John 8 Commentary

Updated: Sun, 08/27/2023 - 09:22 By admin

CLICK VERSE
To go directly to that verse
(John Commentaries)

Click chart to enlarge
Charts from Jensen's Survey of the NT - used by permission
Another Chart from Charles Swindoll

Click to enlarge

John 8:1 But Jesus went to the Mount of Olives.

Mt 21:1 Mk 11:1 13:3 Lu 19:37
John 8 - Multiple Sermons and Commentaries

I realize that there is disagreement on whether the passages in John 7:53-8:11 are truly inspired writings. It seems that most commentaries treat these passages as legitimate but with the caveat that there is still a significant question as to authenticity. All that to say the notes on these passages will probably not be as in depth as other sections.

But Jesus went to the Mount of Olives - Note the contrast "but" which should always stimulate your curiosity to ask what is the writer contrasting? In this case, we have just seen "Everyone went to his home." (John 7:53 - see Jamieson below). The Feast of Tabernacles is over and the temperature is rising regarding the hatred of Jesus among the religious leaders. Jesus is in the last 6 months of His earthly life with His face firmly fixed toward the Cross. John 7 has shown us that the person, power and words of Jesus cause division with some considering Him to be the Prophet, some seeing Him as the Messiah (but no evidence that they truly believed in Him as their Redeemer from the penalty of sin) and others refuting His messiahship because of His origin from Galilee. While John 7 strikes me as a sad chapter, the gracious invitation of Jesus in John 7:37-39 is one of the most beautiful passages in the gospel of John. And now in John 8 we see Jesus moving on to the Mount of Olives, that elevation that lies just to the east of the Temple Mount.

Leon Morris - The Synoptic Gospels tell us that the pattern Jesus followed during the closing days of his life was to teach in Jerusalem during the day, and to retire outside the city to spend the night. Luke specifically says that he lodged on the Mount of Olives (Luke 21:37; cf. Luke 22:39).6 It would seem to have been one of Jesus’ favorite places. On the occasion mentioned here he evidently passed the night there. The Mount of Olives is not mentioned in this Gospel, though it is in each of the other three. (Borrow The Gospel according to John)

Jamieson on went to the Mount of Olives - This should have formed the last verse of the foregoing chapter. “The return of the people to the inert quiet and security of their dwellings (Jn 7:53), at the close of the feast, is designedly contrasted with our Lord’s homeless way, so to speak, of spending the short night, who is early in the morning on the scene again....it might have been the Lord’s ordinary custom from the beginning to leave the brilliant misery of the city every night, that so He might compose His sorrowful and interceding heart, and collect His energies for new labors of love; preferring for His resting-place Bethany, and the Mount of Olives, the scene thus consecrated by many preparatory prayers for His final humiliation and exaltation” [STIER].

Charles Ryrie on Jn 7:53-8:11 This story, though probably authentic, is omitted in many manuscripts and may not have been originally a part of this gospel. (BORROW Ryrie Study Bible)

Warren Wiersbe - Most scholars seem to agree that the passage is a part of inspired Scripture (“a fragment of authentic Gospel material,” says Dr. F.F. Bruce) regardless of where it is placed. (Bible Exposition Commentary)

Believer's Study Bible on Jn 7:53-8:11 - The pericope, or story-unit, of the woman caught in adultery is absent from the entire Alexandrian text and most of the ancient versions. On the other hand, it does occur in numerous manuscripts, as well as in the writings of Augustine and Jerome (NU brackets John 7:53 through 8:11 as not in the original text. They are present in over 900 manuscripts of John). Regardless of whether these verses were originally in the autograph of John or whether they were added later by John or by someone else, there is every probability that the story represents an actual event in the life of Jesus. No questionable doctrine is present in this text, and the event is certainly characteristic of the way Jesus met such circumstances. It is topically appropriate in this place, since the theme of judging is introduced in Jn 7:51; although from a linguistic/literary perspective, Jn 7:52 and Jn 8:12 naturally flow together without the interruption of this pericope. (Borrow Believer's Bible Commentary)

Leon Morris on Jn 7:53-8:11 writes that "if we cannot feel that this is part of John’s Gospel, we can feel that the story is true to the character of Jesus. Throughout the history of the church it has been held that, whoever wrote it, this little story is authentic. It rings true. It speaks to our condition. And it can scarcely have been composed in the early church with its sternness about sexual sin. It is thus worth our while to study it, though not as an authentic part of John’s writing" (Borrow The Gospel according to John)

D A Carson - Despite the best efforts of Zane Hodges to prove that this narrative was originally part of John’s Gospel, the evidence is against him, and modern English versions are right to rule it off from the rest of the text (NIV) or to relegate it to a footnote (RSV).....On the other hand, there is little reason for doubting that the event here described occurred, even if in its written form it did not in the beginning belong to the canonical books. (Borrow The Gospel according to John)

R C H Lenski on Jn 7:53-8:11 - The language differs decidedly from that of John’s own writing. Yet this spurious section reports quite correctly an actual occurrence in the life of Jesus. Every feature of it bears the stamp of probability, although we are unable to say at what point in the story of Jesus it should be inserted. Since John did not write this section, we give no exposition of it. (Borrow The Interpretation of St. John's Gospel)

John MacArthur has a lengthy discussion of internal and external evidence regarding the authenticity of John 7:53-8:11.

The passage contains several internal indicators that cast doubt on its authenticity. Its placement here disrupts the flow of thought in this section. In 7:37–52 Jesus referred to one of the rituals associated with the Feast of Tabernacles, the water pouring ceremony (see the exposition of those verses in chapter 26 of this volume). In 8:12 the Lord alluded to the second great ritual associated with the feast, the lamp lighting ceremony (see the exposition of 8:12–21 in chapter 28 of this volume). Jesus’ claim to be the Light of the World in 8:12 follows logically after His claim to be the source of living water in 7:37–52. (The word “again” in verse 12 also implies a continuity between 7:37–52 and 8:12–21.) That claim to be the Light of the World may also be an allusion to Isaiah 9:1–2 (cf. Matt. 4:12–16), and thus an indirect reply to the Pharisees’ contemptuous remark in verse 52 that “no prophet arises out of Galilee.” Interposing the story of the woman taken in adultery obscures the Lord’s rebuttal of the Pharisees’ false claim (cf. Philip Comfort, “The Pericope of the Adulteress,” The Bible Translator 40 [January 1989], 145–47).....(See John Commentary)

The vocabulary and style of the story offer further evidence that John did not write it (BORROW Carson, John, 334; BORROW Leon Morris, The Gospel According to John, The New International Commentary on the New Testament [Grand Rapids: Eerdmans, 1979], 883 n. 3; B. F. Westcott, The Gospel According to St. John [Reprint; Grand Rapids: Eerdmans, 1978], 142). For example, the scribes and Pharisees (Jn 8:3), paired so frequently in the Synoptic Gospels (Mt. 5:20; 12:38; 15:1; 23:2, 13–15, 23, 25, 27, 29; Mk 2:16; 7:1, 5; Lk 5:21, 30; 6:7; 11:53; 15:2) do not appear together anywhere else in John’s gospel. The passage also suggests that Jesus spent the night on the Mount of Olives (Jn 8:1–2). Yet the Synoptic Gospels record that happening only during Passion Week (Luke 21:37; cf. Lk 22:39), which was still about six months away. (It is, of course, possible that Jesus spent nights on the Mount of Olives during earlier visits to Jerusalem and the Synoptic Gospels did not record it.) And though the Synoptic Gospels refer to the Mount of Olives (Mt. 21:1; 24:3; 26:30; Mark 11:1; 13:3; 14:26; Lk 19:29, 37; 21:37; 22:39), John does not (outside of this passage). (See John Commentary)

EDITORIAL ADDENDUM regarding internal evidence - Kostenberger adds that "fourteen out of eighty-two words used in this pericope (or 17 percent) are unique to John....Moreover, several other words occur only once or twice elsewhere in the Gospel." (Kostenberger offers no commentary on John 7:53-8:11)

The external evidence also casts doubt on the authenticity of these verses. The earliest and most reliable manuscripts, from a variety of textual traditions, omit it. Others that do include it mark it to indicate that there were questions regarding its authenticity. Many of the most significant early versions (translations of the Scriptures into other languages) also omit this section. None of the early Greek church fathers—even those who dealt with the text of John verse by verse—commented on this passage. The first to do so was Euthymius Zigabenus in the twelfth century, and even he acknowledged that the accurate manuscripts did not contain it. (See John Commentary)

Here is MacArthur's conclusion -

This passage, then, was most likely not part of the original text of John’s gospel. Yet it “is beyond doubt an authentic fragment of apostolic tradition” (Westcott, John, 125) that describes an actual historical event from Christ’s life. It contains no teaching that contradicts the rest of Scripture. The picture it paints of the wise, loving, forgiving Savior is consistent with the Bible’s portrait of Jesus Christ. Nor is it the kind of story the early church would have made up about Him. “No ascetically minded monk [most of the scribes who copied the early manuscripts were monks] would have invented a narrative which closes with what seems to be only a mild rebuke on Jesus’ part” (BORROW Bruce M. Metzger, The Text of the New Testament [New York: Oxford, 1982], 223). (See John Commentary)

Steven Cole - Caught in the Act (John 7:53–8:11) February 23, 2014

Our text is a difficult portion of John, not because it is hard to understand, but because it is hard to know whether this incident should be included in John’s Gospel as an authentic part of inspired Scripture. Many versions put these verses in brackets, with a note explaining that it is not included in the earliest manuscripts of John. So I must give you a mini-lecture on textual criticism.

As you probably know, we do not possess any of the original copies of the New Testament books. Our New Testament is based on the translation of thousands of Greek manuscripts that are, for the most part, remarkably close in their readings. When there are variations between the manuscripts, they are usually only of minor significance. For example, in our text last week in 7:40, some manuscripts read, “when they heard these words.” Others read, “these words of His” or “His word,” or, “the word,” or, “this word.” Obviously, it doesn’t make much difference which reading is adopted.

Textual criticism is the discipline where scholars evaluate both external and internal evidence to try to determine which reading is most likely the original. External evidence refers to weighing the various manuscripts in light of their age, how widespread is their distribution, and what text type they represent. Internal evidence refers to evaluating the probabilities of what a scribe might have done, whether intentionally or unintentionally, to result in the various readings. Both internal and external evidence have to be compared and evaluated.

There are two longer texts where the manuscript evidence is so varied and late that many scholars question their authenticity: Mark 16:9–20 and here, in John 7:53–8:11. Let me add that there are no major doctrines at stake in these or in any other textual variants. With rare exceptions, we can be sure that what we read is what the original authors wrote.

The problem is that John 7:53–8:11 is not found in any of the earliest manuscripts or versions (translations into other languages). The earliest manuscript to contain it is from the fifth century A.D. All the early church Fathers omit this narrative in their commentaries on John, moving from Jn 7:52 to Jn 8:12. No Eastern Father before the tenth century cites the text. Many later manuscripts that include the passage mark it off to show that it’s of doubtful authority. Among those that include it, there are many textual variants. And some manuscripts put it at other places in John (after Jn 7:44; 7:36; 21:25) or after Luke 21:38. Also, although it should not be regarded with as much weight as the external evidence, most scholars argue that the style, Greek constructions, and vocabulary of the story differ significantly from the rest of the Gospel of John. And, they assert that the story interrupts the flow of the narrative from John Jn 7:52 to Jn 8:12. (This paragraph taken from D. A. Carson, Borrow The Gospel according to John, p. 333; and Andreas Kostenberger, John [Baker], pp. 245–247.)

These reasons cause many reputable evangelical scholars to conclude that this story is not a part of John’s original Gospel. Among these are: Leon Morris, Merrill Tenney, D. A. Carson, Ed Blum, Andreas Kostenberger, Colin Kruse, John Piper, R. C. Lenski, R. V. G. Tasker, B. F. Westcott, Alfred Edersheim, Frederic Godet, G. Campbell Morgan, and A. T. Robertson. However, these scholars generally hold that it reports an authentic historical event that is true to the character of Jesus.

Some scholars, however, argue that in spite of the weak textual support, this story should be included in John’s Gospel and treated as inspired Scripture, based largely on internal evidence: R. C. Sproul, John MacArthur, James Boice, William Hendriksen, A. W. Pink, J. C. Ryle, David Brown (in Jamieson, Fausset, & Brown) and John Calvin. They argue that the story fits the flow of John’s Gospel at this point and the pattern that John follows of a story setting the stage for the theme to follow. They also point out that both Augustine and Ambrose in the late fourth and early fifth centuries believed that the story may have been omitted because it seems to suggest that Jesus condoned adultery. So, there are solid men on both sides of this issue.

So, how should we view this story? I can’t dodge the weight of the textual evidence. Bruce Metzger, who edited A Textual Commentary on the Greek New Testament ([United Bible Societies], 2nd ed., p. 187), wrote, “The evidence for the non-Johannine origin of the pericope of the adulteress is overwhelming.” Leon Morris agrees (The Gospel According to John [Eerdmans, 1971], p. 882): “The textual evidence makes it impossible to hold that this section is an authentic part of the Gospel.” But Morris adds (p. 883),

But if we cannot feel that this is part of John’s Gospel we can feel that the story is true to the character of Jesus. Throughout the history of the church it has been held that, whoever wrote it, this little story is authentic. It rings true. It speaks to our condition. It is thus worth our while to study it, though not as an authentic part of John’s writing.

So while I cannot agree with John MacArthur that the story is original to John’s Gospel, I appreciate some questions that he asks of this story (on gty.org):

Question number one, do these verses teach truth that violates other Scripture? The answer is no, they do not.
Question two, do they in fact corroborate other Scripture and substantiate it? The answer is yes they do.

So I will proceed by showing some lessons that this text gives us, which can be supported by other undisputed texts, on how God deals with sinners who have been caught in the very act of sin. In case you’re half-asleep by now, that means all of us, because God knows every sin of thought, word, and deed that we have ever done! The overall lesson is:

God deals with guilty sinners on the basis of the grace and truth of the Lord Jesus Christ.

In other words, this story beautifully illustrates John 1:17, “The Law was given through Moses; grace and truth were realized through Jesus Christ.” The scribes and Pharisees judged this woman according to the Law, which clearly condemned her. Jesus showed her both grace and truth.

Norman Geisler - JOHN 7:53–8:11—Why do some scholars question whether this story should be in the Bible? (See page 351 When Critics Ask)

PROBLEM: This story of the woman taken in adultery is found in the KJV, the ASV, the NASB, and the NIV. However, the NEB places it at the end of the Gospel under the caption “An incident in the temple.” And since 1971 the RSV places it in special print set off from the rest of the text, as does the NRSV. The standard Greek NT (Nestle-Aland Text, United Bible Societies) places brackets around it, indicating that it is not part of the text of John. Why do many scholars believe this story is not part of the original manuscript of the Gospel of John?

SOLUTION: There are several reasons why many scholars question whether this passage belongs here in John’s Gospel. (1) The passage does not appear in the oldest and most reliable Greek manuscripts. (2) It is not found in the best manuscripts of the earliest translations of the Bible into Old Syriac, Coptic, Gothic, and Old Latin. (3) No Greek writer commented on this passage for the first 11 centuries of Christianity. (4) It is not cited by most of the great early church fathers, including Clement, Tertullian, Origen, Cyprian, Cyril, and others. (5) Its style does not fit that of the rest of the Gospel of John. (6) It interrupts the flow of thought in John. John reads better if one goes right from John 7:52 to 8:12. (7) The story has been found in several different places in Bible manuscripts—after John 7:36; after John 21:24; after John 7:44; and after Luke 21:38. (8) Many manuscripts that include it in John 7:53–8:11 have marked it with an obelus, indicating they believe it is doubtful.

In spite of this, many Bible scholars believe this story is authentic. It certainly contains no doctrinal error and fits with the character of Jesus and His teaching, but there is no certainty that it was in the original text of John

William Hendriksen writes - Much has been written with respect to the authenticity of this story. Is it to be considered a genuine part of the Fourth Gospel written (or at least dictated) by the apostle John? Also, regardless of whether John himself wrote it, does it belong in the Bible, or should it be removed from Scripture? In answer to the first question it should be clearly stated that the facts at our disposal do not enable us to declare definitely that the apostle himself wrote or dictated this account. As to the second, it is our conviction that these same facts indicate that no attempt should be made to remove this portion from Holy Writ." Hendriksen then goes on to give 7 excellent points that support the authenticity of the writing, which are found on page 32 of Exposition of the Gospel according to John - which can be borrowed)

QUESTION - Does John 7:53-8:11 belong in the Bible?

ANSWER - The story of the woman caught in adultery is found in John 7:53—8:11. This section of Scripture, sometimes referred to as the pericope adulterae, has been the center of much controversy over the years. At issue is its authenticity. Did the apostle John write John 7:53—8:11, or is the story of the adulterous woman forgiven by Jesus a later, uninspired insertion into the text?

The Textus Receptus includes John 7:53—8:11, and the majority of Greek texts do. That is the reason the King James Version of the New Testament (based on the Textus Receptus) includes the section as an original part of the Gospel of John. However, more modern translations, such as the NIV and the ESV, include the section but bracket it as not original. This is because the earliest (and many would say the most reliable) Greek manuscripts do not include the story of the woman taken in adultery.

The Greek manuscripts show fairly clear evidence that John 7:53-8:11 was not originally part of John’s Gospel. Among the manuscripts that do contain the section, either wholly or in part, there are variations of placement. Some manuscripts put the pericope adulterae after John 7:36, others after John 21:25, and some even place it in the Gospel of Luke (after Luke 21:38 or 24:53).

There is internal evidence, too, that John 7:53—8:11 is not original to the text. For one thing, the inclusion of these verses breaks the flow of John’s narrative. Reading from John 7:52 to John 8:12 (skipping the debated section) makes perfect sense. Also, the vocabulary used in the story of the adulterous woman is different from what is found in the rest of the Gospel of John. For example, John never refers to “the scribes” anywhere in his book—except in John 8:3. There are thirteen other words in this short section that are found nowhere else in John’s Gospel.

It certainly seems as if, somewhere along the way, a scribe added this story of Jesus into John’s Gospel in a place he thought it would fit well. Most likely, the story had been circulating for a long time—it was an oral tradition—and a scribe (or scribes) felt that, since it was already accepted as truth by consensus, it was appropriate to include it in the text of Scripture. The problem is that truth is not determined by consensus. The only thing we should consider inspired Scripture is what the prophets and apostles wrote as they “spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21).

Those who favor the inclusion of the story of the woman taken in adultery point to the sheer number of Greek manuscripts that contain the passage. They explain its omission in early manuscripts as an attempt by overzealous church leaders to prevent misunderstandings. Here is the theory of those who favor inclusion:

John wrote the passage just as it appears in the Textus Receptus. But later church leaders deemed the passage morally dangerous—since Jesus forgives the woman, wives might think they could commit adultery and get away with it. So, the church leaders tampered with the Word of God and removed the passage. To leave the passage in, they reasoned, would be to make Jesus seem “soft” on adultery. Later scribes, following the lead of the Holy Spirit, re-inserted the pericope, which should never have been removed in the first place.

The fact, however, remains that John 7:53—8:11 is not supported by the best manuscript evidence. Thus, there is serious doubt as to whether it should be included in the Bible. Many call for Bible publishers to remove these verses (along with Mark 16:9–20) from the main text and put them in footnotes.

Because we’re talking about certain editions of the Bible being “wrong” in certain ways, we should include a few words on the inerrancy of Scripture. The original autographs are inerrant, but none of the original autographs are extant (in existence). What we have today are thousands of ancient documents and citations that have allowed us to (virtually) re-create the autographs. The occasional phrase, verse, or section may come under scholastic review and debate, but no important doctrine of Scripture is put in doubt due to these uncertainties. That the manuscripts are the subject of ongoing scholarship does not prove there is something wrong with God’s Word; it is a refining fire—one of the very processes God has ordained to keep His Word pure. A belief in inerrancy underpins a reverent, careful investigation of the text. GotQuestions.org

TECHNICAL NOTE FROM NET NOTES - This entire section, John 7:53–8:11, traditionally known as the pericope adulterae, is not contained in the earliest and best MSS and was almost certainly not an original part of the Gospel of John. Among modern commentators and textual critics, it is a foregone conclusion that the section is not original but represents a later addition to the text of the Gospel. B. M. Metzger summarizes: “the evidence for the non-Johannine origin of the pericope of the adulteress is overwhelming” (TCGNT 187). External evidence is as follows. For the omission of 7:53–8:11: 𝔓66, 75 א B L N T W Δ Θ Ψ 0141 0211 33 565 1241 1424* 2768 al. In addition codices A and C are defective in this part of John, but it appears that neither contained the pericope because careful measurement shows that there would not have been enough space on the missing pages to include the pericope 7:53–8:11 along with the rest of the text. Among the MSS that include 7:53–8:11 are D 𝔐 lat. In addition E S Λ 1424mg al include part or all of the passage with asterisks or obeli, 225 places the pericope after John 7:36, f1 places it after John 21:25, {115} after John 8:12, f13 after Luke 21:38, and the corrector of 1333 includes it after Luke 24:53. (For a more complete discussion of the locations where this “floating” text has ended up, as well as a minority opinion on the authenticity of the passage, see M. A. Robinson, “Preliminary Observations regarding the Pericope Adulterae Based upon Fresh Collations of nearly All Continuous-Text Manuscripts and All Lectionary Manuscripts containing the Passage,” Filologia Neotestamentaria 13 [2000]: 35–59, especially 41–42.) In evaluating this ms evidence, it should be remembered that in the Gospels A is considered to be of Byzantine texttype (unlike in the epistles and Revelation, where it is Alexandrian), as are E F G (MSS with the same designation are of Western texttype in the epistles). This leaves D as the only major Western uncial witness in the Gospels for the inclusion. Therefore the evidence could be summarized by saying that almost all early MSS of the Alexandrian text type omit the pericope, while most MSS of the Western and Byzantine texttype include it. But it must be remembered that “Western MSS” here refers only to D, a single witness (as far as Greek MSS are concerned). Thus it can be seen that practically all of the earliest and best MSS extant omit the pericope; it is found only in MSS of secondary importance. But before one can conclude that the passage was not originally part of the Gospel of John, internal evidence needs to be considered as well. Internal evidence in favor of the inclusion of 8:1–11 (7:53–8:11): (1) Jn 7:53 fits in the context. If the “last great day of the feast” (7:37) refers to the conclusion of the Feast of Tabernacles, then the statement refers to the pilgrims and worshipers going home after living in “booths” for the week while visiting Jerusalem. (2) There may be an allusion to Isa 9:1–2 behind this text: John 8:12 is the point when Jesus describes himself as the Light of the world. But the section in question mentions that Jesus returned to the temple at “early dawn” (Ὄρθρου, Orthrou, in 8:2). This is the “dawning” of the Light of the world (8:12) mentioned by Isa 9:2. (3) Furthermore, note the relationship to what follows: Just prior to presenting Jesus’ statement that he is the Light of the world, John presents the reader with an example that shows Jesus as the light. Here the woman “came to the light” while her accusers shrank away into the shadows, because their deeds were evil (cf. 3:19–21). Internal evidence against the inclusion of 8:1–11 (7:53–8:11): (1) In reply to the claim that the introduction to the pericope, 7:53, fits the context, it should also be noted that the narrative reads well without the pericope, so that Jesus’ reply in 8:12 is directed against the charge of the Pharisees in 7:52 that no prophet comes from Galilee. (2) The assumption that the author “must” somehow work Isa 9:1–2 into the narrative is simply that—an assumption. The statement by the Pharisees in 7:52 about Jesus’ Galilean origins is allowed to stand without correction by the author, although one might have expected him to mention that Jesus was really born in Bethlehem. And 8:12 does directly mention Jesus’ claim to be the Light of the world. The author may well have presumed familiarity with Isa 9:1–2 on the part of his readers because of its widespread association with Jesus among early Christians. (3) The fact that the pericope deals with the light/darkness motif does not inherently strengthen its claim to authenticity, because the motif is so prominent in the Fourth Gospel that it may well have been the reason why someone felt that the pericope, circulating as an independent tradition, fit so well here. (4) In general the style of the pericope is not Johannine either in vocabulary or grammar (see D. B. Wallace, “Reconsidering ‘The Story of the Woman Taken in Adultery Reconsidered’,” NTS 39 [1993]: 290–96). According to R. E. Brown it is closer stylistically to Lukan material (John [AB], 1:336). Interestingly one important family of MSS (f13) places the pericope after Luke 21:38.

Conclusion: In the final analysis, the weight of evidence in this case must go with the external evidence. The earliest and best MSS do not contain the pericope. It is true with regard to internal evidence that an attractive case can be made for inclusion, but this is by nature subjective (as evidenced by the fact that strong arguments can be given against such as well). In terms of internal factors like vocabulary and style, the pericope does not stand up very well. The question may be asked whether this incident, although not an original part of the Gospel of John, should be regarded as an authentic tradition about Jesus. It could well be that it is ancient and may indeed represent an unusual instance where such a tradition survived outside of the bounds of the canonical literature. However, even that needs to be nuanced (see B. D. Ehrman, “Jesus and the Adulteress,” NTS 34 [1988]: 24–44). Double brackets (Jn 7:53NET) have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of John. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.

John 8:2 Early in the morning He came again into the temple, and all the people were coming to Him; and He sat down and began to teach them.

early: Jn 4:34 Ec 9:10 Jer 25:3 44:4 Lu 21:37
and he: Mt 5:1,2 26:55 Lu 4:20 5:3
John 8 - Multiple Sermons and Commentaries

Herod's Temple - Click to enlarge

TEACHING IN
THE TEMPLE

Early in the morning He came again into the temple (hieros - the temple complex) - Jesus was a "morning Person!" In Mk 1:35+ we see read "In the early morning, while it was still dark, Jesus got up, left the house, and went away to a secluded place, and was praying there." Luke 21:38+ records "And all the people would get up early in the morning to come to Him in the temple to listen to Him." So it is clear from other passages that Jesus redeemed the time all the time, including early in the morning. He knew His time on earth was short and His mission to mankind was great and so He did not waste time. We are not certain exactly where in the temple (hieros) Jesus taught (see the temple complex above). Note the time sensitive word again which indicates that Jesus made previous visits to the temple.

THOUGHT- This is a good pattern for all of us to follow. Morning times should be spent in His Temple. Our body of course is His temple today (1Cor 6:19-20+) and we do well to present ourselves to Him as a living and holy sacrifice for a time of worship in His Word and in prayer (Ro 12:1+).

A T Robertson - If the paragraph is genuine, the time is the next day after the eighth and last day of the feast. If not genuine, there is no way of telling the time of this apparently true incident.

And all the people were coming to Him; and He sat down and began to teach (didasko) them - All the people is undoubtedly hyperbole, but is meant to signify there were a large number of people. Were coming is in the imperfect tense signifying one after another, so that a crowd was growing. In John 7 we saw Jesus' presence caused divisions, but here we see He draws the people together. Jesus attracted an audience wherever He went and one of His first objectives was to teach. When rabbis taught, they would usually take a seated position, as did Jesus (of course He was the Rabbi par excellence) just as He did when He began His great Sermon on the Mount (Mt 5:1+). Teach is in the imperfect tense signifying ongoing activity (over and over).

John 8:3 The scribes and the Pharisees brought a woman caught in adultery, and having set her in the center of the court,

John 8 - Multiple Sermons and Commentaries

Related Passages:

Exodus 20:14 “You shall not commit adultery.

Deuteronomy 5:18 ‘You shall not commit adultery.

Leviticus 20:10 ‘If there is a man who commits adultery with another man’s wife, one who commits adultery with his friend’s wife, the adulterer and the adulteress shall surely be put to death. (WHERE'S THE MAN IN JOHN 8?)

TRAP SET BY PHARISEES
USING A WOMAN AS A PAWN!

The scribes (grammateus) and the Pharisees (pharisaios) brought a woman caught (katalambano - seized like Mk 9:18) in adultery (moicheia), and having set her in the center of the court - It is interesting that this is the only mention of scribes (grammateus) in the Gospel of John (and is one of the pieces of internal evidence to suggest John did not pen these words). Scribes were often called "lawyers" as they were experts in interpreting the Law. Remember that not all scribes were Pharisees but many of them were. Since the skill of writing was not universal, scribes were members of an important profession. Note the irony of these sinful men who desire to kill Jesus bringing a sinful woman to Jesus and calling for Him to kill her (by calling for stoning). These hypocrites forgot that they had looked in the mirror that morning and saw the very one (themselves) who by God's holy law should be condemned to die, and not by stoning but by suffering eternal damnation is the Lake of fire, far worse than temporary stoning! In fact these evil men were guilty of murder for as Jesus had taught "everyone who is angry with his brother (they hated Jesus and sought to murder Him)...shall be guilty enough to go into the fiery hell (geenna)!" (Mt 5:22+). Note also that these religious leaders were breaking the law for the Jews had a court to try such cases as this woman's situation. Their hearts are so hardened toward Jesus that breaking their own rules had no effect on their consciences! In the center (of the court is added by translators) so that all could see the sinner and what Jesus would do, for they knew His "default" mode was to forgive sinners (something the religious fakes did not consider was true of themselves!).

Hendriksen suggests that "From the use of the term moicheia it may be inferred that she was a married woman." (BORROW Exposition of the Gospel according to John - Chapters 7-21)

One other point to mention regarding the evil nature of these scribes and Pharisees is that Jesus had strengthened the definition of adultery to include even lustful looks (Mt 5:28) and gave a strong warning to those who commit this sin in Mt 5:29-30. It is difficult to believe that some of these religious men had never looked with lust on a woman yet they have no scruples about bringing a woman caught in adultery. Again we see their blatant hypocrisy.

