João 8
J.C. Ryle · Citado em PreceptAustin
João 8
Ryle - He did not say that the woman had not sinned, or that her sin was a trifling and venial one. But He reminded her accusers that they at any rate were not the persons to bring a charge against her. Their own motives and lives were far from pure. They themselves did not come into the case with clean hands. What they really desired was not to vindicate the purity of God’s law, and punish a sinner, but to wreak their malice on Himself. Let him be the first to throw (aorist imperative) a stone (lithos) at her - The legalists surely discerned that Jesus was alluding to Dt 17:7+ “The hand of the witnesses shall be first against him to put him to death, and afterward the hand of all the people. So you shall purge the evil from your midst." This answer obviously completed defanged the serpents and in the next verse would result in this slithering off! The Living Word Himself instead of throwing a stone at the adulterous woman, looks at at these men and throws a "sharp sword" at the hearts of her hypocritical sinful accusers, an act which that recalls the words of Hebrews 4:12-13+... For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do (to give an account). John MacArthur succinctly summarizes the power of Jesus' reply - "The Lord’s reply was simple, yet profound. It upheld the Law, since He did not deny the woman’s guilt, and broadened the Law’s power by exposing the sins of the accusers. It also avoided the charge of instigating an execution in violation of Roman authority, since the Lord put the responsibility back on the accusers. And it mercifully spared the woman from being stoned for her sin....Jesus’ masterful answer neither minimized the woman’s guilt, nor denied the Law’s sanctity. (See John Commentary ) Leon
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Ryle - We learn, for one thing, the power of conscience. We read of the woman’s accusers, that when they heard our Lord’s appeal, “being convicted by their own conscience (NOTE: ONLY IN THE KJV), they went out one by one, beginning at the eldest, even unto the last.” Wicked and hardened as they were, they felt something within which made them cowards. Fallen as human nature is, God has taken care to leave within every man a witness that will be heard. Conscience is a most important part of our inward man, and plays a most prominent part in our spiritual history. It cannot save us. It never yet led any one to Christ. It is blind, and liable to be misled. It is lame and powerless, and cannot guide us to heaven. Yet conscience is not to be despised. It is the minister’s best friend, when he stands up to rebuke sin from the pulpit. It is the mother’s best friend, when she tries to restrain her children from evil and quicken them to good. It is the teacher’s best friend, when he presses home on boys and girls their moral duties. Happy is he who never stifles his conscience, but strives to keep it tender! Still happier is he who prays to have it enlightened by the Holy Ghost, and sprinkled with Christ’s blood. John 8:10 Straightening up, Jesus said to her, "Woman, where are they? Did no one condemn you?" where: Isa 41:11,12 John 8 - Multiple Sermons and Commentaries NO WITNESSES REMAIN TO CONDEMN THE WOMAN Straightening up, Jesus said to her, "Woman, where are they? - This is the first time the woman (who never speaks) is directly addressed. Notice that straightening up indicates that Jesus was still stooped over (possibly still writing) as the accusers were one by one silently slipping away like the evil serpents they were! This scenario would explain why Jesus asks the woman where are they? He was stooping, while they were slithering! Woman is not a derogatory term but was a polite way to address a female, much like we use the designation "Madame" or "Ma'am." Recall on the Cross that Jesus addressed His mother Mary with the same word "Woman, behold your son (referring to John who would take care of her)." (Jn 19:26). John Trapp on woman where are they - She might have answered as Tertullian in another case not unlike, Facti sunt a corde suo fugitivi, they are fled before their own consciences, which convicted them, as it were, by argument, John 8:9, Did no one (oudeis) condemn (katakrino) you - No one (oudeis) signifies absolutely no one. The answer to Jesus' question is self-evident and is added for its rhetorical effect. This is John's only use of condemn (katakrino) (which is used as internal evidence to support that John did not write this story). Steven
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Ryle - To follow Christ is to commit ourselves wholly and entirely to Him as our only leader and Savior, and to submit ourselves to Him in every matter, both of doctrine and practice. "Following" is only another word for "believing." It is the same act of soul, only seen from a different point of view. As Israel followed the pillar of cloud and fire in all their journeyings--moving whenever it moved, stopping whenever it tarried, asking no questions, marching on in faith--so must a man deal with Christ. He must "follow the Lamb wherever He goes." (Rev. 14:4.)...This means “following” as a disciple, servant, traveller, soldier, or sheep. What the teacher is to the scholar, the master to the servant, the guide to the traveller, the general to the soldier, the shepherd to the sheep, that is Christ to true Christians. See Matt. 16:24; 19:21; John 10:27; 12:26. Following here, we must always remember, does not mean copying and imitating, but trusting, putting faith in another William Barclay on the meaning of the Greek word for follow - akoloutheo has five different but closely connected meanings. (i) It is often used of a soldier following his captain. On the long route marches, into battle, in campaigns in strange lands, the soldier follows wherever the captain may lead. The Christian is the soldier whose commander is Christ. (ii) It is often used of a slave accompanying his master. Wherever the master goes the slave is in attendance upon him, always ready to spring to his service and to carry out the tasks he gives him to do. He is literally at his master's beck and call. The Christian is the slave whose joy it is always to serve Christ. (iii) It is often used of accepting a wise counsellor's opinion. When a man is in doubt he goes to the expert, and if he is wise he accepts the judgment he receives. The Christian is the man who guides his life and conduct by the counsel of Christ. (iv) It is often used of giving obedience to the laws of a city or a state. If a man is to be a useful member of any society or citizen of any community, he must agree to abide by its laws. The Christian, being a citizen of the kingdom of heaven, accepts the law of the kingdom and of Christ as the law which governs his life. (v) It is often used of following a teacher's line of argument, or of following the gist of someone's speech. The Christian is the man who has understood the meaning of the teaching of Christ. He has not listened in dull incomprehension or with slack inattention. He takes the message into his mind and understands, receives the words into his memory and remembers, and hides them in his heart and obeys. To be a follower of Christ is to give oneself body, soul and spirit into the obedience of the Master; and to enter upon that following is to walk in the light. When we walk alone we are bound to stumble and grope, for so many of life's problems are beyond our solution. When we walk alone we are bound to take the wrong way, because we have no secure map of life. We need the heavenly wisdom to walk the earthly way. The man who has a sure guide and an accurate map is the man who is bound to come in safety to his journey's end. Jesus Christ is that guide; he alone possesses the map to life. To follow him is to walk in safety through life and afterwards to enter into glory. Warren
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Ryle - The expression “darkness” in the New Testament sometimes denotes sin, as 1 John 1:6, and sometimes ignorance and unbelief, as 1 Thess. 5:4. He that so follows Christ shall "not walk in darkness." He shall not be left in ignorance, like the many around him. He shall not grope in doubt and uncertainty, but shall see the way to heaven, and know where he is going. He "shall have the light of life." He shall feel within him the light of God's countenance shining on him. He shall find in his conscience and understanding a living light, which nothing can altogether quench. The lights with which many please themselves shall go out in the valley of the shadow of death, and prove worse than useless. But the light that Christ gives to every one that follows Him shall never fail. Henry
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Ryle says light of life means “He shall possess living light. He shall have spiritual light, as much superior to the light of any lamp or even of the sun, as the living water offered to the Samaritan woman was superior to the water of Jacob’s well.” The spiritual light that Christ gives is independent of time or place,—is not affected by sickness or death,—burns on forever, and cannot be quenched. He that has it shall feel light within his mind, heart, and conscience,—shall see light before him on the grave, death, and the world to come,—shall have light shining round him, guiding him in his journey through life, and shall reflect light by his conduct, ways and conversation. Brentius remarks, that if a man could continually “follow” the sun, he would always be in broad daylight in every part of the globe. So it is with Christ and believers. Always following Him, they will always have light. Rodney Whitacre on the LIght of life - this deliverance is not just a rescue from darkness and a glimpse of the light, but an ongoing life apart from darkness through possession of the light of life. This pregnant phrase refers to "the light which both springs from life and issues in life; of which life is the essential principle and the necessary result" (Westcott 1908:2:3). The world lies in darkness and death because it has rebelled against God and thus broken contact with the one source of light and life. Jesus claims to be the light that brings light and life back to the world and sets it free from its bondage to sin. All the salvation that went before, such as the deliverance celebrated at this feast, was a type of this deepest and truest salvation that Jesus now offers. (Jesus Reveals Himself as the Light of the World John 8:12-20) William Barclay on the Light of Life - The light of life means two things. The Greek can mean either the light which issues from the source of life or the light which gives life. In this passage it means both. Jesus is the very light of God come among men; and he is the light which gives men life. Just as the flower can never blossom when it never sees the sunlight, so our lives can never flower with the grace and beauty they ought