João 8
A.T. Robertson · Citado em PreceptAustin
João 8
Robertson - If the paragraph is genuine, the time is the next day after the eighth and last day of the feast. If not genuine, there is no way of telling the time of this apparently true incident. And all the people were coming to Him; and He sat down and began to teach (didasko) them - All the people is undoubtedly hyperbole, but is meant to signify there were a large number of people. Were coming is in the imperfect tense signifying one after another, so that a crowd was growing. In John 7 we saw Jesus' presence caused divisions, but here we see He draws the people together. Jesus attracted an audience wherever He went and one of His first objectives was to teach. When rabbis taught, they would usually take a seated position, as did Jesus (of course He was the Rabbi par excellence) just as He did when He began His great Sermon on the Mount (Mt 5:1+). Teach is in the imperfect tense signifying ongoing activity (over and over). John 8:3 The scribes and the Pharisees brought a woman caught in adultery, and having set her in the center of the court, John 8 - Multiple Sermons and Commentaries Related Passages: Exodus 20:14 “You shall not commit adultery. Deuteronomy 5:18 ‘You shall not commit adultery. Leviticus 20:10 ‘If there is a man who commits adultery with another man’s wife, one who commits adultery with his friend’s wife, the adulterer and the adulteress shall surely be put to death. (WHERE'S THE MAN IN JOHN 8?) TRAP SET BY PHARISEES USING A WOMAN AS A PAWN! The scribes (grammateus) and the Pharisees (pharisaios) brought a woman caught (katalambano - seized like Mk 9:18) in adultery (moicheia), and having set her in the center of the court - It is interesting that this is the only mention of scribes (grammateus) in the Gospel of John (and is one of the pieces of internal evidence to suggest John did not pen these words). Scribes were often called "lawyers" as they were experts in interpreting the Law. Remember that not all scribes were Pharisees but many of them were. Since the skill of writing was not universal, scribes were members of an important profession. Note the irony of these sinful men who desire to kill Jesus bringing a sinful woman to Jesus and calling for Him to kill her (by calling for stoning). These hypocrites forgot that they had looked in the mirror that morning and saw the very one (themselves) who by God's holy law should be condemned to die, and not by stoning but by suffering eternal damnation is the Lake of fire, far worse than temporary stoning! In fact these evil men were guilty of murder for as Jesus had taught "everyone who is angry with his brother (they hated Jesus and sought to murder Him)...shall be guilty enough to go into the fiery hell (geenna)!" (Mt 5:22+). Note also that these religious leaders were breaking the law for the Jews had a court to try such cases as this woman's situation. Their hearts are so hardened toward Jesus that breaking their own rules had no effect on their consciences! In the center (of the court is added by translators) so that all could see the sinner and what Jesus would do, for they knew His "default" mode was to forgive sinners (something the religious fakes did not consider was true of themselves!). Hendriksen suggests that "From the use of the term moicheia it may be inferred that she was a married woman." (BORROW Exposition of the Gospel according to John - Chapters 7-21) One other point to mention regarding the evil nature of these scribes and Pharisees is that Jesus had strengthened the definition of adultery to include even lustful looks (Mt 5:28) and gave a strong warning to those who commit this sin in Mt 5:29-30. It is difficult to believe that some of these religious men had never looked with lust on a woman yet they have no scruples about bringing a woman caught in adultery. Again we see their blatant hypocrisy. D A Carson on scribes - The scribes were the recognized students and expositors of the law of Moses, but so central was the law in the life and thought of first-century Palestinian Jews that the scribes came to assume something of the roles of lawyer, ethicist, theologian, catechist, and jurist. Most of them, but certainly not all, were Pharisees by conviction (cf. notes on John 1:19ff.). (Borrow The Gospel according to John) John
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Robertson - Imperfect active of katagraphō, old compound, here only in N. T., to draw, to delineate, to write down, apparently inchoative, began to write on the sand as every one has done sometimes. The only mention of writing by Jesus and the use of katagraphō leaves it uncertain whether he was writing words or drawing pictures or making signs. If we only knew what he wrote! Certainly Jesus knew how to write. And yet more books have been written about this one who wrote nothing that is preserved than any other person or subject in human history. There is a tradition that Jesus wrote down the names and sins of these accusers. That is not likely. They were written on their hearts. Believer's Study Bible - Since this is the only instance on record where Jesus writes, speculations on what He wrote abound, some of which have crept into later manuscripts. His action is probably simply a wise and studied refusal to fall into the Jews' trap. Testing (3985) peirazo from the noun peira = test from peíro = perforate, pierce through to test durability of things) is a morally neutral word simply meaning “to test”. Whether the test is for a good (as it proved to be in Heb 11:17) or evil (Mt 4:1 "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil" cf Ge 3:1-6, Mt 4:1, 1 Cor 10:13, 2 Cor 11:3,4, Ja1:14) depends on the intent of the one giving the test and also on the response of the one tested. (See study of similar word dokimazo) See also word study on related word - peirasmos Peirazo - 35v - did(1), put(1), put to the test(2), tempt(2), tempted(13), tempter(2), test(6), tested(2), testing(7), tried(2), trying(2). Matt. 4:1; Matt. 4:3; Matt. 16:1; Matt. 19:3; Matt. 22:18; Matt. 22:35; Mk. 1:13; Mk. 8:11; Mk. 10:2; Mk. 12:15; Lk. 4:2; Lk. 11:16; Jn. 6:6; Jn. 8:6; Acts 5:9; Acts 9:26; Acts 15:10; Acts 16:7; Acts 24:6; 1 Co. 7:5; 1 Co. 10:9; 1 Co. 10:13; 2 Co. 13:5; Gal. 6:1; 1 Thess. 