D A Carson on scribes - The scribes were the recognized students and expositors of the law of Moses, but so central was the law in the life and thought of first-century Palestinian Jews that the scribes came to assume something of the roles of lawyer, ethicist, theologian, catechist, and jurist. Most of them, but certainly not all, were Pharisees by conviction (cf. notes on John 1:19ff.). (Borrow The Gospel according to John)

John MacArthur on Pharisees - The Pharisees were noted chiefly for their strict adherence to the Mosaic Law and their oral traditions. Though few in number (about 6,000 at the time of Herod the Great according to the first-century Jewish historian Josephus), they were the dominant religious influence among the Jewish people. With the exception of Nicodemus (Jn 3:1ff.; Jn 7:50–51; 19:39–40), the Pharisees are always hostile to Jesus in John’s gospel (Jn 4:1; 7:32, 45–52; 8:13; 9:13–16, 40–41; 11:46–53, 57; 12:19, 42; 18:3). (Later, some would come to believe in Him [cf. Acts 15:5]—most notably the zealous Pharisee [Acts 23:6; Gal. 1:14] Saul of Tarsus.) The Pharisees viewed Jesus’ popularity with alarm. They feared both losing their influence with the people, and retaliation by the Romans if Jesus’ followers started a revolt (John 11:47–48; cf. Jn 6:15). (See John Commentary

Caught in adultery means that the very act had been witnessed. We note that the male party in the act was not brought to Jesus. Leon Morris adds "But if the whole thing had been engineered, provision would have been made for the man to escape. Moreover, the witnesses ought to have warned the woman in accordance with the maxim, “No penalty without a warning.” There is no hint that they did anything of the sort. "

Henry Morris - This striking narrative, from John 7:53-8:11, has been deleted from a few very ancient (but error-filled) Greek manuscripts. Accordingly, it has been deleted (or relegated to a footnote or special section) from most modern English translations. However, it is unreasonable to assume that someone would invent such a story and insert it in an accepted copy of John's gospel. Furthermore, these twelve verses do appear in the overwhelming majority of extant Greek texts. There is no good reason not to retain it as is.

THOUGHT - "We’ve all had the humiliating experience of getting caught doing something that we knew was wrong. Maybe you were checking out the Sports Illustrated swimsuit issue on your phone or I-pad when another believer looked over your shoulder to say hello. Or perhaps on a summer day with the windows and doors open you and your spouse were in a loud argument when the doorbell rang and it was someone from church. No matter what the sin, it’s always embarrassing....But even if we manage to keep our sin hidden from fellow Christians or from public view, every single sin that we have ever committed is open and laid bare to the eyes of the living God (Heb. 4:13). He knows every sinful thought that we secretly entertain. He knows every swear word that we mutter under our breath. He knows the hatred that simmers in our hearts towards those who have wronged us. He knows every deceptive word that we have ever spoken to try to cover our tracks. He knows the sins that we commit when we’re alone or when we’re away in another city where we don’t know a soul. Like this woman, we’ve all been caught in the act of sin." (Steven Cole)

NET Note on scribes - The traditional rendering of grammateus as "scribe" does not communicate much to the modern English reader, for whom the term might mean "professional copyist," if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus "expert in the law" comes closer to the meaning for the modern reader.

Caught (overtaken, seized, laid hold) (2638) katalambano from katá = adds intensity [or surprise as in 1Th 5:4] to the meaning of the verb + lambáno = take) means to take eagerly, grasp with force, lay hold of, seize with hostile intent (this literal meaning vividly depicted by the demon who seizes the son and dashed him to the ground in Mark 9:18). It also meant to catch, to overtake (John 12:35), to overcome (or overtake) in John 1:5. Katalambano was used in the sense of laying hold of so as to gain control of. In a secular Greek use we read "they were pursued and overtaken." Figuratively katalambano is used in the middle voice meaning to "seize" or lay hold of with one's mind and thus to comprehend (Jn 1:5, Eph 3;18) or understand (Ac 4:13, 10:34).

Katalambano - 14v - Mk. 9:18; Jn. 1:5; Jn. 8:3; Jn. 8:4; Jn. 12:35; Acts 4:13; Acts 10:34; Acts 25:25; Rom. 9:30; 1 Co. 9:24; Eph. 3:18; Phil. 3:12; Phil. 3:13; 1 Thess. 5:4

Adultery (3430) moicheia from moicheuo = commit adultery) describes an act of sexual intercourse with someone not one's own spouse. Moicheía is a subclass of porneia, which includes all sexual sins. Moicheía involves at least one person who is married. 3x - Matt. 15:19; Mk. 7:21; Jn. 8:3. Three times in the Septuagint - Jer. 13:27; Hos. 2:2; Hos. 4:2. Gilbrant adds that "In the ancient world marital fidelity was expected of the wife only. Acts of adultery between an unmarried man and a married woman or between two married individuals, however, were not tolerated. Yet, a married man’s visit to a prostitute was not regarded as adultery. Thus the ancient world endorsed a double standard for determining adultery. This is radically different from the Biblical attitude where adultery is seen as a violation of the original, divinely instituted marriage bond (Genesis 2:23f.; Exodus 20:14). (Complete Biblical Library Greek-English Dictionary) In sum adultery is "violating the marriage covenant by engaging in sexual behavior mentally (Mt 5:28) or physically with someone you are not married to. The 7th commandment (Ex. 20:14; Deut. 5:18)" (Akin)

QUESTION - What can we learn from the woman caught in adultery?

ANSWER - Note: this section of Scripture, sometimes referred to as the pericope adulterae, is of questionable authenticity. Whether or not the story is original to John’s Gospel, its message fits the character and wisdom of the Lord Jesus.

Self-righteousness is a sin all people are guilty of but often oblivious to in their own selves. Along with other important lessons, Jesus’ encounter with the woman caught in adultery exposes this pharisaical, hypocritical tendency in us all.

John 7:53—8:11 records the touching story of a woman caught in adultery. One day while Jesus was teaching the people in the temple courts, some teachers of the law and Pharisees brought in a woman who they said had been caught in the act of adultery. Making her stand before the crowd, they said to Jesus, “Teacher, this woman was caught in the act of adultery. In the Law Moses commanded us to stone such women. Now what do you say?” (John 8:4–5).

The scribes and Pharisees were hoping to catch Jesus in a trap. In cases of adultery, Jewish law called for stoning (Deuteronomy 22:22). If Jesus recommended that the woman be released, He could be accused of breaking the law or of treating the Law of Moses nonchalantly. On the other hand, if Jesus recommended stoning the woman, He would be breaking Roman law, bringing on the wrath of the government and giving the Jewish leaders occasion to accuse Him. The Jewish leaders cared nothing for true justice, evidenced by the fact they only brought the adulterous woman; justice would naturally demand that the adulterous man face the same treatment.

Instead of stepping into their legalistic snare, Jesus silently stooped down and began tracing His finger in the sand. The Pharisees and teachers kept on questioning Him until He finally stood and said, “Let any one of you who is without sin be the first to throw a stone at her” (John 8:7). Jesus’ response flawlessly preserved both Roman and Jewish law while uncovering the evil intentions in the hearts of the woman’s accusers.

Bending down again, Jesus returned to writing on the ground. One by one, the accusers walked away until Jesus and the woman were left alone. Unlike the Pharisees who had no regard for the woman’s life or well-being, Jesus now cared for her most pressing needs. He did not condemn the woman but extended grace, mercy, and forgiveness.

Jesus asked the woman, “Where are your accusers? Didn’t any of them condemn you?”

“No, Lord,” the woman answered.

Jesus reassured her with words of grace and truth: “Then neither do I condemn you. . . . Go now and leave your life of sin” (John 8:11). With her guilt and shame addressed, Jesus now offered her a new life. Forgiveness (“Go now”) should lead to holiness and newness of life (“Leave your life of sin”).

Perhaps the most striking aspect of the story of the woman caught in adultery is how skillfully it illustrates the harmony of justice and mercy in Christ’s salvation. God pronounces judgment on sin but provides a way to escape condemnation (Romans 3:23; 8:1). Jesus does not encourage the sin, but He loves the sinner. The Lord silences the critics of this world while healing hearts that are burdened with guilt and shame. God never treats sin casually but calls sinners to turn away from their old, corrupt way of life (Ephesians 4:17–24).

The incident of the woman caught in adultery shines light into each of our own hearts and exposes the widespread existence of sin. After Jesus prompted the accusers to consider their own lives, all of them dropped their stones and walked away, knowing they, too, deserved the same punishment.

This episode provides an excellent example for us to follow when we find ourselves reacting judgmentally or with an attitude of self-righteousness toward someone else’s sin. We must remember how much God has forgiven us and that none of us has the right to throw stones (Matthew 6:14–16; Mark 11:25; Luke 6:37). God wishes to reconcile the world to Himself, and Christians are called to be ministers of that reconciliation (2 Corinthians 5:18).

God sent His Son into the world to save us from the condemnation we rightly deserve (John 3:17). This truth is perfectly illustrated in Jesus’ interaction with the woman caught in adultery. GotQuestions.org

Norman Geisler - JOHN 8:3–11 (cf. Rom. 13:4)—Did Jesus repudiate capital punishment in this text? (Page 352 When Critics Ask)

PROBLEM: Passages like Romans 13:4 present a good case for capital punishment, for the passage says, “for it [the government] does not bear a sword for nothing; for it is a minister of God, an avenger who brings wrath upon the one who practices evil” (NASB). In John 8 a woman is caught in an adulterous situation, which was cause for stoning according to the Mosaic Law. Yet Jesus did not seek her death, but rather forgave her sin. Did Jesus thereby reject capital punishment?

SOLUTION: First, the authority in Romans 13 is the Roman government and the authorities in John 8 are Jewish ones. The point is that the Jews had to act under Roman law. For instance, if they were really going to stone a woman, why did they seek the help of Pilate in the crucifixion of Jesus? For in John 18:31 the Jews respond to Pilate saying, “It is not lawful for us to put anyone to death.” But in the case of the adulterous woman, they were ready to stone her.

Second, they did not act in accordance with the Law itself. The Law stated that both the parties, male and female, had to be brought before the people (Deut. 22:22–24). Since this woman was caught in the very act (v.4), why wasn’t the man brought out with the woman to be stoned? The scribes and Pharisees who were supposed to be law abiding citizens failed in a key aspect of their own law.

Third, the motives of these scribes and Pharisees were wrong. They used this opportunity to try to trap Jesus so that they might have a reason for accusing Him (v.6). The crime of adultery did not seem important to them. Rather, it seemed more important to find cause for accusation against Jesus.
This passage, then, is not a good text for anyone who wants to propose that Jesus opposed capital punishment. In fact, other places of Scripture seem to support the very idea (see Gen. 9:6 and Matt. 26:52).

John 8:4 they said to Him, "Teacher, this woman has been caught in adultery, in the very act.

John 8 - Multiple Sermons and Commentaries

TESTING THE TEACHER
TO BE A JUDGE

They said to Him, "Teacher (didaskalos), this woman has been caught (katalambano) in (present tense - committing) adultery (moicheuo), in the very act - Note their subtle (sinister) nature at politely addressing Jesus as Teacher. Two faced (duplicitous) is a modern idiom that would accurately describe these religious leaders. Caught is in the perfect tense so that they are saying not only was she caught in the act, she was still guilty of committing that act of sin.

Robertson on in the very act (autophoros) - Old adjective autophōros from autos, self, and phōr, thief, so caught in the act of theft, then extended to any crime in which one is caught. Old idiom, but not elsewhere in the Greek Bible. One example in a Berlin papyrus.

D A Carson - Adultery is not a sin one commits in splendid isolation: one wonders why the man was not brought with her. Either he was fleeter of foot than she, and escaped, leaving her to face hostile accusers on her own; or the accusers themselves were sufficiently chauvinistic to focus exclusively on the woman. The inequity of the situation arouses our feelings of compassion, however guilty she herself was. (Borrow The Gospel according to John)

Bruce Barton - Though indignant toward this woman’s sin, the religious leaders brought her to Jesus with political, not spiritual, motives in mind. They forgot the obvious fact that catching someone in the very act of adultery involves catching two people. Their devaluation of the woman (while ignoring the man’s sin) made her no more than a pawn in their efforts to trap Jesus. (BORROW John - Life Application Commentary)

KJV Bible Commentary (online) has an interesting consideration - The Feast of Tabernacles had just been celebrated and acts of immorality during that festive week were not unusual. The scribes attempted to put Christ in a dilemma.

Ryrie objects that "If this were true, why was not the man also charged? Furthermore, was a warning first given, as was required?" (BORROW Ryrie Study Bible)

As Steven Cole points out "All of us, like this woman, have been caught in the act of sin and stand condemned by God’s holy law. To catch someone in the act of adultery so that it would hold up in a Jewish trial for execution was no small feat. The witnesses actually had to have seen the couple going through physical movements that could be capable of no other explanation (Leon Morris, p. 885, note 12 - BORROW The Gospel according to John). Compromising circumstances, such as seeing a couple coming from a room where they had been alone, or even seeing them lying on the same bed, were not sufficient. The witnesses had to have seen the same acts at the same time in the presence of each other for their testimony to hold up in a Jewish court. So it’s very likely that the scribes and Pharisees had set a trap to catch this woman so they could trap Jesus on the horns of a dilemma and accuse Him (Jn 8:6).

THOUGHT - Why does the evangelical church tend to overlook the sins of hypocrisy, legalism, gossip, and pride, but judge sins like drunkenness, immorality, homosexuality, etc.? (Steven Cole)

Teacher (1320) didaskalos from didasko = teach to shape will of one being taught by content of what is taught <> cp didaskalía) is one who provides instruction or systematically imparts truth. The teacher teaches in such a way as to shape will of one being taught by content of what is taught. Someone has said that "The great teacher is the one who turns our ears into eyes so that we can see the truth." Henry Brooks added that "A (Bible) teacher affects eternity; he can never tell where his influence stops." Didaskalos refers to Jesus (the Master Teacher in 41 of 58 NT uses. Twice Jesus calls Himself Teacher (Mt 26:18, Jn 13:13-14+). He is referred to as Teacher by His disciples (Mk 4:38+; Mk 9:38+; Mk 13:1+; Lk 7:40+; Lk 21:7+), by the Pharisees (Mt 8:19, 12:38), by Pharisees and Herodians (Mt 22:16); Sadducees (Mk 12:19+), a teacher of the law (Mk 12:32+), Jewish deceivers (Lk 20:21+); the rich young ruler (Lk 18:18+), tax collectors (Lk 3:12+) and His friend Martha (Jn 11:28+). As an aside someone has said our great Teacher writes many of His best lessons on the blackboard of affliction. Richards writes that "Jesus’ teaching focused on shaping the hearers’ perception of God and God’s kingdom, and thus it dealt with the implications of a personal relationship with God. In John’s Gospel, much of Jesus’ public instruction focused on himself and his own place as Son of God."

Didaskalos in John - Jn. 1:38; Jn. 3:2; Jn. 3:10; Jn. 8:4; Jn. 11:28; Jn. 13:13; Jn. 13:14; Jn. 20:16

John 8:5 "Now in the Law Moses commanded us to stone such women; what then do You say?"

Moses: Lev 20:10 De 22:21-24 Eze 16:38-40 23:47
what: Mt 5:17 19:6-8 22:16-18
John 8 - Multiple Sermons and Commentaries

Related Passages:

Leviticus 20:10 ‘If there is a man who commits adultery with another man’s wife, one who commits adultery with his friend’s wife, the adulterer and the adulteress shall surely be put to death.

Deuteronomy 22:22-24 “If a man is found lying with a married woman, then both of them shall die, the man who lay with the woman, and the woman; thus you shall purge the evil from Israel. 23 “If there is a girl who is a virgin engaged to a man, and another man finds her in the city and lies with her, 24 then you shall bring them both out to the gate of that city and you shall stone them to death; the girl, because she did not cry out in the city, and the man, because he has violated his neighbor’s wife. Thus you shall purge the evil from among you.

A "POP TEST"
FOR JESUS

I say "pop test," but I doubt if any test surprised Him or caught Him off guard. Oh, to be more like our Savior and Lord! Amen

Now in the Law Moses commanded us to stone such women; what then do You say - The religious serpents first remind Jesus of the Law of Moses and make no allusion to allowing for a trial for this woman. The religious leaders present Jesus with a "Gotcha now" test - stone her and keep the law but break the Roman law (against capital punishment) or don't stone her and break the Law of Moses! What then do You say was their attempt to catch Jesus, not to punish the woman.

NET Note - The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death (Lev 20:10, Deut 22:22), but they mentioned only such women.

D A Carson - Was the woman married, or single and betrothed? Stoning is the biblically prescribed punishment for a betrothed virgin who is sexually unfaithful to her fiancé, a punishment to be meted out to both sexual partners (Dt. 22:23–24). Elsewhere (Lv. 20:10; Dt. 22:22) death is prescribed for all unfaithful wives and their lovers, but no mode (such as stoning) is laid down....Although capital punishment by stoning is still meted out today in some Muslim countries for the offence of adultery, there is little evidence that it was carried out very often in first-century Palestine, especially in urban areas. (Borrow The Gospel according to John)

Jamieson on what then do You say? - hoping, whatever He might answer, to put Him in the wrong:—if He said, Stone her, that would seem a stepping out of His province; if He forbade it, that would hold Him up as a relaxer of the public morals. But these cunning hypocrites were overmatched.

Steven Cole -We tend to look on the woman in this story as the great sinner, while overlooking the fact that the scribes and Pharisees were just as evil, if not more so, in God’s sight. They were callously sinning against this woman. We can’t say for certain, but probably she was a young girl. In the Law of Moses, the penalty for adultery was death for both partners, without stipulating the means of death. But if the girl was engaged to be married, the penalty was specifically stoning to death (Deut. 22:22–24). Since Jewish girls were often engaged as young as 13 or 14, this girl may have been a frightened teenager. Clearly, they didn’t care about her at all. If they had cared about her, they could have held her in private custody until they brought formal charges against her. But they didn’t care about her feelings or about humiliating her in public. She was just a pawn for them to use and discard in their attempt to trap Jesus. But, even more seriously than sinning against this woman, these religious leaders were also sinning against the sinless Son of God. Their aim was to destroy Jesus and they were using both this woman and the Scriptures to do it! They weren’t concerned about God’s honor or about holiness among God’s people. It just so happened that the Law gave them ammunition to use against this woman and against Jesus. They were using Scripture to judge others, but not to judge themselves.

THOUGHT - That’s very common in Christian circles. People use the Bible for their own selfish ends, to judge others or to bring down their enemies. But they never apply it to themselves. And so it is often religious people—those professing to know Christ—who are just as guilty of sin as openly immoral people are...."For all have sinned and fall short of the glory of God.” (Ro 3:23) So whether we fit more with the immoral woman or with the self-righteous, unloving Pharisees, who used the Bible for their own sinful purposes, we need to see ourselves in this story. It convicts us all of our sin and guilt before God. (Steven Cole)

Henry Morris - Leviticus 20:10 and Deuteronomy 22:22 indicate that both parties to the adultery were to be put to death. Since the woman was caught "in the very act" (John 8:4), it is obvious that the man was caught also, so the hypocrisy of the scribes and Pharisees is apparent in their double standard. They were concerned with finding an action they could take against Jesus, not with upholding the Mosaic law.

Believer's Study Bible - The question bears every indication of a deliberate plot. To go against Moses is to incur displeasure from the people. To concur with Moses is to go against Roman law.

John 8:6 They were saying this, testing Him, so that they might have grounds for accusing Him. But Jesus stooped down and with His finger wrote on the ground.

testing: Nu 14:22 Mt 19:3 Lu 10:25 11:53,54 20:20-23 1Co 10:9
But: Jn 8:2 Ge 49:9 Jer 17:13 Da 5:5
as though he heard them not (only in KJV): Ps 38:12-14 39:1 Pr 26:17 Ec 3:7 Am 5:10,13 Mt 10:16 15:23 Mt 26:63
John 8 - Multiple Sermons and Commentaries

PUTTING JESUS ON THE
HORNS OF A DILEMMA

This is a parenthetical note by the author of John 7:53–8:11.

Horns of the dilemma is a saying which describes a situation in which one is struggling to choose between two problematic or unappealing options. Figuratively it presents a situation in which one is having to decide between two options, both of which are generally considered undesirable or unfavorable alternatives. Another apropos idiom would be the proverbial rock and a hard place.

Steven Cole describes the "horns of the dilemma" for Jesus - Either He would agree that the woman must be stoned, thereby undermining His reputation as the Savior of sinners and probably getting Him into trouble with the Roman authorities, who didn’t give the Jews the right of capital punishment; or, He would show her mercy, thus proving that He did not uphold the Law of Moses and was soft on sin. That this was a deliberate trap is also seen by the fact that they only brought one sinner to Jesus. You don’t commit adultery all alone! So where was the man? Probably he was on their side in the trap and thus was allowed to escape.

MacArthur adds "If He objected to stoning her, He would be guilty of opposing the Mosaic Law, and thus discredit His claim to be the Messiah. On the other hand, if He agreed with her accusers that she should be stoned, His reputation for compassion toward sinners (cf. Matt. 9:11; Luke 7:34; 15:2; 19:7) would be destroyed. Further, the Jewish leaders could then report Him to the Romans as having instigated an execution in defiance of Roman authority (cf. John 18:31). (See John Commentary)

They were saying this, testing (peirazo) Him, so that (hina - introduces purpose clause) they might have grounds for (present tense - continually) accusing (kategoreo) Him - Testing (peirazo) is a morally neutral word, so the character of the test, whether for good or for evil, depends on the character of the "tester," in this case the evil character of these religious bigots. In short they wanted Jesus to "fail their test!" They continually laid traps in an attempt to catch Jesus into saying something they could use to destroy Him (see attempts in Mt 4:1 Mt. 16:1; Mt. 19:3; Mt. 22:18; Mt. 22:35; Mk. 1:13; Mk. 8:11; Mk. 10:2; Mk. 12:15; Lk. 4:2; Lk. 11:16; Jn. 6:6) What was the basis for their test? Or we might better say how were they seeking to trap Jesus (theologically)? Moses had written the following regarding those caught in adultery "then you shall bring them both out to the gate of that city and you shall stone them to death; the girl, because she did not cry out in the city, and the man, because he has violated his neighbor’s wife. Thus you shall purge the evil from among you." (Dt 22:24+) And so the religious legalists bring this woman to see if Jesus will approve stoning her to death. They were seeking to put Him in a bind because the Roman law forbade such an act. The leaders thought "We've got Him now. Whatever He does, He will break a law, either of Moses or of the Romans!"

Hendriksen on testing Him - The verb peirazo is here used in its evil sense (contrast John 6:6), to lead into sin. Their purpose clearly was this: to cause Jesus to give an answer which would be in violation of the law of Moses; next, to place this as an official charge against him; then on the basis of this charge, to have him condemned by the Sanhedrin at an official session; and finally, by branding him as a transgressor, to destroy his influence with the people. This purpose may also explain why the man who was involved in this transgression was not brought before the Lord. For the fabrication of a charge against Jesus the arrest of one party was sufficient. In this connection it is not at all certain that the scribes and Pharisees actually meant to have this woman stoned. They were not primarily interested in her; they were simply using her case in order to get at Jesus, who was their real intended victim! And in order to carry out their diabolical purpose against him, they threw kindness and diffidence to the winds. The shame or fears of this woman, in being thus publicly exposed, meant nothing to them as long as their purpose was being achieved. Such were the “religious” leaders in Jerusalem! (BORROW Exposition of the Gospel according to John - chapters 7-21)

The same word translated accusing (kategoreo) is used in Revelation of Satan, the father of these evil men (Jn 8:44), John describing him as "the accuser (kategoreo) of our brethren" (Rev 12:10). We are not surprised for these men in the name of religion were doing the devil's work (Jn 8:44 - "a murderer") in seeking to murder Jesus.

But Jesus stooped down and with His finger wrote on the ground - But highlights the contrast with the nefarious intentions of these religious scoundrels. Note that He does not respond verbally but physically. The finger of God was writing on the ground He had created. We speculate in vain (in my opinion) as to what He wrote, except to say it radically impacted all who read it as their subsequent actions demonstrate. Stooped down (kupto) is same word John Baptist used saying he was "not fit to stoop down and untie the thong of His sandals." (Mk 1:7+) And yet here we see the King of Glory stoop low to teach men about grace and forgiveness.

Steven Cole - “What did He write?” Here’s the answer: Nobody knows! Some have said that He was stalling for time so that He could think of what to say, but that demeans our all-wise Lord. Some say that He was writing the Pharisees’ sins in the dust, like people today write, “Wash me” in the dust of a dirty car. Others say that He was writing the Ten Commandments, which God wrote with His finger on the tablets of stone. Calvin suggested that He was shaming His enemies by ignoring them, showing that they were unworthy to be heard. But, the bottom line is, the text doesn’t tell us and so everyone is just guessing.

Henry Morris - The only other recorded instance of God writing "with his finger" is when God wrote the Ten Commandments on two slabs of stone (Exodus 31:18). It would have been profoundly significant, as well as profoundly stirring and convicting to the woman's accusers, if Jesus also was seen writing out these commandments instead of speaking. The account does not say what He wrote but this would seem to be the most probable suggestion.

A T Robertson - Imperfect active of katagraphō, old compound, here only in N. T., to draw, to delineate, to write down, apparently inchoative, began to write on the sand as every one has done sometimes. The only mention of writing by Jesus and the use of katagraphō leaves it uncertain whether he was writing words or drawing pictures or making signs. If we only knew what he wrote! Certainly Jesus knew how to write. And yet more books have been written about this one who wrote nothing that is preserved than any other person or subject in human history. There is a tradition that Jesus wrote down the names and sins of these accusers. That is not likely. They were written on their hearts.

Believer's Study Bible - Since this is the only instance on record where Jesus writes, speculations on what He wrote abound, some of which have crept into later manuscripts. His action is probably simply a wise and studied refusal to fall into the Jews' trap.

Testing (3985) peirazo from the noun peira = test from peíro = perforate, pierce through to test durability of things) is a morally neutral word simply meaning “to test”. Whether the test is for a good (as it proved to be in Heb 11:17) or evil (Mt 4:1 "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil" cf Ge 3:1-6, Mt 4:1, 1 Cor 10:13, 2 Cor 11:3,4, Ja1:14) depends on the intent of the one giving the test and also on the response of the one tested. (See study of similar word dokimazo) See also word study on related word - peirasmos

Peirazo - 35v - did(1), put(1), put to the test(2), tempt(2), tempted(13), tempter(2), test(6), tested(2), testing(7), tried(2), trying(2). Matt. 4:1; Matt. 4:3; Matt. 16:1; Matt. 19:3; Matt. 22:18; Matt. 22:35; Mk. 1:13; Mk. 8:11; Mk. 10:2; Mk. 12:15; Lk. 4:2; Lk. 11:16; Jn. 6:6; Jn. 8:6; Acts 5:9; Acts 9:26; Acts 15:10; Acts 16:7; Acts 24:6; 1 Co. 7:5; 1 Co. 10:9; 1 Co. 10:13; 2 Co. 13:5; Gal. 6:1; 1 Thess. 3:5; Heb. 2:18; Heb. 3:9; Heb. 4:15; Heb. 11:17; Heb. 11:37; Jas. 1:13; Jas. 1:14; Rev. 2:2; Rev. 2:10; Rev. 3:10

Accusing (2723) kategoreo from kata = against + agora = the assembly, a place of public speaking. Other sources have agoreuo = to speak. The prefixed preposition suggests animosity!) means to speak against a person before a public tribunal or bring an accusation in court. Kategoreo was in everyday use as a legal term, involving criminal charges and accusations To accuse formally and before a tribunal, to bring a charge publicly. The idea is to speak openly against, to condemn or accuse mainly in a legal sense. The cognate word kategoria was a legal technical term that referred to the content of the accusation or charge made against someone. All of the Gospel uses involve accusing Jesus (except John 5:45). Jesus used such a word when he warned the unbelieving Jewish leaders of his day that Moses through the OT law is the one who was bringing charges against them (Jn 5:45). Satan will still scream his vindictive charges against the saints at history’s end, even though he has been overcome by the blood of the Lamb (Rev 12:11). Today the conscience of the pagan generates thoughts that charge him with wrongdoing (Ro 2:15).

Kategoreo - 22v - Matt. 12:10; Matt. 27:12; Mk. 3:2; Mk. 15:3; Mk. 15:4; Lk. 6:7; Lk. 23:2; Lk. 23:10; Lk. 23:14; Jn. 5:45; Jn. 8:6; Acts 22:30; Acts 24:2; Acts 24:8; Acts 24:13; Acts 24:19; Acts 25:5; Acts 25:11; Acts 25:16; Acts 28:19; Rom. 2:15; Rev. 12:10

QUESTION - What was Jesus writing in the dirt/sand when the Pharisees brought to Him a woman caught in adultery?

ANSWER - The story of the woman caught in adultery is found in John 8:1–11. Briefly, the story involves the scribes and Pharisees who, in their continuing efforts to trick Jesus into saying something they could hold against Him, brought to Him a woman caught in adultery. They reminded Him that the Mosaic Law demanded her to be stoned to death. “But what do you say?” they asked Him. At this point, Jesus stooped down and starting writing something in the dirt. When He straightened up, He said, “If any one of you is without sin, let him be the first to throw a stone at her” (John 8:7). Then He stooped down and wrote again. One by one, the people left (verses 8–9).

The Jewish leaders had already disregarded the Law by arresting the woman without the man. The Law required that both parties to adultery be stoned (Leviticus 20:10; Deuteronomy 22:22). The leaders were using the woman as a trap so they could trick Jesus. If Jesus said the woman should not be stoned, they would accuse him of violating Moses’ Law. If He urged them to execute her, they would report Him to the Romans, who did not permit the Jews to carry out their own executions (John 18:31).

There is a lot of speculation about what Jesus was writing, including the idea that He was writing a list of the sins committed by each of the Jewish leaders present. Another theory is that, since the woman was “caught in the act” of adultery, perhaps she was naked, and Jesus was writing in the dirt to avert His eyes from seeing the naked woman. Both of these ideas are possible, but there is no way to know for certain. The point of the passage is not what was being written in the dirt, but rather that hypocrisy in judging others is forbidden. Because Jesus upheld the legal penalty for adultery—stoning—He could not be accused of being against the Law. But by saying that only a sinless person could throw the first stone, He highlighted the fact that no one is without sin and the importance of compassion and forgiveness. GotQuestions.org (used by permission)

John 8:7 But when they persisted in asking Him, He straightened up, and said to them, "He who is without sin among you, let him be the first to throw a stone at her."

and said: Jn 7:46 Pr 12:18 26:4,5 Jer 23:29 1Co 14:24,25 Col 4:6 Heb 4:12,13 Rev 1:16 2:16 19:15
He who: De 17:6 Ps 50:16-20 Mt 7:1-5 23:25-28 Ro 2:1-3,21-25
John 8 - Multiple Sermons and Commentaries

LET THE SINLESS
SLING THE STONE!