to have until they are irradiated with the light of the presence of Jesus. R Kent Hughes on have the Light of life - “Have” in the last phrase is a beautiful word. Christ was saying that not only do we have light coming into us, but there is a sense in which we become shafts of the Lord’s light. How beautiful and wondrous!...The light shining in our lives is Christ’s light. What a privilege! (ED: I WOULD ADD THAT WE BECOME LIKE "MOONSHINE" - SO EVEN AS THE LIGHT OF THE SUN IS REFLECTED FROM THE MOON, SO TOO THE LIGHT OF THE WORLD, JESUS CHRIST, IS REFLECTED BY HIS FOLLOWERS.) (See John: That You May Believe) A B Simpson - The Light of Life - Christ is the Light of life; not merely a teacher of truth in the abstract, but a practical and personal Guide. The light He gives is the light of life, that is, light that men can live by, shining on the path of duty, perplexity and trial, illuminating and cheering every step of Christian life. The essential condition is humble obedience. And the reason they could not understand it was because they were not willing to submit themselves to His will and direction. I am (1510)(eimi) Eimí is the usual verb of existence, meaning to be or to have existence. For example, in Jn 1:1 eimi is used 3 times all in the imperfect tense (Gk = "en") to describe the Word's (Jesus') continual existence, continual presence with His Father and continual existence as God. Ego eimi - See also Jehovah - I Am and the Tetragrammaton. Jesus Himself used ego eimi to express His eternal self-existence (without beginning, without end) in Jn 8:58 = "“Truly, truly, I say to you, before Abraham was born, I am.” He was saying He was Yahweh (I Am the One Who Is). Jesus is clearly claiming that He is God! The Jehovah's Witness New World Translation (2013) translates Jn 8:58 incorrectly as "I have been" which Greek scholars say is absolutely incorrect! Compare other "I Am" statements by Jesus = Jn 4:26, 8:24, 28, 13:19, 18:5, 6 ["they drew back and fell to the ground!" = His Name "I Am" literally knocked an entire band of from 300-600 soldiers backward abruptly and hard onto the ground! His Name is indeed powerful!], Jn 18:8. see similar use in Ex 3:14 above). In Ge 17:1 God addresses Abram declaring "I am (ego eimi) God" (cp similar uses in Ge 26:24, 31:13, 46:3, Ex 3:6, 7:5, 8:18, 14:4, 18, 20:2, 29:46, etc). Note that there are about 174 uses of "ego eimi" in the Septuagint and 48 uses in the NT, but not all uses refer to God (e.g., Mt 14:27). There are 24 uses of ego eimi in John's Gospel and most do refer to the Messiah. E.g., in the first occurrence, Jesus tells the Samaritan woman "I Am" (ego eimi) (Jn 4:26) when she made a reference to the Messiah (Jn 4:25). In fact ego eimi introduces His great "I am" statements in John = "I am"..."the bread of life" (Jn 6:35, 41, 48, 51), "the Light of the world," (Jn 8:12), "the door" (Jn 10:7, 9), "the good shepherd" (Jn 10:11, 14), "the resurrection and the life," (Jn 11:25), "the Way and the Truth and the Life" (Jn 14:6); "the true Vine" (Jn 15:1, 5). At Paul's conversion on the Damascus Road Jesus told him "I am (ego eimi) Jesus Whom you are persecuting." (Acts 9:5). In the final use of ego eimi in Scripture Jesus affirms "I am the root and the descendant of David, the bright morning star." (Rev 22:16) - Here are all the occurrences of ego eimi in the New Testament - NOTE THAT WHILE NOT ALL USES OF THIS PHRASE REFER TO JESUS, MOST OF THEM DO -- Matt. 14:27; Matt. 22:32; Matt. 24:5; Matt. 26:22; Matt. 26:25; Mk. 6:50; Mk. 13:6; Mk. 14:62; Lk. 1:19; Lk. 21:8; Lk. 22:70; Lk. 24:39; Jn. 4:26; Jn. 6:20; Jn. 6:35; Jn. 6:41; Jn. 6:48; Jn. 6:51; Jn. 8:12; Jn. 8:18; Jn. 8:24; Jn. 8:28; Jn. 8:58; Jn. 9:9; Jn. 10:7; Jn. 10:9; Jn. 10:11; Jn. 10:14; Jn. 11:25; Jn. 13:19; Jn. 14:6; Jn. 15:1; Jn. 15:5; Jn. 18:5; Jn. 18:6; Jn. 18:8; Acts 9:5; Acts 10:21; Acts 18:10; Acts 22:3; Acts 22:8; Acts 26:15; Acts 26:29; Rev. 1:8; Rev. 1:17; Rev. 2:23; Rev. 21:6; Rev. 22:16 Light (5457) phos from pháo = to shine) is defined by many lexicons as that which contrasts with darkness. Light is the medium of illumination that makes sight possible or makes things visible. In Scripture phos can refer to literal, physical light (Ge 1:3), but often is used metaphorically or symbolically, the greatest metaphorical use being used to symbolize Jesus as "the Light of the world." (Jn 8:12). See the Dictionary of Biblical Imagery for over 12 pages of discussion of the imagery associated with light. Phos in John - Jn. 1:4; Jn. 1:5; Jn. 1:7; Jn. 1:8; Jn. 1:9; Jn. 3:19; Jn. 3:20; Jn. 3:21; Jn. 5:35; Jn. 8:12; Jn. 9:5; Jn. 11:9; Jn. 11:10; Jn. 12:35; Jn. 12:36; Jn. 12:46 Related Resource: Dictionary of Biblical Imagery for over 12 pages of discussion of the imagery associated with light. World (2889) (kosmos related to the verb kosmeo = to order or adorn, to put in order [Mt 25:7 = "trimmed"], to adorn literally [1Ti 2:9], to adorn figuratively [Titus 2:9+]) means essentially something that is well-arranged, that which has order or something arranged harmoniously. Kosmos refers to an ordered system or a system where order prevails. In the NT kosmos refers to this present evil man-centered (humanistic) world-system ruled and directed by Satan (1Jn 5:19,Jn 12:31) and adamantly opposed to God in every respect! Kosmos represents the self-centered, godless value system and mores of fallen mankind. The goal of the world is self-glory, self-fulfillment, self-indulgence, self-satisfaction, and every other form of self-serving. In this sense kosmos is much like the Greek word for flesh (sarx), which can be a neutral word, but which many times in the NT takes on an evil connotation. John's use of kosmos in his Gospel - Jn. 1:9; Jn. 1:10; Jn. 1:29; Jn. 3:16; Jn. 3:17; Jn. 3:19; Jn. 4:42; Jn. 6:14; Jn. 6:33; Jn. 6:51; Jn. 7:4; Jn. 7:7; Jn. 8:12; Jn. 8:23; Jn. 8:26; Jn. 9:5; Jn. 9:39; Jn. 10:36; Jn. 11:9; Jn. 11:27; Jn. 12:19; Jn. 12:25; Jn. 12:31; Jn. 12:46; Jn. 12:47; Jn. 13:1; Jn. 14:17; Jn. 14:19; Jn. 14:22; Jn. 14:27; Jn. 14:30; Jn. 14:31; Jn. 15:18; Jn. 15:19; Jn. 16:8; Jn. 16:11; Jn. 16:20; Jn. 16:21; Jn. 16:28; Jn. 16:33; Jn. 17:5; Jn. 17:6; Jn. 17:9; Jn. 17:11; Jn. 17:13; Jn. 17:14; Jn. 17:15; Jn. 17:16; Jn. 17:18; Jn. 17:21; Jn. 17:23; Jn. 17:24; Jn. 17:25; Jn. 18:20; Jn. 18:36; Jn. 18:37; Jn. 21:25 Related Resource: An Out-of-this-World Experience A Look at Kosmos in the Johannine Literature William Barclay's comments on John's use of World/Kosmos - John frequently talks about the world; the word in Greek is kosmos. He uses it in a way that is all his own. (1) The kosmos is the opposite of heaven. Jesus came from heaven into the world (John 1:9). He was sent by God into the world (Jn 3:17). He is not of the world; his opponents are of the world (Jn 8:23). The kosmos is the changing, transient life that we live; it is all that is human as opposed to all that is divine. (2) Yet the kosmos is not separated from God. First and foremost, it is God’s creation (Jn 1:10). It was through God’s word that his world was made. Different as the world is from heaven, there is yet no unbridgeable gulf between them. (3) More than that, the kosmos is the object of God’s love. God so loved the world that he sent his Son (Jn 3:16). However different it may be from all that is divine, God has never abandoned it; it is the object of his love and the recipient of his greatest gift. (4) But at the same time, there is something wrong with the kosmos. There is a blindness in it; when the Creator came into the world, it did not recognize him (Jn 1:10). The world cannot receive the Spirit of truth (Jn 14:17). The world does not know God (Jn 17:25). There is, too, a hostility to God in the kosmos and to his people. The world hates Christ and hates his followers (Jn 15:18–19). In its hostility, Christ’s followers can look only for trouble and tribulation and even persecution (Jn 16:33). (5) Here we have a strange sequence of facts. The world is separate from God; and yet between it and God there is no gulf which cannot be spanned. God created the world; God loves it; God sent his Son into it. And yet in it, there is this blindness and hostility to him. There is only one possible conclusion. The writer G. K. Chesterton once said that there was only one thing certain about man—that man is not what he was meant to be. There is only one thing certain about the kosmos: it is not what it was meant to be. Something has gone wrong. That something is sin. It is sin which separated the world from God; it is sin which blinds it to God; it is sin which is fundamentally hostile to God. Into this world which has gone wrong comes Christ; and Christ comes with the cure. He brings forgiveness; he brings cleansing; he brings strength and grace to live life as it ought to be lived and to make the world what it ought to be. But any of us can refuse a cure. A doctor may tell a patient that a certain treatment is able to restore health, and may even point out that the inevitable consequence of not accepting treatment will be death. That is precisely what Jesus is saying: ‘If you will not believe that I am who I am, you will die in your sins.’ There is something wrong with the world—anyone can see that. Only recognition of Jesus Christ as the Son of God, obedience to his perfect wisdom and acceptance of him as Saviour and Lord can cure the individual soul and cure the world. We are only too well aware of the disease which haunts and wrecks the world; the cure lies before us. The responsibility is ours if we refuse to accept it. Follows (190) akoloutheo from a = expresses union with, likeness + keleuthos = a road, way) means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally to follow (like the crowds followed Jesus) and in a figurative sense to follow Jesus as a disciple. To follow (closely) and was used of soldiers, servants and pupils. To go after someone or something (not always as a true disciple however as we see with the crowds who physically followed Jesus, following without a willingness to commit to Him! see John 6:60-65, 66+) Early in the history of the Greek language akoloutheo came to mean to imitate or follow someone's example. This dual meaning colored the New Testament use of our word akoloutheo. Note that most of the uses of akoloutheo are in the Gospels and thus this verb is firmly linked with the life of Jesus, for He is the One to follow. Mounce says "following is not only a description of movement, but it is also a metaphor of salvation. To follow Christ means to accompany Him to learn from Him, and to respond to His voice. Lawrence Richards - In the NT, “to follow” is from the Greek akoloutheō. It is often used in narrative passages with a common, descriptive meaning. But it also has a special spiritual impact, linked with discipleship. The Christian disciple is one who has chosen to follow Jesus. The disciple expresses that basic commitment by daily choices of obedience to the Lord. Akoloutheō expresses a disciple’s commitment in quite a number