3:5; Heb. 2:18; Heb. 3:9; Heb. 4:15; Heb. 11:17; Heb. 11:37; Jas. 1:13; Jas. 1:14; Rev. 2:2; Rev. 2:10; Rev. 3:10 Accusing (2723) kategoreo from kata = against + agora = the assembly, a place of public speaking. Other sources have agoreuo = to speak. The prefixed preposition suggests animosity!) means to speak against a person before a public tribunal or bring an accusation in court. Kategoreo was in everyday use as a legal term, involving criminal charges and accusations To accuse formally and before a tribunal, to bring a charge publicly. The idea is to speak openly against, to condemn or accuse mainly in a legal sense. The cognate word kategoria was a legal technical term that referred to the content of the accusation or charge made against someone. All of the Gospel uses involve accusing Jesus (except John 5:45). Jesus used such a word when he warned the unbelieving Jewish leaders of his day that Moses through the OT law is the one who was bringing charges against them (Jn 5:45). Satan will still scream his vindictive charges against the saints at history’s end, even though he has been overcome by the blood of the Lamb (Rev 12:11). Today the conscience of the pagan generates thoughts that charge him with wrongdoing (Ro 2:15). Kategoreo - 22v - Matt. 12:10; Matt. 27:12; Mk. 3:2; Mk. 15:3; Mk. 15:4; Lk. 6:7; Lk. 23:2; Lk. 23:10; Lk. 23:14; Jn. 5:45; Jn. 8:6; Acts 22:30; Acts 24:2; Acts 24:8; Acts 24:13; Acts 24:19; Acts 25:5; Acts 25:11; Acts 25:16; Acts 28:19; Rom. 2:15; Rev. 12:10 QUESTION - What was Jesus writing in the dirt/sand when the Pharisees brought to Him a woman caught in adultery? ANSWER - The story of the woman caught in adultery is found in John 8:1–11. Briefly, the story involves the scribes and Pharisees who, in their continuing efforts to trick Jesus into saying something they could hold against Him, brought to Him a woman caught in adultery. They reminded Him that the Mosaic Law demanded her to be stoned to death. “But what do you say?” they asked Him. At this point, Jesus stooped down and starting writing something in the dirt. When He straightened up, He said, “If any one of you is without sin, let him be the first to throw a stone at her” (John 8:7). Then He stooped down and wrote again. One by one, the people left (verses 8–9). The Jewish leaders had already disregarded the Law by arresting the woman without the man. The Law required that both parties to adultery be stoned (Leviticus 20:10; Deuteronomy 22:22). The leaders were using the woman as a trap so they could trick Jesus. If Jesus said the woman should not be stoned, they would accuse him of violating Moses’ Law. If He urged them to execute her, they would report Him to the Romans, who did not permit the Jews to carry out their own executions (John 18:31). There is a lot of speculation about what Jesus was writing, including the idea that He was writing a list of the sins committed by each of the Jewish leaders present. Another theory is that, since the woman was “caught in the act” of adultery, perhaps she was naked, and Jesus was writing in the dirt to avert His eyes from seeing the naked woman. Both of these ideas are possible, but there is no way to know for certain. The point of the passage is not what was being written in the dirt, but rather that hypocrisy in judging others is forbidden. Because Jesus upheld the legal penalty for adultery—stoning—He could not be accused of being against the Law. But by saying that only a sinless person could throw the first stone, He highlighted the fact that no one is without sin and the importance of compassion and forgiveness. GotQuestions.org (used by permission) John 8:7 But when they persisted in asking Him, He straightened up, and said to them, "He who is without sin among you, let him be the first to throw a stone at her." and said: Jn 7:46 Pr 12:18 26:4,5 Jer 23:29 1Co 14:24,25 Col 4:6 Heb 4:12,13 Rev 1:16 2:16 19:15 He who: De 17:6 Ps 50:16-20 Mt 7:1-5 23:25-28 Ro 2:1-3,21-25 John 8 - Multiple Sermons and Commentaries LET THE SINLESS SLING THE STONE! But when they persisted (epimeno) in asking Him, He straightened up - They persisted is imperfect tense picturing them badgering him over and over to give them an answer. Jesus responded by first rising from stooping to an erect position. Leon
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Robertson - Jesus does not condone her sin. See Jn 8:15 for “I do not judge (condemn) anyone.” But he does give the poor woman another chance....One can only hope that the woman was really changed in heart and life. Jesus clearly felt that even a wicked woman can be saved. Go. From now on sin no more - NIV = "Go now and leave your life of sin." Jesus commands her to Go and sin no more, both commands in the present imperative calling for her to continually leave her former life of sin. Jesus' command is to go a "new direction" in your life. To emphasize, Jesus is not calling for perfection but direction. THOUGHT - When we are saved Romans 8:1+ tells us we will experience no condemnation because we are in Christ Jesus. But now that we have this new position (in Christ), we also possess a new power, His power portioned out by His Spirit Who continually gives (energizes) us a new desire and a new power (Php 2:13NLT+) to walk in a new direction that heretofore was neither possible nor desirable (by our fallen flesh)! Now we have the supernatural power to go and not habitually sin as we once did when we were under the power of sin. D A Carson on sin no more - The proper response to mercy received on account of past sins is purity in the future (Borrow The Gospel according to John) Bruce Barton - Jesus didn’t just free her from the Pharisees, he wanted to free her from her sin, so he added, “Go and sin no more.” Jesus didn’t condemn her, but neither did he ignore or condone her behavior. Jesus told the woman to leave her life of sin. (BORROW John - Life Application Commentary) Steven
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Robertson says "Note singular hamartiāi (sin) here, but plural hamartiais (sins) when the phrase is repeated in John 8:24 (sin in its essence, sin in its acts)." POSB - Man fails to find the Messiah: he dies in his sin. In the Greek the word "sins" (hamartia) is singular, "sin." Note two things. a. Man's sin is singular; that is, his great and terrible sin is the sin of unbelief. So long as he continues to disbelieve, he is in a state of unbelief or a position of unbelief. b. Man dies because of unbelief; he dies because he is in a state of unbelief. When he dies, he dies "in his sin"; that is, he goes right on into the next world still "in sin," in the state, and position and condition of an unbeliever. (The Preacher's outline & sermon Bible - BORROW) NET Note - The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en tē hamartia humōn apothaneisthe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of ἁμαρτία (the plural occurs later in v. 24). To die with one’s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus’ warning is stern but to the point. Edwin Blum - The singular "sin" is that of rejecting the One who offers salvation (cf. Jn 16:9). They would "die" because they continued living in the realm of sin, remaining under its power. (The Bible Knowledge Commentary) D A Carson - They will die in their sin: the singular sin refers to the particular sin of unbelief, of rejecting Jesus and the revelation he is and brings (cf. Jn 9:41) (Borrow The Gospel according to John) Cornerstone Commentary - Interestingly, “sin” is singular in Jn 8:21 (for the realm of sin) and plural in Jn 8:24 (for the individual sins people commit). (Cornerstone Biblical Commentary John and 1-3 John) Gerald Borchert - The use of the singular “sin” here probably is a condemnation on their unwillingness to believe, but the repetition in the plural (“sins”) at Jn 8:24 means that Jesus rendered his verdict on their evil actions as well. (New American Commentary) Focus on the Bible Commentary- The singular use of ‘sin’ suggests that Jesus is not speaking about individual sinful acts, but the single and decisive sin of rejecting God’s Son (cf. Jn 1:29; 8:24; 9:41; 15:22-24; 16:9). (Focus on the Bible Commentary – John: Jesus Christ Is God. Bob