But when they persisted (epimeno) in asking Him, He straightened up - They persisted is imperfect tense picturing them badgering him over and over to give them an answer. Jesus responded by first rising from stooping to an erect position.

Leon Morris - Evidently the accusers felt that Jesus’ silence arose from an inability to evade giving them the opening for which they were looking. So they pressed their question (“they persisted in questioning him,” BAGD). (Borrow The Gospel according to John)

Hendriksen - What caused his cheeks to burn with indignation was the fact that these men, intent upon committing the sin of murdering the very Messiah, posed as if they were shocked by the infinitely lesser (though still grievous) offence of this woman!..;These scribes and Pharisees were acting in the capacity of witnesses and accusers. Yet the sin of the accused was as nothing in comparison with their perverseness. (Borrow Exposition of the Gospel according to John - chapters 7-21)

And said to them, "He who is without sin among you - After they leaders had persisted in asking Him, He responds to them verbally with a dagger aimed straight at their wicked hearts! Without sin (amanartetos) is used only here and describes the one who is guiltless before God. Oddly, the word is not used for the sinlessness of Jesus, perhaps to bring out the greatness of his freedom from sin by avoiding any suggestion that it was a mere inability to sin.

Jamieson on without sin—not meaning sinless altogether; nor yet, guiltless of a literal breach of the Seventh Commandment; but probably, he whose conscience acquits him of any such sin.

J C 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 Morris - The words of Jesus are both an appeal to conscience and a warning to the hearers that their own lives might very well be at stake. If they stoned the woman, they must be very sure of the witnesses. (Borrow The Gospel according to John)

Steven Cole - Jesus wasn’t saying that human judges in a court of law have to be sinlessly perfect before they can judge others, because then no law could ever be upheld. Rather, Jesus was applying what He taught in Matthew 7:1–5. In other words, these hypocrites had a huge log in their own eyes: They were sinfully using this woman and using Scripture to try to trap Jesus. They came to condemn her and accuse Jesus; but they ended up being accused and condemned. The Law is like a boomerang: You aim it at others and it comes back and conks you on the head. The starting place for receiving God’s mercy is to be convicted by God’s holy law that you are the chief of sinners. (Caught in the Act )

THOUGHT - From this passage we learn that we do not accuse others unless we first thoroughly search our own hearts and minds to make certain that we are pure in every possible aspect (Matthew 7:3). Also, if we must admonish someone, we should do so as instructed in Scripture; we always look to God’s glory and never cause unnecessary division or harm (Matthew 18:15), but we do work to keep the church pure. Moreover, Jesus was the only sinless person in the temple scene, and, instead of condemning the woman, He looked ahead to His work on the cross and offered her life. Likewise, we should use every possible opportunity to forgive and to reach out with the gospel and the love of Christ, always remembering that we, too, are sinners in need of the Savior (Romans 3:23). (GotQuestions)

Bruce Barton - How are we to apply Jesus’ statement about only sinless persons rendering judgment? Jesus was not saying that only perfect, sinless people can make accurate accusations, pass judgment, or exact a death penalty. Nor was he excusing adultery or any other sin by saying that everyone sins. This event illustrates that wise judgment flows out of honest motives. Jesus resolved an injustice about to be committed by exposing the hypocrisy of the witnesses against the woman. By making the accusers examine themselves, he exposed their real motives. Jesus did confront the woman’s sin, but he exercised compassion alongside confrontation. As with the woman at the well (chapter 4), Jesus demonstrated to this woman that she was of greater importance than what she had done wrong. (BORROW John - Life Application Commentary)

QUESTION - What did Jesus mean when He said, “He who is without sin can cast the first stone”?

ANSWER - Jesus’ statement “If any one of you is without sin, let him be the first to throw a stone at her” is found in John 8. Jesus was teaching in the temple when the scribes and Pharisees brought to Him a woman who had been caught in the act of adultery, and they asked Him if she should be stoned as required by the Law of Moses. However, they cared nothing about this woman; they were using her to trap Jesus. In their minds, if He told them to set the woman free, they could claim He did not hold to the Law of Moses. If He told them to stone her, they could claim He was not the Savior; and, if He said nothing, they could claim He lacked wisdom. Jesus did not answer immediately but stooped and wrote something on the ground, and they kept pressing Him. Finally, the Lord said, in essence, “Go ahead and stone her because that is what the Law requires. But the Law also requires that the first stone be thrown by a person who is sinless in connection with this charge” (John 8:6–7).

There is no doubt that this woman was guilty of a capital offense and that the Law required that she be stoned, but the Law also required that the guilty man be stoned as well (Deuteronomy 22:22), that witnesses be produced, and that a witness begin the execution. But the Jewish leaders came with venom against Jesus and were thwarted by their own single-minded hate. They did not produce the guilty man, and they were unwilling or unable to produce the required witnesses. We do not know what Jesus wrote, but, after He wrote a second time, the Jews left one by one, from the oldest to the youngest, without saying another word. Jesus then set the woman free with a warning to her to sin no more.

From this passage we learn that we do not accuse others unless we first thoroughly search our own hearts and minds to make certain that we are pure in every possible aspect (Matthew 7:3). Also, if we must admonish someone, we should do so as instructed in Scripture; we always look to God’s glory and never cause unnecessary division or harm (Matthew 18:15), but we do work to keep the church pure. Moreover, Jesus was the only sinless person in the temple scene, and, instead of condemning the woman, He looked ahead to His work on the cross and offered her life. Likewise, we should use every possible opportunity to forgive and to reach out with the gospel and the love of Christ, always remembering that we, too, are sinners in need of the Savior (Romans 3:23). GotQuestions.org (used by permission)

John 8:8 Again He stooped down and wrote on the ground.

John 8 - Multiple Sermons and Commentaries

SAVIOR'S SECOND
STOOPING

Again He stooped down and wrote (grapho) on the ground - Again it is pointless to speculate what He wrote. We simply do not know.

Jamieson - The design of this second stooping and writing on the ground was evidently to give her accusers an opportunity to slink away unobserved by Him, and so avoid an exposure to His eye which they could ill have stood. Accordingly it is added.

John 8:9 When they heard it, they began to go out one by one, beginning with the older ones, and He was left alone, and the woman, where she was, in the center of the court.

being convicted (KJV): Ge 42:21,22 1Ki 2:44 17:18 Ps 50:21 Ec 7:22 Mk 6:14-16 Lu 12:1-3 Ro 2:15,22 1Jn 3:20
to go out one by on: Job 5:12,13 20:5,27 Ps 9:15,16 40:14 71:13 Lu 13:17
He was left alone: Jn 8:2,10,12
John 8 - Multiple Sermons and Commentaries

Related Passages:

Romans 2:15+ in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them,

JESUS TURNS THE
TABLES AGAIN!

Turn the table means to change or reverse something dramatically, to cause a reversal of someone's plans, to make one's plans turn back on one. Reverse a situation and gain the upper hand. If you turn the tables, youi gain an advantage over someone or cause them problems, after a time when they have had (or thought they had) an advantage over you. Jesus was an Expert at turning tables (see Mt 21:12, Mk 11:15)!

The KJV (Textus Receptus) adds "being convicted by their own conscience." (Jn 8:9KJV). While the context (and the actions of the accusers) certainly imply their consciences were smitten, this text is not accepted as authentic by most of the modern translations.

When they heard it - The verb heard indicates that it was not what they saw written on the ground that had the greatest impact on them, but it was from what they heard Him speak in John 8:7.

They began to go out one by one - NET = "they began to drift away one at a time." NLT = "they slipped away one by one." To go out is in the imperfect tense which depict them beginning to slither away one after another, after another, giving us the picture of something like a procession. Jesus had told them to look at themselves in the mirror (so to speak) before they picked up a stone to throw! That's a good principle for all of us, beloved! While the consciences of these men was undoubtedly blunted or weak, they clearly were not seared, for their consciences accused them one by one (cf Ro 2:15).

“Those who had come to shame Jesus now leave in shame"
-- D A Carson

Beginning (archo) with the older ones (presbuteros), and He was left (kataleipo) alone, and the woman, where she was, in the center of the court - What about the crowd that had come to hear His teaching? Had they also left? The text does not say. The "exodus" began with the elders, those who had the most sins to remember! The accusers of the woman now stand accused and convicted by Jesus' words and also presumably by what He wrote on the ground. He was left alone means that every one of the accusers departed.

Barton on the older ones leaving first - Evidently the older men were more aware of their sins than the younger. Age and experience often temper youthful self-righteousness. We all have a sinful nature and are desperately in need of forgiveness and transformation. None of us would have been able to throw the first stone; none of us can claim sinlessness. We, too, would have had to walk away. (BORROW John - Life Application Commentary)

John MacArthur - Ironically, those who came to put Jesus to shame left ashamed; those who came to condemn the woman went away condemned

Steven Cole - rather than falling at Jesus’ feet and asking for mercy, they left Him and went out. Perhaps the oldest left first because they had the most sins of which to feel guilty. But none of them repented, because as a group they kept pressing for Jesus’ death until they finally succeeded. (Caught in the Act )

Leon Morris points out that "If the witness was false, or not legally valid, and the woman was killed, the oldest men present would have a major share of the responsibility. So they went out....When the force of Jesus’ words struck home they were no longer interested in her sin, but in their own. They made no attempt to interfere with her, for she was left “still standing there.” (Borrow The Gospel according to John)

Jamieson - While the trap failed to catch Him for whom it was laid, it caught those who laid it. Stunned by the unexpected home thrust, they immediately made off—which makes the impudence of those impure hypocrites in dragging such a case before the public eye the more disgusting.

Henry Morris - It was the tradition that in an execution by stoning, the oldest should cast the first stone and so on. Thus, in this case, the eldest accuser was the first to be convicted--by the divine accusing finger--that he also had broken God's law and thus deserved to die. Only Jesus had the right, therefore, to stone her, but He also had the right to forgive her (Luke 5:23,24) and did so--evidently because He knew she was repentant (John 2:25).

Mounce on left alone...in the center - The NIV circumvents the problem of how the woman could be “in the midst” (en mesō) when no one else remained by translating the phrase with “still standing there.” Hendriksen, 2:39, is probably right in surmising that only the scribes and Pharisees had gone, leaving the rest of the crowd intact—thus she could still be “in the midst.” There was no reason why those who were not involved in the charge against the woman should leave. (See Expositor's Commentary - Luke---Acts)

J C 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 Cole - in this story there is no direct statement that the woman was repentant, but I think we can infer that by Jesus’ gracious words to her. He knew what was in every heart and He was always quick to offer grace to the broken. By not stating that she was repentant, the story illustrates the truth that God first revealed to Moses (Exod. 33:19b, cited in Rom. 9:15), “I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion.” It is God’s privilege and His delight to show grace to undeserving sinners.....The only sinless person in the temple that day who legitimately could have thrown a stone at the adulteress showed her mercy. And if you are heavy with your load of sin and guilt, come to Jesus and cry out for mercy and He will not condemn you. Like the publican in Jesus’ parable (Luke 18:14), you will go to your house justified, declared righteous before God!

Jamieson - What inimitable tenderness and grace! Conscious of her own guilt, and till now in the hands of men who had talked of stoning her, wondering at the skill with which her accusers had been dispersed, and the grace of the few words addressed to herself, she would be disposed to listen, with a reverence and teachableness before unknown, to our Lord’s admonition. “And Jesus said unto her, Neither do I condemn thee, go and sin no more.” He pronounces no pardon upon the woman (such as, “Thy sins are forgiven thee” [compare Lu 5:28; 7:48]—“Go in peace” [compare Mk 5:34; Lu 7:50; 8:48]), much less does He say that she had done nothing condemnable; He simply leaves the matter where it was. He meddles not with the magistrate’s office, nor acts the Judge in any sense (Jn 12:47). But in saying, “Go and sin no more,” which had been before said to one who undoubtedly believed (Jn 5:14), more is probably implied than expressed. If brought suddenly to conviction of sin, admiration of her Deliverer, and a willingness to be admonished and guided by Him, this call to begin a new life may have carried with it what would ensure and naturally bring about a permanent change. (This whole narrative is wanting in some of the earliest and most valuable manuscripts, and those which have it vary to some extent. The internal evidence in its favor is almost overpowering. It is easy to account for its omission, though genuine; but if not so, it is next to impossible to account for its insertion).

Condemn (2632) katakrino from kata = down, against + krino = to assess, then to separate or distinguish, then to give an opinion upon, judge, then to decide or determine and finally to judge (to judge one down [kata = down]), pronounce judgment or to condemn) means to give judgment against, pass sentence upon, pass judgment against and hence to condemn, this latter action implying there has been a crime. It means to pronounce sentence against or to adjudge guilty and always denotes an adverse sentence (to sentence to punishment). Katakrino in secular Greek was a legal technical term for pronouncing a sentence after reaching a verdict or decision against someone. To declare an evildoer guilty.

In our modern parlance, the word condemn is often used with a "lighter" meaning such as to censure, to express strong disapproval, to denounce, etc. Most Biblical uses of katakrino are not "light" as evidenced by repeated use of this verb to describe Jesus being condemned to death. Similarly all who disbelieve will be condemned, which is not simply censured, etc, but sentenced to eternal separation from God.

Katakrino - 18v - Matt. 12:41; Matt. 12:42; Matt. 20:18; Matt. 27:3; Mk. 10:33; Mk. 14:64; Mk. 16:16; Lk. 11:31; Lk. 11:32; Jn. 8:10; Jn. 8:11; Rom. 2:1; Rom. 8:3; Rom. 8:34; Rom. 14:23; 1 Co. 11:32; Heb. 11:7; 2 Pet. 2:6

John 8:11 She said, "No one, Lord." And Jesus said, "I do not condemn you, either. Go. From now on sin no more."

I do not condemn you: Jn 8:15 3:17 18:36 De 16:18 17:9 Lu 9:56 12:13,14 Ro 13:3,4 1Co 5:12
Go: Jn 5:14 Job 34:31 Pr 28:13 Isa 1:16-18 55:6 Eze 18:30-32 Mt 21:28-31 Lu 5:32 13:3,5 15:7,10,32 Ro 2:4 5:20,21 1Ti 1:15,16 2Pe 3:15 Rev 2:21,22
John 8 - Multiple Sermons and Commentaries

Related Passage:

John 5:14+ Afterward Jesus *found him in the temple and said to him, “Behold, you have become well; do not sin (present imperative with a negative) anymore, so that nothing worse happens to you.”

NO CONDEMNATION
COMMANDS A NEW DIRECTION

She said, "No one (oudeis - not one single one), Lord (kurios)." - No one Lord does not mean she is acknowledging Jesus as "The Lord," for kurios in this context could simply mean "sir." It is however notable that she does not attempt to excuse her sin. Perhaps she does begin to recognize Jesus as Lord.

And Jesus said, "I do (oude - absolutely do) not condemn (katakrino) you, either - Jesus is the One to Whom the Father has given all judgment and here he clearly states to this adulteress, "no condemnation!" Not guilty! While He does not say "Your sins are forgiven," that surely seems implied or He could not have said she was not condemned.

This non-judgmental declaration by Jesus reminds us of John 3:17+ "For God did not send the Son into the world to judge the world, but that the world might be saved through Him."

A T Robertson - Jesus does not condone her sin. See Jn 8:15 for “I do not judge (condemn) anyone.” But he does give the poor woman another chance....One can only hope that the woman was really changed in heart and life. Jesus clearly felt that even a wicked woman can be saved.

Go. From now on sin no more - NIV = "Go now and leave your life of sin." Jesus commands her to Go and sin no more, both commands in the present imperative calling for her to continually leave her former life of sin. Jesus' command is to go a "new direction" in your life. To emphasize, Jesus is not calling for perfection but direction.

THOUGHT - When we are saved Romans 8:1+ tells us we will experience no condemnation because we are in Christ Jesus. But now that we have this new position (in Christ), we also possess a new power, His power portioned out by His Spirit Who continually gives (energizes) us a new desire and a new power (Php 2:13NLT+) to walk in a new direction that heretofore was neither possible nor desirable (by our fallen flesh)! Now we have the supernatural power to go and not habitually sin as we once did when we were under the power of sin.

D A Carson on sin no more - The proper response to mercy received on account of past sins is purity in the future (Borrow The Gospel according to John)

Bruce Barton - Jesus didn’t just free her from the Pharisees, he wanted to free her from her sin, so he added, “Go and sin no more.” Jesus didn’t condemn her, but neither did he ignore or condone her behavior. Jesus told the woman to leave her life of sin. (BORROW John - Life Application Commentary)

Steven Cole - He did not say, “Go your way and sin no more and then I will not condemn you.” Her pardon was not dependent on her behavior. Rather, her pardon was the motivation to change her behavior. If forgiveness depends on having a perfect track record, no one could obtain it, because we all sin. So God grants forgiveness as a free gift to all who put their trust in what Christ did in dying on the cross for their sins. His free grace then becomes the motive to live in holiness to please the one who gave Himself for us. As Paul says (Rom. 6:1–2), “What shall we say then? Are we to continue in sin so that grace may increase? May it never be! How shall we who died to sin still live in it?” Or (Titus 2:11–12), “For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age ….” God’s amazing grace is the motivation to life a holy life.

John MacArthur agrees with Pastor Cole that Jesus did forgive the woman (and I also agree with this interpretation) - With her accusers gone, there was no one left to condemn her. Exercising His divine prerogative to forgive sin (Matt. 9:6; cf. John 3:17; 12:47), Jesus said, “I do not condemn you, either. Go. From now on sin no more.” Forgiveness does not imply license to sin. Jesus did not condemn her, but He did command her to abandon her sinful lifestyle....This story is far more than a battleground for textual critics. It paints a marvelous picture of the Lord Jesus Christ, whose gracious humility, infinite wisdom, convicting speech, and tender forgiveness are its central themes. All Christians should be grateful to God for sovereignly preserving it. (See John Commentary)

Gerald L. Borchert adds "Jesus’ verdict, “neither do I condemn,” however, was not rendered as a simple acquittal or a non-condemnation. The verdict was in fact a strict charge for her to live from this point on (apo tou nun) very differently—to sin no more (mēketi hamartane). The liberating work of Jesus did not mean the excusing of sin. Encountering Jesus always has demanded the transformation of life, the turning away from sin.… Sin was not treated lightly by Jesus, but sinners were offered the opportunity to start life anew. (See John 1-11: An Exegetical and Theological Exposition)

John Phillips probably takes it a bit far in his interpretation but does agree Jesus must have forgiven her - No one could have invented this story. No one but Jesus could have emptied the temple courts like that. Then he forgave her (Jn 8:11). He set before her a new Lord (8:11a). "Hath no man condemned thee?" he asked. "No man, Lord," she said-and in that simple statement she made Jesus the Savior and sovereign of her life. Years later Paul put it like this: "If thou shalt confess with thy mouth the Lord Jesus... thou shalt be saved" (Romans 10:9). "Lord." She put him on the throne of her heart. She put herself under his authority. The law could only condemn her to death. This man offered her hope when hope was dead. He had not come into the world to judge the world, but that the world through him might be saved (Jn12:47). He would not dismiss her sin; he would die for her sin. (BORROW Exploring the Gospels. John)

Believer's Study Bible - The fact that Jesus did not condemn her to be stoned is not a sign of laxity. Since He forgave her, He attests that she is a sinner, but He also affirms that she stands forgiven. Only the sinless One can forgive because He is the Lamb who bore away the totality of the world's sin (cf. Jn 1:29).

Rodney Whitacre - Jesus grants pardon, not acquittal, since the call to leave off sinning shows he knew she was indeed guilty of the adultery. His noncondemnation is quite different from theirs. They wanted to condemn but lacked the opportunity; he could have done so, but he did not. Here is mercy and righteousness. He condemned the sin and not the sinner (Augustine In John 33.6). But more than that, he called her to a new life. The gospel is not only the forgiveness of sins, but a new quality of life that overcomes the power of sin (cf. 8:32–36; 1 Jn 3:4–6).....Jesus does not say explicitly that he forgives the woman, but such is the implication of his saying he does not condemn her and then telling her to not sin again. So here we seem to have another occasion when Jesus mediates the forgiveness of God (cf. Mt 9:1–8; Mk 2:3–12; Lk 5:18–26; Lk 7:36–50). (Scroll about halfway down the page of the following link for Rodney Whitacre's discussion that begins "This story raises very significant pastoral issues....") (Jesus Forgives a Woman Taken in Adultery John 7:53-8:11)

Merrill Tenney - Meeting a man who was interested in saving rather than exploiting and in forgiving rather than condemning must have been a new experience for her. Jesus’ attitude provided both the motivation and the assurance she needed. Forgiveness demands a clean break with sin. That Jesus refrained from condemning her was a guarantee that he would support her.

Tony Evans - Notice that Jesus demonstrated grace and mercy to the woman (removing her condemnation) before he told her to start living right. A true understanding of grace and mercy does not endorse or promote sin; rather, it’s designed to produce gratitude and holiness (see Rom 6:1–7). We do not obey God in order to earn forgiveness. Rather, grace and mercy are to motivate our obedience. When we truly understand God’s amazing grace, we do not go out and merely sin less—we go out and seek to sin no more. (See Tony Evans Study Bible)

Leon Morris does not think that Jesus offered the woman forgiveness - Jesus’ answer brings the incident to a fitting conclusion. He, too, will not condemn her. But that does not mean that he condones her sin; he tells her to sin no more. The form of the command implies a ceasing to continue an action already started: “Stop your sinful habit.” And “no more” (NIV paraphrases with “leave your life of sin”) points to the thought of no return. She is to make a clean break with sin. Jesus does not refer specifically to adultery (though there cannot be any doubt but that is primarily in mind). His words are perfectly general. He is calling the woman to amendment of life, the whole of life. It should not be overlooked that he says nothing about forgiveness. The guilty woman had as yet given no sign of repentance or of faith. What Jesus does is to show mercy and to call her to righteousness (Borrow The Gospel according to John)

Embarrassing Moments

Jesus said to her, “Neither do I condemn you; go and sin no more.” —John 8:11

Today's Scripture: John 8:1-11

The flashing lights of the police car drew my attention to a motorist who had been pulled over for a traffic violation. As the officer, ticket book in hand, walked back to his car, I could clearly see the embarrassed driver sitting helplessly behind the wheel of her car. With her hands, she attempted to block her face from the view of passersby—hoping to hide her identity. Her actions were a reminder to me of how embarrassing it can be when we are exposed by our choices and their consequences.

When a guilty woman was brought before Jesus and her immorality was exposed, the crowd did more than just watch. They called for her condemnation, but Jesus showed mercy. The only One with the right to judge sin responded to her failure with compassion. After dispatching her accusers, “Jesus said to her, ‘Neither do I condemn you; go and sin no more’” (John 8:11). His compassion reminds us of His forgiving grace, and His command to her points to His great desire that we live in the joy of that grace. Both elements show the depth of Christ’s concern for us when we stumble and fall.

Even in our most embarrassing moments of failure, we can cry out to Him and find that His grace is truly amazing. By: Bill Crowder

Amazing grace—how sweet the sound—
That saved a wretch like me!
I once was lost, but now am found;
Was blind, but now I see.
—Newton

Jesus alone can supply the grace we need for each trial we face.

(Click to go to the full devotional including a related picture and a link at the bottom of the page to one of their excellent devotional booklets. Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

The Slowness Of Wisdom

Whatever I speak, just as the Father has told Me, so I speak. — John 12:50

Today's Scripture: John 8:1-11

When the Pharisees came to Jesus with the woman caught in adultery and asked Him what should be done with her, He knelt for a moment and scribbled in the sand (John 8:6-11). We have no idea what He wrote. But when they continued asking Him, Jesus responded in one short sentence: “He who is without sin among you, let him throw a stone at her first” (v.7). His few words accomplished much in confronting the Pharisees with their own sin, for they walked away one by one. Even today those words resound around the world.

Jesus had such a closeness to and dependence on His Father that He said of Himself, “Whatever I speak, just as the Father has told Me, so I speak” (12:50). Oh, that we had such a relationship with our Father that we knew how to respond with His wisdom!

Perhaps it begins with obeying James’ challenge to be “swift to hear, slow to speak” (1:19). This is not the slowness of ignorance, emptiness, timidity, guilt, or shame. But the slowness of wisdom born of dwelling quietly on the Lord and His thoughts.

We’re often told to stop and think before we speak. But I think we should take it much further and live a life where we’re always listening for God’s wisdom. By: David H. Roper

Lord, grant that we may hear You speak;
For truth within our hearts we seek;
For unto Christ we would be true
And know what He Himself would do.
—D. De Haan

Listen to God before you speak for God.

Look Back Or Ahead?

Forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal. —Philippians 3:13-14

Today's Scripture: Philippians 3:12-21

The great American baseball player Satchel Paige once said in jest, “Don’t look back—something may be gaining on you.” In contrast, George Santayana, a Spanish thinker and writer, noted in 1905, “Those who cannot remember the past are condemned to repeat it.”

So which is it? Do we move on, never looking back, or do we dwell on our past errors to avoid making them again?

Scripture seems to indicate that we should do a little of both. We do need to think back on our lives and learn from our mistakes. That’s part of the process when we confess our sins and ask God for forgiveness. We need to think about our disobedience long enough to seek God’s mercy and then choose to “go and sin no more” (John 8:11). Forgiveness is God’s way of clearing the slate, but it’s our responsibility to depend on the strength of the Holy Spirit who lives within us to avoid repeating the errors of the past. The apostle Paul, for example, acknowledged his past mistakes, drew upon God’s mercy, and then focused on becoming more like Christ (Philippians 3:13-14).

So, is it best for us to look back or to look ahead? We would be wise to do a little of both: We need to look back for forgiveness, then look ahead to make progress. By: Dave Branon

More like the Master I would live and grow,
More of His love to others I would show;
More self-denial like His in Galilee,
More like the Master I long to ever be.
—Gabriel

To grow spiritually, face up to your failures, then focus on Christ for the future.

QUESTION - Why did Jesus tell people to “go and sin no more” if sinlessness is impossible? WATCH ACCOMPANYING VIDEO

ANSWER - There are two instances in the New Testament when Jesus told someone to “sin no more,” and they were each under very different circumstances. The first is when Jesus healed an invalid by the Pool of Bethesda (John 5:1–15). Afterward, Jesus found the man and told him, “See, you are well again. Stop sinning or something worse may happen to you” (verse 14). It is clear that Jesus knew what had caused the man’s condition. We are not told the specifics of the man’s physical impairment, but the context implies that it was caused by sinful choices. Jesus warned the man that he had been given a second chance and that he should make better choices. If the man returned to his sinful behavior, he would have wasted the opportunity Jesus gave him to live whole and forgiven.

The second instance is in the account of the woman taken in the act of adultery (John 8:3–11). When the woman’s accusers brought her before Jesus, expecting Him to pronounce judgment, He told them that the one who was without sin should throw the first stone. One by one, the condemning crowd left. Then Jesus told the woman, “Neither do I condemn you. Go and sin no more” (verse 11). She had been caught. She was guilty. She did deserve stoning according to the Law of Moses (Leviticus 20:10; Deuteronomy 22:22). But the religious leaders who had dragged her there had no concern for holiness. They were trying to trap Jesus into saying that the Law did not matter (verse 6).

Jesus often reminded those religious leaders that He had not come to abolish the Law but to fulfill it (Matthew 5:17). He, as God, was the Author of the Law (2 Timothy 3:16). The Pharisees focused on the letter of the Law but missed the true spirit of it, which is given in Galatians 5:14: “The whole law can be summed up in this one command: ‘Love your neighbor as yourself.’” When Jesus refused to condemn the woman, He was not minimizing the importance of holiness. He was offering her the same kind of forgiveness He offers every one of us (Acts 3:19).

In saying, “Go and sin no more,” Jesus was not speaking of sinless perfection. He was warning against a return to sinful lifestyle choices. His words both extended mercy and demanded holiness. Jesus was always the perfect balance of “grace and truth” (John 1:14). With forgiveness comes the expectation that we will not continue in the same path of rebelliousness. Those who know God’s love will naturally want to obey Him (John 14:15).

When we turn to Christ and receive His forgiveness, we experience a heart change (Luke 9:23; Acts 1:8). Forgiveness is not cheap, and it does not excuse the sin that separated us from God. It cost God everything to offer us the cleansing that pronounces us righteous before Him (John 3:16; 15:13). Rather than continue in the self-centered path that led us astray from Him to begin with, the forgiven can walk in God’s path (Luke 14:27). A move toward God is a move toward righteousness, purity, and holy living (1 Peter 1:16; Romans 8:29). We cannot experience the transforming power of forgiveness without being forever changed.

It goes without saying that the woman caught in adultery did not return to her infidelity. She had met Jesus. She would not be perfect. No one is. But she was forever changed. Her eyes had been opened to the depravity of what she was doing. Sin no longer held the appeal it once did. When we meet Jesus, sin no longer holds its fatal attraction. Grace changes things. “Shall we go on sinning so that grace may increase? By no means! We are those who have died to sin; how can we live in it any longer?” (Romans 6:1–2).When we are born again (John 3:3), the power of the Holy Spirit breaks the power that sin once had over us (Romans 6:6). Once we lived only to please ourselves, but when we have been forgiven, our motivation changes. We now live to please God (Galatians 2:20).

It should be the goal of every Christian to “sin no more,” although we recognize that, while we are in the flesh, we will still stumble (1 John 1:8). God’s desire for each of us is to be holy as He is holy (1 Peter 1:16). We still sin, but sin is no longer a lifestyle choice (1 John 3:9–10). When we fail, we can come to God and ask forgiveness (1 John 1:9; 1 Peter 4:1–2). And if we are truly God’s children, He will correct us, disciplining us when we need it (Hebrews 12:6–11). His work is to conform us to the image of His Son (Romans 8:29).GotQuestions.org (used by permission)

John 8:12 Then Jesus again spoke to them, saying, "I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life."

I am the Light: Jn 1:4-9 Jn 3:19 Jn 9:5 Jn 12:35 Isa 9:2 42:6,7 49:6 60:1-3 Ho 6:3 Mal 4:2 Mt 4:14-16 Lu 1:78,79 2:32 Ac 13:47 26:23
will not walk in the darkness: Jn 12:35,46 Ps 18:28 97:11 Isa 50:10 2Pe 2:4,17 Jude 1:6,13
will have the Light of life: Jn 7:17 14:6 Job 33:28 Ps 49:19 Rev 21:24
John 8 - Multiple Sermons and Commentaries
Click John 8:12 Commentary for more in debt notes, including multiple devotionals
See Note Below on Johannine Dualism - Darkness and Light - from George Alan Ladd.