of NT passages (Mt 4:20, 22; 8:19, 22; 9:9; 10:38; 16:24; 19:21, 27, 28; Mk 1:18; 2:14; 8:34; 10:21, 28; Lk 5:11, 27, 28; 9:23, 57, 59, 61; 18:22, 28; Jn 1:43; 8:12; 10:4, 5, 27; 12:26; 21:19, 22; Rev 14:4) (BORROW Expository Dictionary of Bible Words) TDNT - In Greek the ordinary sense of following led to that of intellectual, moral, and religious following. (IN NT) External following is still involved (cf. Matt. 8:19; Mark 10:28) but with a total commitment and in an exclusive relation to one who is recognized as not just a teacher but the Messiah. This discipleship brings participation in salvation (Mark 10:17; Luke 9:61-62; Jn. 8:12; Rev. 14:4), but also in suffering (Matt. 8:19-20; Mark 8:34; Jn. 12:25-26). The strength of the figurative use may have been in the presence of sayings like Matt. 10:38, the possibility of discipleship without literally going after Jesus, and the active stress which rules out the use of a noun to express the concept. Since it is the historical Jesus that is followed, it is natural that other terms should be found in the other NT writings to describe the relation to the exalted Lord and his Spirit. Rev. 14:4 simply applies Matt. 10:38 to a particular group. (BORROW Kittel's Theological Dictionary of the New Testament : abridged in one volume) Akoloutheo - 86v- Matt. 4:20; Matt. 4:22; Matt. 4:25; Matt. 8:1; Matt. 8:10; Matt. 8:19; Matt. 8:22; Matt. 8:23; Matt. 9:9; Matt. 9:19; Matt. 9:27; Matt. 10:38; Matt. 12:15; Matt. 14:13; Matt. 16:24; Matt. 19:2; Matt. 19:21; Matt. 19:27; Matt. 19:28; Matt. 20:29; Matt. 20:34; Matt. 21:9; Matt. 26:58; Matt. 27:55; Mk. 1:18; Mk. 2:14; Mk. 2:15; Mk. 3:7; Mk. 5:24; Mk. 6:1; Mk. 8:34; Mk. 9:38; Mk. 10:21; Mk. 10:28; Mk. 10:32; Mk. 10:52; Mk. 11:9; Mk. 14:13; Mk. 14:54; Mk. 15:41; Lk. 5:11; Lk. 5:27; Lk. 5:28; Lk. 7:9; Lk. 9:11; Lk. 9:23; Lk. 9:49; Lk. 9:57; Lk. 9:59; Lk. 9:61; Lk. 18:22; Lk. 18:28; Lk. 18:43; Lk. 22:10; Lk. 22:39; Lk. 22:54; Lk. 23:27; Jn. 1:37; Jn. 1:38; Jn. 1:40; Jn. 1:43; Jn. 6:2; Jn. 8:12; Jn. 10:4; Jn. 10:5; Jn. 10:27; Jn. 11:31; Jn. 12:26; Jn. 13:36; Jn. 13:37; Jn. 18:15; Jn. 20:6; Jn. 21:19; Jn. 21:20; Jn. 21:22; Acts 12:8; Acts 12:9; Acts 13:43; Acts 21:36; 1 Co. 10:4; Rev. 6:8; Rev. 14:4; Rev. 14:8; Rev. 14:9; Rev. 14:13; Rev. 19:14 Walk (Behave, Conduct) (4043) peripateo from peri = about, around + pateo = walk, tread) means literally to walk around (walk around in a complete circuit or full circle), to go here and there walking, to tread all around. Fig = live or pass one’s life (by far most common NT use) walking about in the sphere of the truth or in darkness. In its figurative sense, peripateo refers to an habitual way or bent of life, to a life-style. (See Spurgeon's comments on what it means to walk) Ray
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Ryle - The connection and sense of this verse are as follows: “Admitting that the testimony of two witnesses is trustworthy, I bid you observe that there are two witnesses to My divine nature and mission. I myself, the Eternal Son, am one of these witnesses: I am ever testifying concerning myself. The Father that sent Me into the world is the other witness: He is ever testifying concerning Me. He has testified by the mouth of the Prophets in the Old Testament. He is testifying now by the miraculous works which He is continually doing by My hands.” The reader should compare John 5:31–39. And - Here and is a critical conjunction because He will now call the second "Witness" to the stand (so to speak). The Father Who sent Me (present tense - continually) testifies (martureo) about Me - How does the Father testify about His Son? From John 5 we see the Father testified about Jesus in 2 ways - "the works which the Father has given Me to accomplish–the very works that I do–testify (martureo) about Me, that the Father has sent Me. And the Father Who sent Me, He has testified of Me (cf Mt 3:17, Mt 17:5 and over 300 Messianic Prophecies in the Old Testament that testify about Jesus!). You (JEWS SEEKING TO KILL HIM) have neither heard His voice at any time nor seen His form." (Jn 5:36-37)
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Ryle says "To realize that nothing happens in this world except by the eternal counsels of our Father, and according to His eternal plans, is one grand secret of living a calm, peaceful, and contented life....There is an allotted “hour” both for doing and for suffering. Till the hour comes for dying no Christian will die. When the hour comes nothing can prevent his death." Bob
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Ryle adds - Let us note that it is possible to seek Christ too late, or from a wrong motive, and so to seek Him in vain. This is a very important principle of Scripture. True repentance, doubtless, is never too late, but late repentance is seldom true. There is mercy to the uttermost in Christ; but if men wilfully reject Him, turn away from Him, and put off seeking Him in earnest, there is such a thing as “seeking Christ” in vain. Such passages as Proverbs 1:24–32; Matt. 25:11–12; Luke 13:24; Heb. 6:4–8, and 10:26–31, ought to be carefully studied. Barclay on die in your sin - There are two things involved there. (1) The word for sin is hamartia, which originally had to do with shooting and literally means a missing of the target. Those who refuse to accept Jesus as Saviour and Lord have missed the target in life. They die with life unrealized; and they therefore die unfitted to enter into the higher life with God. (2) The essence of sin is that it separates us from God. When Adam, in the old story, committed the first sin, his first instinct was to hide himself from God (Genesis 3:8–10). Those who die in sin die at enmity with God; those who accept Christ already walk with God, and death only opens the way to a closer walk. To refuse Christ is to be a stranger to God; to accept him is to be the friend of God, and in that friendship the fear of death is forever banished. Where I am going, you (strongest negative - absolutely) cannot come - He is repeating the same indictment of the Pharisees from Jn 7:33-36, specifically when He declared “You will seek Me, and will not find Me; and where I am, you cannot come.” (Jn 7:33, 36) A statement which puzzled them then and surely puzzles them again here, except that now He does not just state they cannot come but WHY they cannot come! Of course He means that those who die in their sin and refuse to believe in Him absolutely could not be able to follow Him to Heaven, for Heaven is a wonderful place without even a taint of sin! Hallelujah! Swindoll has an interesting comment/suggestion writing "If you take time to review John 3:3-21, you will find a striking resemblance between this discourse and the Lord’s conversation with Nicodemus. (See Insights on John - Google Book) Seek (2212) zeteo implies giving attention and priority to and deliberately pursuing after. The most common sense of this word is to "seek" which means to go in search or quest of, to look for, to try to discover, to search for by going from place to place. To inquire for; to ask for; to solicit; to endeavor to find or gain by any means. Zeteo in John - a keyword in John 7 = 10x - Jn. 1:38; Jn. 4:23; Jn. 4:27; Jn. 5:18; Jn. 5:30; Jn. 5:44; Jn. 6:24; Jn. 6:26; Jn. 7:1; Jn. 7:4; Jn. 7:11; Jn. 7:18; Jn. 7:19; Jn. 7:20; Jn. 7:25; Jn. 7:30; Jn. 7:34; Jn. 7:36; Jn. 8:21; Jn. 8:37; Jn. 8:40; Jn. 8:50; Jn. 10:39; Jn. 11:8; Jn. 11:56; Jn. 13:33; Jn. 16:19; Jn. 18:4; Jn. 18:7; Jn. 18:8; Jn. 19:12; Jn. 20:15 Die (death) (599) apothnesko from apo = marker of dissociation implying a rupture from a former association, separation, departure, cessation + thnesko = die) literally means to die off (that is, to die and thus be away from this earthly realm). Apothnesko speaks of literal physical death (Ro 6:9-note) but figuratively (metaphorically) of a believer's death to sin (Ro 6:2-note, Ro 6:7-note, Ro 6:8-note, Col 3:3-note), self, Satan, the law (Ro 7:6-note, Gal 2:19) and the world (Col 2:20-note, cp Gal 6:14-note - crucified used instead of died) which was effected when Christ was crucified and when by faith we believed in Him and in God's reckoning (albeit a "mysterious" teaching) were crucified with Him (Ro 6:6-note). It is notable that as life was never meant to be merely existence, death which is the antonym of life does not mean non–existence. The important point is that to die does not mean one is annihilated as some would falsely teach. Everyone who has every been born will continue to exist, either in the presence of God or to experience conscious existence in separation from God (see 2Th 1:9). Apothnesko in John's writings - Jn. 4:47; Jn. 4:49; Jn. 6:49; Jn. 6:50; Jn. 6:58; Jn. 8:21; Jn. 8:24; Jn. 8:52; Jn. 8:53; Jn. 11:14; Jn. 11:16; Jn. 11:21; Jn. 11:25; Jn. 11:26; Jn. 11:32; Jn. 11:37; Jn. 11:50; Jn. 11:51; Jn. 12:24; Jn. 12:33; Jn. 18:14; Jn. 18:32; Jn. 19:7; Jn. 21:23; Rev. 3:2; Rev. 8:9; Rev. 8:11; Rev. 9:6; Rev. 14:13; Rev. 16:3 Sin (noun) (266) hamartia literally conveys the idea of missing the mark as when hunting with a bow and arrow (in Homer some hundred times of a warrior hurling his spear but missing his foe). Later hamartia came to mean missing or falling short of any goal, standard, or purpose. Hamartia in the Bible signifies a departure from God's holy, perfect standard of what is right in word or deed (righteous). It pictures the idea of missing His appointed goal (His will) which results in a deviation from what is pleasing to Him. In short, sin is conceived as a missing the true end and scope of our lives, which is the Triune God Himself. As Martin Luther put it "Sin is essentially a departure from God." Hamartia is a deviation from God's truth or His moral rectitude (righteousness). It is a deviation from the straight line, marked off by the "plumb line" of God's perfect, pure Word. As someone has well said ultimately sin is man's (foolish) declaration of independence of God, of the "apostasy" of the creature from his Creator! Woe! Hamartia in John's writings - Jn. 1:29; Jn. 8:21; Jn. 8:24; Jn. 8:34; Jn. 8:46; Jn. 9:34; Jn. 9:41; Jn. 15:22; Jn. 15:24; Jn. 16:8; Jn. 16:9; Jn. 19:11; Jn. 20:23; 1 Jn. 1:7; 1 Jn. 1:8; 1 Jn. 1:9; 1 Jn. 2:2; 1 Jn. 2:12; 1 Jn. 3:4; 1 Jn. 3:5; 1 Jn. 3:8; 1 Jn. 3:9; 1 Jn. 4:10; 1 Jn. 5:16; 1 Jn. 5:17; Rev. 1:5; Rev. 18:4; Rev. 18:5 John 8:22 So the Jews were saying, "Surely He will not kill Himself, will He, since He says, 'Where I am going, you cannot come'?" BGT John 8:22 ἔλεγον οὖν οἱ Ἰουδαῖοι· μήτι ἀποκτενεῖ ἑαυτόν, ὅτι λέγει· ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν; KJV John 8:22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come. NET John 8:22 So the Jewish leaders began to say, "Perhaps he is going to kill himself, because he says, 'Where I am going you cannot come.'" CSB John 8:22 So the Jews said again, "He won't kill Himself, will He, since He says, 'Where I'm going, you cannot come'?" ESV John 8:22 So the Jews said, "Will he kill