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Robertson - Negative answer formally expected, but there is a manifest sneer in the query. "The mockery in these words is alike subtle and bitter" (Vincent). Kostenberger- generally Jewish people shuddered at the thought of taking one’s own life (e.g., Judas: Matt. 27:3–10; Acts 1:18–19). The corpse of such a person was left unburied until sunset (Josephus Jewish Wars 3.8.5 §377), and there was no public mourning. Moreover, it was believed that suicide excluded one from the future age. (See John - Page 258) John 8:23 And He was saying to them, "You are from below, I am from above; you are of this world, I am not of this world. Barclay He said to them: ‘You are from below, but I am from above. You belong to this world, but I do not belong to this world. BGT John 8:23 καὶ ἔλεγεν αὐτοῖς· ὑμεῖς ἐκ τῶν κάτω ἐστέ, ἐγὼ ἐκ τῶν ἄνω εἰμί· ὑμεῖς ἐκ τούτου τοῦ κόσμου ἐστέ, ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου. KJV John 8:23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world. NET John 8:23 Jesus replied, "You people are from below; I am from above. You people are from this world; I am not from this world. CSB John 8:23 "You are from below," He told them, "I am from above. You are of this world; I am not of this world. ESV John 8:23 He said to them, "You are from below; I am from above. You are of this world; I am not of this world. NIV John 8:23 But he continued, "You are from below; I am from above. You are of this world; I am not of this world. NLT John 8:23 Jesus continued, "You are from below; I am from above. You belong to this world; I do not. NRS John 8:23 He said to them, "You are from below, I am from above; you are of this world, I am not of this world. NJB John 8:23 Jesus went on: You are from below; I am from above. You are of this world; I am not of this world. NAB John 8:23 He said to them, "You belong to what is below, I belong to what is above. You belong to this world, but I do not belong to this world. YLT John 8:23 and he said to them, 'Ye are from beneath, I am from above; ye are of this world, I am not of this world; GWN John 8:23 Jesus said to them, "You're from below. I'm from above. You're from this world. I'm not from this world. BBE John 8:23 And he said to them, You are of the earth; I am from heaven: you are of this world; I am not of this world. RSV John 8:23 He said to them, "You are from below, I am from above; you are of this world, I am not of this world. NKJ John 8:23 And He said to them, "You are from beneath; I am from above. You are of this world; I am not of this world. ASV John 8:23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world. MIT John 8:23 He continued speaking to them, "You are from below. I am from above. You are from this world. I did not originate from this world. You are from below: Jn 1:14 3:13,31 Ps 17:4 Ro 8:7,8 1Co 15:47,48 Php 3:19-21 Jas 3:15-17 1Jn 2:15,16 you are of this world: Jn 15:18,19 17:14,16 Jas 4:4 1Jn 2:15,16 4:5,6 5:19,20 John 8 - Multiple Sermons and Commentaries ANTITHETICAL ORIGINS: FROM EARTH OR FROM HEAVEN And He was saying to them, "You are from below, I am from above (ano) - YLT - 'Ye are from beneath'. From below is the realm of fallen creation. Recall that in Jn 8:21 Jesus had just stated “I go away, and you will seek Me, and will die in your sin; where I am going, you cannot come” so that in one sense the reply in this verse was a continuation of verse 21 but was also a fitting response to the sneering question in verse 22, as if to say their mockery indicated they were the fallen creation! Their origin from below (not "hell" or the "underworld") parallels of this world, this fallen, Jesus-hating (cf Jn 7:7), moral order which is in conscious, continual rebellion against its Creator and temporarily (Until the return of the King in Rev 19:11-21+) under the dominion of Satan To be sure Jesus was at that time IN the world, but He did not belong to (was not OF) the world (Jn 17:14-16). Below and above were Jewish technical terms for earthly and heavenly, above being that realm where no sin exists or can exist! Jesus statement that He is from above (not of this world) is an indirect declaration of His Deity for in John 3:13+ Jesus explained “No one has ascended into heaven, but He who descended from heaven: the Son of Man."
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Robertson - the contrast between katō and anō here is between the earthly (sensual) and the heavenly as in James 3:15-17. Bob
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Robertson - Ingressive aorist active indicative, came to believe, nominally at any rate, as in John 2:23. Bruce Barton - As the following verses (John 8:30-59) demonstrate, some of these new (SO-CALLED) believers did not remain his followers for long. (Borrow John - Life Application Commentary) Borchert - As Jesus was not convinced by the believing of the Jews in Jn 2:23, 24, 25, he was not misled by the believing noted in 8:30. Instead, he called forth from those who believed the quality of consistency epitomized in the Johannine term “abide,” “continue,” or “remain” (menein, “hold to”). The believer who is committed to abide in Jesus and his word is in this Gospel to be designated as an authentic (alethes) disciple (cf. John 6:64, 65, 66; contrast Jn 5:38). (See John 1-11: An Exegetical and Theological Exposition) (ED: NOTE THAT BORCHERT EQUATES A GENUINE BELIEVER WITH "AN AUTHENTIC DISCIPLE." IN OTHER WORDS BELIEVERS ARE DISCIPLES! DISCIPLES ARE NOT A "SPECIAL CLASS" OF BELIEVERS AS SOME TEACH. THIS IS OF MORE THAN ACADEMIC INTEREST!!!) J C Ryle on John 8:30 - There is, however, no reason to think that the “belief” here was anything more than a head belief that our Lord was the Messiah. That many did so believe whose hearts remained unchanged, there can be little doubt. The same expression occurs at Jn 10:42, and Jn 11:45, and Jn 12:42. The extent to which men may be intellectually convinced of the truth of religion, and know their duty, while their hearts are unrenewed, and they continue in sin, is one of the most painful phenomena in the history of human nature. Let us never be content with believing things to be true, without a personal laying bold on the living Person, Christ Jesus, and actually following Him. Chrysostom observes: “They believed, yet not as they ought, but carelessly and by chance, being pleased and refreshed by the humility of the words. For that they had not perfect faith, the Evangelist shows by their speeches after this, in which they insult Him again.” Theophylact, Zwingle, and Calvin take the same view. (John 8 Commentary) (Bolding added) A W Pink on John 8:30 - This does not mean that they believed to the saving of their souls, the verses