Related Passages:

John 1:4-9 In Him was life, and the life was the Light of men. 5 The Light shines in the darkness, and the darkness did not comprehend (or overpower) it. 6 There came a man sent from God, whose name was John. 7He came as a witness, to testify about the Light, so that all might believe through him. 8 He was not the Light, but he came to testify about the Light. 9 There was the true Light which, coming into the world, enlightens every man.

John 3:19 “This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil.

John 9:5 “While I am in the world, I am the Light of the world.”

John 12:35 So Jesus said to them, “For a little while longer the Light is among you. Walk while you have the Light, so that darkness will not overtake you; he who walks in the darkness does not know where he goes.

John 12:46 “I have come as Light into the world, so that everyone who believes in Me will not remain in darkness.

Isaiah 9:1-2 But there will be no more gloom for her who was in anguish; in earlier times He treated the land of Zebulun and the land of Naphtali with contempt, but later on He shall make it glorious, by the way of the sea, on the other side of Jordan, Galilee of the Gentiles. 2 The people who walk in darkness Will see a great light; Those who live in a dark land, The light will shine on them.

Isaiah 42:6 “I am the LORD, I have called You in righteousness, I will also hold You by the hand and watch over You, And I will appoint You as a covenant to the people, As a light to the nations,
Isaiah 60:1-3 Arise, shine; for your light has come, And the glory of the LORD has risen upon you. 2 “For behold, darkness will cover the earth And deep darkness the peoples; But the LORD will rise upon you And His glory will appear upon you. 3 “Nations will come to your light, And kings to the brightness of your rising.

Isaiah 60:19 “No longer will you have the sun for light by day, Nor for brightness will the moon give you light; But you will have the LORD for an everlasting light, And your God for your glory.

Malachi 4:2 “But for you who fear My name, the sun of righteousness will rise with healing in its wings; and you will go forth and skip about like calves from the stall.

Luke 2:32 A LIGHT OF REVELATION TO THE GENTILES, And the glory of Your people Israel.”

Psalm 27:1 A Psalm of David. The LORD is my light and my salvation; Whom shall I fear? The LORD is the defense of my life; Whom shall I dread?

Colossians 1:13 For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son,

2 Peter 1:19 So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts.

Acts 26:18 to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’

2 Corinthians 4:6 For God, who said, “Light shall shine out of darkness,” is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ.

Psalm 19:8 The precepts of the LORD are right, rejoicing the heart; The commandment of the LORD is pure, enlightening the eyes.

Psalm 119:130 The unfolding of Your words gives light; It gives understanding to the simple.

Note 4 tall (75') lighted "candelabras" in center of
the Court of the Women (See Note Below)

"I AM THE LIGHT
OF THE WORLD"

Then (oun) in this case marks progress in the narrative. The question is progress from what? Some commentators would say this then marks progression from the events of John 7, especially the famous invitation to come to Him to drink on the last day of the Feast of Tabernacles (Jn 7:37-39) which was followed by a division among the Jews and an aborted attempt to arrest Him. The "then" would follow those events and skip the famous story of the woman caught in adultery in John 7:53-8:11.

Bob Deffinbaugh in his introduction to Jn 8:12-30 says "In this passage, we are in the middle of a great debate between Jesus and His adversaries. Ten times they interrupt Him in this chapter alone. Also, the Jews do not have a clue about what our Lord is saying, and so they misinterpret virtually everything He says. By the end of the chapter, the Jews attempt to stone Jesus. We do not come away from this text with a warm, fuzzy feeling. Instead, it troubles us."

Steven Cole gives some excellent background on the timing of Jesus' enlightening (pun) declaration in John 8:12 - Jesus was in Jerusalem at the Feast of Tabernacles. During that feast, as we’ve seen, the Jews performed a ceremony where a priest went to the Pool of Siloam, drew water in a golden pitcher, and returned in procession to the temple, where he poured it out at the base of the altar. It commemorated God’s provision of water from the rock that sustained Israel in the wilderness (cf. Nu 20:8-11+). It was in connection with that ceremony that Jesus proclaimed whoever drank of Him would have rivers of living water flowing from his innermost being. At that same feast, the Jews performed another ceremony where they lit four huge candelabras or torches in the Court of the Women in the temple (ED: SEE DEPICTION ABOVE - "Every evening during the Feast of Tabernacles, just after the evening sacrifice and before sunset, priests entered the Court of Women to light...giant chandelier-like lampstands." Insights on John), commemorating the fact that the Lord had been a pillar of cloud by day and of fire by night to protect and guide Israel in that desolate desert for 40 years (cf. Ex 13:21-22+; Nu 9:15-23+). That cloud appeared on the day when Israel left Egypt, standing as a barrier between them and Pharaoh’s armies on the night before they crossed the Red Sea. Then as it went with them in that wilderness, it was a graphic symbol of the fact that the Lord God was with His people. If, as we saw last week, the story of the woman caught in adultery (Jn 7:53–8:11) was not a part of John’s original Gospel, then the incident before us, where Jesus claims to be the Light of the world, took place either during or just after the Feast of Tabernacles, when the spectacle of these huge torches being lit in the temple would still be fresh in people’s minds. John 8:20 tells us that Jesus spoke these words in the treasury, as He taught in the temple. The treasury was the place, in the Court of the Women, where people could put their offerings into some trumpet-like receptacles. So, in the same courtyard where the torches were lit, Jesus boldly proclaimed, “I am the Light of the world.” How would you have reacted if you had been a Jew listening there? How should you respond to this astounding claim today? (Jesus: Light of the World )

Jesus again spoke to them, saying - Who is them to whom Jesus again speaks? The answer depends on how you interpret the then in the preceding paragraph. The last words He had spoken to the crowd in John 7 were the famous invitation is John 7:37-39. If we take John 8:1-11 as in the correct order in the Gospel (which is doubtful as discussed above), Jesus spoke only to the scribes and Pharisees and then to the woman after the former group had departed (Jn 8:9). Them therefore would refer to the Jewish crowd that had heard Him in Jn 7:37-39 or had heard His interaction with the legalists and the woman in Jn 8:1-11. Personally I would favor the audience here (that hears about Jesus as the Light) to be the same audience that had heard from His lips about the Living Water, but you be the judge. Either way, Jesus is in the Treasury in the Court of the Women, the most public part of the temple (Jn 8:20), either on the same day (as the "great day of the feast" Jn 7:37) or the following day.

R Kent Hughes - Notice what Christ announced concerning himself: “I am the light of the world.” Those great torches (see pix above) symbolized the Shekinah glory. Christ was saying in effect, “Do you remember the pillar that came between you and the Egyptians near the Red Sea, the pillar that protected you and led you on your wanderings in the wilderness? I am the Light of the world. I am identified with that Shekinah glory.” What a statement! At the very least Jesus was claiming to be God. His conscious identification with the pillar of fire reveals something about his incarnation. Within the cloud that led Israel through the wilderness, there was always a heart of fire that shone forth at night but was sheathed by day. When our Lord came, he sheathed his glory in flesh so we could look upon him. Time and again God is called light in the Old Testament. Almost the last verse in the Old Testament (Malachi 4:2) speaks of Jesus. When Simeon took the baby Jesus in his arms in the temple he sang Luke 1:78-79. Jesus, in John 8, was not only saying he is the light of the world, but that the benefits and comforts that came with the cloud in the wilderness came from him. What a precious, wonderful truth! He is saying, “I was the One who protected you. I guided you through the wilderness. It was I who enveloped the tabernacle. It was I who came into the temple of Solomon and filled it with such glory that the priests could not serve. I am the Shekinah glory.” Such was the claim he made for himself. Living in this dark world, we need to keep this supreme claim before us. Jesus is the light of life in every way. He is the answer. Some of us may be stumbling along, wondering what life is all about. We may feel barely able to take another step. We are confused. Christ says to us, “I am the light of life.” (See John: That You May Believe)

Henry Morris on I am the Light - This is the second of the great "I am" statements of Christ in the gospel of John (John 6:35) which compares Him to the sun. Physically speaking, the sun is the life and light of the physical world (Genesis 1:14-16; John 1:4,9; Revelation 21:23-25; 22:5). Christ indeed did create the sun and even now sustains its life-giving radiations (Hebrews 1:3).

I am (ego eimi) the Light (phos) of the world (kosmos) - The use of I Am (the Greek ego eimi) signifies that Jesus is claiming His DEITY. And He did not say He was "a light" (as among many), but that He was THE Light, the one and only Light to give spiritual enlightenment to the spiritually dark world. THOUGHT: Show this passage to your skeptical friends who say He never claimed to be God! The Lord’s claim to deity was emphatic being the very first thing He said in this passage. We are so used to hearing this declaration, that we fail to get a sense of the impact this statement would have had on the hearers. It sounds somewhat egocentric unless the person saying it is God. One can imagine the surprised reaction of the Jews and the shock of the religious leaders (Jn 8:13). This is the same Man who had also recently proclaimed "I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst." (Jn 6:35) And then even more recently He declared "If anyone is thirsty, let him come to Me and drink. He who believes in Me, as the Scripture said, ‘From his innermost being will flow rivers of living water." (Jn 7:37-38) So the same Man Who had claimed He was the bread of life and was the source of drink to the thirsty, not claimed to be the Light. Jesus' bold claims demanded a verdict! The did then and they still do today! Have you believed in Jesus as your Savior? Do not miss that Jesus does not say He is only the Light of the Jews, but of the world, for the whole world lies in spiritual darkness and needs His Light. And so the promise of Light of the world means that Jesus' light is available to entire world. As Piper says "When this light comes, it not only makes sin plain as foreign and ugly, but it also makes everything good in the world shine with its full and true beauty."

John Piper adds there is one other aspect whereby Jesus is the Light of the world - Jesus being “the light of the world” means that that one day this world will be filled with this light as the waters cover the sea, and all darkness, and all the works of darkness, and all the sons of darkness will be cast out. That’s why Jesus called hell “outer darkness” (Matthew 8:12; 22:13; 25:30). In that day, all will be light. Jesus, the radiance of the Father, will fill the world, and everything will be beautiful with the light of Christ. (I Am the Light of the World) Piper's comment reminds me of that glorious future day when "the earth will be filled With the knowledge of the glory of the LORD, As the waters cover the sea." (Hab 2:14+) Will not His glory be His Shekinah glory, a glorious light for the world. In fact Piper apparently is reminded of the same thought as in Hab 2:14 writing that "Until His light fills the earth as the waters cover the sea—until it and banishes sin and sickness and pain and earthquakes to the outer darkness—until then, even now, His light will help you bear the sorrows of darkness. It will be a soft glow to comfort you in your lonely room after the devastating loss. It will be a lamp on your troubled path. It will reveal the wise and loving face of God behind every frowning providence."

Ryle on why the world needs the Light - These words imply that the world needs light, and is naturally in a dark condition. It is so in a moral and spiritual point of view--and it has been so for nearly 6,000 years. In ancient Egypt, Greece, and Rome, in modern England, France, and Germany, the same report is true. The vast majority of men neither see nor understand the value of their souls, the true nature of God, nor the reality of a world to come! Notwithstanding all the discoveries of art and science, "darkness still covers the earth, and gross darkness the people." (Isaiah. 60:2.)

Steven Cole points out the fascinating parallels of Jesus' claims with the nation of Israel wandering in the wilderness - Note that in John 6, Jesus is the manna in the wilderness who provides for His people’s hunger. In John 7, Jesus is the water from the rock in the wilderness, providing for their thirst. In John 8, Jesus is the pillar of fire in the wilderness, providing protection and guidance by His presence with them. Thus Jesus is the all-sufficient Savior, providing for His people’s every need, even when they are traveling through a barren wilderness on their way to the Promised Land....As I said, in the Old Testament, the Jews recognized the pillar and the cloud as the Lord (Exod. 13:21; 14:19–25). Furthermore, light is often used as a metaphor for God. Psalm 27:1 proclaims, “The Lord is my light and my salvation ….” In a prophecy about Jesus Christ (Matt. 4:16), Isaiah 9:2 predicts, “The people who walk in darkness will see a great light; those who live in a dark land, the light will shine on them.” In Isaiah 42:6 & 49:6, the Lord tells His Servant, the Messiah, that He has appointed Him to be “a light to the nations” (or, “world,” in John 8:12). In Isaiah 60:19–20, God says to His people, “No longer will you have the sun for light by day, nor for brightness will the moon give you light; but you will have the Lord for an everlasting light, and your God for your glory. Your sun will no longer set, nor will your moon wane; for you will have the Lord for an everlasting light.” This is fulfilled in Revelation 21:23–24, where instead of the sun and moon, the nations have the Lamb as their lamp, and that Lamb is identified as “the Lord God” (22:5). Also, 1 John 1:5 tells us, “God is light, and in Him there is no darkness at all.” This reveals that God is absolutely pure and holy. Since Jesus is the light, He is without any sin (John 8:46; Heb. 7:26). Jesus’ claim to be the Light of the world is a claim to be the Lord God in human flesh. (Jesus: Light of the World )

Jesus is the image of the invisible God and the exact radiance of His nature (Heb 1:3, Col 1:15). Jesus comes from God, Who is light (1Jn1:5). “In Him was life, and the life was the light of men” (Jn 1:4). The Word was among men as light before the incarnation (Jn 1:9; Jn 9:5), and light came with the incarnation (Jn 3:19-21; 8:12; 12:46). Christ is light through the illuminating energy of the Spirit (Jn 14:21, 26; 16:13; 1Jn 2:20, 27), which is received through love (Jn 14:22, 23). The object of Christ’s work is to make men sons of light (Jn 12:36, 46), and to endow them with the light of life (Jn 8:12).

Light in the Bible is a symbol of God and His holiness (Acts 9:3; 1Jn 1:5). In John “light” is closely linked with distinguishing between the true and the false, between reality and illusion. As the Light of the world Jesus becomes the one and ONLY source of illumination of spiritual reality. Believe in Him and we see all as it really is (Acts 26:18). Refuse to believe in Jesus and you are left with only “human standards” and spiritual darkness (Jn 3:19, 20).

According to tradition, Light was one of the names of the Messiah. Jesus' description as the Light may have recalled to the Jewish audience Moses' description of the pillar of cloud by day and of fire by night sert (Ex 13:21,22, Ne 9:12). The pillar of fire represented God’s presence, protection, and guidance. Jesus brings God’s presence, protection, and guidance. Jesus' exclusive claim (cf Jn 9:5) as the Light of the world (Gentiles and Jews) would have startled the Pharisees and further inflamed their hatred for him.

John Piper - the way Jesus is the light of the world is precisely by being one with the Father. Jesus is the light of the world because he comes from the Father and speaks for the Father and is going to the Father and is one with the Father (I Am the Light of the World)

Bruce Barton - In the Bible, "light" symbolizes the holiness of God (see also Psalm 27:1; 36:9; Acts 9:3; 1 John 1:5). Jesus is not merely a light or another light, he is the one and only true Light. As the Light, Jesus illumines the truth, gives people spiritual understanding, and reveals to us God himself and what he has done for us. (BORROW John - Life Application Commentary)

In Jn 8:20 we are told that Jesus spoke these words in the Treasury in the Court of the Women, the most public part of the temple. The center of the Court was surrounded by large sections of stadium-like seats. In the open space of the Court sat four huge candelabra, each with four golden bowls, each one filled from a pitcher of oil by a youth of priestly descent. These were lit on the 1st night of the Feast of Tabernacles at the first ceremony called “The Illumination of the Temple”. When darkness fell the candelabra were lit, and the elders danced and led the people in singing psalms before the Lord all night. The brilliance and glow from the burning flames of the huge candelabra were said to be so bright that the light could be seen throughout the whole city. It may have been against this background that Jesus cried out, “I am the Light of the world.” The CANDLESTICK was to be extinguished after the feast, but His light would remain.

He who (present tense - as one's lifestyle continually) follows (akoloutheo) Me - Notice carefully that Jesus is not a Light to those that know about Him, that have an intellectual understanding of Who He is. No, this promise is ONLY for those who follow Him, a clear picture of becoming His disciple, one who walks with Him, obeys Him and remains with Him. These are the ones who receive the promise of the light of life. Note that follows in the present tense speaks of habitual practice, of one's lifestyle (not perfection, but direction!) Follows is also in the active voice, signifying we must make a decision of our will, a volitional choice to follow after Jesus! The only way we can continually follow Jesus is by daily jettisoning self-reliance (fallen flesh will not follow Jesus!) and relying wholly on the Holy Spirit Who gives us the desire and the power to follow Jesus (Php 2:13NLT+). As alluded to he who follows Me is a great description of a disciple as this verb essentially means going in the same way or direction (as Jesus)! Mark it down (in contrast to what some popular commentators like Thomas Constable teach - see his comment on Jn 8:31) EVERY believer is also a disciple! Believers are not subdivided into "have's" and "have not's" but are all equal at the foot of the Cross, as followers of Jesus Christ the Lord.

Follows (akoloutheo) is a technical term in Hebrew and Greek that describes the relationship of a disciple to his teacher. The essence of Christianity in fact lies in those words "follow Jesus." The first thing involved in following Jesus is a cleaving to Him in genuine heart felt (not just head knowledge) trust (= obedience). Trust and obey, for there is no other way to be blessed in Jesus, then to trust and obey! Those cleaving to Him must also follow His leading and imitate His example (1Co 11:1+, 1Jn 2:6+, 1Pe 2:21+, Jn 13:15 - See the vitally important topic Walking Like Jesus Walked! As you study this topic, you may be surprised to learn how Jesus walked for those powerful 3+ years preceding the Cross!) When we walk with Him, He promised we would never walk in darkness!. He is our Lamp wherever we walk, always walking with us, His Spirit within us, filling (controlling) us (Eph 5:18+), enabling us to "Walk by the Spirit." (Gal 5:16+) When Jesus says go, I go. When He says stop, I stop. His sheep know His voice and follow Him (Jn 10:27).

John MacArthur on He who follows Me - In that context, it (follows - akoloutheo) has the connotation of complete submission to Jesus as Lord. God does not accept a half-hearted following of Christ—of receiving Him as Savior, but not following Him as Lord. The person who comes to Jesus comes to Him on His terms, or he does not come at all—a truth Jesus illustrated in Matthew 8:18–22. An even more striking illustration of that principle is found in Jesus’ dialogue with the rich young ruler in Luke 18:18–27.... In a shocking contradiction of contemporary evangelistic principles, Jesus actually turned away an eager prospect (in Luke 18:18–27). But the Lord was not interested in making salvation artificially easy for people, but genuine. He wanted their absolute allegiance, obedience, and submission. In Luke 9:23–24 He said, “If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me. For whoever wishes to save his life will lose it, but whoever loses his life for My sake, he is the one who will save it.”...Following Christ is not burdensome, as walking in the light illustrates. It is far easier than stumbling around in the dark (cf. Jer. 13:16). (See John Commentary)

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 Wiersbe - To "follow" the Lord Jesus means to believe on Him, to trust Him (ED: BUT REMEMBER THAT IF YOU SAY YOU TRUST IN HIM, YOU WILL OBEY HIM!); and the results are life and light for the believer. The unsaved are walking in darkness because they love darkness (John 3:17ff). One of the major messages in this Gospel is that the spiritual light is now shining, but people cannot comprehend it—and they try to put it out (John 1:4-5). (BORROW The Bible Exposition Commentary)

THOUGHT - Jesus was THE Light, but to those who followed Him (disciples), He gave them the privilege and the power to be the Lights of the world (Mt 5:14-16+, cf Php 2:14-15+). Jesus is gone physically, but the influence of His light remains, so the question each of us needs to ask ourselves, is His light shining forth from my innermost being, like a "moon" reflecting the sun (Son)?

John Piper on when we follow Jesus, the Light of the world - notice that when you follow Him you have Him—you have Him as the light of life. “I am the light … Whoever follows me … will have the light …” You will have Me, He says, as your light. If you follow Me, you have Me. I am yours. I am your Shepherd and your Sacrifice and your Living Water and your Bread from Heaven and your God, and your Light. (I Am the Light of the World)

Will (absolutely) not walk (peripateo) in the darkness (skotia) - Jesus gives the promise for those who follow Him. Notice the future tense "will" which identifies this as a prophecy (a prophetic promise) from Jesus to all His followers or disciples. Next notice that Jesus first gives us the negative aspect of the prophetic promise. Not is a strong double negative in the Greek indicating that the believer's new domain is the kingdom of light NOT the kingdom of darkness. It follows (pun intended) that if we are continually following the One Who is the essence of Light, we cannot walk in darkness because darkness has no existence by itself, being definable simply as an absence of light. As an aside, that descriptive definition ("no existence by itself") could be applied to every soul without the Light of the World as their Savior, for while they have a visible, transient "existence," it is meaningless from the perspective of eternity (cf 1Jn 2:17, 1Pe 1:18, Eccl 1:2)! The world is enshrouded (a shroud is used to wrap a corpse!) in spiritual darkness, a symbol of evil, sin, and ignorance (Isa 9:2; Mt 4:16; 27:45; Jn 3:19). The natural man stumbles and gropes about in this world. He knows nothing other than the temporal things of this world as he sees them (cf 2Co 4:18+). His only hope is the hope of living a long life before death overtakes him. Lost men have only a "hope so." Only followers of Jesus have a "hope sure." The lost man or woman walks in darkness, ignorant of real life now and ignorant of the fact that they must endure eternal darkness in the hereafter (cp. Jn 12:35, 46). Men love the darkness and hate the Light of the world because Jesus exposes their evil behavior (Jn 3:19-20+). So if men do not follow Jesus, the Light, by default they walk in (spiritual) darkness. There is no other option available other than Jesus (light) or darkness. Dear reader, will you follow Jesus today or walk in darkness forever?

He who walks in the darkness does not know where he is going!
-- Jesus Christ (Jn 12:35b)

R Kent Hughes - The Israelites in the desert kept their attention on the cloud (Ex 13:21-22). They watched its configuration to see when and where it would move. At night they walked in its light. No matter how dark the night, when they were under the luminous cloud there was no stumbling, no confusion, no fear. Jesus provides similar benefits for those of us who know Him, for we have the light of life. Therefore we can have courage though dwelling in a dark world. Have you ever tried going through an obstacle course blindfolded? The smallest obstacles become difficult obstructions. If we are not walking in the light of Christ, the obstacles that should not be a problem are great stumbling blocks to us. But when we have that light, we understand how to make our way through this dark world. (See John: That You May Believe)

John speaks to walking in the light

"If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. (1Jn 1:6-7+)

Ray Stedman comments on the fact that followers of Jesus do not walk in the darkness - "How many people do not know where they are going, not only after they leave this life, but even down the road a little. They have no idea of what is ahead; they are running into disaster and they cannot even see it coming. But the man who has light can see what is in his pathway."

ILLUSTRATION - Years ago, when I was driving from Dallas to Southern California, I picked up a couple of young hitchhikers. As we were driving past the entrance to the Grand Canyon, I asked them if they had ever seen the canyon. They said, "No," so we decided to spend the night there. It was late at night and pitch black when we turned off the road. We could not see a thing, but we found what seemed to be an open space and crawled into our sleeping bags. When I awoke in the morning the sun was up. I stretched and threw out my arms, only to find that my left arm dropped down in the void! In the darkness of the dead of the night we had actually made our bed on the edge of a cliff that dropped into the Grand Canyon! If we had gone two steps further we would have fallen over the edge. I gave grateful thanks for the light that morning. That is what the light is for. (Ray Stedman)

Ray Stedman goes on to say "Years ago I ran across a wonderful quotation from Dr. Philip Brooks, who was a preacher in the early part of this century. Here is how he described the sunrise: When the sun rose this morning it found the world in darkness, torpid and heavy and asleep, with powers all wrapped up in sluggishness; with life that was hardly better or more alive than death. The sun found this great sleeping world and woke it. It bade it to be itself. It quickened every slow and sluggish faculty. It called to the dull streams and said, "Be quick;" to the dull birds and bade them sing; to the dull fields and made them grow; to dull men and women and bade them think and talk and work. It flashed electric invitation to the whole mass of sleeping power which really was the world and summoned it to action. It did not make the world. It did not start another set of processes unlike those which had been sluggishly moving in the darkness. It poured strength into the essential processes which belonged to the very nature of the earth. It glorified, intensified and fulfilled the earth." I am sure that is what our Lord means because he always draws symbols from nature. In the words, "I am the light of the world; he who follows me will not walk in darkness," he means that not only will he give light to the one who follows him, but he will be the means by which that man will see everything else in his path; and he will be summoned to fulfillment; he will be energized and fulfilled and intensified by the light.

Peter writes that in Christ we have been "called you out of darkness into His marvelous light." (1Pe 2:9+) In Col 1:12-13+ Paul writes believers are to be giving thanks "to the Father, Who has qualified us to share in the inheritance of the saints in Light. For He rescued us from the domain (exousia - the right and the might) of darkness (NOTE: DARKNESS HAS POWER!), and transferred us to the kingdom of His beloved Son."

NET Note - The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary (SEE NOTE). The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to Him. This sets up the contrast in John 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16+) who have physical sight but remain in spiritual darkness. (Jn 9:39,40,41+).

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 Morris on walk - This is the first New Testament reference to the spiritual "walk" of the believer, and it is important to note that the "walk" is to "follow" the steps of Jesus (cf 1Pe 2:21) and "walk (present imperative see our need to depend on the Holy Spirit to obey) in Him" (Colossians 2:6+). In the Old Testament, the first reference is when Enoch and then Noah, "walked with God" (Genesis 5:24; 6:9). The believer is further commanded to "walk in the light" (1 John 1:7), "walk (present imperative see our need to depend on the Holy Spirit to obey) in wisdom" (Colossians 4:5), "walk (present imperative see our need to depend on the Holy Spirit to obey) in love" (Ephesians 5:2), "walk in newness of life" (Romans 6:4), "walk (present imperative see our need to depend on the Holy Spirit to obey) in the Spirit" (Galatians 5:16), "walk in the truth" (3 John 4), and "walk in good works" (Ephesians 2:10). On the other hand, he is not to walk "according to the course of this world" or "as other Gentiles walk, in the vanity of their mind" (Ephesians 2:2; Eph 4:17).

The whole world was lost in the darkness of sin,
The Light of the world is Jesus!
Like sunshine at noonday, His glory shone in;
The Light of the world is Jesus!

Refrain:
Come to the light, ’tis shining for thee;
Sweetly the light has dawned upon me;
Once I was blind, but now I can see:
The Light of the world is Jesus!

No darkness have we who in Jesus abide;
The Light of the world is Jesus!
We walk in the light when we follow our Guide!
The Light of the world is Jesus!

Ye dwellers in darkness with sin-blinded eyes,
The Light of the world is Jesus!
Go, wash at His bidding, and light will arise;
The Light of the world is Jesus!

No need of the sunlight in Heaven we’re told;
The Light of the world is Jesus!
The Lamb is the Light in the city of gold,
The Light of the world is Jesus!

But - This is one of the most glorious changes of direction, when by grace God transfers us in Christ from spiritual darkness to spiritual light.

Will have the Light (phos) of life (zoe) - The one who does not follow Jesus is deceived and tragically spends his or her entire earthly life in spiritual darkness, ignorant of the glorious truths of God, and then in the next life eternally separated from Him. In a word, their life ends up being an empty existence! This tragic truth should move each of us deeply as His followers to seek by the power of the Spirit (Acts 1:8) and the power of the Gospel (Ro 1:16) to snatch those around us out of the future fires that are never quenched (see Jude 1:23, Col 4:3, Ps 126:5,6) LIght of life describes the light which springs from Him and issues forth in real life, true life, a life of fruitfulness as God originally intended for those made in His image. Not only shall followers of Jesus see Him, the Light of life, but we shall possess His supernatural life, today (Col 3:4+) and forever (1Jn 3:2+). Indeed, in this dark world, Christ’s disciples are now the light of the world (Mt 5:14, 15, 16+, Php 2:15+).

THOUGHT - Regarding followers having the Light of life, Paul explains "you were formerly darkness, but now you are Light in the Lord; walk (present imperative see our need to depend on the Holy Spirit to obey) as children of Light." (Eph 5:8+) He does say we are like light but that we are Light! And of course the power Source is "in the Lord!" Based on this truth, he issues his command, which begs the question - Are you (am I) walking as children of Light, in such a way that our light does not blind their eyes but draws their heart to Jesus? Would you like some motivation to let your light shine? Daniel records that "Those who have insight will shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever. (Da 12:3+).

R Kent Hughes adds that "C. S. Lewis once noted that the heavens only reflect or suggest the glory of God, but we share the glory of God with Christ. We will be more glorious than the heavens! In The Weight of Glory (see page 24) Lewis says: "Nature is mortal. We shall outlive her. When all the suns and nebulae have passed away, each one of you will still be alive. Nature is only the image, the symbol, but it is a symbol Scripture invites me to use. We are summoned to pass through nature beyond her to the splendor which she fitfully reflects." I believe that with all my heart. I do not understand it, but I believe there is a glory awaiting every Christian that involves, in some way, shining forth. I do not know if we will be 100 watts or 200, 300, or 1,000! We might be like fireflies. But somehow we are going to enter into the fame and approval of God, and we will be glorious beings far beyond all imagination." (See John: That You May Believe)

Ray Stedman on light of Life - He not only gives me light so that I do not walk in darkness, but, more than that, I "will have the light of life." He makes us light as well, in other words. The life he gives us becomes a light to others, and we begin to help them also (Mt 5:14-16+, Php 2:15+). That is the beautiful picture these words convey.

Henry Morris on light of Life - Note the profound prophetic significance of this claim of Christ. It is as strong an assertion of omnipotent deity as one could imagine, but it does not sound conceited or insane as it would have if it had come from any other man. Rather, it has proved prophetically true for 2000 years. He has been the light of the world--the inspiration for the world's greatest music and art, its most dedicated hospitals and missions, its greatest and most influential nations and governments. Furthermore, millions of individuals who have followed Him have testified that He was the light of their lives as they walked, not in darkness, but in the light of life.