himself, since he says, 'Where I am going, you cannot come'?" NIV John 8:22 This made the Jews ask, "Will he kill himself? Is that why he says, 'Where I go, you cannot come'?" NLT John 8:22 The people asked, "Is he planning to commit suicide? What does he mean, 'You cannot come where I am going'?" NRS John 8:22 Then the Jews said, "Is he going to kill himself? Is that what he means by saying, 'Where I am going, you cannot come'?" NJB John 8:22 So the Jews said to one another, 'Is he going to kill himself, that he says, "Where I am going, you cannot come?" ' NAB John 8:22 So the Jews said, "He is not going to kill himself, is he, because he said, 'Where I am going you cannot come'?" YLT John 8:22 The Jews, therefore, said, 'Will he kill himself, because he saith, Whither I go away, ye are not able to come?' GWN John 8:22 Then the Jews asked, "Is he going to kill himself? Is that what he means when he says, 'You can't go where I'm going'?" BBE John 8:22 So the Jews said, Will he take his life? Is that why he says, Where I go it is not possible for you to come? RSV John 8:22 Then said the Jews, "Will he kill himself, since he says, `Where I am going, you cannot come'?" NKJ John 8:22 So the Jews said, "Will He kill Himself, because He says,`Where I go you cannot come '?" ASV John 8:22 The Jews therefore said, Will he kill himself, that he saith, Whither I go, ye cannot come? MIT John 8:22 The Jews kept saying: Surely his statement that where I am going, you cannot come does not imply he will commit suicide, does it? Surely He will not kill Himself,: Jn 8:48,52 7:20 10:20 Ps 22:6 31:18 123:4 Heb 12:3 13:13 John 8 - Multiple Sermons and Commentaries DUAL DESTINY: JEWS CONFUSED ABOUT DESTINY OF SELF & SAVIOR There is a saying in the military that describes a warning shot across the bow. This idiom describes the naval tactic of firing a warning shot across the bow or front portion of a ship in order to in order to force it to stop or alter its course. Jesus has just given a powerful "warning shot" to the Jews ("you will die in your sin"). And yet here in John 8:22 it appears as if the Jews did not even hear His "Boom!" (so to speak). It is almost as if they put their hands over their ears so they could not hear Jesus' words of warning. Their reaction reminds me of the words of Stephen addressing the antagonistic Jewish crowd in Acts 7:51+ declaring “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did." And then when Stephen declares He sees the Son of Man standing at the right hand of God (Acts 7:56+), "they cried out with a loud voice, and covered their ears and rushed at him with one impulse." (Acts 7:57+) The crowd in John 8 was not that different for as Jesus spoke the text says "no one seized Him" indicating that was clearly something they sought to do! Stephen's hour to glorify God had come, but Jesus' hour would be delayed several months until His crucifixion. So (oun) Therefore. Consequently. Jesus had just given them a sobering prophecy regarding dying in their sins, but they proceed to ignore those frightening words and focus on where He was going, not where they are going! THOUGHT - Dear reader, where are you going? If you are heaven bound, don't be earth bound (Col 3:2+)! See Vertical Vision empowers Horizontal Living. The Jews (Ioudaios) were saying - Who are the Jews here? This appears to be a mixed multitude of Jews, skeptical, confused, divided in their opinion on the identity of Jesus and does not just refer the antagonistic Jewish leaders (although surely some of these snakes were slithering around!) The NET Bible thinks the Jews refers to the "Jewish leaders" (Jn 8:22NET). It is interesting that the Jews do not react to or address Jesus' somber warning that they will die in their sin! Instead they focus on where He is going, not where they are going! In this passage we see the Jews are again confused, just as they had been when Jesus alluded to going away in John 7:33-35+, at that time postulating that He might go away "to the Dispersion among the Greeks, and teach the Greeks." D A Carson on the identity of the Jews - Here the reference is to the crowds who are largely sceptical or confused, some of whom may believe in him but even then only with an unsatisfactory faith (Jn 8:31, 37). As in Jn 7:34–35, they are unable to fathom what Jesus means by ‘going away’ (Jn 8:21). (Borrow The Gospel according to John) Surely He will not kill (apokteino) Himself, will He, since He says, 'Where I am going, you cannot come" - NLT - "The people asked, "Is he planning to commit suicide?" (Jn 8:22NLT). They are mocking Him and their question expects a negative answer. The sense of their response seems to be "If we can’t go where you are going you must have suicide in mind.” The Jews again (either willfully consciously or ignorantly) totally missed the point that Jesus was going to heaven and they were on a fast track to hell. They believed that those who commit suicide are excluded from eternal life according to Jewish tradition. Since they thought they were going to heaven, they reasoned that if He killed Himself, He would be sent to the worst part of Sheol, which Jews of that day thought was reserved for those who committed suicide. Josephus recorded the belief that "while the souls of those whose hands have acted madly against themselves, are received by the darkest place in Hades." (Jewish Wars iii.375) They cannot come because as Jesus taught Nicodemus “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” (Jn 3:3) William Hendriksen astutely observes that "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 (Jn 10:11, 18; cf. Matt. 20:28). (BORROW Exposition of the Gospel according to John - Chapters 7-21) Colin Kruse comments that "There is perhaps some irony here. ‘The Jews’ asked if he would commit suicide, but already they themselves were planning to kill him (Jn 7:1). (Borrow The Gospel According to John) D A Carson agrees that "This is almost certainly an ironic prophecy of Jesus’ death, akin to Jn 11:49–50. . His opponents are wrong to think he will achieve his departure by killing himself; unwittingly they are nevertheless profoundly right, for he ‘goes away’ by voluntarily laying down his life (10:18), not in suicide but in submission to his Father’s will, in a violent death meted out by his enemies." (Borrow The Gospel according to John) A T
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Ryle - Technical Note on beginning - There is an undeniable difficulty and obscurity about the sentence before us, and it has consequently received three different interpretations. The difficulty arises chiefly from the word “beginning.” (a) Some think, as our own English version, Chrysostom, Calvin, Bucer, Gualter, Cartwright, Rollock, and Lightfoot, that “beginning” means the beginning of our Lord’s ministry. “I am the same person that I told you I was from the very first beginning of My ministry among you.” This view is confirmed by the Septuagint rendering of Gen. 43:18, 20. (b) Some think, as Theophylact, Melancthon, Aretius, and Musculus, that “beginning” is an adverb, and means simply, “as an opening or beginning statement.” “First of all, as a commencement of My reply, I tell you that I am what I always said I was.” (c) Some think, as Augustine, Rupertus, Toletus, Ferus, Jansenius, Lampe, and Wordsworth, that “beginning” is a substantive, and means the Beginning of all things, the personal Beginning, like “I am the Alpha and the Omega, the Beginning and the End.” (Rev. 1:8; 21:6; 22:13.) It would then mean, “I am the great beginning of all things, the eternal God, as I always said.” The reader must exercise his own judgment on these three views. The extreme brevity and conciseness of the Greek words make it very hard to give a decided opinion upon them. On the whole, I prefer the view taken by our translators. In three other places in St. John’s Gospel our Lord speaks of His early ministry as “the beginning.” (John 6:64; 15:27; 16:4.) In no place in St. John’s Gospel does He ever call Himself “the beginning.” As to the second view, that it only means, “First of all, as an opening statement,” it seems to me so meagre, flat and bald, that I cannot think it is correct. Barclay on John 8:25 - THERE is no verse in all the New Testament more difficult to translate than John 8:25. No one can really be sure what the Greek means. It could mean: ‘Even what I have told you from the beginning’, which is the meaning the Revised Standard Version takes. Other suggested translations are: ‘Primarily, essentially, I am what I am telling you.’ ‘I declare to you that I am the beginning.’ ‘How is it that I even speak to you at all?’ which is the translation of James Moffatt. It is suggested in our translation that it may mean: ‘Everything I am saying to you now is only a beginning.’ If we take it like that, the passage goes on to say that the real meaning of Christ will be seen in three ways. (1) It will be seen in the cross. It is when Christ is lifted up that we really see what he is. It is there we see the love that will never let us go and which loves us to the end. (2) It will be seen in the Judgment. He has many judgments still to pass. At the moment, he might look like the outlawed carpenter of Nazareth; but the day will come when he will be seen as judge, and what he is will be known. (3) When that happens, the embodied will of God will be seen in him. ‘I always do the things that are pleasing to him,’ Jesus said. Other people, however good, are spasmodic in their obedience. The obedience of Jesus is continuous, perfect and complete. The day must come when it becomes plain to all that in him is the very mind of God. So (therefore, consequently)(3767)(oun)Then, now, therefore, so, consequently, in reply, in response, in turn, or the like, to be sure, surely, by all means, indeed, really, above all, certainly, but, however.(see H E Dana's Manual Grammar of the Greek New Testament, page 252 for in depth discussion of oun or see page 269 in the Pdf) Gilbrant - Manual Grammar of the Greek New Testament, page 252 (page 269 in the Pdf) says that oun should be translated “then” or “now” in this transitional, continuative, or resumptive sense in about 170 of the 496 times it occurs in the New Testament (Matthew 1:17; Luke 3:18; John 4:27,28). About 200 times, according to Mantey (ibid.), oun should be translated by such inferential words as “therefore, so, consequently, then” (John 4:5,33). Whether oun is inferential or not must be determined by the context. The continuative sense can have the force of a response in some contexts (John 4:7-9). In such cases oun could be translated “in reply, in response, in turn, or the like.” Oun is also used for emphasis (John 20:30). Sometimes it is in a group of particles or in a compound word to intensify the emphasis (1 Corinthians 6:7; Philippians 3:8). Possible translations are, “to be sure, surely, by all means, indeed, really, above all, certainly.” Oun can also be used as an adversative (“but” or “however”), (e.g., see Acts 26:21,22; 1 Corinthians 11:20). BDAG summary - 1. inferential, denoting that what it introduces is the result of or an inference fr. what precedes, so, therefore, consequently, accordingly, then. 2. marker of continuation of a narrative, so, now, then (s. Rob. 1191: ‘a transitional particle relating clauses or sentences loosely together by way of confirmation’) Gingrich - Oun particle, never found at the beginning of a clause; its sense is inferential and transitional. Its meaning varies with the context, and sometimes oun may be left untranslated.