which follow evidence they had not. Probably nothing more is here signified than that they were momentarily impressed so that their enmity against Him was, temporarily, allayed. Many were evidently struck by what they observed in the demeanor of Christ-bearing the perverseness of His enemies so patiently, speaking of so ignominious a death with such holy composure, and expressing so positively His sense of the Father’s approbation. Nevertheless, the impression was but a fleeting one, and their believing on Him amounted to no more than asking, "When Christ cometh, will he do more miracles than these which this man hath done?" (John 7:31 ). (Bolding added) William Cook on John 8:31-32 - Jesus speaks to those ‘who had believed him’ (Jn 8:31a). The harsh nature of the debate that follows calls into question the reality of their faith. Their actions reveal that they are not true believers (cf. Jn 2:23-25; Jn 6:60-66). (John: Jesus Christ Is God) (Bolding added) (Bolding added) Charles Ryrie comments that the belief of the Jews (John 8:30) was "Likely only a profession because of what they said in Jn 8:33 (ED: Not to mention what they sought to do in Jn 8:59!). (BORROW Ryrie Study Bible Expanded Edition) (Bolding added) NIV Study Bible (borrow) comments that the belief of these Jews "Here seems to be imperfect and transitory. Their words show that these people were not true believers (see John 8:33, 37). (Bolding added) ESV Study Bible (borrow) - Their “belief” is shown to be false in the course of the story (see vv. 33-47). To abide in Jesus’ word means to continue believing what Jesus has said and walking in obedience to him (see note on 15:4; also 6:56; 1 John 2:6, 28; 3:6). This verse shows that continuing to trust Jesus and obey him is one test of who are truly my disciples. (Bolding added) Reformation Study Bible note on Jn 8:30 believed in him. - From what is said later (Jn 8:33, 37, 39), it is apparent that their profession was superficial. True believers are those who abide in His word (Jn 8:31). Perseverance distinguishes those who are truly born of God (Jn 15:2, 6; 1 John 2:19). (Bolding added) John
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Robertson - "We are Abraham's seed," the proudest boast of the Jews, of Sarah the freewoman and not of Hagar the bondwoman (Galatians 4:22-23). Yes, but the Jews came to rely solely on mere physical descent (Matthew 3:9) and so God made Gentiles the spiritual children of Abraham by faith (Matthew 3:7; Rom. 9:6-7). And have (oudeis - absolutely) never yet been enslaved (douleuo) to anyone - Of course they had been enslaved or subjected to several nations and even Rome was currently oppressing them. So presumably they are referring to spiritual and not political slavery. Reformation Study Bible - The Jews had been enslaved in Egypt and later were ruled by the Philistines, the Assyrians, and others. Since they could hardly deny this, they were probably saying that they had been a nation under God since the Exodus, no matter what else had happened to them. It is also possible that they were speaking about the time of the Romans, when they had certain liberties, including official recognition as a religion. Mounce says "What they are claiming is that, based on their favored position as the people of God, they cannot be held to be slaves of anything or anyone. Those who possess the truth, specifically religious truth, have no need of being set free. They are not slaves" (See The Expositor's Bible Commentary) A T Robertson - Perfect active indicative of douleuo, to be slaves. This was a palpable untruth uttered in the heat of controversy. At that very moment the Jews wore the Roman yoke as they had worn that of Assyria, Babylon, Persia, Alexander, the Ptolemies, the Syrian (Seleucid) kings. They had liberty for a while under the Maccabees. "These poor believers soon come to the end of their faith" (Stier). But even so they had completely missed the point in the words of Jesus about freedom by truth. how is it that You say, 'You will become free' - As Abraham's physical lineage, they thought that they were spiritually free and had no need to become free. D A Carson - The final sentence of this verse, How can you say that we shall be set free?, has an ugly, challenging tone to it that anticipates Jn 8:53. These ‘believers’ are already demonstrating their unwillingness to hold to Jesus’ teaching (Jn 8:31), for their sense of inherited privilege is so strong they can neither acknowledge their own need nor recognize the divine Word incarnate before them. Their very words demonstrate their slavery in the categories of the next verse. (Borrow The Gospel according to John) Merrill Tenney - The resentment aroused by this bit of teaching showed how superficial was the belief of Jesus’ Jewish hearers. Had they been believers in the fullest sense, they never would have taken offense as they did. True humility which accompanies real faith would have accepted Jesus’ implications and would have gone on with Him to new spiritual progress; but the pride which this word brought to the surface revealed the latent sin in their hearts. Three points of divergence marked the contrast between Jesus’ estimate of them, and their estimate of themselves. The first difference was their concept of freedom. “We are Abraham’s seed, and have never yet been in bondage to any man” (33). The Jews boasted that they were the greatest race God had made, first in His affection, and the peculiar recipients of His grace. When they declared that they had not been in bondage to any man, they stretched the truth. They forgot conveniently enough the bondage in Egypt, the oppressors in the period of the Judges, the Babylonian captivity, and the Roman yoke. Pride is usually blind to truth. (Borrow John the Gospel of Belief: An Analytic Study of the Text) (Bolding added) One evangelical writer says this on John 8:33 "It is important to note that the people who were now speaking are different from verse 30. Those here are unbelievers (Jn 8:37-41, 44-47). Jesus says three times that they did not believe Him." (Richison) This comment total ignores the critical importance of context which is the key to accurate interpretation! Note the first word in Jn 8:33 is "they" which begs the question who is "they?" Are there any clues to their identity? Let's look at the immediate preceding context and the last phrase in Jn 8:31 is Jesus addressing "those Jews who had believed Him." In short, the nearest antecedent of the "they" in John 8:33 is the group of Jews who professed belief in Jesus in Jn 8:30-31. So why would Richison state (rather dogmatically) that "It is important to note that the people who were now speaking are different from verse 30?" Notice that he does acknowledge that those ("they") in John 8:33 "are unbelievers." He seems to be attempting to avoid the conclusion that the "believers" in John 8:30-31 are not genuine believers, as is indicated by the "works" in (Jn 8:37-41, 44-47). There is no support in English or Greek text to introduce a new group of Jews in verse 33! There is a dangerous teaching in modern day evangelicalism in which there is a resistance to believing that there can be such a thing in the Bible as non-believing "believers!" Gotquestions has an excellent article entitled Easy Believism that addresses this potentially dangerous genre of teaching. James