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 Stedman commenting on [Col 3:1-17] writes re "walk": That (referring to Col3:1-4) is the true basis for living a Christian life. Scripture calls it "walking with the Lord." I like that figure because a walk, of course, merely consists of two simple steps, repeated over and over again. It is not a complicated thing. In the same way, the Christian life is a matter of taking two steps, one step after another. Then you are beginning to walk. Those two steps follow in this passage. Paul describes them as, "Put off the old man," and "put on the new." Then repeat them. That is all. Keep walking through every day like that. That is how Scripture exhorts us to live.

Peripateo in John's writings - Jn. 1:36; Jn. 5:8; Jn. 5:9; Jn. 5:11; Jn. 5:12; Jn. 6:19; Jn. 6:66; Jn. 7:1; Jn. 8:12; Jn. 10:23; Jn. 11:9; Jn. 11:10; Jn. 11:54; Jn. 12:35; Jn. 21:18; 1 Jn. 1:6; 1 Jn. 1:7; 1 Jn. 2:6; 1 Jn. 2:11; 2 Jn. 1:4; 2 Jn. 1:6; 3 Jn. 1:3; 3 Jn. 1:4; Rev. 2:1; Rev. 3:4; Rev. 9:20; Rev. 16:15; Rev. 21:24

Darkness (4653) skotia from skotos = darkness) means literal darkness in some NT uses (Jn 6:17, 20:1), but more often (14/16x) is used figuratively to refer to spiritual darkness. In every NT figurative use, darkness is contrasted with light in all but one passage (1Jn 2:11). Darkness has no existence by itself, being definable simply as an absence of light. In the spiritual sense darkness describes both the state and works of a person. It symbolizes evil and sin, everything that life should not be and everything that a person should not do! People who think that the Lord does not see what they do in the dark are mistaken (Ezek 8:12) "Considered in itself darkness it a strongly negative image in human experience. It is physically oppressive; it is the natural environment for a host of evil happenings; and it is associated with death, imprisonment and ultimate evil. Darkness is in principle associated with evil, opposed to God’s purposes of order and goodness in the universe and in human society....Darkness in the Bible is not equal in power to light. " (From Dictionary Of Biblical Imagery)

Skotia - 13v - Matt. 4:16; Matt. 10:27; Lk. 12:3; Jn. 1:5; Jn. 6:17; Jn. 8:12; Jn. 12:35; Jn. 12:46; Jn. 20:1; 1 Jn. 1:5; 1 Jn. 2:8; 1 Jn. 2:9; 1 Jn. 2:11

Related Resource: 7 page discussion of darkness in Dictionary Of Biblical Imagery (page 678) Here is a brief excerpt - "Darkness as a Spiritual Force. The power of darkness in the NT is so vivid that it is more than a symbol, becoming nothing less than a spiritual reality. Jesus himself spoke of “the power of darkness” (Lk 22:53), and Paul spoke of how Christians do not battle against physical enemies but against “the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places” (Eph 6:12 NRSV). The context into which darkness is here placed is the cosmic spiritual battle between good and evil, God and Satan. “What partnership is there between righteousness and lawlessness?” Paul asks. “Or what fellowship is there between light and darkness? What agreement does Christ have with Beliar?” (2 Cor 6:14–15 NRSV). The world itself is divided into “children of light” and children “of the night or of darkness” (1 Thess 5:5). The ultimate power of darkness was manifested with the temporary triumph of evil as Christ hung dying on the cross-a triumph of evil that took the form of a three-hour darkness that left people awestruck (Mt 27:45; Mk 15:33; Lk 23:44)."

POSB - Darkness (skotos, skotia): the word is used in Scripture to describe both the state and the works of man. Darkness is very real in Scripture.

1.  The darkness refers to the world of the natural man who does not know Jesus Christ (John 8:12). The natural man walks in ignorance... of Jesus Christ, of God as revealed by Jesus Christ,  of the real purpose and destiny of life as shown by Jesus Christ. The natural man stumbles and gropes about in this world. He knows nothing other than the things of this world as he sees them. His only hope is the hope of living a long life before death overtakes him. He walks in darkness, ignorant of real life now and hereafter (cp. John 12:35, 46).

2.  The darkness symbolizes unpreparedness and unwatchfulness. It symbolizes the time when evil occurs (1 Thes. 5:4-8).

3.  The darkness is loved by men. Sinful men do their evil deeds under the cover of darkness. Men therefore hate the light because the light uncovers their evil behavior (John 3:19-20).

4.  The darkness is hostile to light (John 1:5). (The Preacher's outline & sermon Bible - BORROW)

Life (2222) zoe in Scripture is used (1) to refer to physical life (Ro 8:38+, 1Co 3:22, Php 1:20+, Jas 4:14, etc) but more often to (2) to supernatural life in contrast to a life subject to eternal death (Jn 3:36, see all 43 uses of "eternal life" below). This quality of life speaks of fullness of life which alone belongs to God the Giver of life and is available to His children now (Ro 6:4+, Ep 4:18+) as well as in eternity future (Mk 10:30, Titus 1:2+ on Eternal Life).

Zao in John's writings - Jn. 1:4; Jn. 3:15; Jn. 3:16; Jn. 3:36; Jn. 4:14; Jn. 4:36; Jn. 5:24; Jn. 5:26; Jn. 5:29; Jn. 5:39; Jn. 5:40; Jn. 6:27; Jn. 6:33; Jn. 6:35; Jn. 6:40; Jn. 6:47; Jn. 6:48; Jn. 6:51; Jn. 6:53; Jn. 6:54; Jn. 6:63; Jn. 6:68; Jn. 8:12; Jn. 10:10; Jn. 10:28; Jn. 11:25; Jn. 12:25; Jn. 12:50; Jn. 14:6; Jn. 17:2; Jn. 17:3; Jn. 20:31; 1 Jn. 1:1; 1 Jn. 1:2; 1 Jn. 2:25; 1 Jn. 3:14; 1 Jn. 3:15; 1 Jn. 5:11; 1 Jn. 5:12; 1 Jn. 5:13; 1 Jn. 5:16; 1 Jn. 5:20; Rev. 2:7; Rev. 2:10; Rev. 3:5; Rev. 7:17; Rev. 11:11; Rev. 13:8; Rev. 16:3; Rev. 17:8; Rev. 20:12; Rev. 20:15; Rev. 21:6; Rev. 21:27; Rev. 22:1; Rev. 22:2; Rev. 22:14; Rev. 22:17; Rev. 22:19

Background to Jesus' Declaration in John 8:12 - from William Barclay

The scene of this argument with the Jewish authorities was in the Temple treasury, which was in the Court of the Women. The first Temple court was the Court of the Gentiles (another source); the second was the Court of the Women. It was so called because women might not pass beyond it unless they were actually about to offer sacrifice on the altar which was in the Court of the Priests. Round the Court of the Women there was a colonnade or porch; and, in that porch, set against the wall, there were thirteen treasure chests into which people dropped their offerings. These were called The Trumpets because they were shaped like trumpets, narrow at the top and swelling out towards the foot.

The thirteen treasure chests all had their allotted offering. Into the first two were dropped the half shekels which every Jew had to pay towards the upkeep of the Temple. Into the third and fourth were dropped sums which would purchase the two pigeons which a woman had to offer for her purification after the birth of a child (Leviticus 12:8). Into the fifth were put contributions towards the cost of the wood which was needed to keep the altar fire alight. Into the sixth were dropped contributions towards the cost of the incense which was used at the Temple services. Into the seventh went contributions towards the upkeep of the golden vessels which were used at these services. Sometimes a man or a family set apart a certain sum to make some trespass- or thank-offering; into the remaining six trumpets people dropped any money which remained after such an offering had been made, or anything extra which they wished to offer.

Clearly the Temple treasury (SEE DEPICTION) would be a busy place, with a constant flow of worshippers coming and going. There would be no better place to collect an audience of devout people and to teach them than the Temple treasury.

In this passage Jesus makes the great claim: "I am the Light of the World." It is very likely that the background against which he made it made it doubly vivid and impressive. The festival with which John connects these discourses is the Festival of Tabernacles (John 7:2+). We have already seen ( John 7:37+) how its ceremonies lent drama to Jesus' claim to give to men the living water. But there was another ceremony connected with this festival.

On the evening of its first day there was a ceremony called The Illumination of the Temple (see note below). It took place in the Court of the Women. The court was surrounded with deep galleries, erected to hold the spectators. In the centre four great candelabra were prepared. When the dark came the four great candelabra were lit and, it was said, they sent such a blaze of light throughout Jerusalem that every courtyard was lit up with their brilliance. Then all night long, until cock-crow the next morning, the greatest and the wisest and the holiest men in Israel danced before the Lord and sang psalms of joy and praise while the people watched. Jesus is saying:

"You have seen the blaze of the Temple illuminations piercing the darkness of the night. I am the Light of the World, and, for the man who follows me there will be light, not only for one exciting night, but for all the pathway of his life. The light in the Temple is a brilliant light, but in the end it flickers and dies. I am the Light which lasts forever."

NOTES:

THE ILLUMINATION OF THE TEMPLE (Source: Israel My Glory article - The Feast of Tabernacles) - A second fascinating ceremony associated with the Feast of Tabernacles involved lights. Each afternoon of the seven days, priests and pilgrims gathered at the Court of the Women. Four large oil lamps illuminated the court. It was said that the light from these lamps was so bright it penetrated every courtyard in Jerusalem.

As the women watched from the upper terraces, the “men of piety and good works used to dance before the oil lamps with burning torches in their hands, singing songs and praises.” Meanwhile, “countless levites played on harps, lyres, cymbals and trumpets and instruments of music” (Mishnah Sukkot 5:4). The light festivities continued all night until dawn.

The illumination from these imposing Temple lamps symbolized two realities. The first was the reality of the “Light of all Lights”— the Shekinah Glory—the visible presence of God that filled the first Temple, which Solomon built (1Ki 8:10–11). The second was Ha’or Gadol (the Great Light) Who would soon come and bring light to those who were spiritually dead and dwelling in darkness (Isaiah 9:2+).

Jesus was at the Temple. Perhaps it was during the light celebration or when the lights were extinguished on the eighth day that He said for all to hear, “I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life” (Jn. 8:12). He proclaimed two truths with this statement:

(1) He is the “Great Light” who the prophet Isaiah said would come, and

(2) He is God in the flesh and the Glory of the Temple (cf. Jn. 1:14+). (ED: NOTE THAT THE SHEKINAH GLORY DEPARTED IN EZEKIEL 8:1-11:25+ [SEE DEPICTION OF THE PROGRESSIVE DEPARTURE OF THE GLORY OF THE LORD FROM SOLOMON'S TEMPLE] AND HAD BEEN ABSENT FOR MORE THAN 400 YEARS. NOW THE GLORY HAD RETURNED TO THE TEMPLE!!! - John 1:14+.)

The response was threefold. Some religious people rejected Him (Jn. 8:13), others were inquisitive enough to ask Him for more information (Jn. 8:25), and still others believed and received him (Jn. 8:30) (ED: BUT WAS THEIR BELIEF UNTO SALVATION? SEE COMMENTARY ON THE FOLLOWING PASSAGES John 8:31-59). The joy associated with the lights and water rituals of the Feast of Tabernacles anticipated Jesus’ coming and bringing light and life to a dark, sinful world.

QUESTION - What did Jesus mean when He said, “I am the Light of the World” (John 8:12)? WATCH ACCOMPANYING VIDEO

ANSWER - “I am the Light of the world” (John 8:12) is the second of seven “I AM” declarations of Jesus, recorded only in John’s gospel, that point to His unique divine identity and purpose. In declaring Himself to be the Light of the world, Jesus was claiming that He is the exclusive source of spiritual light. No other source of spiritual truth is available to mankind. There are two types of light in the world. We can perceive one, or both, or neither! When we are born into this world, we perceive physical light, and by it we learn of our Creator’s handiwork in the things we see. However, although that light is good, there is another Light, a Light so important that the Son of God had to come in order to both declare and impart it to men. John 8:12 records, “When Jesus spoke again to the people, He said, ‘I am the Light of the World. Whoever follows me will never walk in darkness but have the light of life.’” The metaphor used by the Lord in this verse speaks of the light of His Truth, the light of His Word, the light of eternal Life. Those who perceive the true Light will never walk in spiritual darkness.

We take a candle into a room to dispel the darkness. Likewise, the Light of Jesus Christ has to be taken into the darkness of sin that engulfs the hearts and lives of those who are not following Him. That’s the condition behind having this Light—that we follow Him. If we do not follow Him, we will not have this light, this truth, this eternal life.

Physical light is necessary for physical life. The earth would certainly change very rapidly if there were no longer any sunlight. A forest full of trees with very thick canopies of foliage high above has very little plant life on the ground except for moss or lichen, which needs little sunlight. Plants will never move away from the light—they are said to be positively phototropic, drawn to the light. In the same way, spiritual light is necessary for spiritual life, and this can be a good test of our standing in Christ. The believer will always tend toward spiritual things; he will always tend toward fellowship, prayer, the Word of God, and so on. The unbeliever always does the opposite (John 1:5; 3:19–20) because light exposes his evil, and he hates the light. Indeed, no man can come into the true spiritual light of Jesus Christ, unless he is enabled (John 6:37).

Following Jesus is the condition of two promises in John 8:12. First, His followers will never walk in darkness, which is a reference to the assurance of salvation we enjoy. As true followers of the Light, we will never follow the ways of sin, never live in a state of continually sinning (1 John 1:5–7). Rather, we repent of our sin in order to stay close to the Light of the world. The second promise is that we will reflect the Light of Life. Just as He came as the Light of the world, He commands us to be “lights,” too. In Matthew 5:14–16 we see believers depicted as the light of the world. Just as the moon has no light of its own, reflecting the light of the sun, so are believers to reflect the Light of Christ so that all can see it in us. The Light is evident to others by the good deeds we do in faith and through the power of the Holy Spirit.

The emphasis here is maintaining a credible and obvious witness in the world, a witness that shows us to be faithful, God-honoring, trustworthy, sincere, earnest, and honest in all that we do. Also, we should always be ready to give an account of the hope that we have (1 Peter 3:15), for the gospel Light we have is not to be covered, but made obvious for all to see and benefit from, that they, too, may leave the darkness and come into the Light. GotQuestions.org (Used by permission)

Related Resources:

What does it mean that God is light? | GotQuestions.org

Vance Havner - "The Light of the World" John 8:12-59

AFTER the touching incident of the woman taken in adultery John records our Lord's discourse on light and freedom (8:12-59). Our Lord declares Himself to be the light of the world. We who believe are also the light of the world (Matt. 5:14), but our light is the reflected light of Christ.

In John's great passage, Jesus offers the double witness of Himself and the Father (verse 18). He tells the Pharisees they will die in their sins (verse 21) because they do not believe in Him (24). We are condemned already (John 3:18), we are under the wrath of God (John 3:36), and we shall die in our sins if we believe Him not. It is not drunkenness or immorality, but simple unbelief that sends men to hell.

Again and again in this chapter (verses 24, 25, 28) Jesus makes the claim to be the Christ. The truly ideal life is described in verse 29: "And He that sent Me is with Me; the Father hath not left Me alone; for I do always those things that please Him." Companionship and conformity! But He follows this statement with "If ye continue in My word, then are ye My disciples indeed; and ye shall know the truth and the truth shall make you free," appending it in verse 36 with "If the Son shall make you free, ye shall be free indeed." Some had believed on account of His words in verse 29, but He made it clear that first contact must be followed by continuance. Looking into the law of liberty must be followed by continuing therein (Jas. 1:25).

The Pharisees prided themselves upon their Abrahamic descent, but our Lord calls them children of the devil (verse 44). Advocates of the modern "fatherhood of God" idea would do well to ponder this verse. Here were Jews, men of God's favored race, claiming "one Father, even God" (verse 41), but our Lord speedily smashes that claim with His flaming response. Soft preaching today stands in need of revision according to John 8.

Then follows a clear claim to sinlessness, which no mere man could dare to make (verse 46). Again He tells them they are not of God, and follows this with His staggering claim that those who keep His sayings shall never see death. The opposition grows more bitter with every exchange of words. They reply that even Abraham died—and yet He is claiming to be greater than Abraham. This leads to the climax when our Lord declares, "Before Abraham was, I am." Here is one of the most stupendous claims of the Christ in the four Gospels. Notice, He does not say, "Before Abraham was, I was." He links Himself with the Eternal "I Am That I Am" of the Old Testament.

It is no wonder that the Pharisees tried to kill Him. Here were the religious people of that day—strict in observing the law, proud of Abraham and Moses—being told that they were children of the devil and that One stood among them greater than Abraham, living before Abraham, and that Abraham saw Christ's day by faith and was glad! One wonders what He would say today if He were among us with audible voice, for Pharisaism is still with us. Would not men who pride themselves upon the Fatherhood of God be called again the children of the devil?

James Smith - “I AM THE LIGHT OF THE WORLD.”John 8:12

I. Think of the Nature of this Saying. What a revelation of Christ’s character! What a consciousness of unlimited fulness!
II. Think of the Light the World has had. Light of science, philosophy, and of experience; yet, apart from Christ, it is a world rolling in spiritual darkness.
III. Think of the Light Christ has Brought into the World.

1. Light on the true character of God.
2. Light on the world’s own character and need.
3. Light on the dark problems of human history.
4. Light on man’s future and eternal destiny.

James Smith - CHRIST’S TESTIMONY CONCERNING HIMSELF JOHN 8:12–30

“God hath now sent His living Oracle
Into the world to teach His final will.”
—Milton.

The questionings of those sceptical Pharisees constrained our Lord to say many things about Himself which otherwise might have been left unspoken. The Gospel of John would not have been so rich in Christology had these seemingly involuntary gleams of His personal glory not been given. Those unbelieving Jews meant it to damage His character, but God meant it for the fuller revelation of His glorious nature. In these verses the Lord Jesus Christ tells us seven things about Himself that are each full of infinite meaning.

I. He was Not of this World. “I am from above; I am not of this world” (v. 23).

The wisdom, the character, and the motives of Christ could not be the product of “this world.” The world by wisdom knew not God. The parentage and all the environments of Christ’s upbringing can in no wise explain Him. The only reasonable explanation of His profoundly unique character and mission is that given by Himself: “I am from above;” ye are from beneath. The distance between Christ and ordinary men is that which exists between Heaven and earth, between this world and the presence of God’s glory. If any man love the world, the love of the Father is not in him.

II. He is the Light of the World. “I am the Light of the world, he that followeth Me shall not walk in darkness, but shall have the light of life” (v. 12).

There is a very close affinity between life and light. The plant that struggles for existence in a dark place will turn to the faintest ray of light for life. So the soul that seeks its life in the light of Jesus Christ will not abide in darkness, but will possess the light of life. The affinity between light and life is not more close and vital than that between faith and salvation. To receive the light of His truth is to enter into the power of His life. The light that the world needs is not in science, or art, or philospohy, but in Christ. “I am the Light of the world.” Alas, that men should love the darkness of human reasonings better than the light of divine life! (John 3:19). Christ is the Light of the world, all other lights are but the unsteady sparks of man’s kindling that cannot lead to God.

III. The Father was with Him. “I am not alone, but I and the Father that sent Me” (v. 16).

The indomitable courage of the Man, Christ Jesus, may be partly accounted for by this fact—the conscious presence of the Father. “I am not alone.” The only time He was alone was that brief, but awful, season when He cried on the Cross, “Why hast Thou forsaken Me?” This is the joyful testimony of the Son to the honour of the Father. “Not alone.” The Man of Sorrows had a meat to eat that others knew not of. So may we if we follow in His steps. “Lo, I am with you alway” (Matt. 28:20).

IV. He Spoke the Things which He had Learned from the Father. “I speak to the world those things which I have heard of Him” (v. 26).

“As My Father hath taught Me, I speak these things” (v. 28). Christ came, not to do His own will, but the will of Him that sent Him. This is the Prophet whom God promised to raise up, and to put His words in His mouth (Deut. 18:18). As the Servant of Jehovah, He was faithful unto death. For just before He went to the Cross He said, “All things that I have heard of My Father I have made known unto you” (John 15:15). To reject the testimony of the Son, is to reject the Word of God the Father. To believe the Son is to believe the Father also. “I and My Father are One.”

V. He Always Pleased the Father. “I do always those things that please Him” (v. 29).

The Father Himself testifies to the truth of this. “This is My beloved Son in whom I am well pleased.” This is one reason why our wayward souls can find repose in Jesus Christ. He who lived and died for us was always pleasing unto God. In Him was no sin, and we who believe are in Him, and accepted in God’s Beloved. It is infinitely pleasing to us that our Substitute was infinitely pleasing to God. Thanks be unto Him for this heart-cheering testimony.

VI. To Know Him is to Know the Father. “If ye had known Me, ye should have known My Father also” (v. 19).

The voice and compassion of the invisible God found audible and visible expression in the teaching and sufferings of Jesus Christ His Son (John 1:18). No one can know the Lord Jesus Christ who does not see in Him the image of the Eternal Father. He was sent by Him, that through His suffering for us He might “bring us to God.” He brings us into the knowledge of God, into the love and favour of God, and into the very likeness of God.

VII. To Disbelieve Him is to Die in Sin. “If ye believe not that I am He, ye shall die in your sins” (v. 24).

This is a heart-searching ray of light from the Son of Righteousness. We dare not trifle with this clear unequivocal testimony of the Son of God. As He came to put away sin by the sacrifice of Himself, there is no escape from it, but by faith in Him. “He that believeth not the Son shall not see life” (John 3:3). “If ye believe not that I am He.” The emphasis here is not so much on what He says, as what He is. He is the sent One of the Father, speaking His words and doing His works, and, as such, He is the “Light of the world.” To believe Him not is to live in darkness and to die in sin. By those words of the Father, spoken by Christ, shall the Christ rejecter be judged at last (John 12:48). See that ye refuse not Him that speaketh from Heaven, for the Lord Jesus Christ has uttered God’s last word in this great theme of eternal salvation (Heb. 12:25).

Robert Morgan - Eating Christianity - Borrow From this Verse : 365 Inspiring Stories About the Power of God's word

In her remarkable autobiography, Queen of the Dark Chamber, Christiana Tsai tells of growing up in imperial China where her father was an official of the Manchu dynasty. His twenty children lived in opulence and rarely ventured from their palatial compound. But as a teenager, Christiana begged to attend a Christian high school. Her father finally relented, saying, “Just be sure you don’t eat [fall for] Christianity.”

I made up my mind I was not going to “eat” Christianity, so I used to take a Chinese novel to chapel. I did not like the preaching. Another girl, a Miss Wu, hated this teaching, too, and we started to write a book denouncing all Christian teaching, insisting that Confucius and Buddha were our teachers.
But a famous American preacher was to speak in our church; for a little while I let down the bars on my heart and listened. His subject was “Jesus, the Light of the World,” and he used an illustration that stuck in my mind. He said, “If a piece of wood is kept in a dark place, all kinds of ugly insects will hide under it. But if we expose it to the light, the insects will run away, for they love darkness and hate light. So with our hearts: if we do not have Jesus, the Light of the world, in our hearts, they will be dark too, and harbor evil thoughts. The moment we receive Him, the evil thoughts will be driven away.” From childhood I had especially feared all kinds of insects, so this illustration made a deep impression on me. …

Later during a game of croquet, Christiana dislodged a stone and recoiled at the insects scurrying away. The minister’s words came to mind and, dropping her mallet, she hurried home and knelt in prayer, asking Christ into her heart. I got up quickly, my heart pounding, my face all red. At last I had found peace. The burden of sin and the pessimism of unbelief had gone from my soul! I had found Christ! From that time, I opened my heart to the study of the Bible and found comfort in it. *

The Light Of The World

I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life. —John 8:12

Today's Scripture: 1 John 2:7-11

One dark and ominous night during World War II, a US aircraft carrier was plowing through heavy seas in the South Pacific. All lights were out because of enemy submarines. One plane was missing. Somewhere in that pitch-black sky it was circling in a seemingly futile search for the carrier—its only landing place, its only hope of not being swallowed up by the giant ocean. The ship’s captain, knowing the terrible risk involved, gave the order, “Light up the ship.” Soon the plane zoomed onto the deck like a homing pigeon.

At Bethlehem, knowing the risk, God gave the command, “Light up the world.” Then Jesus was born. A new and radiant light began to shine, pushing back the darkness of the world, of spiritual ignorance, and of sin and despair. Like a ship lit up in an otherwise darkened sea of sinful humanity, Christ came as “the light of the world” (John 8:12). John wrote, “The darkness is passing away, and the true light is already shining” (1 John 2:8). When Jesus the Savior entered this world, it was like the sunrise breaking radiantly over the horizon of human history (Luke 1:78-79).

In fathomless grace, God allowed His Son to die on the cross to save us from eternal darkness. What a blessed message for Christmas—and every day of the year! By: Vernon Grounds

Long ago in Bethlehem
One cold and starry night,
Jesus came from heaven above
To bring us love and light.
—Fitzhugh

Without the light of Jesus, we would be in the dark about God.

Shine!

I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life. —John 8:12

Today's Scripture: Matthew 5:14-16

Author Anne Lamott once wrote that the people she admires have “purpose, heart, balance, gratitude, joy. . . . They follow a brighter light than the glimmer of their own candle; they are part of something beautiful.”

In my experience, such people are not simply religious. They are committed disciples of Christ. Jesus explained why His followers have a sort of luminous quality. “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life” (John 8:12). Believing in Jesus as our Savior, we now can light up the world. We are told, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Matthew 5:16).

This doesn’t mean we must always display an artificial cheerfulness. Many of us don’t possess a sunny disposition. We may struggle with moods of depression. We may have to battle melancholy. But in the Holy Spirit’s power, we can be like the Christians to whom Paul wrote, “You shine as lights in the world” (Philippians 2:15). As Francis of Assisi put it: “Lord, make me an instrument of Your peace! Where there is hatred, let me sow love; . . . where there is darkness, light.”

Just as the moon reflects the radiance of the sun, so we who believe and follow the Savior can reflect Him who is the light of the world. By: Vernon Grounds

There is sunshine in my soul today,
More glorious and bright
Than glows in any earthly sky,
For Jesus is my light.
—Hewitt

A world in darkness needs the light of the gospel.

Pilot Lights

You shine as lights in the world, holding fast the word of life. —Philippians 2:15-16

Today's Scripture: Philippians 2:5-16

In 1982, a London pastor watched as a man stood on the church steps and witnessed to passersby about Jesus. The pastor had never seen anything like it. He admitted that before that day he had considered himself an evangelist because he preached evangelistic sermons. But that night a fire was kindled in his heart. He promised God he would begin talking to people outside his church as well as inside.

The pastor invited members of the church to join him, and the weekly venture became known as Pilot Lights. Just as a pilot light stays lit and ready to be used, members of the Pilot Lights commit themselves to be faithful to God and available for Him to use to tell others about Christ. After a time of training and prayer, they walk the sidewalks near the church every Saturday morning, talking with people about Jesus.

Our churches are to be places of wonderful friendship and support. But perhaps, like the pastor in London, we need to raise our eyes to see people just beyond the walls of our traditional practice. It’s important to share the glow of worship together, but the sidewalks of life are filled with people who need to see the light of Christ shining through us (Phil. 2:15).

Let’s step outside and be “pilot lights” burning with God’s love today.By: David C. McCasland

Is your life a channel of blessing?
Is the love of God flowing through you?
Are you telling the lost of the Savior?
Are you ready His service to do?
—Smyth

A world in darkness needs the light of the gospel.

The Light Of The World

He who follows Me shall not walk in darkness, but have the light of life. —John 8:12

Today's Scripture: John 1:1-9

Scholar and historian Will Durant wrote 11 volumes titled The Story Of Civilization. Across the pages of that monumental work moves a procession of the world’s outstanding persons—rulers, philosophers, military heroes, artists, scientists, and explorers.

When someone spends his life studying history and keeping company with the most influential men and women of all time, his appraisal of famous people is worthy of respect. And in Durant’s opinion, Jesus of Nazareth stands out above all others.

From a human standpoint, Jesus was a young Jew who was crucified as a criminal in first-century Israel. He never commanded an army, ruled a nation, wrote a book, or did any of the other things that are regarded as significant achievements. Yet that young Jew had the audacity to declare, “I am the light of the world” (Jn. 8:12). And 20 centuries later, people are still following His light and being delivered “from the power of darkness” (Col. 1:13).

What place does Jesus occupy in your life? Jesus said, “He who follows Me shall not walk in darkness, but have the light of life” (Jn. 8:12). Are you obediently and faithfully following Him and walking in that light? By: Vernon Grounds

No darkness have we who in Jesus abide—
The light of the world is Jesus;
We walk in the light when we follow our Guide—
The light of the world is Jesus.
—Bliss

God wants us to walk in the light of his Son, not stumble in the darkness of the world.

Nic At Nite

I have come as a light into the world, that whoever believes in Me should not abide in darkness. —John 12:46

Today's Scripture: John 3:1-21

According to the apostle John, Nicodemus “came to Jesus by night” (John 3:2). Was this Pharisee skulking under cover of darkness, embarrassed or ashamed that he, as one of the ruling class, was curious about Jesus?

Some have suggested that it was just cooler at night. Others have said that evening was a better time to ask Jesus questions because it was quieter and there were fewer distractions.

We really don’t know the reason Nicodemus went to Jesus at night, but John seemed determined to make a point of that specific fact. Every time he mentioned Nicodemus, he identified him by saying something like: “You know who I’m talking about—the guy who came to Jesus by night” (see 7:50; 19:39).

Nicodemus, no doubt, was quite moral and lived according to Mosaic Law. People probably thought he was a pretty good person. Yet none of that mattered. He was in the dark about who Jesus really was, and he wanted to know the truth. So he was drawn from the darkness into the presence of “the light of the world” (John 8:12).

Jesus calls us “out of darkness” too (1 Peter 2:9) and promises that whoever believes in Him will not stay in the dark (John 12:46). By: Cindy Hess Kasper

Our search for truth is hindered by
The darkness of the night,
Until the Bright and Morning Star
Reveals His brilliant light.
—Sper

Faith in Christ is not a leap into the dark; it’s a step into the Light.

A Light In The Darkness

I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life. —John 8:12

Today's Scripture: Luke 2:25-33

An artist was painting a winter scene. Snow blanketed the ground and the pine trees. Night was falling, and the landscape was enveloped in semi-darkness. A log cabin was barely visible in the shadows. The whole scene was one of gloom.