—1. inferential therefore, consequently, accordingly, then Mt 1:17; Mk 10:9; Lk 11:35; Jn 6:13; Acts 5:41; 21:22; Ro 3:9; 1Co 3:5; Heb 4:16 ; 3Jn 8.—2. In historical narrative oun serves—a. to resume a subject so, as has been said Lk 3:7 (connecting with vs. 3). Cf. 19:12; Jn 4:6, 28; Acts 8:25; 12:5; 1Co 8:4; 11:20.—b. to indicate a transition to something new now, then Jn 1:22; Ac 25:1.—c. to indicate a response in reply, in turn is possible in J 4:9, 48; 6:53 and elsewhere.—3. Other possible meanings are certainly, really, etc. Mt 3:10; J 20:30; 1 Cor 3:5 and but, however J 9:18; Ac 23:21; 25:4; 28:5; Ro 10:14. (BORROW Shorter Lexicon of the Greek New Testament) Friberg - conjunction (1) inferentially, to introduce a logical result or inference from what precedes therefore, so, consequently; in this use it accompanies a finite verb in the main clause; (a) in declarative sentences (Mt 7.24); (b) in commands (Mt 5.48); (c) in real questions (Mt 13.28); (d) in rhetorical questions (Mt 12.12); (2) in historical narrative; (a) to resume the main narrative after background information has been given through an interruption so, to go on, as I was saying (predominately in John's Gospel, e.g. Jn 4.6; 11.3); (b) to make a transition to a new thought or new phase of a narrative or discourse now, then ( Jn 3.25; Acts 1.18; Heb 7.11); (c) to indicate a response in reply, in response, in turn (Jn 4.9; 6.53); (3) as an emphatic or intensive particle surely, by all means, indeed, really, above all (Lk 14.34; Jn 20.30; Rev 3.3b); (4) as an adversative rendering a statement slightly adversative however, but ( Acts 26.22; 1Co 11.20; Jn 8.38). (BORROW Analytical Lexicon of the Greek New Testament) Oun - Matt. 1:17; Matt. 3:8; Matt. 3:10; Matt. 5:19; Matt. 5:23; Matt. 5:48; Matt. 6:2; Matt. 6:8; Matt. 6:9; Matt. 6:22; Matt. 6:23; Matt. 6:31; Matt. 6:34; Matt. 7:11; Matt. 7:12; Matt. 7:24; Matt. 9:38; Matt. 10:16; Matt. 10:26; Matt. 10:31; Matt. 10:32; Matt. 12:12; Matt. 12:26; Matt. 13:18; Matt. 13:27; Matt. 13:28; Matt. 13:40; Matt. 13:56; Matt. 17:10; Matt. 18:4; Matt. 18:26; Matt. 18:29; Matt. 18:31; Matt. 19:6; Matt. 19:7; Matt. 21:25; Matt. 21:40; Matt. 22:9; Matt. 22:17; Matt. 22:21; Matt. 22:28; Matt. 22:43; Matt. 22:45; Matt. 23:3; Matt. 23:20; Matt. 24:15; Matt. 24:26; Matt. 24:42; Matt. 25:13; Matt. 25:27; Matt. 25:28; Matt. 26:54; Matt. 27:17; Matt. 27:22; Matt. 27:64; Matt. 28:19; Mk. 10:9; Mk. 11:31; Mk. 12:9; Mk. 13:35; Mk. 15:12; Mk. 16:19; Lk. 3:7; Lk. 3:8; Lk. 3:9; Lk. 3:10; Lk. 3:18; Lk. 4:7; Lk. 7:31; Lk. 7:42; Lk. 8:18; Lk. 10:2; Lk. 10:40; Lk. 11:13; Lk. 11:35; Lk. 11:36; Lk. 12:26; Lk. 13:7; Lk. 13:14; Lk. 13:18; Lk. 14:33; Lk. 14:34; Lk. 16:11; Lk. 16:27; Lk. 19:12; Lk. 20:15; Lk. 20:17; Lk. 20:29; Lk. 20:33; Lk. 20:44; Lk. 21:7; Lk. 21:14; Lk. 22:70; Lk. 23:16; Lk. 23:22; Jn. 1:21; Jn. 1:22; Jn. 1:25; Jn. 1:39; Jn. 2:18; Jn. 2:20; Jn. 2:22; Jn. 3:25; Jn. 3:29; Jn. 4:1; Jn. 4:5; Jn. 4:6; Jn. 4:9; Jn. 4:11; Jn. 4:28; Jn. 4:33; Jn. 4:40; Jn. 4:45; Jn. 4:46; Jn. 4:48; Jn. 4:52; Jn. 4:53; Jn. 5:10; Jn. 5:18; Jn. 5:19; Jn. 6:5; Jn. 6:10; Jn. 6:11; Jn. 6:13; Jn. 6:14; Jn. 6:15; Jn. 6:19; Jn. 6:21; Jn. 6:24; Jn. 6:28; Jn. 6:30; Jn. 6:32; Jn. 6:34; Jn. 6:41; Jn. 6:52; Jn. 6:53; Jn. 6:60; Jn. 6:62; Jn. 6:67; Jn. 7:3; Jn. 7:6; Jn. 7:11; Jn. 7:15; Jn. 7:16; Jn. 7:25; Jn. 7:28; Jn. 7:30; Jn. 7:33; Jn. 7:35; Jn. 7:40; Jn. 7:43; Jn. 7:45; Jn. 7:47; Jn. 8:5; Jn. 8:12; Jn. 8:13; Jn. 8:19; Jn. 8:21; Jn. 8:22; Jn. 8:24; Jn. 8:25; Jn. 8:28; Jn. 8:31; Jn. 8:36; Jn. 8:38; Jn. 8:41; Jn. 8:52; Jn. 8:57; Jn. 8:59; Jn. 9:7; Jn. 9:8; Jn. 9:10; Jn. 9:11; Jn. 9:15; Jn. 9:16; Jn. 9:17; Jn. 9:18; Jn. 9:19; Jn. 9:20; Jn. 9:24; Jn. 9:25; Jn. 9:26; Jn. 10:7; Jn. 10:24; Jn. 10:39; Jn. 11:3; Jn. 11:6; Jn. 11:12; Jn. 11:14; Jn. 11:16; Jn. 11:17; Jn. 11:20; Jn. 11:21; Jn. 11:31; Jn. 11:32; Jn. 11:33; Jn. 11:36; Jn. 11:38; Jn. 11:41; Jn. 11:45; Jn. 11:47; Jn. 11:53; Jn. 11:54; Jn. 11:56; Jn. 12:1; Jn. 12:2; Jn. 12:3; Jn. 12:7; Jn. 12:9; Jn. 12:17; Jn. 12:19; Jn. 12:21; Jn. 12:28; Jn. 12:29; Jn. 12:34; Jn. 12:35; Jn. 12:50; Jn. 13:6; Jn. 13:12; Jn. 13:14; Jn. 13:24; Jn. 13:25; Jn. 13:26; Jn. 13:27; Jn. 13:30; Jn. 13:31; Jn. 16:17; Jn. 16:18; Jn. 16:22; Jn. 18:3; Jn. 18:4; Jn. 18:6; Jn. 18:7; Jn. 18:8; Jn. 18:10; Jn. 18:11; Jn. 18:12; Jn. 18:16; Jn. 18:17; Jn. 18:19; Jn. 18:24; Jn. 18:25; Jn. 18:27; Jn. 18:28; Jn. 18:29; Jn. 18:31; Jn. 18:33; Jn. 18:37; Jn. 18:39; Jn. 18:40; Jn. 19:1; Jn. 19:5; Jn. 19:6; Jn. 19:8; Jn. 19:10; Jn. 19:13; Jn. 19:15; Jn. 19:16; Jn. 19:20; Jn. 19:21; Jn. 19:23; Jn. 19:24; Jn. 19:26; Jn. 19:29; Jn. 19:30; Jn. 19:31; Jn. 19:32; Jn. 19:38; Jn. 19:40; Jn. 19:42; Jn. 20:2; Jn. 20:3; Jn. 20:6; Jn. 20:8; Jn. 20:10; Jn. 20:11; Jn. 20:19; Jn. 20:20; Jn. 20:21; Jn. 20:25; Jn. 20:30; Jn. 21:5; Jn. 21:6; Jn. 21:7; Jn. 21:9; Jn. 21:11; Jn. 21:15; Jn. 21:21; Jn. 21:23; Acts 1:6; Acts 1:18; Acts 1:21; Acts 2:30; Acts 2:33; Acts 2:36; Acts 2:41; Acts 3:19; Acts 5:41; Acts 8:4; Acts 8:22; Acts 8:25; Acts 9:31; Acts 10:23; Acts 10:29; Acts 10:32; Acts 10:33; Acts 11:17; Acts 11:19; Acts 12:5; Acts 13:4; Acts 13:38; Acts 13:40; Acts 14:3; Acts 15:3; Acts 15:10; Acts 15:27; Acts 15:30; Acts 16:5; Acts 16:36; Acts 17:12; Acts 17:17; Acts 17:20; Acts 17:23; Acts 17:29; Acts 17:30; Acts 19:3; Acts 19:32; Acts 19:36; Acts 19:38; Acts 21:22; Acts 21:23; Acts 22:29; Acts 23:15; Acts 23:18; Acts 23:21; Acts 23:22; Acts 23:31; Acts 25:1; Acts 25:4; Acts 25:5; Acts 25:11; Acts 25:17; Acts 25:23; Acts 26:4; Acts 26:9; Acts 26:22; Acts 28:5; Acts 28:20; Acts 28:28; Rom. 2:21; Rom. 2:26; Rom. 3:1; Rom. 3:9; Rom. 3:27; Rom. 3:31; Rom. 4:1; Rom. 4:9; Rom. 4:10; Rom. 5:1; Rom. 5:9; Rom. 5:18; Rom. 6:1; Rom. 6:4; Rom. 6:12; Rom. 6:15; Rom. 6:21; Rom. 7:3; Rom. 7:7; Rom. 7:13; Rom. 7:25; Rom. 8:12; Rom. 8:31; Rom. 9:14; Rom. 9:16; Rom. 9:18; Rom. 9:19; Rom. 9:30; Rom. 10:14; Rom. 11:1; Rom. 11:5; Rom. 11:7; Rom. 11:11; Rom. 11:13; Rom. 11:19; Rom. 11:22; Rom. 12:1; Rom. 13:10; Rom. 13:12; Rom. 14:8; Rom. 14:12; Rom. 14:13; Rom. 14:16; Rom. 14:19; Rom. 15:17; Rom. 15:28; Rom. 16:19; 1 Co. 3:5; 1 Co. 4:16; 1 Co. 6:4; 1 Co. 6:7; 1 Co. 6:15; 1 Co. 7:26; 1 Co. 8:4; 1 Co. 9:18; 1 Co. 9:25; 1 Co. 10:19; 1 Co. 10:31; 1 Co. 11:20; 1 Co. 14:11; 1 Co. 14:15; 1 Co. 14:23; 1 Co. 14:26; 1 Co. 15:11; 1 Co. 16:11; 1 Co. 16:18; 2 Co. 1:17; 2 Co. 3:12; 2 Co. 5:6; 2 Co. 5:11; 2 Co. 5:20; 2 Co. 7:1; 2 Co. 8:24; 2 Co. 9:5; 2 Co. 11:15; 2 Co. 12:9; Gal. 3:5; Gal. 3:19; Gal. 3:21; Gal. 4:15; Gal. 5:1; Gal. 6:10; Eph. 2:19; Eph. 4:1; Eph. 4:17; Eph. 5:1; Eph. 5:7; Eph. 5:15; Eph. 6:14; Phil. 2:1; Phil. 2:23; Phil. 2:28; Phil. 2:29; Phil. 3:15; Col. 2:6; Col. 2:16; Col. 3:1; Col. 3:5; Col. 3:12; 1 Thess. 4:1; 1 Thess. 5:6; 2 Thess. 2:15; 1 Tim. 2:1; 1 Tim. 2:8; 1 Tim. 3:2; 1 Tim. 5:14; 2 Tim. 1:8; 2 Tim. 2:1; 2 Tim. 2:21; Phlm. 1:17; Heb. 2:14; Heb. 4:1; Heb. 4:6; Heb. 4:11; Heb. 4:14; Heb. 4:16; Heb. 7:11; Heb. 8:4; Heb. 9:1; Heb. 9:23; Heb. 10:19; Heb. 10:35; Heb. 13:15; Jas. 4:4; Jas. 4:7; Jas. 4:17; Jas. 5:7; Jas. 5:16; 1 Pet. 2:1; 1 Pet. 2:7; 1 Pet. 4:1; 1 Pet. 4:7; 1 Pet. 5:1; 1 Pet. 5:6; 2 Pet. 3:17; 3 Jn. 1:8; Rev. 1:19; Rev. 2:5; Rev. 2:16; Rev. 3:3; Rev. 3:19 John 8:26 "I have many things to speak and to judge concerning you, but He who sent Me is true; and the things which I heard from Him, these I speak to the world." BGT John 8:26 πολλὰ ἔχω περὶ ὑμῶν λαλεῖν καὶ κρίνειν, ἀλλ᾽ ὁ πέμψας με ἀληθής ἐστιν, κἀγὼ ἃ ἤκουσα παρ᾽ αὐτοῦ ταῦτα λαλῶ εἰς τὸν κόσμον. KJV John 8:26 I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. NET John 8:26 I have many things to say and to judge about you, but the Father who sent me is truthful, and the things I have heard from him I speak to the world." CSB John 8:26 "I have many things to say and to judge about you, but the One who sent Me is true, and what I have heard from Him-- these things I tell the world." ESV John 8:26 I have much to say about you and much to judge, but he who sent me is true, and I declare to the world what I have heard from him." NIV John 8:26 "I have much to say in judgment of you. But he who sent me is reliable, and what I have heard from him I tell the world." NLT John 8:26 I have much to say about you and much to condemn, but I won't. For I say only what I have heard from the one who sent me, and he is completely truthful." NRS John 8:26 I have much to say about you and much to condemn; but the one who sent me is true, and I declare to the world what I have heard from him." NJB John 8:26 About you I have much to say and much to judge; but the one who sent me is true, and what I declare to the world I have learnt from him. NAB John 8:26 I have much to say about you in condemnation. But the one who sent me is true, and what I heard from him I tell the world." YLT John 8:26 many things I have to speak concerning you and to judge, but He who sent me is true, and I -- what things I heard from Him -- these I say to the world.' GWN John 8:26 I have a lot I could say about you and a lot I could condemn you for. But the one who sent me is true. So I tell the world exactly what he has told me." BBE John 8:26 I have much to say about you and against you: but he who sent me is true and what he has said to me I say to the world. RSV John 8:26 I have much to say about you and much to judge; but he who sent me is true, and I declare to the world what I have heard from him." NKJ John 8:26 "I have many things to say and to judge concerning you, but He who sent Me is true; and I speak to the world those things which I heard from Him." ASV John 8:26 I have many things to speak and to judge concerning you: howbeit he that sent me is true; and the things which I heard from him, these speak I unto the world. MIT John 8:26 I have many things to declare concerning you and critical evaluations to make. But first you must comprehend that the one who commissioned me is altogether true, and the truths I heard from him are what I speak in the world." have many: Jn 16:12 Heb 5:11,12 to judge: Jn 8:16 5:42,43, Jn 9:39-41, Jn 12:47-50 but He who sent Me is true: Jn 8:17, Jn 7:28 2Co 1:18 these I speak: Jn 8:40, Jn 3:32, Jn 7:16, Jn 15:15, Jn 17:8 John 8 - Multiple Sermons and Commentaries Related Passages: John 7:28 Then Jesus cried out in the temple, teaching and saying, “You both know Me and know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know. I have many things to speak and to judge concerning you - "About you" (NET, CSB, ESV) Note it is interesting that Jesus does not say "to you," but "concerning you." Jesus had already spoken clearly about Who He was, so they had no excuse and would be judged according to the light they had received. In this statement, Jesus seems to be saying that He is not reluctant to speak and will continue to do so. We know that Jesus said earlier that "God did not send the Son into the world to judge the world, but that the world might be saved through Him." (John 3:17). In the present text Jesus says He has many things...to judge concerning (about) the Jews. So how do we resolve these two thoughts? The point is that the spoken Word always (at least potentially) has the effect of judging the hearer. Hebrews 4:12 says "the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart." As Leon