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Robertson - Sin, like the worst narcotic, is habit forming. Hence the problem today for criminologists for paroled or pardoned criminals nearly always go back to crime, sink again into sin, the slaves of sin. Xenophon has this notion of the slavery of sin (Memor. IV. 5. 3). So Paul clearly in Rom. 6:17, 20 “slaves of sin” (δουλοι της ἁμαρτιας [douloi tēs hamartias]). Kistemaker - 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 (ὁ ποιῶν τὴν ἁμαρτίαν); 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 1 John 3:6. 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 (see 1 John 1:8). But the man who is constantly missing the mark of God’s glory (cf. the use of διαμαρτάνοντες in LXX Jdg. 20:16), and delights in this is definitely a transgressor of God’s law (1 John 3:4). Such a man is here called a slave of sin (cf. Rom. 6:16; 11:32; 2 Pet. 2:19). 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. Steven
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Robertson - There is a change in the metaphor by this contrast between the positions of the son and the slave in the house. The slave has no footing or tenure and may be cast out at any moment while the son is the heir and has a permanent place. R Kent
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Robertson comments that "Some of these very professed believers were even now glowering with murderous vengeance." Because (hoti) - Term of explanation. Jesus give the reason these professed believers were actively seeking to kill Him. My word (logos) has (ou - absolutely) no place (choreo) in you - NET - "My teaching makes no progress among you." NLT = "there's no room in your hearts for my message." These Jews are rejecting His Word. If His Word has no place in them, the conclusion is that they were not true disciples (believers), because a true disciple abides in His Word (Jn 8:31). Has no place can also mean that His Word was making no headway or progress in their hearts and minds. They heard it audibly but not with they hearts and the result was that the word (seed) never brought forth fruit in their lives (cf Lk 8:15+). They heard His Word (logos) of truth, but it went "in one ear and out the other." They had absolutely never made room for His Word. They had never been open-hearted and comprehending. Or to put it in terms of Jn 8:31, they refused to abide or remain in His Word! They are like the "pseudo-disciples" in John 6 who heard His Word (logos) and said "This is a difficult statement (logos - word); who can listen (akouo) to it?" (Jn 6:60+) And what the result in John 6? "As a result of this many of His disciples withdrew and were not walking with Him anymore." (Jn 6:66+)
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Robertson - The only crime of Jesus is telling the truth directly from God. David Thompson - There are three main differences between them and Abraham: 1) Abraham did not reject the heavenly messenger God sent to tell the truth; 2) Abraham did not seek to kill the heavenly messenger God sent because He told the truth (8:40). 3) He was justified by faith because he believed God, not by his works (Genesis 15:6). John 8:41 "You are doing the deeds of your father." They said to Him, "We were not born of fornication; we have one Father: God." AMP You are doing the works of your [own] father. They said to Him, We are not illegitimate children and born out of fornication; we have one Father, even God. BGT John 8:41 ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. εἶπαν [οὖν] αὐτῷ· ἡμεῖς ἐκ πορνείας οὐ γεγεννήμεθα, ἕνα πατέρα ἔχομεν τὸν θεόν. KJV John 8:41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God. NET John 8:41 You people are doing the deeds of your father." Then they said to Jesus, "We were not born as a result of immorality! We have only one Father, God himself." CSB John 8:41 You're doing what your father does." "We weren't born of sexual immorality," they said. "We have one Father-- God." ESV John 8:41 You are doing the works your father did." They said to him, "We were not born of sexual immorality. We have one Father-- even God." NIV John 8:41 You are doing the things your own father does." "We are not illegitimate children," they protested. "The only Father we have is God himself." NLT John 8:41 No, you are imitating your real father." They replied, "We aren't illegitimate children! God himself is our true Father." NRS John 8:41 You are indeed doing what your father does." They said to him, "We are not illegitimate children; we have one father, God himself." NJB John 8:41 You are doing your father's work. They replied, 'We were not born illegitimate, the only father we have is God.' NAB John 8:41 You are doing the works of your father!" (So) they said to him, "We are not illegitimate. We have one Father, God." YLT John 8:41 ye do the works of your father.' They said, therefore, to him, 'We of whoredom have not been born; one Father we have -- God;' GWN John 8:41 You're doing what your father does." The Jews said to Jesus, "We're not illegitimate children. God is our only Father." BBE John 8:41 You are doing the works of your father. They said to him, We are true sons of Abraham; we have one Father, who is God. RSV John 8:41 You do what your father did." They said to him, "We were not born of fornication; we have one Father, even God." NKJ John 8:41 "You do the deeds of your father." Then they said to Him, "We were not born of fornication; we have one Father-- God." ASV John 8:41 Ye do the works of your father. They said unto him, We were not born of fornication; we have one Father, even God. MIT John 8:41 You are replicating the deeds of your father." They said to him, "We were not born out of wedlock. We have one father, and that one is God." DBY John 8:41 Ye do the works of your father. They said therefore to him, We are not born of fornication; we have one father, God. NIRV John 8:41 You are doing the things your own father does." "We are not children of people who weren't married to each other," they objected. "The only Father we have is God himself." You are doing the deeds of your father.: Jn 8:38,44 We : Isa 57:3-7 Eze 23:45-47 Ho 1:2 2:2-5 Mal 2:11 we have: Ex 4:22 De 14:1 Isa 63:16 64:8 Jer 3:19 31:20 Eze 16:20,21 Mal 1:6 John 8 - Multiple Sermons and Commentaries Related Passages: Galatians 3:7+ Therefore, be sure that it is those who are of faith who are sons of Abraham. THEIR DEEDS DEMONSTRATE THEY ARE DECEIVED & HAVE A DIFFERENT FATHER You are doing the deeds of your father - Jesus has just pointed out that Abraham is not their spiritual father. Their rotten fruit (seeking to kill their Messiah) was clear evidence of their godless spiritual parentage. Now Jesus tightens the noose and will let them hang themselves (so to speak).