Then the artist used some yellow tints to put the cheerful glow of a lamp in one of the cabin windows. That lone light, its golden rays reflecting on the snow, completely transformed the impression given by the painting. In contrast to the cold darkness of the surrounding forest, that light in the window created a warm feeling of love and security.

What happened on that canvas is a striking portrayal of one of the most dramatic events of all history. When Jesus was born in Bethlehem’s stable, a light was placed in this sin-darkened world. The apostle John testified, “In Him was life, and the life was the light of men” (John 1:4).

During this week, as we commemorate the birth of the Lord Jesus, let’s be mindful of how much brighter this world is because He came into it. Jesus declared, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life” (John 8:12).

How has Jesus brightened your life? By: Richard DeHaan

The whole world was lost in the darkness of sin,
The Light of the world is Jesus;
Like sunshine at noonday His glory shone in,
The Light of the world is Jesus.
—Bliss

Without the light of Jesus, we would be in the dark about God.

A Great Light

The people who walked in darkness have seen a great light. — Isaiah 9:2

Today's Scripture: Isaiah 9:1-7

I was driving through the mountains of western Maryland on a cold December night. As I topped a ridge near Rocky Gap State Park, a brilliant sea of lights caught my attention. What in the world is that? I wondered as the exit road flashed past. It so aroused my curiosity that 5 miles down the interstate I turned around and drove back to see what it was—a local community’s celebration in lights during the Christmas season. At noon, I wouldn’t have noticed anything. But at night, the dazzling display couldn’t be ignored.

Strange, isn’t it, that we complain about the moral and spiritual darkness of our world, yet it is the perfect setting for the radiance of the Lord Jesus Christ. At Christmas, we often read these prophetic words: “The people who walked in darkness have seen a great light; those who dwelt in the land of the shadow of death, upon them a light has shined” (Isaiah 9:2).

Jesus said of Himself: “I am the light of the world” (John 8:12), and to His disciples, “You are the light of the world. A city that is set on a hill cannot be hidden” (Matthew 5:14).

In a dark world, people don’t see a great light without wondering why it’s there and what it means. We get to tell them. By: David C. McCasland

O Holy One of glorious birth
Who lives within our heart,
May we to all men everywhere
Your wondrous love impart.
—Brandt

To lead others out of the darkness, let them see your light.

Words Of Light

I am the light of the world. — John 8:12

Today's Scripture: John 8:12-20

Jesus, an itinerant rabbi from the town of Nazareth, asserted that He was the light of the world. That was an incredible claim from a man in first-century Galilee, an obscure region in the Roman Empire. It could not boast of any impressive culture and had no famous philosophers, noted authors, or gifted sculptors. And we have no record that Jesus had any formal education.

More than that, Jesus lived before the invention of the printing press, radio, television, and e-mail. How could He expect His ideas to be circulated around the globe? The words He spoke were committed to the memories of His followers. Then the Light of the world was snuffed out by the darkness—or so it seemed.

Centuries later we still listen with amazement to Jesus’ words, which His Father has miraculously preserved. His words lead us out of darkness into the light of God’s truth; they fulfill His promise, “He who follows Me shall not walk in darkness, but have the light of life” (John 8:12).

I encourage you to read the words of Jesus in the Gospels. Ponder them. Let them grip your mind and change your life. You’ll exclaim as His contemporaries did: “No man ever spoke like this Man!” (John 7:46). By: Vernon Grounds

Thy Word is a lamp to my feet,
A light to my path alway
To guide and to save me from sin
And to show me the heavenly way.
—Sellers

Because Jesus is the Light of the world, we don't need to be in the dark about God.

Christmas Lights

I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life. John 8:12

Today's Scripture & Insight: John 8:12–20

Each year for several weeks around Christmas, Singapore’s tourist belt, Orchard Road, is transformed into a wonderland of lights and colors. This light-up is designed to attract tourists to spend their money at the many stores along the street during this “golden month of business.” Shoppers come to enjoy the festivities, listen to choirs sing familiar Christmas carols, and watch performers entertain.

The first Christmas “light-up” ever was not created by electrical cables, glitter, and neon lights but by “the glory of the Lord [that] shone around” (Luke 2:9). No tourists saw it, just a few simple shepherds out in their field. And it was followed by an unexpected rendition of “Glory to God in the Highest” by an angelic choir (v. 14).

The shepherds went to Bethlehem to see if what the angels said was true (v. 15). After they had confirmed it, they could not keep to themselves what they had heard and seen. “When they had seen him, they spread the word concerning what had been told them about this child” (v. 17).

Many of us have heard the Christmas story often. This Christmas, why not share the good news with others that Christ—“the light of the world”—has come (John 8:12). By: C. P. Hia

Lord, help me this Christmas to reflect the light of Your presence and goodness to others.

Read more of the Christmas story in God of the Stable at discoveryseries.org/hp145.

The gift of God’s love in us can bring light to any darkness.

John 8:13 So the Pharisees said to Him, "You are testifying about Yourself; Your testimony is not true."

You: Jn 5:31-47
John 8 - Multiple Sermons and Commentaries

Related Passages:

Deuteronomy 17:6+ “On the evidence of two witnesses or three witnesses, he who is to die shall be put to death; he shall not be put to death on the evidence of one witness.

Numbers 35:30+ ‘If anyone kills a person, the murderer shall be put to death at the evidence of witnesses, but no person shall be put to death on the testimony of one witness.

Source: Swindoll's Insight's on John

JESUS' LIGHT CLAIM IS HEAVY
AND STIRS UP THE SERPENTS

Don't miss the keyword in Jn 8:13-19 where we encounter some form of witness/testify/testimony (noun or verb) about seven times.

Ray Stedman - In the verses that follow we discern something of the darkness of the men to whom he was speaking -- darkness that was keeping them from coming to the light. Here we can see why it is that every person in the world needs Jesus Christ -- everyone -- and what it is that holds men and women back from the light and allows them to spend their whole lives, sometimes, in darkness. There are two things that keep people from opening their hearts to Christ: ignorance and pride; ignorance of the facts, and pride that refuses to bow to those facts and adjust to them.

Barclay points out that "When Jesus made his claim to be the Light of the World the scribes and Pharisees reacted with hostility. That claim would sound even more astonishing to them than to us. To them it would sound like a claim--as indeed it was--to be the Messiah, and, even more, to do the work that only God could do. The word light was specially associated in Jewish thought and language with God. "The Lord is my light" (Ps 27:1). "The Lord will be your everlasting light" (Isaiah 60:19). "By his light I walked through darkness" (Job 29:3). "When I sit in darkness the Lord will be a light to me" ( Micah 7:8). The Rabbis declared that the name of the Messiah was Light. When Jesus claimed to be the Light of the World, he was making a claim than which none could possibly be higher.

So (oun) - Then. Therefore. The Pharisees were like a brood of vipers, ever looking for an opportunity to strike at Jesus with their objections and accusations. And so we see a quick negative reaction among the religious leaders is elicited by Jesus' great "I Am" statement in John 8:12, "For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed." (Jn 3:20) Truth exposes darkness. It is very possible that the Pharisees jumped on Jesus' earlier statement in John 5:31 (“If I alone testify about Myself, My testimony is not true"), yanking it out of context, for even in that statement He had added that there was another (HIS FATHER) Who testified about Him and His testimony was true (Jn 5:32). The Pharisees are like a lot of religious bigots who yank text out of context to make it a pretext to support their supposition and in this case their accusation against Jesus.

Leon Morris writes "Light establishes its claim. It does so, not by arguments, but by shining. Light must always be accepted for itself, and that notwithstanding the objections of the blind.” (Borrow The Gospel according to John)

The Pharisees (pharisaios) said to Him, "You are (present tense - continually) testifying (martureo) about Yourself; Your testimony (marturia/martyria) is (ouk - absolutely) not true (alethes) - The totally discount Jesus declaration as the Light of the world. What is the basis for their accusation? Were they correct? Yes He was testifying that He was the Light of the world. But no, they were not correct that His testimony was false, and therefore not trustworthy or deserving of anyone's attention! Ryle thinks "They only meant that it was an acknowledged principle among men that a man’s testimony to his own character is comparatively worthless. (cf Pr 27:2)" They saw Jesus as only one Man, and based on the OT laws calling for 2 or more witnesses, it was not permissible as "evidence" in the "court" of their mind (cf Nu 35:30; Dt. 17:6; Dt 19:15–21). The Pharisees objected to the claim of Jesus as the Light of the world. They knew He was claiming that He was the Messiah and that He alone could give spiritual light to the world. Their charge is that since He was bearing witness alone, His claim was false. It is ironic that Jesus claimed to be Light, but they could not see His Light, not because He was not the Light but because they were spiritually blind!

A T Robertson on testifying about Yourself - This technical objection was according to the rules of evidence among the rabbis. "No man can give witness for himself" (Mishnah, Ketub. 11. 9).

Wiersbe makes an interesting point about Jesus testing about Himself noting that "light has to bear witness to itself! The only people who cannot see the light are blind people! I recall the first time I flew at night. I was fascinated by the changing textures of colored lights in the cities below me. When our plane left the New York area and headed out into the night, I was amazed that I could see pinpoints of light miles away. Then I understood why it was necessary to have blackouts during the war; for the enemy pilots could see the smallest evidence of light and thus find the target. Light bears witness to itself; it tells you it is there." (Bible Exposition Commentary)

Steven Cole explains that "The Pharisees are going back to Jesus’ statement in John 5:31, “If I alone testify about Myself, My testimony is not true.” The translators have added alone; Jesus actually said “If I testify about Myself, My testimony is not true.” In the context, He meant that if He acted independently of the Father, His witness would be invalid. But in that same context, He showed that the Father testified of Him through the witness of John the Baptist, Jesus’ works (miracles), and God’s Word. But here, the Pharisees are not raising honest questions. Rejecting the witness that they had been given, they were desperately looking for any excuse they could find to reject Jesus’ claims. (Jesus: Light of the World)

MacArthur points out that "In reality, of course, there were others who could testify to the truthfulness of Jesus' claims (e.g., John the Baptist [Jn 1:7-8, 19-27, 34, 36; 3:26; 5:33], the Twelve [Jn 1:49; 6:69; Matt. 14:33; 16:16], the Samaritan woman [John 4:39], Martha [Jn 11:27], those who witnessed His raising of Lazarus [Jn 12:17], Jesus' works [Jn 5:36; 10:25], the Scriptures [Jn 5:39], and, above all, the Father [see the discussion of Jn 5:17-18]). Thus, there is no contradiction between Jesus' statements here and in Jn 5:31; He was not, as the Pharisees alleged, the only witness who could verify His claims." The Pharisees' skeptical response illustrates just how obtuse unbelief is; it is never convinced no matter how compelling the evidence. Jesus performed miracles unparalleled in human history (15:24). Yet "though He had performed so many signs before them,... they were not believing in Him" (12:37; cf. Matt. 11:20-24). (See John Commentary)

It is interesting that Jesus had earlier addressed the "one witness" issue in John chapter 5 listing 3 corroborating witnesses (His Father, John the Baptist and His miraculous works), but either the Pharisees had not heard it or had forgotten it or don't care what He has previously claimed....

“If I alone testify about Myself, My testimony is not true. 32 “There is another (GOD THE FATHER) who testifies of Me, and I know that the testimony which He gives about Me is true. 33 “You have sent to John, and he has testified to the truth. 34 “But the testimony which I receive is not from man, but I say these things so that you may be saved. 35 “He was the lamp that was burning and was shining and you were willing to rejoice for a while in his light. 36 “But the testimony which I have is greater than the testimony of John; for the works which the Father has given Me to accomplish–the very works that I do–testify about Me, that the Father has sent Me. 37“And the Father who sent Me, He has testified of Me. You have neither heard His voice at any time nor seen His form.

Pharisees (5330) pharisaios is transliterated from the Hebrew parash (06567 - to separate) from Aramaic word peras (06537) ("Peres" in Da 5:28-note), signifying to separate, owing to a different manner of life from that of the general public. The Pharisees belonged to the Sanhedrin, not as a party, but as members of a group of men who knew the Scriptures. Josephus points to the Pharisees’ influence among the people (Josephus Antiquities 13.10.5; Josephus Antiquities 18.1.4) John MacArthur - The Pharisees were noted chiefly for their strict adherence to the Mosaic Law and their oral traditions. Though few in number (about 6,000 at the time of Herod the Great according to the first-century Jewish historian Josephus), they were the dominant religious influence among the Jewish people. With the exception of Nicodemus (Jn 3:1ff.; Jn 7:50–51; 19:39–40), the Pharisees are always hostile to Jesus in John’s gospel (Jn 4:1; 7:32, 45–52; 8:13; 9:13–16, 40–41; 11:46–53, 57; 12:19, 42; 18:3). (Later, some would come to believe in Him [cf. Acts 15:5]—most notably the zealous Pharisee [Acts 23:6; Gal. 1:14] Saul of Tarsus.) The Pharisees viewed Jesus’ popularity with alarm. They feared both losing their influence with the people, and retaliation by the Romans if Jesus’ followers started a revolt (John 11:47–48; cf. Jn 6:15). (See John Commentary)

After the resettling of the Jewish people in Judea on their return from the Babylonian captivity, there were two religious groups among them. One party contented themselves with following only what was written in the Law of Moses. These were called Zadikim, the righteous. The other group added the constitutions and traditions of the elders, as well as other rigorous observances, to the Law and voluntarily complied with them. They were called Chasidim or the pious. From the Zadikim the sects of the Sadducees and Karaites were derived. From the Chasidim were derived the Pharisees and the Essenes. In I Mac2:42, among the persons who joined Mattathias against Antiochus IV (Epiphanes), about 167 b.c., are named the Asideans (Asidaíoi), who are described as voluntarily devoted to the law. The Asideans are mentioned also in I Mac 7:13; II Mac14:6. In the time of our Lord, the Pharisees were the separatists of their day, as well as the principal sect among the Jews. The Pharisees considered themselves much holier than the common people (Lu 18:11, 12). They wore special garments to distinguish themselves from others.

PRINCIPLE TENETS OF PHARISEES: In opposition to those of the Sadducees, and the former group maintained the existence of angels and spirits and the doctrine of the resurrection (Acts 23:8), which the latter party denied (Mt 22:23; Mk 12:18; Lu 20:27). The Pharisees made everything dependent upon God and fate (Josephus, The Jewish Wars, ii.8.14). However, they did not deny the role of the human will in affecting events (Josephus Antiquities 18.1.3).

ZEAL FOR TRADITION: The Pharisees distinguished themselves with their zeal for the traditions of the elders, which they taught was derived from the same fountain as the written Word itself, claiming both to have been delivered to Moses on Mount Sinai (Mt 15:1-6; Mk 7:3-5). See also parádosis (3862), tradition, and éntalma (1778), a religious precept versus entole (1785), commandment. (See more detailed notes from William Barclay)

Testifying (witness, gain approval) (3140) martureo from mártus = witness = one who has information or knowledge of something and can bring to light or confirm something. English = martyr) in its most basic sense refers to a legal witness. Thus the verb martureo means to be a witness, to testify, to give evidence, to give testimony, to bear record, to affirm that one has seen or heard or experienced something. The words testified related to fact, not opinion, as in a courtroom setting.

Martureo is a keyword in John's Gospel - Jn. 1:7; Jn. 1:8; Jn. 1:15; Jn. 1:32; Jn. 1:34; Jn. 2:25; Jn. 3:11; Jn. 3:26; Jn. 3:28; Jn. 3:32; Jn. 4:39; Jn. 4:44; Jn. 5:31; Jn. 5:32; Jn. 5:33; Jn. 5:36; Jn. 5:37; Jn. 5:39; Jn. 7:7; Jn. 8:13; Jn. 8:14; Jn. 8:18; Jn. 10:25; Jn. 12:17; Jn. 13:21; Jn. 15:26; Jn. 15:27; Jn. 18:23; Jn. 18:37; Jn. 19:35; Jn. 21:24

Testimony (3141)marturia/martyria related to martureo = to witness <> martus/martys = a witness) is that which furnishes evidence or proof. Marturia can be the witness per se. A witness is one who has first hand knowledge and so the purpose of John the Baptist was to bear witness of Messiah (the Light) so that all might believe through Him (Jn 1:7). Marturia in other contexts can refer to the content of what the witness speaks - testimony, evidence (Mk 14:55). In 1Ti 3:7 the sense of marturia is that of one's reputation (think of it as the "witness" of their life and their character before others). A witness does not speak on his own behalf, though he may share his own experience, but primarily the purpose of the witness is to tell about another. Marturia and the verb martureo are predominantly Johannine words - Witness is also one of the major themes of John’s Gospel. Martureō occurs 33 times (cp 1x in Matthew, 1x in Luke, none in Mark) and the noun marturia 14 times (0 in Mtt, 1x in Luke, 3x in Mark).

Marturia - 28v - Mk. 14:55; Mk. 14:56; Mk. 14:59; Lk. 22:71; Jn. 1:7; Jn. 1:19; Jn. 3:33; Jn. 5:31; Jn. 5:32; Jn. 5:34; Jn. 5:36; Jn. 8:13; Jn. 8:17; Jn. 21:24; Acts 22:18; 1 Tim. 3:7; Tit. 1:13; 1 Jn. 5:9; 1 Jn. 5:10; 1 Jn. 5:11; Rev. 1:2; Rev. 1:9; Rev. 6:9; Rev. 11:7; Rev. 12:11; Rev. 12:17; Rev. 19:10; Rev. 20:4

True (227) alethes from a = negates + letho [from lanthano] = to escape notice, be hid; See related word aletheia) is an adjective which literally describes that which does not escape notice. Thus alethes describes that which is manifest, that which is unconcealed, that which conforms to reality (and thus is genuine), that which is in accordance with facts, that which is real (authentic, not imaginary). Alethes is used to describe Jesus several times in the Gospels - Mt 22:16; Mk 12:14; Jn 7:18. Alethes describes that which is true, sincere, real, correct, faithful, trustworthy, genuine, veracious. Alethes can mean loving or speaking the truth (truthful) (Mt 22:16, Mk 12:14, Jn 7:18, 2Cor 6:8). God Himself is referred to as true (Jn 3:33, 8:26, Ro 3:4). Other things described as true include testimony (Jn 5:31,32, 8:13, 14, Jn 19:35, 21:24, 3Jn 1:12), grace (1Pe 5:12), proverb (2Pe 2:22), true commandment (1Jn 2:8). Alethes describes that which conforms to reality, that which is unconcealed, that which is manifest, that which is in accordance with facts, that which is characterized by reality (and thus is genuine), that which is real (authentic, not imaginary). Alethes is used to describe Jesus several times in the Gospels - Mt 22:16; Mk 12:14; Jn 7:18.

Alethes - 25v - real(1), true(21), truly(1), truth(1), truthful(2). Matt. 22:16; Mk. 12:14; Jn. 3:33; Jn. 4:18; Jn. 5:31; Jn. 5:32; Jn. 6:55; Jn. 7:18; Jn. 8:13; Jn. 8:14; Jn. 8:17; Jn. 8:26; Jn. 10:41; Jn. 19:35; Jn. 21:24; Acts 12:9; Rom. 3:4; 2 Co. 6:8; Phil. 4:8; Tit. 1:13; 1 Pet. 5:12; 2 Pet. 2:22; 1 Jn. 2:8; 1 Jn. 2:27; 3 Jn. 1:12

John 8:14 Jesus answered and said to them, "Even if I testify about Myself, My testimony is true, for I know where I came from and where I am going; but you do not know where I come from or where I am going.

My testimony is true: Nu 12:3 Ne 5:14-19 2Co 11:31 12:11,19
for: Jn 8:42 Jn 7:29 Jn10:15,36 13:3 14:10 16:28 17:8
but: Jn 7:27,28 Jn 9:29,30
John 8 - Multiple Sermons and Commentaries

Related Passages:

John 16:28 “I came forth from the Father and have come into the world; I am leaving the world again and going to the Father.”

JESUS REBUTTAL:
PHARISEES WERE IGNORANT!

Jesus addresses the criticism of the Pharisees that His witness alone was not sufficient support for His claim to be the Light of the world. In his first answer, He says in essence that His own testimony was enough, because He knew what He said was absolutely true. Jesus was not being prideful, but was just being honest!

Jesus answered and said to them, "Even if I testify (martureo) about Myself - If introduces a third class conditional sentence which describes potential, even probable action. In this case He indeed did testify about Himself.

My testimony (marturia/martyria) is true (alethes) - NIV = "My testimony is valid" NLT = "These claims are valid even though I make them about myself." Jesus knew what He knew and that it was true. Jesus flatly counters the charge of the Pharisees implying that His testimony was sufficient because it was true testimony. This is a spiritual standoff. Pharisees say "not true" and Jesus says "true!" Guess who we will believe! John affirms that Jesus is "the faithful witness" (Rev 1:5). Jesus Himself affirms that His testimony is true for in Rev 3:14 He refers to Himself as "the faithful and true Witness." (cf Rev 19:11).

For (because) - Term of explanation. Jesus now begins to explain why His testimony is true, why He was qualified to testify about Himself which would rebut the charge of the Pharisees.

I know (eido) where I came from and where I am going - Jesus states He know His heavenly origin and His heavenly destination (cf Jn 16:28). The verb for know (eido) means absolute, beyond a shadow of a doubt knowledge and Jesus knows from firsthand, direct, personal knowledge, not second hand knowledge! Of course Jesus is alluding to the fact that He came from Heaven and was sent by the Father and knew that He would be returning to His Father in Heaven in about 6 months. His point is the fact that He had come from the Father indicating His close relationship to the Father, He was not in need of another authority to support His declaration. He expands on this in the following passages stating clearly that His supporting witness was God the Father.

MacArthur comments that Jesus' "self-knowledge and divine omniscience (cf. Jn 2:25; Jn 16:30; Jn 21:17) thoroughly confirmed His testimony."

But - Striking contrast. What is being contrasted? The contrast is between Jesus knowledge of the truth with His opponents total lack of such knowledge about His origin or destiny. Like the crowd in Jn 7:27 who claimed "we know where this man (JESUS) is from," the Pharisees thought they knew, but did not know.

Jesus had alluded to where He was going in John 7:34 declaring to the Jews “You will seek Me, and will not find Me; and where I am, you cannot come.” He repeats this again in John 8:21 “I go away, and you will seek Me, and will die in your sin; where I am going, you cannot come.”

Brian Bell - Do you know where you are going in life? Or, What God’s direction is for your life? 1. The religious leaders in Jesus’ day didn’t know where they were going, nor where Jesus’ was going...we call it being in the dark! 2. They had: the light of the Law(Jn 8:5) & the light of conscience(Jn 8:9) but they did not have the light of life!(Jn 8:12)

You do not know (eido) where I come from or where I am going - They are ignorant. Why? To reject the Light leaves only darkness and so they walked in spiritual darkness! Thus Jesus says they do not know He came from Heaven and was going back to Heaven. The word for not (ou/ouk) signifies absolute negation indicating these so-called experts absolutely did not know the truth about Jesus' origin (and His purpose) and departure! Jesus rightly says these unsaved legalists have no ability to know His origin or His destination. They are blind to spiritual truth. They thought (like so many in Israel) that He was from the little podunk town Nazareth in Galilee, not recalling even what the chief priests and scribes knew 33 years earlier (Mt 2:1-5+), that He had been born in Bethlehem of Judea which they had read in the prophet Micah (Mt 2:6+, Micah 5:2+)! Of course, more to Jesus' point, these ignorant religious bigots did not know (and did not want to know) that His real origin was from Heaven and that He had been sent by the Father (Jn 3:16+) to be the Lamb Who would take away the sin of the world (Jn 1:29+). Secondly, they did not know where He was going which was an allusion indirectly to the events that would play out 6 months hence in the Father's grand drama of redemption, which would culminate with His crucifixion, burial, resurrection after three days, and Him going in the ascension to His Father after 50 days (Acts 1:9-11+).

John 8:15 "You judge according to the flesh; I am not judging anyone.

judge: Jn 7:24 1Sa 16:7 Ps 58:1,2 94:20,21 Am 5:7 6:12 Hab 1:4 Ro 2:1 1Co 2:15 4:3-5 Jas 2:4
I am not judging: Jn 8:11 Jn 3:17 Jn 12:47 18:36 Lu 12:14
John 8 - Multiple Sermons and Commentaries

Related Passage:

John 3:17+ “For God did not send the Son into the world to judge the world, but that the world might be saved through Him.

John 12:47 “If anyone hears My sayings and does not keep them, I do not judge him; for I did not come to judge the world, but to save the world.

WHY PHARISEES CAN'T SEE
JUDGING BY EXTERNALS

Jesus goes on to explain why they cannot see the truth about Him. In short, they are using the wrong standard, flawed human standards.

You judge (krino) according to the flesh - The Pharisees had accused Jesus of false testimony but here Jesus makes it clear that their witness was not dependable, because their judgment was faulty (man centered). In other words Jesus said the Pharisees judged by externals, by outward appearances, by human standards. In John 7:24+ Jesus commanded them "Do not judge according to (outward) appearance, but judge with righteous judgment.”

D A Carson on according to the flesh - here they are resorting to the criteria of flesh, of fallen mankind in a fallen world, without the compelling control of the Spirit (cf. Jn 3:3–7, cf Jn 6:63). They see his ‘flesh’, as it were, but never contemplate the possibility that he could be the Word made flesh (1:14). To regard Christ by so limited a set of criteria is to weigh him ‘from a worldly point of view’ (2Co 5:16; kata sarka). (Borrow The Gospel according to John)

MacArthur on according to the flesh - They not only understood nothing of His heavenly origin, but even what they thought they knew about Him was incorrect. Thus, their judgment of Him was limited, superficial, and wrong. Proud, arrogant, and self-righteous, they had failed to heed Jesus' earlier admonition, "Do not judge according to appearance, but judge with righteous judgment" (Jn 7:24).

Rodney Whitacre adds "It is as though they are trying to evaluate the straightness of a line and their only tool is a crooked yardstick, or as if they are in an art gallery trying to evaluate the paintings when they have been blind from birth, never having seen shape nor color. Their judgment is limited to the human sphere and "breaks down when applied to anything which puts this sphere in question" (Bultmann 1971:281)." (Jesus Reveals Himself as the Light of the World Jn 8:12-20)

I am not judging (krino) anyone - No, in one sense He did not. His mission on His first coming was to save, not to judge. He will judge in His second coming, including the final judgment of every lost soul at the Great White Throne judgment (Rev 20:11-15). But keep in mind the basic idea of judgment is to make a distinction and thus to separate. And in His first coming (and the church age), Jesus does cause a separation, the net effect of which is a judgment. Jesus made it clear in Mt 12:30 "He who is not with Me is against Me; and he who does not gather with Me scatters."

D A Carson has a slightly different interpretation of Jesus not judging anyone - Jesus means, rather, that he does not judge anyone at all the way his opponents do—i.e. he does not appeal to superficial, ‘fleshly’ criteria, and accordingly mark people up or down. If that is what his opponents mean by judging, Jesus does not do any of it. (Borrow The Gospel according to John)

ESV Study Bible (borrow) also points out that "In yet another sense, where “judge” means “rightly evaluate,” Jesus does judge events and people throughout his earthly ministry (see Jn 5:30; Jn 7:24; Jn 8:16, 26).

NET Note - What is the meaning of Jesus' statement "I do not judge anyone"? It is clear that Jesus did judge (even in the next verse). The point is that he didn't practice the same kind of judgment that the Pharisees did. Their kind of judgment was condemnatory. They tried to condemn people. Jesus did not come to judge the world, but to save it (John 3:17+). Nevertheless, and not contradictory to this, the coming of Jesus did bring judgment, because it forced people to make a choice. Would they accept Jesus or reject him? Would they come to the light or shrink back into the darkness? As they responded, so were they judged - just as Jn 3:19–21+ previously stated. One's response to Jesus determines one's eternal destiny.

Judge (decide, determine, condemn)(2919) krino and its cognates [see below] is a root of English words like critic, critical [kritikos] = a decisive point at which judgment is made) primarily signifies to distinguish, to decide between (in the sense of considering two or more things and reaching a decision), to make up one's mind, to separate, to discriminate. to distinguish between good and evil, right and wrong, without necessarily passing an adverse sentence, although that is often what is usually involved. As you will see from this study, krino has various shades of meaning which must be determined from the context. The basic meaning of krino is to form an opinion after separating and considering the particulars in the case. Krino means to evaluate and determine what is right, proper, and expedient for correction.

Krino in Gospel of John - Jn. 3:17; Jn. 3:18; Jn. 5:22; Jn. 5:30; Jn. 7:24; Jn. 7:51; Jn. 8:15; Jn. 8:16; Jn. 8:26; Jn. 8:50; Jn. 12:47; Jn. 12:48; Jn. 16:11; Jn. 18:31

John 8:16 "But even if I do judge, My judgment is true; for I am not alone in it, but I and the Father who sent Me.

But even if I do judge: Jn 5:22-30 1Sa 16:7 Ps 45:6,7 72:1,2 98:9 99:4 Isa 9:7 11:2-5 Isa 32:1,2 Jer 23:5,6 Zec 9:9 Ac 17:31 Rev 19:11
for I am not alone in it: Jn 8:29 16:32
John 8 - Multiple Sermons and Commentaries

Related Passages: Passages on Father sending His Son...

John 4:34 Jesus said to them, “My food is to do the will of Him who sent Me and to accomplish His work.

John 5:23 so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. 24 “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.

John 5:30 “I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me.

John 5:36-38 But the testimony which I have is greater than the testimony of John; for the works which the Father has given Me to accomplish–the very works that I do–testify about Me, that the Father has sent Me. 37 “And the Father who sent Me, He has testified of Me. You have neither heard His voice at any time nor seen His form. 38 “You do not have His word abiding in you, for you do not believe Him whom He sent.

John 6:29 Jesus answered and said to them, “This is the work of God, that you believe in Him whom He has sent.”

John 6:38-39 “For I have come down from heaven, not to do My own will, but the will of Him who sent Me. 39 “This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day.

John 6:44 “No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day.

John 6:57 “As the living Father sent Me, and I live because of the Father, so he who eats Me, he also will live because of Me.

John 7:16, 18 So Jesus answered them and said, “My teaching is not Mine, but His who sent Me.... 7:18 “He who speaks from himself seeks his own glory; but He who is seeking the glory of the One who sent Him, He is true, and there is no unrighteousness in Him.

John 7:28-29 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. 29 “I know Him, because I am from Him, and He sent Me.”