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Ryle - 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.” (BORROW Exposition of the Gospel according to John - Chapters 7-21) But (alla) - Term of contrast. In this passage, it is not easy to discern the true sense of this word which normally functions to introduce contrast. Lenski states that "Here ἀλλά is not adversative, “but”; it adds only “an accessory idea”: “and,” “yea,” “now,” (Borrow The Interpretation of St. John's Gospel) D A Carson explains this passage - The contrast between the two parts of the verse, indicated by the word But, turns on the source of his utterances. His opponents have asked him who he is; Jesus replies that he is just what he said he was in the beginning (v. 25). Moreover he has much more to say to them, even if his word will be a word of judgment. But this does not mean he is now speaking on his own, for all that Jesus tells to the world he has heard from the one who sent him (cf. John 3:34; 5:19–30; 8:15–16), and that one is true. (Borrow The Gospel according to John) He who sent Me is true - Sent Me is a repeated truth in this gospel (21 times up to this point in the gospel) most often from the lips of our Lord Himself (see below) The Sender of course is God. God is the very essence of Truth (see His attribute). Therefore the message Jesus speaks is true and trustworthy. You can stake your life on it's reliability! In John 3:33+ John the Baptist declares “He who has received His testimony has set his seal to this, that God is true." THOUGHT - I am reminded that Jesus was like God's "Love Letter" to the Jews (and the lost world), but as with any letter that comes special delivery, the recipient can refuse the letter and say "Return to Sender." Sadly that is exactly what most of the Jews (and most of the world) did with Jesus, rejected God's "Love Letter" and stamped it "Return to Sender." In this case the Sender will make one final attempt to send His "letter," but the next time it will not be refused because it is not a "Love Letter," but a subpoena to every lost soul, who must appear before the Judge of all mankind. John's description of Jesus as sent from/by the Father - 41 times total so this is clearly a key truth - Jn 3:17, 34; Jn 4:34; Jn 5:23; 24, 30, 36, 37, 38; Jn 6:29, 38, 39, 44, 57; Jn 7:16, 18, 28, 29, 33, Jn 8:16, 18, 26, 29, 42; Jn 9:4, Jn 10:36, Jn 11:42, Jn 12:44, 45, 49, Jn 13:20, Jn 14:24, Jn 15:21, Jn 16:5, Jn 17:3, 8, 18, 21, 23, 25; Jn 20:21 and the things which I heard from Him, these I speak to the world - Jesus is stating that the words from His lips were from the heart and mind of His Father in Heaven. It follows that when the Jews (or anyone) rejects Jesus, they are in effect rejecting God the Father. THOUGHT- Only genuine believers can call God their Father. He is not the Father of all mankind. The only people who can truly cry "Abba" and call God their dear Father is the soul who calls His Son their Savior.
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Ryle - It is clear, I think, from the tone of the conversation that runs from this verse uninterruptedly to the end of the chapter, that this “believing” was not faith of the heart. These Jews only “believed” that our Lord was One sent from heaven, and deserved attention. But they were the same Jews to whom He says by and by, “Ye are of your father the devil.”....Our Lord teaches the great principle, that steady continuance is the only real and safe proof of discipleship. No perseverance, no grace! No continuance in the word, no real faith and conversion! This is one of the meeting-points between Calvinist and Arminian. He that has true grace will not fall away. He that falls away has no true grace, and must not flatter himself he is a disciple. It is easy enough to be superficially attracted to Jesus, but the test is “abiding.” -- Leon Morris AT HOME WITH THE WORD Tasker on continue in My abide (meno) - “Welcoming it, being at home with it, and living with it so continuously that it becomes part of the believer’s life, a permanent influence and stimulus in every fresh advance in goodness and holiness.” (Borrow The Gospel according to St. John : an introduction and commentary) It is not a mere profession that makes a man a saint; there must be a continuance of well-doing. -- C H Spurgeon
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Ryle- Patient continuance in well-doing is the only sure evidence of grace. Not he that runs fast and furiously at first, but he that keeps up his speed, is he that “runs so as to obtain.” By all means let us be hopeful when we see anything like conversion. But let us not make too sure that it is real conversion, until time has set its seal upon it. Time and wear test metals, and prove whether they are solid or plated. Time and wear, in like manner, are the surest tests of a man’s religion. Where there is spiritual life there will be continuance and steady perseverance. It is the man who goes on as well as begins, that is “the disciple indeed.” William
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Ryle - There is no slavery like this. Sin is indeed the hardest of all task-masters. Misery and disappointment by the way, despair and hell in the end,—these are the only wages that sin pays to its servants. To deliver men from this bondage, is the grand object of the Gospel. To awaken people to a sense of their degradation, to show them their chains, to make them arise and struggle to be free,—this is the great end for which Christ sent forth His ministers. Happy is he who has opened his eyes and found out his danger. To know that we are being led captive, is the very first step toward deliverance.....Wherein does the liberty of true Christians consist? Of what is their freedom made up?—They are freed from the guilt and consequences of sin by the blood of Christ. Justified, pardoned, forgiven, they can look forward boldly to the day of judgment, and cry “Who shall lay anything to our charge? Who is he that condemneth?”—They are freed from the power of sin by the grace of Christ’s Spirit. Sin has no longer dominion over them. Renewed, converted, sanctified, they mortify and tread down sin, and are no longer led captive by it.—Liberty, like this, is the portion of all true Christians in the day that they flee to Christ by faith, and commit their souls to Him. That day they become free men. Liberty, like this, is their portion for evermore. Death cannot stop it. The grave cannot even hold their bodies for more than a little season. Those whom Christ makes free are free to all eternity. Let us never rest till we have some personal experience of this freedom ourselves. Without it all other freedom is a worthless privilege. Free speech, free laws, political freedom, commercial freedom, national freedom,—all these cannot smooth down a dying pillow, or disarm death of his sting, or fill our consciences with peace. Nothing can do that but the freedom which Christ alone bestows. He gives it freely to all who seek it humbly. Then let us never rest till it is our own. Until truth comes into a man’s heart, he never really knows what it is to feel true spiritual liberty. --J C Ryle
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Ryle - In this verse our Lord shows His hearers what kind of freedom He had meant, by showing the kind of slavery from which He wished them to be delivered. Note repetition of truly, truly - Three times in this chapter, Jesus drives home truth with a “truly, truly” statement (Jn 8:34, 51, 58). These statements stress absolute certainty. Jesus answered them, "Truly, truly (amen , amen), I say to you, everyone who (present tense - continually) commits (poieo) sin (hamartia - another note) is the slave (doulos) of sin (hamartia) - “Everyone who perpetrates sin is a slave to sin” (Kostenberger) Expanded Version = "I tell you the truth, everyone who lives in sin is a slave to sin." Jesus counters these Jews proud, self-righteous pretense of freedom, clearly stating that they were slaves to sin, under the control of sin as their master and unable to set themselves free! Only Jesus begins sentences with "Truly, truly (amen , amen)" and only Jesus doubles the word "amen" as in this verse. Clearly, this particle (amen) is used by Jesus to emphasize that what is being said as a solemn declaration of what is true. In short He is saying if we habitually commit a sin, we can be assured that the sin will become our master. Beware! The rotten fruit of sinning is that we become slaves to that sin. Note that commits sin does not refer to an act of sin (or an occasional lapse, which is sadly something all saints do) but to the fact that this individual is habitually living in sin (cf 1Jn 3:8-9+, Mt 7:23+ present tense "practice lawlessness" where 1Jn 3:4 says "Everyone who [present tense - as their lifestyle or habit] practices sin also practices lawlessness; and sin is lawlessness.") The Jews could not understand the freedom Jesus offered them (John 8:31-32), because they did not believe or understand the spiritual bondage they were in! THOUGHT - Be sure and read the descriptive definition of doulos below to give you a sense of the gravity of Jesus' words that we will become slaves of sin (as a power, a king, a master), if we continue to commit that sin willfully and wantonly. It will ensnare us and control us! His own iniquities will capture the wicked, And he will be held with the cords of his sin. -- Proverbs 5:22 There is an interesting spiritual contrast in John 8:31-34 between continuing in the Word resulting in freedom and continuing in sin resulting in slavery (and eternal death). Marvin
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Ryle - The latent thought in our Lord’s mind is a reference to the story of Hagar and her son Ishmael being cast out as bond-servants, while Isaac the son and heir abode in the house. He wished to impress on His hearer’s minds, that he desired them, like Isaac, to have the privilege of sons forever, and to be free to all eternity. Keeping this thought in view, and regarding the verse as a parenthesis, its difficulties are not insuperable. NET Note - Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).