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Robertson - His coming was not self-initiated nor independent of the Father. James Smith - IS GOD YOUR FATHER? “If God were your Father you would love Me, for I came from God” (John 8:42). Much is taught in these days about the Fatherhood of God. It is a most precious truth, but according to the declaration of the Son of God only those who love Him have any evidence at all that God is their Father. God the Father was in Christ, and is revealed to us in Him. To deny the Son is to deny the Father. We are made the children of God by faith. “Whosoever believeth that Jesus is the Christ is born of God” (1 John 5:1). The doctrine of the universal Fatherhood of God is a contradiction of the teaching of Jesus Christ. If God were your Father, says Christ, you would love Me. Love to the Son of God is the evidence that we are under the Fatherhood of God. How does this love show itself? 1. By trusting Him. We cannot say that we love Him if we have not in our hearts believed in Him as the One who came from God to lay down His life for us. 2. By receiving His words. The truth has been told us, in and by Him (v. 45). Where there is love there will be a joyful reception of His words into the heart. If God is our Father we will never have a shadow of doubt concerning the sayings of His Son (John 8:47). 3. By delighting in His company. We cannot help drawing near to and keeping in company with those we sincerely love. Having the spirit of prayer is another proof that we are the children of God. If we love not to draw nigh to God we have no evidence that God is our Father. He is the God of all, but only the Father of them that believe (Rom. 8:15, 16). 4. By speaking about Him. Love will find some way of manifesting its tender regard. Those who love the Lord take pleasure in speaking to others of Him. We cannot but speak the things which we have seen and heard. 5. By suffering willingly for Him. Suffering gladly for Christ’s sake is another token that God is our Father, because it reveals our love to the Son. If ye be without chastisement, whereof all are partakers, then are ye bastards and not sons. 6. By longing to be like Him. Every true child desires to be like his noble, godly father. It is an assurance of sonship that our souls pant and yearn to be conformed into our Heavenly Father’s likeness. 7. By desiring to please Him. “One is your Master, even Christ.” “I delight to do Thy will, O God,” was the language of the Son. It will also be the language of every one who loves the Son. “He that honoureth Me honoureth the Father also. I and My Father are one.”
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Robertson - This question drives home the irrationality of their hostility to Jesus. It was based on prejudice and predilection From Awe To Adoration I will praise You, O LORD, with my whole heart; I will tell of all Your marvelous works. — Psalm 9:1 Today's Scripture: Revelation 1:10-18 What’s the greatest activity we can spend time doing? Worshiping God! Worship is not repeating hasty, routine petitions or listening to mood-inducing music. Worship is the experience of being “lost in wonder, love, and praise,” as Charles
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Robertson - On the spur of the moment in their rage and fury they can think of no meaner things to say. They know, of course, that Jesus was not a Samaritan, but he had acted like a Samaritan in challenging their peculiar spiritual privileges (4:9, 39). The charge of having a demon was an old one by the Pharisees (Matt. 12:24) and it is repeated later (John 10:20). NET Note on the Jews - Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple courts (Jn 8:20) and had initially believed his claim to be the Messiah (cf. Jn 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed!... It is not clear what is meant by the charge (Samaritan and have a demon). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14–24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons. John 8:49 Jesus answered, "I do not have a demon; but I honor My Father, and you dishonor Me. AMP Jesus answered, I am not possessed by a demon. On the contrary, I honor and reverence My Father and you dishonor (despise, vilify, and scorn) Me. LBP “No,” Jesus said, “I have no demon in me. For I honor my Father—and you dishonor me. BGT John 8:49 ἀπεκρίθη Ἰησοῦς· ἐγὼ δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου, καὶ ὑμεῖς ἀτιμάζετέ με. KJV John 8:49 Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. NET John 8:49 Jesus answered, "I am not possessed by a demon, but I honor my Father– and yet you dishonor me. CSB John 8:49 "I do not have a demon," Jesus answered. "On the contrary, I honor My Father and you dishonor Me. ESV John 8:49 Jesus answered, "I do not have a demon, but I honor my Father, and you dishonor me. NIV John 8:49 "I am not possessed by a demon," said Jesus, "but I honor my Father and you dishonor me. NLT John 8:49 "No," Jesus said, "I have no demon in me. For I honor my Father-- and you dishonor me. NRS John 8:49 Jesus answered, "I do not have a demon; but I honor my Father, and you dishonor me. NJB John 8:49 I am not possessed; but I honour my Father, and you deny me honour. NAB John 8:49 Jesus answered, "I am not possessed; I honor my Father, but you dishonor me. YLT John 8:49 Jesus answered, 'I have not a demon, but I honour my Father, and ye dishonour me; GWN John 8:49 Jesus answered, "I'm not possessed. I honor my Father, but you dishonor me. BBE John 8:49 And this was the answer of Jesus: I have not an evil spirit; but I give honour to my Father and you do not give honour to me. RSV John 8:49 Jesus answered, "I have not a demon; but I honor my Father, and you dishonor me. NKJ John 8:49 Jesus answered, "I do not have a demon; but I honor My Father, and you dishonor Me. ASV John 8:49 Jesus answered, I have not a demon; but I honor my Father, and ye dishonor me. MIT John 8:49 Jesus replied, "I am not deranged, but I honor my father and you dishonor me. DBY John 8:49 Jesus answered, I have not a demon; but I honour my Father, and ye dishonour me. NIRV John 8:49 "I am not controlled by a demon," said Jesus. "I honor my Father. You do not honor me. I do not have a demon Pr 26:4,5 1Pe 2:23 but: Jn 8:29 11:4 12:28 13:31,32 14:13 17:4 Isa 42:21 49:3 Mt 3:15-17 Php 2:6-11 John 8 - Multiple Sermons and Commentaries JESUS DENIES DEMON POSSESSION Jesus answered, "I (absolutely) do not have a demon (daimonion) - Jesus does not say anything about their accusation that He was a Samaritan, but flatly denies their blasphemous charge that He was demon possessed. But I honor (timao) My Father, and you dishonor (atimazo) Me - Since they dishonored Jesus, they