John 7:33 Therefore Jesus said, “For a little while longer I am with you, then I go to Him who sent Me.

REJECTION OF JESUS
LEADS TO A JUDGMENT

But - Contrast. What is Jesus contrasting? He is contrasting the inability of the Pharisees to judge with His ability to judge.

Even if I do judge (krino) My judgment (krisis) is true - If is another third class conditional sentence which describes potential, even probable action. In John 3:17+ Jesus had stated "God did not send the Son into the world to judge the world, but that the world might be saved through Him." But now He alludes to judgment. How do we resolve this apparent discrepancy? Jesus' point in John 3 was that in His first coming, He did not come specifically as Judge, but as Savior. However, given the nature of His unique claims, to reject His exclusive claims would result in the rejecter in effect bringing divine judgment upon himself. Jesus says as much in John 3:18+ declaring "He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God." In short, to not believe in Jesus is to invoke judgment on one's self. The presence and claims of Jesus called for either acceptance or rejection, and rejection guarantees inevitable judgment. Jesus leaves no place for neutrality, for neutrality will by "default" bring judgment. In John 9:39 “Jesus said, "For judgment I came into this world, so that those who do not see may see, and that those who see (THEY THINK THEY SEE SPIRITUALLY) may become blind.” And so while Jesus came to save and not to condemn (Jn 12:47, Lk 19:10), those who reject His Gospel condemn themselves and come under judgment (Jn 3:18+).

While Jesus did not come to judge, His coming led to judgment
because it forced a decision—and a rejection of Jesus led to judgment.
-- Bruce Barton

For (hoti) - Term of explanation. What is Jesus explaining? In this case, He is explaining why He can state without reservation that His judgment is true. "He passes judgment in keeping with reality, because He does so in oneness with the Father (John 8:16). He judges simply by revealing the truth and pointing out one's distance from that truth." (Whitacre)

I am not alone in it, but I and the Father Who sent Me - The reason Jesus' judgment is true is because His Father shares in that judgment. Note sent Me again clearly declares His origin and indirectly His divinity, because for the Father to send Him, Jesus had to exist with God. Beginning in John 4 through John 8 we encounter about 17 passages in which Jesus explicitly declares that God the Father had sent Him. The religious leaders had heard some of these declarations by Jesus that He was sent from God the Father (see multiple passages above). While they were spiritually dense, but they undoubtedly knew that He was repeatedly declaring that He was from Heaven from God.

MacArthur points out that "By insisting that He was one with the Father in judgment, Jesus was claiming essential equality with Him. In Jn 5:17 He made a similar claim: "My Father is working until now, and I Myself am working." Enraged, "the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God" (Jn 8:18). Jesus' testimony was true because He was of the same nature as the one true, living God (Jn 10:30).

Judgment (justice, court, sentence)(2920) krisis from krino = to judge, decide) means a decision or judgment, verdict, justice, court (tribunal). The first use is by Jesus in the Sermon on the Mount declaring "‘Whoever commits murder shall be liable to the court." ("in danger of judgment") (Mt 5:21, cp also Mt 5:22) Mt 10:15, 11:22, 24 all describe Jesus' sobering warning to the Jews of a specific future and frightening "day of judgment." (cp "sentence of hell" Mt 23:33, see also 2 Peter 2:9, 11, 3:7, 1 John 4:17) In Jn 5:24 Jesus gives sinners the way of escape, the way to miss the horrible day of judgment (Heb 10:27)! In Mt 12:18 God's judgment is equated with justice, for He is the righteous and just Judge (cp Mt 12:20, 23:23, Rev 16:7). Note the striking contrast in Jn 5:29 "those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment." There is no such thing as reincarnation but only one life, one death, one judgment (Heb 9:27)

Krisis uses in John - Jn 3:19; Jn 5:22; Jn 5:24; Jn 5:27; Jn 5:29; Jn 5:30; Jn 7:24; Jn 8:16; Jn 12:31; Jn 16:8; Jn. 16:11

John 8:17 "Even in your law it has been written that the testimony of two men is true.

Even in your law : Jn 10:34 15:25 Ga 3:24 4:21
that the testimony: De 17:6 Dt 19:15 1Ki 21:10 Mt 18:16 2Co 13:1 Heb 10:28 1Jn 5:9 Rev 11:3
John 8 - Multiple Sermons and Commentaries

Related Passages:

Deuteronomy 17:6+ “On the evidence of two witnesses or three witnesses, he who is to die shall be put to death; he shall not be put to death on the evidence of one witness.

Deuteronomy 19:15+ “A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed.

Numbers 35:30+ ‘If anyone kills a person, the murderer shall be put to death at the evidence of witnesses, but no person shall be put to death on the testimony of one witness.

JESUS APPEALS TO THE LAW
TO ANSWER THE PHARISEES

Even in your law it has been written (grapho) that the testimony (marturia/martyria) of two men is true (alethes) - Notice Jesus calls it "your law" not because they had authored it but because they arrogantly felt they alone possessed the keys to the truth in the Law. Written is in the perfect tense indicating it was written in the past and stands in effect (See passages above and cf cf. Mt. 18:16; 2Co 13:1; 1Ti 5:19; Heb. 10:28). Now Jesus meets the Pharisees on their own field appealing to the Law which they held in such high regard. If the testimony of two men is true, how much greater would be the testimony of God the Father and God the Son!

J C Ryle on your law - Let it be noted, that where our Lord says “in YOUR law,” He did not mean that He was above the law and did not recognize its authority. He only intended, by laying stress on the word “your,” to remind the Jews that it was their own honoured law of Moses, to which they were continually professing to refer, that laid down the great principle to which He was about to direct their attention. “It is written in the law that YOU speak of so much, and that you so often quote.” It admits of consideration whether our Lord did not mean to use the expression “of two men” emphatically. It may be that He would put in strong contrast the testimony of two mere men, with the testimony of Himself and his Father in heaven. It is like the expression, “If we receive the witness of men, the witness of God is greater.” (1 John 5:9.) At any rate the word rendered “men” is emphatic in the Greek.

John 8:18 "I am He who testifies about Myself, and the Father Who sent Me testifies about Me."

I am (see ego eimi): Jn 8:12,25,38,51,58 10:9,11,14,30 11:25 14:6 Rev 1:17,18
and the Father Who sent Me: Jn 5:31-40 Heb 2:4 1Jn 5:6-12
John 8 - Multiple Sermons and Commentaries

TWO DIVINE
WITNESSES

I am (ego eimi) He who (present tense - continually) testifies (martureo) about Myself - How does Jesus testify about Himself? He testifies by His words (His teachings) and His signs (miracles), and both of which were supernatural. "The Greek words beginning the verse are peculiar, and can hardly be rendered in English. They will almost bear to be translated,—“I, the great I am, am the person witnessing about myself; and the Father,” etc." (Ryle)

J C 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)

Wiersbe points out that "We have seen from John 5:37-47 that the witness of the Father is found in the Word of God." (Bible Exposition Commentary)

Chrysostom and Theophylact both remark that our Lord here claims equality of honour with the Father, by putting His testimony and the Father’s side by side.

Matthew Poole - “Our Saviour must not be understood here to distinguish Himself from His Father in respect of His divine being, for so He and His Father are one; but in respect of His office, as He was sent, and His Father was He who sent Him.”

John 8:19 So they were saying to Him, "Where is Your Father?" Jesus answered, "You know neither Me nor My Father; if you knew Me, you would know My Father also."

You know neither Me nor My Father: Jn 8:54-55 Jn 1:10 Jn 7:28 Jn 10:14-15 Jn 15:21 Jn 16:3 Jer 22:16 24:7 1Co 15:34 Ga 4:9 Col 1:10 1Jn 5:20
if you knew Me, Jn 1:18 Jn 14:6-9 Jn 17:3,25,26 Mt 11:25 Lu 10:21,22 2Co 4:4-6 Eph 1:17 Col 1:15 Heb 1:3 2Jn 1:9
John 8 - Multiple Sermons and Commentaries

Related Passages:

John 8:54-55 Jesus answered, “If I glorify Myself, My glory is nothing; it is My Father who glorifies Me, of whom you say, ‘He is our God’; 55 and you have not come to know Him, but I know Him; and if I say that I do not know Him, I will be a liar like you, but I do know Him and keep His word.

John 1:10 He was in the world, and the world was made through Him, and the world did not know Him.

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.

John 15:21 “But all these things they will do to you for My name’s sake, because they do not know the One Who sent Me.

John 16:3 “These things they will do because they have not known the Father or Me.

John 1:18 No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.

John 14:6-9 Jesus *said to him, “I am the way, and the truth, and the life; no one comes to the Father but through Me. 7 “If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him.” 8 Philip *said to Him, “Lord, show us the Father, and it is enough for us.” 9Jesus *said to him, “Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, ‘Show us the Father’?

John 17:3; 25; 26 “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. 17:25 “O righteous Father, although the world has not known You, yet I have known You; and these have known that You sent Me; 17:26 and I have made Your name known to them, and will make it known, so that the love with which You loved Me may be in them, and I in them.”

PHARISEES PRETEND TO BE WISE
BUT ARE IGNORANT OF GOD!

So (oun) - Therefore. Consequently. This introduces a logical result or inference from the preceding passage(s). Based on Jesus' explanation that He met the criteria of two witness, one being His Father.

They were saying to Him, "Where is Your Father?" - Saying is in the imperfect tense which gives us a vivid picture of one Pharisee after another asking Him this question. Their question is not likely sincere, but is more likely asked with a sneer and with sarcasm. Remember, these guys are not trying to edified by His teaching, but are now determined to murder Him! The implication of their question is if Jesus' Father is to serve as the second Witness, then let Him present Himself so these charlatans can interrogate Him!

Swindoll on Where is Your Father? - The Pharisees responded cynically, “Where is Your Father?” They knew the apparent circumstances of His birth (Jn 8:41) and that Joseph was dead. The question was a backhanded slur, delivered at the level of an inside joke. Perhaps the insult came with a wink and a knowing look.

Steven Cole - They sneered, “Where is Your Father?” which was probably a slur about the rumor that Jesus’ mother conceived Him before she was married.

MacArthur on where is Your Father? - Were they asking to see Joseph, who likely had died by this time, to prove Jesus had an earthly father? In light of verse 41, were they intending to insult Him as illegitimate? In any case, they rejected Him.

Jesus answered, "You know (eido) neither Me nor My Father; if you knew (eido) Me, you would know (eido) My Father also - Here Jesus bluntly tells religious leaders that they did not know God! This was their root problem! Neither and nor express absolute negation. Jesus uses the verb eido ("know...knew...know") three times saying that these religious frauds are totally ignorant of God and have absolutely have no sure (beyond a shadow of a doubt type knowledge of either Him or His Father. He emphasizes that if one truly knows Jesus, then they truly know His Father, because He and the Father are One (Jn 10:30). In Jn 8:14 Jesus has already declared the Pharisees "do not know where I come from or where I am going." In the reply in Jn 8:19 Jesus is saying in essence that they do not know the true God. The irony is that these men who were supposed to be able to lead others to God and His ways, did not even know God themselves!

MacArthur - Those who reject the Son give incontrovertible proof that they do not know the eternal Father (cf. Jn 1:18; Jn 14:6-9). Although they prided themselves on knowing Him, the Pharisees—blinded by their own hard-heartedness—were actually ignorant of spiritual reality (Mt. 15:14; 23:16, 24).

J C Ryle on if you knew (eido) Me, you would know (eido) My Father also - These words teach plainly that ignorance of Christ and ignorance of God are inseparably connected. The man who thinks he knows anything rightly of God while he is ignorant of Christ is completely deceived. The God whom he thinks he knows is not the God of the Bible, but a God of his own fancy’s invention. At any rate he can have a most imperfect conception of God, and can have but little idea of His perfect holiness, justice, and purity. The words teach also that Christ is the way by which we must come to the knowledge of God. In Him, through Him, and by Him, we may come boldly into the Father’s presence, and behold His high attributes without fear. (cf Jn 1:18 "No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.")

Swindoll - With His second statement, “if you knew Me, you would know My Father also,” Jesus declared Himself to be the means of knowing God personally, because Jesus is the perfect representation of the Father.

Ray Stedman - One of the amazing things about this story is that, although these men were claiming to know God, they really did not know him. I find this is the problem with many people today. They say they know God, but the god they are talking about is a god of their own imagination. They are merely projecting an idea about God that is not real; consequently they do not know God at all. Neither do they worship God; they are worshiping a figment of their imagination. I ran across a quote from Dr. Martyn Lloyd-Jones that speaks to this: "Their god is something which they created themselves, a being who is always prepared to oblige and excuse them. They do not worship him with awe and respect, indeed they do not worship him at all. They reveal that their so-called god is no god at all in their talk. For they are forever saying that "they simply cannot believe that God will punish the unrepentant sinner to all eternity, and this and that." They cannot believe that God will do so, therefore, they draw the conclusion that God does not and will not. In other words, God does what they believe he ought to do or not do. What a false and blasphemous conception of God! How utterly untrue and unworthy! Such is the new paganism of today." That is why many people do not come to the light: Their willful ignorance blinds their hearts. They do not know Jesus, and they do not know God

R C H Lenski - A silly shrewdness lies back of this question: the certainty that Jesus cannot produce this second witness in the way they intimate. In this demand on Jesus to present his second witness these Pharisees repeat their proceeding of v. 13: they dodge the main issue by raising a minor one that is wholly immaterial. The main issue is: Does God testify as Jesus says, or does he not so testify? In 5:36, etc., God’s testimony was given to the Pharisees: the works of Jesus and the Old Testament declarations concerning Jesus. This double testimony is undeniable and incontrovertible. These men brazenly set it aside and instead fasten on the point that Jesus should produce this second witness in person before them....People who ask where the Father is, who want him produced so that they can place him on the witness stand, thereby demonstrate that they do not know him at all, and no wonder, then, that they also do not know him whom God has sent. God is always on the witness stand of his written Word, where all who will may hear his testimony in full and thus also learn to know him most intimately and adequately. Those who reject this testimony know neither the Father nor the Son—and the guilt of this ignorance is theirs alone. (Borrow The Interpretation of St. John's Gospel)

John 8:20 These words He spoke in the treasury, as He taught in the temple; and no one seized Him, because His hour had not yet come.

in the treasury: 1Ch 9:26 Mt 27:6 Mk 12:41,43, Lk 21:1
and no: Jn 8:59, Jn 7:8,30,44, Jn 10:39, Jn 11:9-10 Lu 13:31-33 Lk 20:19
John 8 - Multiple Sermons and Commentaries

Related Passages:

John 8:59 Therefore they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple.

John 7:8; 30; 44 “Go up to the feast yourselves; I do not go up to this feast because My time has not yet fully come.” 30 So they were seeking to seize Him; and no man laid his hand on Him, because His hour had not yet come. 44 Some of them wanted to seize Him, but no one laid hands on Him.

John 10:39 Therefore they were seeking again to seize Him, and He eluded their grasp.

John 2:4 And Jesus *said to her, “Woman, what does that have to do with us? My hour has not yet come.”

John 7:6 So Jesus *said to them, “My time is not yet here, but your time is always opportune.

See Note at Bottom Right pointing to the Court of the Women
Click to Enlarge (Source: ESV global study bible)

JESUS WAS ON
A DIVINE TIMETABLE

These words (rhema) He spoke in the treasury (gazophulakion) - These words refer to the somewhat antagonistic (speaking of the Pharisees) interchange in Jn 8:12-19 which had been initiated by Jesus' profession that He was the Light of the world. The treasury was a place in the temple's Court of Women (this was as far into the temple as women were permitted to go) where 13 trumpet-shaped containers (each marked to designate the purpose of the offering) were set to receive various monies (also site of the story of the poor widow in Mk 12:41-44, Lk 21:1-4). Leon Morris points out that "It is most unlikely that Jesus taught in the actual treasure chamber, so the word probably means that part of the Temple area into which people came to cast their offerings into the chests. This must have been part of the Court of the Women." The court was large enough to hold up to 6000 people and the most public part of Herod's Temple making it ideal for teaching. Most observers feel that the treasury was not far from the hall where the Sanhedrin met. The Court of the Women was where the festivities associated (pouring out of water, lighting of huge candelabras) with the Feast of Tabernacles took place.

ESV Study Bible (borrow) - The treasury as a structure is mentioned in Josephus (Jewish Antiquities 19.294; Jewish War 6.282) and likely was located adjacent to the Court of the Women (Josephus, Jewish War 5.200; cf. Mark 12:41-44; Luke 21:1-4).

As He taught (didasko) in the temple (hieros); and no one seized (piazo) Him, because His hour had not yet come. John repeatedly pointed out that Jesus was working on God’s time schedule to accomplish the Father’s will (cf. Jn 2:4; 7:6, 30; 12:23, 27; 13:1; 17:1). Because is a term of explanation, explaining why no one seized Him. God would allow Jesus to be seized outside of His perfect timing and His chosen place. Until then, no human being could successfully seize Jesus. Even when God did allow Jesus' arrest in the Garden, we see that God was in complete control for when Jesus said "I am" the men who had come to arrest Him "drew back and fell to the ground!" (Jn 18:6)

THOUGHT - Beloved child of God, nothing can happen to use that is not under the sovereign control of our Father. As someone has said, we are immortal until we have accomplished His work. As J C 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 Utley has a technical note stating that "John uses this term “hour” in several ways: (1) for time (cf. Jn 1:39; 4:6, 52, 53; 11:9; 16:21; 19:14; 19:27); (2) for the end time (cf. jn 4:21, 23; 5:25, 28); (3) for His last days (arrest, trials, death, cf. Jn 2:4; 7:30; 8:20; 12:23, 27; 13:1; 16:32; 17:1)."

Taught (1321) didasko from dáo= know or teach) means to teach a student in such a way that the will of the student becomes conformed to the teaching taught. So the teacher teaches in such a way that as the student is taught, he now changes his mind saying in essence ''I won't do it my way, but I will do it God's way because I've learned this doctrine or this teaching.'' Doctrine determines direction of our behavior, conformed to world or to God? (Ro 12:2) Teaching that Scripture finds significant is not that which provides information alone but also the teaching that produces (Spirit enabled) transformation, that creates disciples to supernaturally live in responsive obedience to God's will. Didasko means to provide instruction in a formal or informal setting. Didasko refers to imparting positive truth. It is the responsibility of every believer (Col 3:16), and is part of the Great Commission (Mt 28:20). It is especially the responsibility of church leaders. “An overseer, then, must be… able to teach” (1Ti 3:2). Heresy flourishes where sound Christian teaching lags. The idea is to hold discourse with others in order to instruct them by word of mouth (tutor, direct, advise, put in mind). In the NT almost without exception didasko refers to the teaching of groups.

Didasko in John - Jn. 6:59; Jn. 7:14; Jn. 7:28; Jn. 7:35; Jn. 8:2; Jn. 8:20; Jn. 8:28; Jn. 9:34; Jn. 14:26; Jn. 18:20;

Seized (4084) piazo related to piezo = to press) originally meant to press or squeeze, and then to take hold of with a firm grasp as here in Acts 3:7. More often piazo speaks of seizing someone with a hostile intent so as to overpower them or to gain control. Most often piazo is used to describe the hostile attempts to seize Jesus (Jn 7:30, 32, 44, Jn 8:20, 10:39, 11:57). In 2 Cor 11:32 used of the attempt "to seize" Paul at "the city of the Damascenes." In Acts 12:4 of Herod who "seized him (Peter and), he put him in prison." There is one vivid use in the Septuagint of Song 2:15+ in the form of a command to "Catch (Heb = achaz; Lxx = piazo - aorist imperative) the foxes for us, The little foxes that are ruining the vineyards, While our vineyards are in blossom.”

Piazo - 12x in 12v - caught(2), seize(6), seized(3), seizing(1). Jn. 7:30; Jn. 7:32; Jn. 7:44; Jn. 8:20; Jn. 10:39; Jn. 11:57; Jn. 21:3; Jn. 21:10; Acts 3:7; Acts 12:4; 2 Co. 11:32; Rev. 19:20

John 8:21 Then He said again to them, "I go away, and you will seek Me, and will die in your sin; where I am going, you cannot come."

Barclay So he said to them again: ‘I am going away, and you will search for me, and you will die in your sin. You cannot come where I am going.’

BGT John 8:21 Εἶπεν οὖν πάλιν αὐτοῖς· ἐγὼ ὑπάγω καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε· ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν.

KJV John 8:21 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.

NET John 8:21 Then Jesus said to them again, "I am going away, and you will look for me but will die in your sin. Where I am going you cannot come."

CSB John 8:21 Then He said to them again, "I'm going away; you will look for Me, and you will die in your sin. Where I'm going, you cannot come."

ESV John 8:21 So he said to them again, "I am going away, and you will seek me, and you will die in your sin. Where I am going, you cannot come."

NIV John 8:21 Once more Jesus said to them, "I am going away, and you will look for me, and you will die in your sin. Where I go, you cannot come."

NLT John 8:21 Later Jesus said to them again, "I am going away. You will search for me but will die in your sin. You cannot come where I am going."

NRS John 8:21 Again he said to them, "I am going away, and you will search for me, but you will die in your sin. Where I am going, you cannot come."

NJB John 8:21 Again he said to them: I am going away; you will look for me and you will die in your sin. Where I am going, you cannot come.

NAB John 8:21 He said to them again, "I am going away and you will look for me, but you will die in your sin. Where I am going you cannot come."

YLT John 8:21 therefore said Jesus again to them, 'I go away, and ye will seek me, and in your sin ye shall die; whither I go away, ye are not able to come.'

GWN John 8:21 Jesus spoke to the Pharisees again. He said, "I'm going away, and you'll look for me. But you will die because of your sin. You can't go where I'm going."

BBE John 8:21 Then he said to them again, I am going away and you will be looking for me, but death will overtake you in your sins. It is not possible for you to come where I am going.

RSV John 8:21 Again he said to them, "I go away, and you will seek me and die in your sin; where I am going, you cannot come."

NKJ John 8:21 Then Jesus said to them again, "I am going away, and you will seek Me, and will die in your sin. Where I go you cannot come."

ASV John 8:21 He said therefore again unto them, I go away, and ye shall seek me, and shall die in your sin: whither I go, ye cannot come.

MIT John 8:21 Then he said again to them, "I am going away and you will search for me; yet in your sinful condition you will die. Where I am going you cannot come."

DBY John 8:21 He said therefore again to them, I go away, and ye shall seek me, and shall die in your sin; where I go ye cannot come.

I go away: Jn 7:34 12:33,35 1Ki 18:10 2Ki 2:16,17 Mt 23:39 24:23,24
will die in your sin: Jn 8:24 Job 20:11 Ps 73:18-20 Pr 11:7 14:32 Isa 65:20 Eze 3:18,19 Lu 16:22-26 1Co 15:17,18 Eph 2:1
where I am going, you cannot come: Jn 7:34 13:33 Mt 25:41,46
John 8 - Multiple Sermons and Commentaries

Related Passages:

John 7:33-35+ “Therefore Jesus said, “For a little while longer I am with you, then I go to Him who sent Me. 34 You will seek Me, and will not find Me; and where I am, you cannot come.” 35 The Jews then said to one another, “Where does this man intend to go that we will not find Him? He is not intending to go to the Dispersion among the Greeks, and teach the Greeks, is He?

John 8:14 Jesus answered and said to them, “Even if I testify about Myself, My testimony is true, for I know where I came from and where I am going; but you do not know where I come from or where I am going.

JESUS ISSUES A
STRONG WARNING

Colin Kruse - In the previous passage, Jn 8:12–20, the Pharisees challenged the validity of Jesus’ testimony. In Jn 8:21–29 Jesus warns his opponents that unless they change their attitude and believe in him they will die in their sin. (Borrow The Gospel According to John)

Then - This marks progression in the narrative but we cannot say exactly how long after the previous section that this discourse took place. While it seems reasonable to consider that Jesus is still in the Temple, the text from Jn 8:21-59 does not allow us to be absolutely certain.

Mounce adds that "In the previous section (Jn 8:12–20) Jesus taught about his origin, his destiny, and his relationship to the Father. These themes are now developed more fully."

He said again to them - To what does again refer? In we compare Jesus' words in Jn 7:33-34 He had just told the Jews He would "go to Him who sent" Him and the Jews would seek Him and not find Him. And now again He says He will go away and they will seek Him, but this time adds a dire warning. Who is them? From Jn 8:22 this refers to the Jews.

NET Note on again - The expression οὖν πάλιν (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12–20 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply.

"I go away, and you will seek (zeteo) Me and will die (apothnesko) in your sin (hamartia) - "I" is emphatic meaning "I, of my own accord, am going away” entirely irrespective of what you Jews may plot and plan." (Lenski) Of course what Jesus means is He will be crucified in less than 6 months and will be resurrected and will ascend to His Father's side in Heaven. Note the two uses of future tense (will...will) which are both prophecies. In John 7:33-34 Jesus had made a similar declaration that "You will seek Me, and will not find Me; and where I am, you cannot come.” In Jn 8:14 He also speaks of where He was going. Even though Jesus message now is similar to this previous one, His audience is still clueless! When He goes away they will seek Him, but it will be to late. In context when is too late? When they come to their time to die. And when they die, unrepentant and unbelieving, they would still be in their sin, and having rejected Jesus' payment as their substitute and they would have to pay the unpayable wages of sin, which is eternal death.

Hendriksen writes "In their death they will experience no comfort and no peace of any kind, only dark despair. The One whom they have rejected will not be present to help them in their need. In their sin—all their sins viewed collectively, but separately in verse 24 (sins)—they will die. The wrath of God resting upon them, they will go to the place of everlasting perdition. They cannot go where Jesus is going; namely, to the Father." (BORROW Exposition of the Gospel according to John - Chapters 7-21)

J C Ryle on you will seek (zeteo) Me and will die (apothnesko) in your sin (hamartia) - This means that His hearers would seek Him too late, having discovered too late that He was the Messiah whom they ought to have received. But the door of mercy would then be shut. They would seek in vain, because they had not known the day of their visitation. And the result would be that many of them would die miserably “in their sins,”—with their sins upon them unpardoned and unforgiven.

Mounce has another thought on you will seek Me - When he says, “you will look for me,” it could mean that when he is gone they will continue to look for the Messiah (the one they did not recognize Jesus to be), but more likely it means that their understanding of who he really is will come too late. They will search for him, but to no avail. (See The Expositor's Bible Commentary)

John MacArthur on you...will die in your sin - The reality of this sobering truth, which is repeated throughout Scripture, is that those who reject Christ will suffer the consequences of their sin—eternal separation from God. By refusing the Light of the world, they doom themselves to the eternal darkness of hell (Matt. 8:12; 22:13; 25:30).

Such as lie down in sin in the grave shall have sin lie down with them in hell to all eternity.
-- William Burkitt

Burkitt on you...will die in your sin - Better a thousand times to die in a ditch than to die in our sins! They that die in their sins shall rise in their sins, and stand before Christ in their sins. Such as lie down in sin in the grave shall have sin lie down with them in hell to all eternity. The sins of believers go to the grave before them; sin dieth while they live. The sins of unbelievers go to the grave with them.”

What is your sin? Why is sin singular and not plural, sins?

A T Robertson says "Note singular hamartiāi (sin) here, but plural hamartiais (sins) when the phrase is repeated in John 8:24 (sin in its essence, sin in its acts)."

POSB - Man fails to find the Messiah: he dies in his sin. In the Greek the word "sins" (hamartia) is singular, "sin." Note two things. a. Man's sin is singular; that is, his great and terrible sin is the sin of unbelief. So long as he continues to disbelieve, he is in a state of unbelief or a position of unbelief. b. Man dies because of unbelief; he dies because he is in a state of unbelief. When he dies, he dies "in his sin"; that is, he goes right on into the next world still "in sin," in the state, and position and condition of an unbeliever. (The Preacher's outline & sermon Bible - BORROW)

NET Note - The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en tē hamartia humōn apothaneisthe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of ἁμαρτία (the plural occurs later in v. 24). To die with one’s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus’ warning is stern but to the point.

Edwin Blum - The singular "sin" is that of rejecting the One who offers salvation (cf. Jn 16:9). They would "die" because they continued living in the realm of sin, remaining under its power. (The Bible Knowledge Commentary)

D A Carson - They will die in their sin: the singular sin refers to the particular sin of unbelief, of rejecting Jesus and the revelation he is and brings (cf. Jn 9:41) (Borrow The Gospel according to John)

Cornerstone Commentary - Interestingly, “sin” is singular in Jn 8:21 (for the realm of sin) and plural in Jn 8:24 (for the individual sins people commit). (Cornerstone Biblical Commentary John and 1-3 John)

Gerald Borchert - The use of the singular “sin” here probably is a condemnation on their unwillingness to believe, but the repetition in the plural (“sins”) at Jn 8:24 means that Jesus rendered his verdict on their evil actions as well. (New American Commentary)

Focus on the Bible Commentary- The singular use of ‘sin’ suggests that Jesus is not speaking about individual sinful acts, but the single and decisive sin of rejecting God’s Son (cf. Jn 1:29; 8:24; 9:41; 15:22-24; 16:9). (Focus on the Bible Commentary – John: Jesus Christ Is God.

Bob Utley - The term “sin” is SINGULAR in v. 21 and PLURAL in v. 24. This refers primarily to their rejection of Jesus as the Christ (cf. v. 24). This is really the unpardonable sin of the Synoptic Gospels. There leaders are rejecting Jesus in the presence of the great light from His words and signs.

J C Ryle speaks of how one might seek Jesus in vain - A man may have many religious feelings about Christ, without any saving religion! Sickness, sudden affliction, the fear of death, the failure of usual sources of comfort—all these causes may draw out of a man a good deal of “religiousness.” Under the immediate pressure of these he may say his prayers fervently, exhibit a strong spiritual feelings, and profess for a season to “seek Christ,” and be a different man. And yet all this time his heart may never be touched at all! Take away the peculiar circumstances that affected him, and he may possibly return at once to his old ways. He sought Christ “in vain,” because he sought Him from false motives, and not with his whole heart.

THOUGHT - Don't miss the point that one can seek Jesus, but do so in vain! If one seeks Him for the wrong reason, the result will be eternal separation! Now He warns His hearers that they will die in their sin because they would not receive Him as Savior.

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.

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 Robertson - Negative answer formally expected, but there is a manifest sneer in the query. "The mockery in these words is alike subtle and bitter" (Vincent).

