, 43.) IIIA2 verses 31 (in thought verse 32 is included in the apodosis), 54; see vol. 1, pp. 42, 43.) IIIA3 verses 51, 52 (the second conditional sentence repeats the first, with very slight change); see vol. I, pp. 42, 43.) Thus each of the three main groups is represented in this section. In connection with the conditional sentences found in verses 31, 36, 39, 54, and 55, the statement of A. T. Robertson should be borne in mind: The point about all the four classes to note is that the form of the condition has to do only with the statement, not with the absolute truth or certainty of the matter (Gram.N.T., p. 1006). Thus, in verse 55 the form of the sentence does not imply that Christ actually considered it probable that he would say, I do not know him (the Father).

Jesus merely points out the logical conclusion which would follow if what is stated in the protasis is deemed probable. One might translate: Suppose I say.& Similarly, the form of the conditional sentence proves nothing with respect to the genuine character of the faith of those who are referred to in verse 31. And the form of the sentence does not prove that Jesus regarded his Jewish opponents as being actually Abraham s children, verse 39.) 31 On E�� see Vol. I, p. 54.) 32 On this conditional sentence, see Note 30.) 33 Cf. W. F.

Howard, The Interpreter s Bible, New York, 1952, vol. VIII, p. 600.) 34 Cf. R. C. H. Lenski, Interpretation of St.

John s Gospel, Columbus, Ohio, 1931, pp. 607 613.) 35 Cf. F. W. Grosheide, Kommentaar op het Nieuwe Testament, Johannes, Amsterdam, 1950, vol. II, p. 42.) 36 John Calvin, op. cit., p. 167: Caeterum fidem Evangelista improprie nominat, quae solum erat quaedam ad fidem praeparatio. Nihil enim altius de illis praedicat quam quod propensi fuerunt ad recipiendam Christi doctrinam, quo etiam spectat proxima admonitio.

This is his comment on verse 30. In similar vein C. Bouma, M. Dods, J. P. Lange, A.

T. Robertson, and M. C. Tenney (see Bibliography for titles).) 37 On this conditional sentence see Note 30.) 1 1 2 8 0 “tw://bible.?id=52.4.3|AUTODETECT|” 38 For the meaning of fornication see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=52.4.3|AUTODETECT|” I Thess. 4:3) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 39 On this conditional sentence see Note 30.) 40 On this conditional sentence see Note 30.) 41 On E�� see Vol. I, pp. 54, 59.) 42 On this conditional sentence see Note 30.) 43 On this conditional sentence see Note 30.) 44 On this conditional sentence see Note 30.) 45 I agree here with the text of N.N. Failure to see the irony in the statement is, perhaps, the reason why attempts were made to change ��� to V��, and ������� to �������. This may also account for the fact that some commentators, while retaining �������, would interpret it as an imperative. It must be granted that the support for the reading ������� is by no means inconsiderable. See the textual apparatus in N.N.

The reading retained in the text of N.N. also has strong support, and the change from the present to the imperfect is easily explained. It is true, of course, that whether one looks upon the conditional sentence in 8:39 as a mixed condition, with an apodosis indicating unreality, or as a straight First Class condition, with ironical implication, the resultant idea is the same. In either case what Jesus means is that these Jews are not really the children of Abraham, and that this is proved by the fact that they are not doing Abraham s works.) 1 1 2 8 0 “tw://bible.?id=45.9.7|AUTODETECT|” 46 It is true that Jesus uses ������ in verse 37, but ����� in verse 39. However, it is probably incorrect to press this point, as if the term ������ as such meant physical seed, and the term ������-� spiritual seed. A reference to ) 7 1 -1 9 0 “tw://bible.?id=45.9.7|AUTODETECT|” Rom. 9:7) 1 1 -1 9 0 “tw://bible.?id=45.9.7|AUTODETECT|” (as if also there the latter term had the more spiritual connotation) is based on the assumption that the usual rendering of that passage is correct. However, it is very evident from the context there 7 1 -1 9 0 “tw://bible.?id=45.9.7|AUTODETECT|” Rom. 9:7) 1 1 -1 9 0 0 ) that this usual rendering is incorrect and confusing, and that actually the term ������ is the more exclusive one ( in Isaac shall thy seed be called ..& the children of the promise are reckoned for the seed ). In our present passage (8:39) the term children has the same meaning as the term seed (8:37): physically, these Jews are, indeed, the seed or the children of Abraham; spiritually, they are not the seed or the children of Abraham.) 1 9 2 8 0 0 47 Cf. T. Walker, Jewish Views of Jesus, New York, 1931, pp. 14 23.) 48) The rendering, And (he) stood not in the truth, though adopted by many commentators on textual grounds, furnishes a very difficult sentence. Some attempts at explanation, once that rendering has been adopted, are in this direction:) (1) The perfect angel, satan, did not remain standing in the truth but fell. Objection: did he fall because there is (at present) no truth in him? But then the effect precedes the cause.

Did he fall, perhaps, because essentially there is no truth in him (there is not and never was)? But then how can one speak of a fall at all?) (2) After the fall the devil was not standing in the truth. Though this is better, we would still have expected the following clause to read, for there was no truth in him. ) The difficulties are removed and we get a beautifully balanced sentence, with the tenses in perfect correspondence, by adopting the rendering which we prefer: and (he) does not take his stand in the truth, for there is no truth in him. The sentence which immediately follows also indicates that Jesus emphasizes what the devil is doing at this present time (in continuation of his activity from the very beginning). The textual evidence for the reading which is the basis for the rendering cannot be considered conclusive. We grant immediately that the best texts support the reading �P� ������ (instead of �P� ������) but two closely related facts must be borne in mind: a. the preferred text can also be a form of the perfect; b. gradual de-aspiration is characteristic of Koine Greek.) 49 See E.

Nestle, Abraham Rejoiced, ExT, 20 (1909), 477.) 50) We cannot agree with the following explanations of 8:56:) 1 1 2 8 0 “tw://bible.?id=1.18.0|AUTODETECT|” (1) He rejoiced when he saw Jesus as one of the three men to whom reference is made in ) 7 1 -1 9 0 “tw://bible.?id=1.18.0|AUTODETECT|” Gen. 18) 1 1 -1 9 0 0 . But, aside from other objections, the term rejoicing or laughing is not used in that account in connection with Abraham. Also, why would this interview be called my day ?) 1 1 2 8 0 “tw://bible.?id=58.11.13|AUTODETECT|” (2) As Abraham saw it, the day of Christ in which he rejoiced actually arrived in connection with the birth of Isaac. But thus a strange meaning is given to the term my day. Also, ) 7 1 -1 9 0 “tw://bible.?id=58.11.13|AUTODETECT|” Heb. 11:13) 1 1 -1 9 0 0 does not receive its due.) 1 1 2 8 0 0 (3) Abraham s soul in heaven rejoiced when Jesus was born in Bethlehem. But this explanation impresses us as carrying into the text a foreign element, a novelty of which there is no record anywhere in Scripture.)