also dishonored the Father. Jesus had stated a similar truth in John 5:22-23+ “For not even the Father judges anyone, but He has given all judgment to the Son, 23 so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him." Reformation Study Bible - Jesus' conduct, in honoring the Father and not seeking self-glory, is the opposite of what a demon-possessed person would do. Kostenberger - His calm, nonretaliatory response, “I honor my Father, and you dishonor me,” evokes reminiscences of Isaiah’s suffering Servant (cf. 1 Pet. 2:23, alluding to Isa. 53:7). According to Jewish law, rejection of someone’s messenger was tantamount to rejection of the sender as well (see commentary at Jn 5:25; 8:28). In many non-Western societies, honor and shame are of utmost importance; the dishonoring of a person is regarded as practically inexcusable (Malina 1981: 25–50). Jesus’ charge, then, is that His opponents fail to give Him due honor as the Father’s Son (Barrett 1978: 350) (See John - Page 269) John 8:50 "But I do not seek My glory; there is One who seeks and judges. AMP However, I am not in search of honor for Myself. [I do not seek and am not aiming for My own glory.] There is One Who [looks after that; He] seeks [My glory], and He is the Judge. LBP And though I have no wish to make myself great, God wants this for me and judges those who reject me. WNT I, however, am not aiming at glory for myself: there is One who aims at glory for me—and who judges. BGT John 8:50 ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου· ἔστιν ὁ ζητῶν καὶ κρίνων. KJV John 8:50 And I seek not mine own glory: there is one that seeketh and judgeth. NET John 8:50 I am not trying to get praise for myself. There is one who demands it, and he also judges. CSB John 8:50 I do not seek My glory; the One who seeks it also judges. ESV John 8:50 Yet I do not seek my own glory; there is One who seeks it, and he is the judge. NIV John 8:50 I am not seeking glory for myself; but there is one who seeks it, and he is the judge. NLT John 8:50 And though I have no wish to glorify myself, God is going to glorify me. He is the true judge. NRS John 8:50 Yet I do not seek my own glory; there is one who seeks it and he is the judge. NJB John 8:50 I do not seek my own glory; there is someone who does seek it and is the judge of it. NAB John 8:50 I do not seek my own glory; there is one who seeks it and he is the one who judges. YLT John 8:50 and I do not seek my own glory; there is who is seeking and is judging; GWN John 8:50 I don't want my own glory. But there is someone who wants it, and he is the judge. BBE John 8:50 I, however, am not in search of glory for myself: there is One who is searching for it and he is judge. RSV John 8:50 Yet I do not seek my own glory; there is One who seeks it and he will be the judge. NKJ John 8:50 "And I do not seek My own glory; there is One who seeks and judges. ASV John 8:50 But I seek not mine own glory: there is one that seeketh and judgeth. MIT John 8:50 I am not questing for my glory; there is one who seeks that and evaluates. DBY John 8:50 But I do not seek my own glory: there is he that seeks and judges. NIRV John 8:50 I am not seeking glory for myself. But there is One who brings glory to me. He is the judge. I seek not: Jn 5:41 7:18 there: Jn 5:20-23,45 12:47,48 John 8 - Multiple Sermons and Commentaries JESUS' WARNING: GOD JUDGES D A Carson points out that "Jesus can truly say that he honours the Father (Jn 8:49) only if he can also truly say that he does not seek glory (cf Jn 1:14, 5:44) for himself." (Borrow The Gospel according to John) But I do not seek (zeteo) My glory (doxa) - Jesus was not on a quest to make Himself great. In fact most of the Jews despised Him. People still hate Him because He tells them the truth about sin and hell and they do not like it! Notice He begins with a "but" so what is He contrasting? What were the Jews founding their hopes on? Their father Abraham. They were proud of their heritage. Charles Swindoll explains it this way "By the end of the encounter, Jesus had laid His ax against the root of their rebellion: pride. Jesus, though equal with the Father, did not seek His own glory, but did everything to glorify the Father. The Pharisees, on the other hand, glorified themselves and dared to label God as the source of their glory." (BORROW Insights on John) Andreas Kostenberger on I do not seek My glory - Despite his lofty claims, Jesus avers that none of his previous words should be construed as an attempt to elevate himself (Morris 1995: 415). He does not seek honor for himself, though “there is one who seeks it, and he is the judge.”This ominous statement serves as a reminder (and warning) that the Father will “vindicate the truth of his testimony and condemn his accusers for rejecting it” (Beasley-Murray 1999: 136; cf. Ps. 7:9–11; 35:22–28). (See John - Page 269) There is One who (present tense - continually) seeks (zeteo) and (present tense - continually) judges (krino) - The idea is that His Father is continually seeking glory and honor for His Son. As the NLT paraphrases it "God is going to glorify me." Judges speaks of the Father's judgment between Jesus and the Jews. God’s judgment is on one hand to declare that Jesus’ is due the glory He will receive and on the other hand to condemn His accusers for rejecting Him and refusing to give Him glory. In short, God the Father seeks His Son's glory and will ultimately judge all who reject His Son. David Thompson - God the Father sanctions the honoring of God the Son. If God the Father seeks to have God the Son honored, those who refuse to honor the Son will face the severe judgment of God the Father. John 8:51 "Truly, truly, I say to you, if anyone keeps My word he will never see death."
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Robertson - Spiritual death, of course Marvin Vincent on He shall not see death (θάνατον οὐ μὴ θεωρήσῃ). The phrase θεωρεῖν θάνατον, to see death, occurs only here in the New Testament. The double negative signifies in nowise, by no means. Θεωρήσῃ, (theorese) see, denoting steady, protracted vision, is purposely used, because the promise contemplates the entire course of the believer’s life in Christ. It is not, shall not die forever, but shall live eternally. Upon this life, which is essentially the negation and contradiction of death, the believer enters from the moment of his union with Christ, and moves along its entire course, in time no less than in eternity, seeing only life, and with his back turned on death. The reverse of this truth, in connection with the same verb, is painfully suggestive. The question is pertinent why the Revisers have retained see, and have not substituted behold, as in so many instances.