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Ryle says this passage teaches "the ignorant self-righteousness of the natural man. We find the Jews pluming themselves on their natural descent from Abraham, as if that must needs cover all deficiencies: “Abraham is our father."....This (word has no place) describes literally the condition of many who hear Christ’s word in every age. It seems to come to a dead standstill or halt in their hearts, and to make no way with them. Has...place (5562)(choreo from choros = space, place) has the basic sense of to make room for or give way to. It means to make movement from one place or position to another, Gingrich - 1. go, go out or away lit. Mt 15:17; 20:28 v.l. Fig. come 2Pe 3:9 .—2. go forward, make progress Jn 8:37, though find place is also probable.—3. have room for, hold, contain—a. lit, J 2:6; 21:25. there was no longer any room Mk 2:2 .—b. fig. make room for us 2Co 7:2.—Grasp, understand, comprehend, accept Mt 19:11f. (BORROW Shorter Lexicon) Friberg - (1) as moving from one place to another; (a) as a motion forward make progress, go forward; figuratively make headway (probably Jn 8.37); come to, reach (2Pe 3.9); (b) as a motion away from withdraw, go out, move on (Mt 15.17; 20.28); (2) as having a large enough space for something have room for, contain, hold (Mk 2.2); figuratively; (a) find acceptance (perhaps Jn 8.37); (b) of persons open one's heart to, be friendly toward (2C 7.2); (c) intellectually grasp, understand, accept (MT 19.11) (BORROW Analytical Lexicon) Thayer - 1. properly, to leave a space (which may be occupied or filled by another), to make room, give place, yield (Homer, Iliad 12, 406; 16, 592; others); to retire, pass: of a thing,Matt. 15:17. metaphorically, to betake oneself, turn oneself: 2 Pet. 3:9. 2. to go forward, advance, proceed (properly, nux, Aeschylus Pers. 384); to make progress, gain ground, succeed (Plato, Eryx., p. 398 b.; legg. 3, p. 684; gaineth no ground among you or within you (R. V. hath not free course (with marginal reading hath no place) in you), John 8:37 3. to have space or room for receiving or holding something; properly: a thing to fill the vacant space, John 21:25; of a space large enough to hold a certain number of people, Mark 2:2 (Gen. 13:6; of measures, which hold a certain quantity, John 2:6; 1 Kings 7:24 (38); 2 Chr. 4:5, and in Greek writings from Herodotus down. Metaphorically, to receive with the mind or understanding, to understand; to be ready to receive, keep in mind, and practise: this saying, Matt. 19:11f (cf. Plutarch, Lycurgus, 13, 5); tina, to receive one into one's heart, make room for one in one's heart, 2 Cor. 7:2. Choreo - 10x - accept(3), come(1), contain(1), containing(1), has...place(1), make room(1), passes(1), room(1). Matt. 15:17; Matt. 19:11; Matt. 19:12; Mk. 2:2; Jn. 2:6; Jn. 8:37; Jn. 21:25; 2 Co. 7:2; 2 Pet. 3:9. Four times in the Septuagint - Gen. 13:6; 1 Ki. 7:38; 1 Ki. 18:30; 2 Chr. 4:5 John 8:38 "I speak the things which I have seen with My Father; therefore you also do the things which you heard from your father." BGT John 8:38 ἃ ἐγὼ ἑώρακα παρὰ τῷ πατρὶ λαλῶ· καὶ ὑμεῖς οὖν ἃ ἠκούσατε παρὰ τοῦ πατρὸς ποιεῖτε. KJV John 8:38 I speak that which I have seen with my Father: and ye do that which ye have seen with your father. NET John 8:38 I am telling you the things I have seen while with the Father; as for you, practice the things you have heard from the Father!" CSB John 8:38 I speak what I have seen in the presence of the Father; therefore, you do what you have heard from your father." ESV John 8:38 I speak of what I have seen with my Father, and you do what you have heard from your father." NIV John 8:38 I am telling you what I have seen in the Father's presence, and you do what you have heard from your father. " NLT John 8:38 I am telling you what I saw when I was with my Father. But you are following the advice of your father." NRS John 8:38 I declare what I have seen in the Father's presence; as for you, you should do what you have heard from the Father." NJB John 8:38 What I speak of is what I have seen at my Father's side, and you too put into action the lessons you have learnt from your father. NAB John 8:38 I tell you what I have seen in the Father's presence; then do what you have heard from the Father." YLT John 8:38 I -- that which I have seen with my Father do speak, and ye, therefore, that which ye have seen with your father -- ye do.' GWN John 8:38 What I'm saying is what I have seen in my Father's presence. But you do what you've heard from your father." BBE John 8:38 I say the things which I have seen in my Father's house: and you do the things which come to you from your father's house. RSV John 8:38 I speak of what I have seen with my Father, and you do what you have heard from your father." NKJ John 8:38 "I speak what I have seen with My Father, and you do what you have seen with your father." ASV John 8:38 I speak the things which I have seen with my Father: and ye also do the things which ye heard from your father. MIT John 8:38 What I have experienced with my father—these matters are what I speak about. You also, therefore, do what you heard from your father." speak: Jn 8:26 Jn 3:32 Jn 5:19,30 Jn 12:49,50 Jn 14:10,24 Jn 17:8 you also do: Jn 8:41,44 Mt 3:7 1Jn 3:8-10 John 8 - Multiple Sermons and Commentaries TWO FATHERS CONTRASTED I speak the things which I have seen with My Father - Jesus only spoke what He heard from His Father as recorded earlier "the things which I heard from Him, these I speak to the world.” (Jn 8:26, cf Jn 5:19, 30, Jn 12:49,50) He spoke of heavenly truths which came from His Father in heaven. But they refused to receive these truths, effectively rejecting them. In rejecting spiritual truth spoken by Jesus from the heavenly Father, these Jews left themselves open to the lies from their earthly spiritual father! David Thompson - One who is right with God listens to God, one who isn’t listens to Satan. If a person listens carefully to the Word of God and responds, that one is a believer. If on the other hand, one does not listen to God’s Word, that one is following, not the voice of God, but of Satan. Remember these Jews go to worship services and they sing and give and listen to Pharisees talk about the Bible - but they were being led by Satan, not by God. If they were led by God, they would have responded properly to Jesus Christ and they would have loved His teaching of the Word of God and they certainly would have realized they were sinners and they needed Him to be their Savior.
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Ryle - Here, as elsewhere, we should mark the carefulness with which our Lord disclaims all self-exaltation, and desire for glory and honour from man.
João 8:12
Ryle says light of life means “He shall possess living light. He shall have spiritual light, as much superior to the light of any lamp or even of the sun, as the living water offered to the Samaritan woman was superior to the water of Jacob’s well.” The spiritual light that Christ gives is independent of time or place,—is not affected by sickness or death,—burns on forever, and cannot be quenched. He that has it shall feel light within his mind, heart, and conscience,—shall see light before him on the grave, death, and the world to come,—shall have light shining round him, guiding him in his journey through life, and shall reflect light by his conduct, ways and conversation. Brentius remarks, that if a man could continually “follow” the sun, he would always be in broad daylight in every part of the globe. So it is with Christ and believers. Always following Him, they will always have light. Rodney Whitacre on the LIght of life - this deliverance is not just a rescue from darkness and a glimpse of the light, but an ongoing life apart from darkness through possession of the light of life. This pregnant phrase refers to "the light which both springs from life and issues in life; of which life is the essential principle and the necessary result" (Westcott 1908:2:3). The world lies in darkness and death because it has rebelled against God and thus broken contact with the one source of light and life. Jesus claims to be the light that brings light and life back to the world and sets it free from its bondage to sin. All the salvation that went before, such as the deliverance celebrated at this feast, was a type of this deepest and truest salvation that Jesus now offers. (Jesus Reveals Himself as the Light of the World John 8:12-20) William Barclay on the Light of Life - The light of life means two things. The Greek can mean either the light which issues from the source of life or the light which gives life. In this passage it means both. Jesus is the very light of God come among men; and he is the light which gives men life. Just as the flower can never blossom when it never sees the sunlight, so our lives can never flower with the grace and beauty they ought to have until they are irradiated with the light of the presence of Jesus. I am (1510)(eimi) Eimí is the usual verb of existence, meaning to be or to have existence. For example, in Jn 1:1 eimi is used 3 times all in the imperfect tense (Gk = "en") to describe the Word's (Jesus') continual existence, continual presence with His Father and continual existence as God. Ego eimi - Jesus Himself used ego eimi to express His eternal self-existence (without beginning, without end) in Jn 8:58 = "“Truly, truly, I say to you, before Abraham was born, I am.” He was saying He was Yahweh (I Am the One Who Is). Jesus is clearly claiming that He is God! The Jehovah's Witness New World Translation (2013) translates Jn 8:58 incorrectly as "I have been" which Greek scholars say is absolutely incorrect! Compare other "I Am" statements by Jesus = Jn 4:26, 8:24, 28, 13:19, 18:5, 6 ["they drew back and fell to the ground!" = His Name "I Am" literally knocked an entire band of from 300-600 soldiers backward abruptly and hard onto the ground! His Name is indeed powerful!], Jn 18:8. see similar use in Ex 3:14 above). In Ge 17:1 God addresses Abram declaring "I am (ego eimi) God" (cp similar uses in Ge 26:24, 31:13, 46:3, Ex 3:6, 7:5, 8:18, 14:4, 18, 20:2, 29:46, etc). Note that there are about 174 uses of "ego eimi" in the Septuagint and 48 uses in the NT, but not all uses refer to God (e.g., Mt 14:27). There are 24 uses of ego eimi in John's Gospel and most do refer to the Messiah. E.g., in the first occurrence, Jesus tells the Samaritan woman "I Am" (ego eimi) (Jn 4:26) when she made a reference to the Messiah (Jn 4:25). In fact ego eimi introduces His great "I am" statements in John = "I am"..."the bread of life" (Jn 6:35, 41, 48, 51), "the Light of the world," (Jn 8:12), "the door" (Jn 10:7, 9), "the good shepherd" (Jn 10:11, 14), "the resurrection and the life," (Jn 11:25), "the Way and the Truth and the Life" (Jn 14:6); "the true Vine" (Jn 15:1, 5). At Paul's conversion on the Damascus Road Jesus told him "I am (ego eimi) Jesus Whom you are persecuting." (Acts 9:5). In the final use of ego eimi in Scripture Jesus affirms "I am the root and the descendant of David, the bright morning star." (Rev 22:16) Here are all the occurrences of ego eimi in the New Testament - NOTE THAT WHILE NOT ALL USES OF THIS PHRASE REFER TO JESUS, MOST OF THEM DO -- Matt. 14:27; Matt. 22:32; Matt. 24:5; Matt. 26:22; Matt. 26:25; Mk. 6:50; Mk. 13:6; Mk. 14:62; Lk. 1:19; Lk. 21:8; Lk. 22:70; Lk. 24:39; Jn. 4:26; Jn. 6:20; Jn. 6:35; Jn. 6:41; Jn. 6:48; Jn. 6:51; Jn. 8:12; Jn. 8:18; Jn. 8:24; Jn. 8:28; Jn. 8:58; Jn. 9:9; Jn. 10:7; Jn. 10:9; Jn. 10:11; Jn. 10:14; Jn. 11:25; Jn. 13:19; Jn. 14:6; Jn. 15:1; Jn. 15:5; Jn. 18:5; Jn. 18:6; Jn. 18:8; Acts 9:5; Acts 10:21; Acts 18:10; Acts 22:3; Acts 22:8; Acts 26:15; Acts 26:29; Rev. 1:8; Rev. 1:17; Rev. 2:23; Rev. 21:6; Rev. 22:16 Light (5457) phos from pháo = to shine) is defined by many lexicons as that which contrasts with darkness. Light is the medium of illumination that makes sight possible or makes things visible. In Scripture phos can refer to literal, physical light (Ge 1:3), but often is used metaphorically or symbolically, the greatest metaphorical use being used to symbolize Jesus as "the Light of the world." (Jn 8:12). See the Dictionary of Biblical Imagery for over 12 pages