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Robertson - The question was designed to put Jesus in a difficult position, for Abraham and the prophets all “died.” They do not see that Jesus uses death in a different sense. Whom do You make Yourself out to be - In exasperation, the Jews asked arrogantly "Who do you think you are!” He is about to tell them not Who He thinks He is, but Who in fact He is, the "I Am!" Bob
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Robertson - They suspect that Jesus is guilty of blasphemy as they charged in Jn 5:18 in making himself equal with God. Later they will make it specifically (Jn 10:33; 19:7). They set a trap for Jesus for this purpose. John 8:54 Jesus answered, "If I glorify Myself, My glory is nothing; it is My Father who glorifies Me, of whom you say, 'He is our God'; BGT John 8:54 ἀπεκρίθη Ἰησοῦς· ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν· ἔστιν ὁ πατήρ μου ὁ δοξάζων με, ὃν ὑμεῖς λέγετε ὅτι θεὸς ἡμῶν ἐστιν, KJV John 8:54 Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God: NET John 8:54 Jesus replied, "If I glorify myself, my glory is worthless. The one who glorifies me is my Father, about whom you people say, 'He is our God.' CSB John 8:54 "If I glorify Myself," Jesus answered, "My glory is nothing. My Father-- you say about Him, 'He is our God'-- He is the One who glorifies Me. ESV John 8:54 Jesus answered, "If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say, 'He is our God.' NIV John 8:54 Jesus replied, "If I glorify myself, my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me. NLT John 8:54 Jesus answered, "If I want glory for myself, it doesn't count. But it is my Father who will glorify me. You say, 'He is our God,' NRS John 8:54 Jesus answered, "If I glorify myself, my glory is nothing. It is my Father who glorifies me, he of whom you say, 'He is our God,' NJB John 8:54 Jesus answered: If I were to seek my own glory my glory would be worth nothing; in fact, my glory is conferred by the Father, by the one of whom you say, 'He is our God,' NAB John 8:54 Jesus answered, "If I glorify myself, my glory is worth nothing; but it is my Father who glorifies me, of whom you say, 'He is our God.' YLT John 8:54 Jesus answered, 'If I glorify myself, my glory is nothing; it is my Father who is glorifying me, of whom ye say that He is your God; GWN John 8:54 Jesus said, "If I bring glory to myself, my glory is nothing. My Father is the one who gives me glory, and you say that he is your God. BBE John 8:54 Jesus said in answer, If I take glory for myself, my glory is nothing: it is my Father who gives me glory, of whom you say that he is your God. RSV John 8:54 Jesus answered, "If I glorify myself, my glory is nothing; it is my Father who glorifies me, of whom you say that he is your God. NKJ John 8:54 Jesus answered, "If I honor Myself, My honor is nothing. It is My Father who honors Me, of whom you say that He is your God. ASV John 8:54 Jesus answered, If I glorify myself, my glory is nothing: it is my Father that glorifieth me; of whom ye say, that he is your God; MIT John 8:54 Jesus replied, "If I honor myself, my self-congratulations amount to nothing. My father, the very one you call our God, is the one who acclaims me. DBY John 8:54 Jesus answered, If I glorify myself, my glory is nothing: it is my Father who glorifies me, of whom ye say, He is our God. NIRV John 8:54 Jesus replied, "If I bring glory to myself, my glory means nothing. You claim that my Father is your God. He is the one who brings glory to me. If: Jn 8:50 2:11 5:31,32 7:18 Pr 25:27 2Co 10:18 Heb 5:4,5 it is My Father: Jn 5:22-29,41 7:39 13:31,32 16:14,15 Jn 17:1,5 Ps 2:6-12 110:1-4 Da 7:13,14 Ac 3:13 Eph 1:20-23 Php 2:9-11 1Pe 1:12,21 2Pe 1:17 you say: Jn 8:41 Isa 48:1,2 66:5 Ho 1:9 Ro 2:17-29 John 8 - Multiple Sermons and Commentaries Related Passages: John 12:28 “Father, glorify Your name.” Then a voice came out of heaven: “I have both glorified it, and will glorify it again.” John 13:31-32 Therefore when he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in Him; 32 if God is glorified in Him, God will also glorify Him in Himself, and will glorify Him immediately. JESUS NOT SEEKING SELF-GLORIFICATION Jesus does not directly answer the Jew's derisive question "Who in the world do you think you are (paraphrased)?" Kostenberger says that "Jesus’ response confirms the underlying thrust of the Jews’ question at the end of the previous verse, that is, that Jesus’ mission is self-appointed and his claims are self-exalting." (See John - Page 271) Colin Kruse thinks that the Jews "were convinced Jesus had an inflated opinion of his own importance, because he claimed the divine prerogative of preserving people from death. They believed he was glorifying himself." (Borrow The Gospel According to John) Jesus answered, "If I glorify (doxazo) Myself, My glory (doxa) is (absolutely) nothing (oudeis); it is My Father who (present tense - continually) glorifies (doxazo) Me, of Whom you (present tense - continually) say, 'He is our God - Jesus says self glory is meaningless and is to be discounted (good lesson for all us as His followers). Once again Jesus clearly states that God is His Father, which has already made the Jews very angry (Jn 5:18+). They continually claim to know God, but as the sentence continues in the next verse (Jn 8:55), Jesus makes it blatantly clear that they absolutely do not know God! Woe! We see Jesus pray for His Father to glorify Him - John 17:1; 5 Jesus spoke these things; and lifting up His eyes to heaven, He said, “Father, the hour has come; glorify Your Son, that the Son may glorify You,....“Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was." (cf John 13:31-32) Reformation Study Bible - the days of His earthly ministry, Jesus did not seek honor even though it belonged to Him as the Son of God. Christ's glory was visible to those who had eyes to see it (1:14). It was apparent in His resurrection and ascension (1 Tim. 3:16), and will be seen fully at His Second Coming.
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Robertson - The word pseustēs (liar), in spite of the statement that they are the children of the devil, the father of lying (Jn 8:44), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in 1Jn 2:4, 22; 1Jn 4:20; 1Jn 5:10. It is not hard to imagine the quick anger of these Pharisees. John 8:56 "Your father Abraham rejoiced to see My day, and he saw it and was glad." rejoiced: Ge 22:18 Lu 2:28-30 10:24 Ga 3:7-9 Heb 11:13,39 1Pe 1:10-12 John 8 - Multiple Sermons and Commentaries Related Passages: Genesis 17:1-2 Now when Abram was ninety-nine years old, the LORD appeared to Abram and said to him, “I am God Almighty; Walk before Me, and be blameless. 2 “I will establish My covenant between Me and you, And I will multiply you exceedingly.” Genesis 18:1-9 Now the LORD appeared to him by the oaks of Mamre, while he was sitting at the tent door in the heat of the day. 2 When he lifted up his eyes and looked, behold, three men were standing opposite him; and when he saw them, he ran from the tent door to meet them and bowed himself to the earth, 3 and said, “My Lord, if now I have found favor in Your sight, please do not pass Your servant by. 4 “Please let a little water be brought and wash your feet, and rest yourselves under the tree; 5 and I will bring a piece of bread, that you may refresh yourselves; after that you may go on, since you have visited your servant.” And they said, “So do, as you have said.” 6So Abraham hurried into the tent to Sarah, and said, “Quickly, prepare three measures of fine flour, knead it and make bread cakes.” 7 Abraham also ran to the herd, and took a tender and choice calf and gave it to the servant, and he hurried to prepare it. 8He took curds and milk and the calf which he had prepared, and placed it before them; and he was standing by them under the tree as they ate. 9 Then they said to him, “Where is Sarah your wife?” And he said, “There, in the tent.” 10 He said, “I will surely return to you at this time next year; and behold, Sarah your wife will have a son.” And Sarah was listening at the tent door, which was behind him. Hebrews 11:13 All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. ABRAHAM REJOICED TO SEE JESUS' DAY There are numerous interpretations of what Abraham saw that made him rejoice. Your father Abraham rejoiced (agalliao) to see My day, and he saw it and was glad (chairo) - In essence Jesus is claiming that He is far greater than Abraham who rejoiced to see His day. Abraham saw it and was glad. You Jews see it and are angry! THOUGHT - When any precious truth regarding the Lord Jesus is revealed to a believer, it makes (or should make) their day! That is why we need to go to His Word every day to allow His Spirit to illuminate some truth about Him, the living Word (Jn 1:1).