of discussion of the imagery associated with light. Phos in John - Jn. 1:4; Jn. 1:5; Jn. 1:7; Jn. 1:8; Jn. 1:9; Jn. 3:19; Jn. 3:20; Jn. 3:21; Jn. 5:35; Jn. 8:12; Jn. 9:5; Jn. 11:9; Jn. 11:10; Jn. 12:35; Jn. 12:36; Jn. 12:46 Related Resource: Dictionary of Biblical Imagery for over 12 pages of discussion of the imagery associated with light. J D Watson - Phos - In Classical Greek usage, the basic meaning of phōs (English phosphorus, etc.) is light and brightness and conveys the ideas of sunlight, daylight, torchlight, firelight, and so forth. In other words, it refers to light itself, not the source of light, such as the sun, a torch, fire, or a lamp. Even early in secular usage, it was also used figuratively “to mean the sphere of ethical good, whereas misdeeds are said to take place in darkness.”140 All that was carried over into NT usage but intensified all the more by its identification with Christ. The Christian, therefore, is to walk in light. Since we were once “darkness, but now are … light in the Lord,” we are to “walk as children of light” (Eph. 5:8). In other words, we conduct ourselves according to light, the light of Christ and His Word. As He is the Light (John 1:4; 8:12) and is the Word who became flesh (1:14), then it is His Word in which we are to walk. What seems obvious about darkness and light is that they cannot coexist. If you turn on a light in a dark room, darkness flees. But it’s not as obvious in practical application. People talk much about “gray areas” of conduct, avoiding the terms right or wrong and truth or error. But the Scripture contains no such “gray areas.” Conduct is either moral or immoral, good or bad, true or false. What, then, are the “attributes” of light? Generally speaking, light pictures two basic thoughts. First, in regard to the intellect, light pictures truth. So, to walk according to light means that we walk according to truth. No longer are we ignorant, for the truth of Jesus Christ is in us. Moreover, walking according to light means that we are growing in the knowledge of Christ day by day. Second, in regard to morality, light pictures holiness. To walk according to light means that we live a pure, holy life; we walk as holy people. All that we say and do shines forth the light of Christ that is in us (cf. Eph. 4:17–32). (A Word for the Day) World (2889) (kosmos related to the verb kosmeo = to order or adorn, to put in order [Mt 25:7 = "trimmed"], to adorn literally [1Ti 2:9], to adorn figuratively [Titus 2:9+]) means essentially something that is well-arranged, that which has order or something arranged harmoniously. Kosmos refers to an ordered system or a system where order prevails. In the NT kosmos refers to this present evil man-centered (humanistic) world-system ruled and directed by Satan (1Jn 5:19,Jn 12:31) and adamantly opposed to God in every respect! Kosmos represents the self-centered, godless value system and mores of fallen mankind. The goal of the world is self-glory, self-fulfillment, self-indulgence, self-satisfaction, and every other form of self-serving. In this sense kosmos is much like the Greek word for flesh (sarx), which can be a neutral word, but which many times in the NT takes on an evil connotation. John's use of kosmos in his Gospel - Jn. 1:9; Jn. 1:10; Jn. 1:29; Jn. 3:16; Jn. 3:17; Jn. 3:19; Jn. 4:42; Jn. 6:14; Jn. 6:33; Jn. 6:51; Jn. 7:4; Jn. 7:7; Jn. 8:12; Jn. 8:23; Jn. 8:26; Jn. 9:5; Jn. 9:39; Jn. 10:36; Jn. 11:9; Jn. 11:27; Jn. 12:19; Jn. 12:25; Jn. 12:31; Jn. 12:46; Jn. 12:47; Jn. 13:1; Jn. 14:17; Jn. 14:19; Jn. 14:22; Jn. 14:27; Jn. 14:30; Jn. 14:31; Jn. 15:18; Jn. 15:19; Jn. 16:8; Jn. 16:11; Jn. 16:20; Jn. 16:21; Jn. 16:28; Jn. 16:33; Jn. 17:5; Jn. 17:6; Jn. 17:9; Jn. 17:11; Jn. 17:13; Jn. 17:14; Jn. 17:15; Jn. 17:16; Jn. 17:18; Jn. 17:21; Jn. 17:23; Jn. 17:24; Jn. 17:25; Jn. 18:20; Jn. 18:36; Jn. 18:37; Jn. 21:25 Related Resource: An Out-of-this-World Experience A Look at Kosmos in the Johannine Literature Follows (190) akoloutheo from a = expresses union with, likeness + keleuthos = a road, way) means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally to follow (like the crowds followed Jesus) and in a figurative sense to follow Jesus as a disciple. To follow (closely) and was used of soldiers, servants and pupils. To go after someone or something (not always as a true disciple however as we see with the crowds who physically followed Jesus, following without a willingness to commit to Him! see John 6:60-65, 66+) Early in the history of the Greek language akoloutheo came to mean to imitate or follow someone's example. This dual meaning colored the New Testament use of our word akoloutheo. Note that most of the uses of akoloutheo are in the Gospels and thus this verb is firmly linked with the life of Jesus, for He is the One to follow. Mounce says "following is not only a description of movement, but it is also a metaphor of salvation. To follow Christ means to accompany Him to learn from Him, and to respond to His voice. Lawrence Richards - In the NT, “to follow” is from the Greek akoloutheō. It is often used in narrative passages with a common, descriptive meaning. But it also has a special spiritual impact, linked with discipleship. The Christian disciple is one who has chosen to follow Jesus. The disciple expresses that basic commitment by daily choices of obedience to the Lord. Akoloutheō expresses a disciple’s commitment in quite a number of NT passages (Mt 4:20, 22; 8:19, 22; 9:9; 10:38; 16:24; 19:21, 27, 28; Mk 1:18; 2:14; 8:34; 10:21, 28; Lk 5:11, 27, 28; 9:23, 57, 59, 61; 18:22, 28; Jn 1:43; 8:12; 10:4, 5, 27; 12:26; 21:19, 22; Rev 14:4) (BORROW Expository Dictionary of Bible Words) TDNT - In Greek the ordinary sense of following led to that of intellectual, moral, and religious following. (IN NT) External following is still involved (cf. Matt. 8:19; Mark 10:28) but with a total commitment and in an exclusive relation to one who is recognized as not just a teacher but the Messiah. This discipleship brings participation in salvation (Mark 10:17; Luke 9:61-62; Jn. 8:12; Rev. 14:4), but also in suffering (Matt. 8:19-20; Mark 8:34; Jn. 12:25-26). The strength of the figurative use may have been in the presence of sayings like Matt. 10:38, the possibility of discipleship without literally going after Jesus, and the active stress which rules out the use of a noun to express the concept. Since it is the historical Jesus that is followed, it is natural that other terms should be found in the other NT writings to describe the relation to the exalted Lord and his Spirit. Rev. 14:4 simply applies Matt. 10:38 to a particular group. (BORROW Kittel's Theological Dictionary of the New Testament : abridged in one volume) Akoloutheo - 86v- Matt. 4:20; Matt. 4:22; Matt. 4:25; Matt. 8:1; Matt. 8:10; Matt. 8:19; Matt. 8:22; Matt. 8:23; Matt. 9:9; Matt. 9:19; Matt. 9:27; Matt. 10:38; Matt. 12:15; Matt. 14:13; Matt. 16:24; Matt. 19:2; Matt. 19:21; Matt. 19:27; Matt. 19:28; Matt. 20:29; Matt. 20:34; Matt. 21:9; Matt. 26:58; Matt. 27:55; Mk. 1:18; Mk. 2:14; Mk. 2:15; Mk. 3:7; Mk. 5:24; Mk. 6:1; Mk. 8:34; Mk. 9:38; Mk. 10:21; Mk. 10:28; Mk. 10:32; Mk. 10:52; Mk. 11:9; Mk. 14:13; Mk. 14:54; Mk. 15:41; Lk. 5:11; Lk. 5:27; Lk. 5:28; Lk. 7:9; Lk. 9:11; Lk. 9:23; Lk. 9:49; Lk. 9:57; Lk. 9:59; Lk. 9:61; Lk. 18:22; Lk. 18:28; Lk. 18:43; Lk. 22:10; Lk. 22:39; Lk. 22:54; Lk. 23:27; Jn. 1:37; Jn. 1:38; Jn. 1:40; Jn. 1:43; Jn. 6:2; Jn. 8:12; Jn. 10:4; Jn. 10:5; Jn. 10:27; Jn. 11:31; Jn. 12:26; Jn. 13:36; Jn. 13:37; Jn. 18:15; Jn. 20:6; Jn. 21:19; Jn. 21:20; Jn. 21:22; Acts 12:8; Acts 12:9; Acts 13:43; Acts 21:36; 1 Co. 10:4; Rev. 6:8; Rev. 14:4; Rev. 14:8; Rev. 14:9; Rev. 14:13; Rev. 19:14 Walk (Behave, Conduct) (4043) peripateo from peri = about, around + pateo = walk, tread) means literally to walk around (walk around in a complete circuit or full circle), to go here and there walking, to tread all around. Fig = live or pass one’s life (by far most common NT use) walking about in the sphere of the truth or in darkness. In its figurative sense, peripateo refers to an habitual way or bent of life, to a life-style. (See Spurgeon's comments on what it means to walk) Ray
João 8:12
Ryle - The expression “darkness” in the New Testament sometimes denotes sin, as 1 John 1:6, and sometimes ignorance and unbelief, as 1 Thess. 5:4. He that so follows Christ shall "not walk in darkness." He shall not be left in ignorance, like the many around him. He shall not grope in doubt and uncertainty, but shall see the way to heaven, and know where he is going. He "shall have the light of life." He shall feel within him the light of God's countenance shining on him. He shall find in his conscience and understanding a living light, which nothing can altogether quench. The lights with which many please themselves shall go out in the valley of the shadow of death, and prove worse than useless. But the light that Christ gives to every one that follows Him shall never fail. Henry
João 8:12
Ryle - To follow Christ is to commit ourselves wholly and entirely to Him as our only leader and Savior, and to submit ourselves to Him in every matter, both of doctrine and practice. "Following" is only another word for "believing." It is the same act of soul, only seen from a different point of view. As Israel followed the pillar of cloud and fire in all their journeyings--moving whenever it moved, stopping whenever it tarried, asking no questions, marching on in faith--so must a man deal with Christ. He must "follow the Lamb wherever He goes." (Rev. 14:4.)...This means “following” as a disciple, servant, traveller, soldier, or sheep. What the teacher is to the scholar, the master to the servant, the guide to the traveller, the general to the soldier, the shepherd to the sheep, that is Christ to true Christians. See Matt. 16:24; 19:21; John 10:27; 12:26. Following here, we must always remember, does not mean copying and imitating, but trusting, putting faith in another William Barclay on the meaning of the Greek word for follow - akoloutheo has five different but closely connected meanings. (i) It is often used of a soldier following his captain. On the long route marches, into battle, in campaigns in strange lands, the soldier follows wherever the captain may lead. The Christian is the soldier whose commander is Christ. (ii) It is often used of a slave accompanying his master. Wherever the master goes the slave is in attendance upon him, always ready to spring to his service and to carry out the tasks he gives him to do. He is literally at his master's beck and call. The Christian is the slave whose joy it is always to serve Christ. (iii) It is often used of accepting a wise counsellor's opinion. When a man is in doubt he goes to the expert, and if he is wise he accepts the judgment he receives. The Christian is the man who guides his life and conduct by the counsel of Christ. (iv) It is often used of giving obedience to the laws of a city or a state. If a man is to be a useful member of any society or citizen of any community, he must agree to abide by its laws. The Christian, being a citizen of the kingdom of heaven, accepts the law of the kingdom and of Christ as the law which governs his life. (v) It is often used of following a teacher's line of argument, or of following the gist of someone's speech. The Christian is the man who has understood the meaning of the teaching of Christ. He has not listened in dull incomprehension or with slack inattention. He takes the message into his mind and understands, receives the words into his memory and remembers, and hides them in his heart and obeys. To be a follower of Christ is to give oneself body, soul and spirit into the obedience of the Master; and to enter upon that following is to walk in the light. When we walk alone we are bound to stumble and grope, for so many of life's problems are beyond our solution. When we walk alone we are bound to take the wrong way, because we have no secure map of life. We need the heavenly wisdom to walk the earthly way. The man who has a sure guide and an accurate map is the man who is bound to come in safety to his journey's end. Jesus Christ is that guide; he alone possesses the map to life. To follow him is to walk in safety through life and afterwards to enter into glory. Warren