Kostenberger- generally Jewish people shuddered at the thought of taking one’s own life (e.g., Judas: Matt. 27:3–10; Acts 1:18–19). The corpse of such a person was left unburied until sunset (Josephus Jewish Wars 3.8.5 §377), and there was no public mourning. Moreover, it was believed that suicide excluded one from the future age. (See John - Page 258)

John 8:23 And He was saying to them, "You are from below, I am from above; you are of this world, I am not of this world.

Barclay He said to them: ‘You are from below, but I am from above. You belong to this world, but I do not belong to this world.

BGT John 8:23 καὶ ἔλεγεν αὐτοῖς· ὑμεῖς ἐκ τῶν κάτω ἐστέ, ἐγὼ ἐκ τῶν ἄνω εἰμί· ὑμεῖς ἐκ τούτου τοῦ κόσμου ἐστέ, ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου.

KJV John 8:23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.

NET John 8:23 Jesus replied, "You people are from below; I am from above. You people are from this world; I am not from this world.

CSB John 8:23 "You are from below," He told them, "I am from above. You are of this world; I am not of this world.

ESV John 8:23 He said to them, "You are from below; I am from above. You are of this world; I am not of this world.

NIV John 8:23 But he continued, "You are from below; I am from above. You are of this world; I am not of this world.

NLT John 8:23 Jesus continued, "You are from below; I am from above. You belong to this world; I do not.

NRS John 8:23 He said to them, "You are from below, I am from above; you are of this world, I am not of this world.

NJB John 8:23 Jesus went on: You are from below; I am from above. You are of this world; I am not of this world.

NAB John 8:23 He said to them, "You belong to what is below, I belong to what is above. You belong to this world, but I do not belong to this world.

YLT John 8:23 and he said to them, 'Ye are from beneath, I am from above; ye are of this world, I am not of this world;

GWN John 8:23 Jesus said to them, "You're from below. I'm from above. You're from this world. I'm not from this world.

BBE John 8:23 And he said to them, You are of the earth; I am from heaven: you are of this world; I am not of this world.

RSV John 8:23 He said to them, "You are from below, I am from above; you are of this world, I am not of this world.

NKJ John 8:23 And He said to them, "You are from beneath; I am from above. You are of this world; I am not of this world.

ASV John 8:23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.

MIT John 8:23 He continued speaking to them, "You are from below. I am from above. You are from this world. I did not originate from this world.

You are from below: Jn 1:14 3:13,31 Ps 17:4 Ro 8:7,8 1Co 15:47,48 Php 3:19-21 Jas 3:15-17 1Jn 2:15,16
you are of this world: Jn 15:18,19 17:14,16 Jas 4:4 1Jn 2:15,16 4:5,6 5:19,20
John 8 - Multiple Sermons and Commentaries

ANTITHETICAL ORIGINS:
FROM EARTH OR FROM HEAVEN

And He was saying to them, "You are from below, I am from above (ano) - YLT - 'Ye are from beneath'. From below is the realm of fallen creation. Recall that in Jn 8:21 Jesus had just stated “I go away, and you will seek Me, and will die in your sin; where I am going, you cannot come” so that in one sense the reply in this verse was a continuation of verse 21 but was also a fitting response to the sneering question in verse 22, as if to say their mockery indicated they were the fallen creation! Their origin from below (not "hell" or the "underworld") parallels of this world, this fallen, Jesus-hating (cf Jn 7:7), moral order which is in conscious, continual rebellion against its Creator and temporarily (Until the return of the King in Rev 19:11-21+) under the dominion of Satan To be sure Jesus was at that time IN the world, but He did not belong to (was not OF) the world (Jn 17:14-16). Below and above were Jewish technical terms for earthly and heavenly, above being that realm where no sin exists or can exist! Jesus statement that He is from above (not of this world) is an indirect declaration of His Deity for in John 3:13+ Jesus explained “No one has ascended into heaven, but He who descended from heaven: the Son of Man."

MacArthur - The Lord pointed out that their origin, like their destiny, was altogether different than His. They were from a completely different realm; they were from below; that is, they were part of this world....the Lord was always conscious of His heavenly origin (3:11–13; 5:36–37; 6:33, 38, 50–51, 58; 7:28–29, 33; 8:42; 10:36; 13:3; 14:28; 16:5, 28; 17:5, 8, 13, 18; 18:36; cf. 1 Cor. 15:47; Eph. 4:10).

Steven Cole applies Jesus' words below and above to every soul's predicament - There is a humanly unbridgeable chasm between the holy God in heaven and all of us who were born in sin on this earth. We can try to compile good deeds to bridge the chasm, but that’s doomed to fail. All our good deeds are like filthy rags in God’s sight (Isa. 64:6). And all the good deeds in the world cannot pay for all the sins that we’ve committed. Just a single sin would be enough to condemn us to hell, but we’ve all piled up thousands of sins. To go to heaven, we first have to recognize our true condition before the holy God as rebellious sinners.

Hendriksen suggests that Jesus' reply was calculated to point out to them "that the thoughts and motives of these Jews were hell-inspired; His own, were heaven-inspired." (BORROW Exposition of the Gospel according to John - Chapters 7-21)

Robertson - the contrast between katō and anō here is between the earthly (sensual) and the heavenly as in James 3:15-17.

Bob Utley- This is another example of John’s vertical dualism (cf. Jn 7:35–36; 18:36). John’s contrast between Himself, who is from above, and the Jews, who are from below, forms a dualism that is unique among the Gospels. The Synoptic Gospels (Matt., Mark Luke) contrast the two Jewish ages, the evil present age and the future age of righteousness. This difference is described by the terms horizontal dualism vs. vertical dualism (ED: SEE NOTE BELOW). Did Jesus teach both in different settings? Possibly the Synoptics recorded Jesus’ public teachings while John recorded Jesus’ private teachings to the disciples.

You (present tense - continually) are of this world (kosmos), I (present tense - continually) am (ouk - absolutely) not of this world (kosmos) - Of this world implies they in the domain of darkness (Acts 26:18) since they have rejected the Light of this world. They are under the power of Satan for as John writes "the whole world (kosmos) lies in the power of the evil one (poneros) (Satan). (1Jn 5:19+, cf. 2Co 4:4; Ep 2:2).

In John 3:31 Jesus had made a similar declaration that “He who comes from above is above all, he who is of the earth is from the earth and speaks of the earth. He who comes from heaven is above all."

McGee - We find this same thought in 1 Corinthians 2:14. Human knowledge can be understood by any other man who has a human nature -- if his IQ is high enough. But divine knowledge is different. Only the Spirit of God can take the things of Christ and show them to us. That's what He is saying here.

Wiersbe - The true believer has his citizenship in heaven (Luke 10:20; Phil. 3:20-21). His affection and attention are fixed heavenward. But the unsaved belong to this world; in fact, Jesus called them "the children of this world" (Luke 16:8). Since they have not trusted Christ and had their sins forgiven, their destiny is to die in their sins. The Christian dies "in the Lord" because he lives "in the Lord" (Rev. 14:13); but the unbeliever dies in his sins because he lives in his sins. (Bible Exposition Commentary)

Excerpt from The Johannine Dualism by George Eldon Ladd - The Two Worlds - The most difficult problem in the Johannine theology is its apparently different dualism from that of the Synoptics. The dualism in the Synoptic Gospels is primarily horizontal: a contrast between two ages -- this age and the Age to Come. The dualism of John is primarily vertical: a contrast between two worlds -- the world above and the world below. "You are from below, I am from above; you are of this world, I am not of this world" (Jn. 8:23). The Synoptics contrast this age with the Age to Come, and we know from the Pauline use that "this world" can be an equivalent of "this age" in an eschatological dualism. But in John, "this world" almost always stands in contrast with the world above. "This world" is viewed as evil with the devil as its ruler (Jn 16:11), Jesus has come to be the light of this world (Jn 11:9). The authority of his mission does not come from "this world" but from the world above -- from God (Jn 18:36). When his mission is completed, he must depart from "this world" (Jn 13:1). The same dualism is obvious in the language of Jesus descending from heaven to earth and ascending again to heaven. "No one has ascended into heaven but he who descended from heaven" (Jn 3:13). Jesus has come down from heaven to fulfill a mission that he received from God (Jn 6:38). He has come down from heaven as the "living bread." If anyone eats of this bread, she or he shall never die but have eternal life (Jn 6:33, 41, 50, 51, 58). When his mission is fulfilled, he must ascend to heaven whence he had come (Jn 6:62). After the resurrection, when Mary would cling to him, he told her not to hold him, for he had not yet ascended to the Father. She was instead to go to the disciples and say to them, "I am ascending to my Father and your Father, to my God and your God" (Jn 20:17). Darkness and Light The world below is the realm of darkness, but the world above is the world of light. Christ has come into the realm of darkness to bring the light. Light and darkness are seen as two principles in conflict with each other. "The light shines in the darkness, and the darkness has not overcome it" (Jn 1:5). Jesus is himself the light (Jn 8:12) and has come that people may not remain in darkness but may have the light of life and be enabled to walk in the light so that they may not stumble (Jn 8:12; 9:5; 11:9; 12:35, 46). Those who receive the light become children of light (Jn 12:36). However, in spite of the fact that the light has come into the world, people loved darkness rather than light and refused to come to the light because their deeds were evil. Whoever "does the truth" comes to the light that his or her true nature may be disclosed (3:19-20). In John the crowning evil is hatred of the light -- unbelief in Jesus. (BORROW A Theology of the New Testament - see page 222).

Above (upward) (507) ano is an adverb of place and means higher in place, a position above another position, and used figuratively of heaven (Jn 8:23, Gal 4:26, Php 3:14, Col 3:1,2), of the direction upward (Lxx of Ex 20:4, Dt 4:39; when Jesus prayed Jn 11:41ESV, the sky Acts 2:19, figuratively of a root growing He 12:15). Ano is the root of the more "famous" adverb anothen (ano + -then = from) used by Jesus in John 3:3 speaking of men's need to be born "from above".

Ano - 9x in 9v -John 2:7; 8:23; 11:41; Acts 2:19; Gal 4:26; Phil 3:14; Col 3:1, 2; Heb 12:15. NAS = above(5), brim(1), upward(1).

John 8:24 'Therefore I said to you that you will die in your sins; for unless you believe that I am He, you will die in your sins."

Barclay I said to you that you will die in your sins. For if you will not believe that I am who I am, you will die in your sins.’

BGT John 8:24 εἶπον οὖν ὑμῖν ὅτι ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν· ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν.

KJV John 8:24 I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.

NET John 8:24 Thus I told you that you will die in your sins. For unless you believe that I am he, you will die in your sins."

CSB John 8:24 Therefore I told you that you will die in your sins. For if you do not believe that I am He, you will die in your sins."

ESV John 8:24 I told you that you would die in your sins, for unless you believe that I am he you will die in your sins."

NIV John 8:24 I told you that you would die in your sins; if you do not believe that I am the one I claim to be, you will indeed die in your sins."

NLT John 8:24 That is why I said that you will die in your sins; for unless you believe that I Am who I claim to be, you will die in your sins."

NRS John 8:24 I told you that you would die in your sins, for you will die in your sins unless you believe that I am he."

NJB John 8:24 I have told you already: You will die in your sins. Yes, if you do not believe that I am He, you will die in your sins.

NAB John 8:24 That is why I told you that you will die in your sins. For if you do not believe that I AM, you will die in your sins."

YLT John 8:24 I said, therefore, to you, that ye shall die in your sins, for if ye may not believe that I am he, ye shall die in your sins.'

GWN John 8:24 For this reason I told you that you'll die because of your sins. If you don't believe that I am the one, you'll die because of your sins."

BBE John 8:24 For this reason I said to you that death will overtake you in your sins: for if you have not faith that I am he, death will come to you while you are in your sins.

RSV John 8:24 I told you that you would die in your sins, for you will die in your sins unless you believe that I am he."

NKJ John 8:24 "Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins."

ASV John 8:24 I said therefore unto you, that ye shall die in your sins: for except ye believe that I am he, ye shall die in your sins.

MIT John 8:24 Therefore, I said to you that you will die in your sins, for if you do not believe that I am who I am, you will die in your sins."

I said: Jn 8:21
for: Jn 3:18,36 Pr 8:36 Mk 16:16 Ac 4:12 Heb 2:3 10:26-29 12:25
John 8 - Multiple Sermons and Commentaries

Related Passages:

John 8:58+ Jesus said to them, “Truly, truly, I say to you, before Abraham was born, I am.”

John 13:19 “From now on I am telling you before it comes to pass, so that when it does occur, you may believe that I am He.

John 18:5 They answered Him, “Jesus the Nazarene.” He *said to them, “I am He.” And Judas also, who was betraying Him, was standing with them.

Exodus 3:14+ God said to Moses, “I AM WHO I AM”; and He said, “Thus you shall say to the sons of Israel, ‘I AM has sent me to you.’”

Deuteronomy 32:39+ ‘See now that I, I am He (Lxx = ego eimi), And there is no god besides Me; It is I who put to death and give life. I have wounded and it is I who heal, And there is no one who can deliver from My hand.

Isaiah 41:4 “Who has performed and accomplished it, Calling forth the generations from the beginning? ‘I, the LORD, am the first, and with the last. I am He (Lxx = ego eimi),.’”

Isaiah 43:10 “You are My witnesses,” declares the LORD, “And My servant whom I have chosen, So that you may know and believe Me And understand that I am He (Lxx = ego eimi). Before Me there was no God formed, And there will be none after Me.

COMMENT - It’s more than ironic that the Jehovah’s Witnesses take their name from Isaiah 43:10, but deny the deity of Jesus. They fail to see that, in part, Jesus bases His claim to be God on it! - Steven Cole

Isaiah 43:25 (DOUBLE EGO EIMI!) “I (Lxx = ego eimi), even I, am (Lxx = ego eimi) the one who wipes out your transgressions for My own sake, And I will not remember your sins.

Isaiah 45:18 For thus says the LORD, who created the heavens (He is the God who formed the earth and made it, He established it and did not create it a waste place, but formed it to be inhabited), “I am (Lxx = ego eimi) the LORD, and there is none else.

Isaiah 45:22 (THE WORD SPIRIT USED TO SAVE C H SPURGEON - READ HIS TESTIMONY!) “Turn (KJV = Look) to Me and be saved, all the ends of the earth; For I am (Lxx = ego eimi) God, and there is no other. (THIS IS JESUS SPEAKING!)

Isaiah 45:19 (ANOTHER DOUBLE EGO EIMI!) “I have not spoken in secret, In some dark land; I did not say to the offspring of Jacob, ‘Seek Me in a waste place’; I (Lxx = ego eimi; Lxx = ego eimi), the LORD, speak righteousness, Declaring things that are upright.

Isaiah 46:4 (ANOTHER DOUBLE EGO EIMI!) Even to your old age (Lxx = ego eimi) I will (Lxx = ego eimi) be the same, And even to your graying years I will bear you! I have done it, and I will carry you; And I will bear you and I will deliver you.

Isaiah 46:9 “Remember the former things long past, For I am (Lxx = ego eimi) God, and there is no other; I am God, and there is no one like Me,

Isaiah 47:8 “Now, then, hear this, you sensual one, Who dwells securely, Who says in your heart, ‘I am (Lxx = ego eimi), and there is no one besides me. I will not sit as a widow, Nor know loss of children.’

Isaiah 48:12 “Listen to Me, O Jacob, even Israel whom I called; I am (Lxx = ego eimi) He, I am (Lxx = ego eimi) the first, I am also the last.

COMMENT - Compare with Revelation 1:17 where Jesus says “Do not be afraid; I am the first and the last" and in Revelation 2:8 where Jesus calls Himself "The first and the last."

Isaiah 48:17 Thus says the LORD, your Redeemer, the Holy One of Israel, “I am (Lxx = ego eimi) the LORD your God, who teaches you to profit, Who leads you in the way you should go.

Isaiah 51:12 (ANOTHER DOUBLE EGO EIMI!) “I (Lxx = ego eimi), even I, am (Lxx = ego eimi) He who comforts you. Who are you that you are afraid of man who dies And of the son of man who is made like grass,

Isaiah 52:6 “Therefore My people shall know My name; therefore in that day I am (Lxx = ego eimi) the one who is speaking, ‘Here I am.’”

JESUS' GRACIOUS INVITATION
BELIEVER I AM WHO I AM

Therefore (oun). Consequently. Since they were from below and of this world, Jesus pronounces His verdict on their eternal fate! While His attention was fixed heavenward, the attention of the unsaved was tethered to this fallen world which is passing away (1Jn 2:17+). In Lk 16:8+ Jesus referred to them as "sons of this age (world)."

I said to you that you will die (apothnesko) in your sins (hamartia) - Like a good Rabbi (Teacher) Jesus repeats this critical important truth. Compare in your sin in Jn 8:21. Their unbelief would seal their eternal destiny. If they would continue to reject the Sin-Bearer (Jn 1:29 Isa 53:12 1Pe 2:24 Heb 9:28), even in their short time left on earth, they would continue under the dominion of and penalty of sin as their "master" (cf Jn 8:34+, 2Pe 2:19b+). Furthermore dying in one’s sin left no opportunity for repentance, no second chance! This declaration would surely have angered any Pharisees who may have been in the audience, because they thought they were spiritually "healthy" and in no need of a divine physician or divine cure! (Mk 2:17+) They did not see themselves like the "tax gathers and sinners." (Lk 5:30+) They thought they were righteous and in no need of repentance (Lk 5:31-32+). In short, Jesus' declaration would have raised their blood pressure and made their nostrils begin to flare (as when one is very angry)!

D A Carson on in your sins - The plural sins contrasts with the singular in Jn 8:21, and refers to the diverse and ugly forms of corruption that mushroom from the one sin of unbelief. (Borrow The Gospel according to John)

For - (gar) Term of explanation. What is Jesus explaining? The way to avoid eternal death in one's sins!

THE "ESCAPE HATCH"

An escape hatch is a hatch used for emergency escape, as from a submarine or aircraft, and thus is a means used avoid imminent danger, punishment, etc. The Jews in the audience were in imminent danger of eternal destruction and Jesus (belief in His Name) was the only "escape hatch" available (Acts 4:12+)

To go to heaven, believe the truth about yourself and the truth about Jesus while there is still time.
-- Steven Cole

Unless - (ean) - This is a word of grace! "IF you do not." KJV = "for IF ye believe not." This IF identifies this sentence as a third class conditional sentence (see also Dana's Greek Grammar page 303) which means potential action, in this case the act of believing in Jesus. In other words, the possibility of the condition is assumed. The door of salvation, the "escape hatch," was still open in the day of grace, but just as God did in the great global flood (see Ge 7:16), one day He will shut the door of the "Ark" (Jesus) and none of those who refuse His gracious offer will escape from God's wrath and judgment!

THOUGHT - Have you escaped by the "Escape Hatch" by believing in Jesus Christ? Read John 3:15–16, 36; John 6:40, 47; Acts 16:31; Ro 10:9–10; Gal. 3:26; 1Jn 5:10–13. "How will (you) escape if (you) neglect so great a salvation?" (Hebrews 2:3+)

R C H Lenski on the "if clause" (unless) - The sins of these men will destroy them by robbing them of life eternal only if they refuse to believe in Jesus. The “if” clause [in the KJV] is pure gospel, extending its blessed invitation anew. Yet it is again combined with the warning about dying in sins. This note of warning with its terrifying threat persists because these Jews had chosen the course of unbelief. Yet the “if” opens the door of life in the wall of sin. (Borrow The Interpretation of St. John's Gospel)

Alas! that the farthest end of all our thoughts should be the thought of our ends.
--Thomas Adams

You believe (pisteuo) that I am (see note on ego eimi) He, (note "He" is not in Greek) you will die (apothnesko) in your sins (hamartia) - Believe is in the aorist tense calling for them to make a definite act of faith. The active voice speaks of making a volitional choice, a choice of one's will. Jesus explains the divine escape clause which is simply to believe that He is the great "I Am." Obviously implicit in this belief is acknowledgement that they are sinners in need of Him as Savior and that if they received/believed, He would be their Substitute and taste death in their place giving them eternal life. There is clearly a warning "unless" or "if you don't" for if you don't believe the door to the day of grace may be shut. And no man knows when God in His omniscience and justice deems it is time to shut that door in an individual's life. It behooves these Jews (and all souls) to walk through this door labeled "unless." The consequence to fail to believe is to receive the wages of sin which is death forever in one's sins.

“You cannot repent too soon, because you do not know how soon it may be too late.”
-- Thomas Fuller

It is notable that Jehovah had used "I Am" in the Old Testament in Isaiah 43:10 where He declared “that you may know and believe me and understand that I am He (ego eimi).’ In fact as shown above, ego eimi is used repeatedly in Isaiah 41-48, in passages that would have been very familiar to these Pharisees who prided themselves on their knowledge of the Old Testament. It is difficult to imagine that they did not understand that Jesus was clearly stating that He was the eternal God repeatedly described by their own prophet Isaiah!

Hendriksen on I am... - The meaning is: that I am all that I claim to be; the One sent by the Father, the One who is from above, the Son of man, the only-begotten Son of God, equal with God, the One Who has life in himself, the very essence of the scriptures, the bread of life, the light of the world, etc. The fact that rejection of the Son—failure to believe in him and to obey him—results in everlasting death is expressed not only here in Jn 8:24 but also in Jn 3:36 (see on that verse), which may be viewed as an explanation of Jn 8:24. (BORROW Exposition of the Gospel according to John - Chapters 7-21)

John MacArthur on I Am - Jesus was applying to Himself the tetragrammaton (YHWH, often transliterated as Yahweh)—the name of God that was so sacred that the Jews refused to pronounce it. Unlike many modern cult groups (such as the Jehovah’s Witnesses), the Jews of Jesus’ day understood perfectly that He was claiming to be God. In fact, they were so shocked by His use of that name, in reference to Himself (cf. vv. 28, 58), that they attempted to stone Him for blasphemy (v. 59). (ED: See also Jehovah - I Am and the Tetragrammaton).... To be a Christian one must believe the full biblical revelation about Jesus: that He is the eternal second person of the Trinity, that He entered space and time as God incarnate, that He was born of a virgin, that He lived a sinless life, that His death on the cross is the only sufficient, substitutionary sacrifice for the sins of all who would ever believe in Him, that He rose from the dead and ascended to the Father in heaven, that He now intercedes for His own redeemed people, and that He will one day return in glory. To reject those truths about Him is to “be led astray from the simplicity and purity of devotion to Christ” (2 Cor. 11:3), to worship “another Jesus” (v. 4), to be cursed by God (Gal. 1:8–9), and ultimately to hear the Lord say, “I never knew you; depart from Me, you who practice lawlessness” (Matt. 7:23).

Notice the Jews' question in (Jn 8:25, cp Jn 10:24 and His answer in Jn 10:30!) even though He clearly has just told them He is "I AM"! Jesus emphasized that the fatal, unforgivable, and eternal sin is failure to believe in Him as Messiah and Son of God. All other sins can be forgiven if this one is repented of.

I AM is the self-designation for God in many Scriptures .(Ex 3:14 Dt 32:39; Isa 41:4, 43:10, 11, 13, 25; 44:6 46:4; 48:12; etc.), to render Hebrew “I (AM) He.” Jesus' use of this phrase is clearly a claim to Deity as the reaction to His claim clearly demonstrates in (Jn 8:58,59). The incorrect rendering of the Jehovah's Witnesses in their NWT only serves to illustrate the difficulty of evading the meaning of the phrase and the context.

Ray Stedman -How blind they were! Our Lord is saying, "Because you are so limited in your outlook, because you are looking at life only from the standpoint of what is happening from day to day you are in unconscious bondage to the god of this world. You are living in slavery that will end finally in death and hell. I am the only way out." How faithful he was to these men! This is what many people today say they do not want to hear -- they do not want to hear anything about hell. But, in the New Testament, Jesus is the one who says most about hell. Now he does not describe it except in terms of these words in this passage, "Where I am you cannot follow." Hell is a place of eternal separation from all that is beautiful, all that is true, all that is lovely, all that is exciting, all that is living and fulfilling. The opposite of all that, the removal of all that, the removal of God from life, is what people choose when they refuse to hear the claims of Jesus Christ. I amazed and awed at how earnestly Jesus deals with these men in their blindness. These are not words of anger or bitter rejection or accusation or condemnation. This is an earnest pleading on his part: "You are going to die -- everybody is -- and you will die in sin unless you lay hold of the provision God has made for the sin of mankind." But they in their pride were blinding their eyes and rejecting this word because they thought they were good enough already; they thought they did not deserve any rejection from God.

Believe (4100) pisteuo (click in depth discussion) means to be persuaded of, place one's confidence in, to trust, express reliance upon. Belief in the New Testament sense that effects the new birth denotes more than intellectual assent to a set of facts or truths. The demons believe (pisteuo) but they are clearly not saved (Jas 2:19+). Genuine belief does involve an intellectual assent (or reception) and consent in one's mind, but also includes an act of one's heart and will. Biblical saving faith is not passive assent but an active staking of one's life on the claims of the Bible that Jesus is the Son of God and the Redeemer of lost sinners. The respected Greek lexicon author W E Vine defines belief as consisting of (1) a firm conviction which produces full acknowledgment of God's revelation of Truth, (2) a personal surrender to the Truth (3) a conduct inspired by and consistent with that surrender. (ED: In other words, there is spiritual fruit that validates a genuine root of faith)

MacArthur - Saving faith consists of three elements, commonly referred to by theologians with the Latin terms notitia, assensus, and fiducia. Notitia (knowledge) is the intellectual component of faith. It involves an understanding of the basic biblical facts regarding salvation. Assensus (assent) goes one step beyond notitia and confidently affirms those facts to be true. Fiducia (trust) acts on them by personally appropriating Jesus Christ as the only hope for salvation. (See John Commentary)

Pisteuo in John's Gospel - Jn. 1:7; Jn. 1:12; Jn. 1:50; Jn. 2:11; Jn. 2:22; Jn. 2:23; Jn. 2:24; Jn. 3:12; Jn. 3:15; Jn. 3:16; Jn. 3:18; Jn. 3:36; Jn. 4:21; Jn. 4:39; Jn. 4:41; Jn. 4:42; Jn. 4:48; Jn. 4:50; Jn. 4:53; Jn. 5:24; Jn. 5:38; Jn. 5:44; Jn. 5:46; Jn. 5:47; Jn. 6:29; Jn. 6:30; Jn. 6:35; Jn. 6:36; Jn. 6:40; Jn. 6:47; Jn. 6:64; Jn. 6:69; Jn. 7:5; Jn. 7:31; Jn. 7:38; Jn. 7:39; Jn. 7:48; Jn. 8:24; Jn. 8:30; Jn. 8:31; Jn. 8:45; Jn. 8:46; Jn. 9:18; Jn. 9:35; Jn. 9:36; Jn. 9:38; Jn. 10:25; Jn. 10:26; Jn. 10:37; Jn. 10:38; Jn. 10:42; Jn. 11:15; Jn. 11:25; Jn. 11:26; Jn. 11:27; Jn. 11:40; Jn. 11:42; Jn. 11:45; Jn. 11:48; Jn. 12:11; Jn. 12:36; Jn. 12:37; Jn. 12:38; Jn. 12:39; Jn. 12:42; Jn. 12:44; Jn. 12:46; Jn. 13:19; Jn. 14:1; Jn. 14:10; Jn. 14:11; Jn. 14:12; Jn. 14:29; Jn. 16:9; Jn. 16:27; Jn. 16:30; Jn. 16:31; Jn. 17:8; Jn. 17:20; Jn. 17:21; Jn. 19:35; Jn. 20:8; Jn. 20:25; Jn. 20:29; Jn. 20:31

Remember that John's purpose for writing this Gospel is clearly stated in John 20:31 "these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name." So given that the key point is believing, let us do a review of John's uses of the verb pisteuo (believe) and the noun pistis (belief) up to this point in the Gospel. I was surprised that he had already used these words 48 times in 41 verses!

John 1:7 He came as a witness, to testify about the Light, so that all might believe through him.
John 1:12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name,
John 1:50 Jesus answered and said to him, “Because I said to you that I saw you under the fig tree, do you believe? You will see greater things than these.”
John 2:11 This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him.
John 2:22-24 So when He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture and the word which Jesus had spoken. 23 Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. 24 But Jesus, on His part, was not entrusting Himself to them, for He knew all men,
John 3:12 “If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things?
John 3:15 so that whoever believes will in Him have eternal life.
John 3:16 “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.
John 3:18 “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God.
John 3:36 “He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him.” (Note the clear parallel between believes and obey! Belief that is intellectual but demonstrates absolutely no obedience is NOT belief which leads to eternal life!)
John 4:21 Jesus said to her, “Woman, believe Me, an hour is coming when neither in this mountain nor in Jerusalem will you worship the Father.
John 4:39 From that city many of the Samaritans believed in Him because of the word of the woman who testified, “He told me all the things that I have done.”
John 4:41 Many more believed because of His word;
John 4:42 and they were saying to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves and know that this One is indeed the Savior of the world.”
John 4:48 So Jesus said to him, “Unless you people see signs and wonders, you simply will not believe.”
John 4:50 Jesus said to him, “Go; your son lives.” The man believed the word that Jesus spoke to him and started off.
John 4:53 So the father knew that it was at that hour in which Jesus said to him, “Your son lives”; and he himself believed and his whole household.
John 5:24 “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.
John 5:38 “You do not have His word abiding in you, for you do not believe Him whom He sent. (Compare this statement with John 8:31 "“If you abide in My word, then you are truly disciples of Mine.")
John 5:44 “How can you believe, when you receive glory from one another and you do not seek the glory that is from the one and only God?
John 5:46 “For if you believed Moses, you would believe Me, for he wrote about Me.
John 5:47 “But if you do not believe his writings, how will you believe My words?”
John 6:29 Jesus answered and said to them, “This is the work of God, that you believe in Him whom He has sent.”
John 6:30 So they said to Him, “What then do You do for a sign, so that we may see, and believe You? What work do You perform?
John 6:35 Jesus said to them, “I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst.
John 6:36 “But I said to you that you have seen Me, and yet do not believe.
John 6:40 “For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day.”
John 6:47 “Truly, truly, I say to you, he who believes has eternal life.
John 6:64 “But there are some of you who do not believe.” For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him.
John 6:69 “We have believed and have come to know that You are the Holy One of God.”
John 7:5 For not even His brothers were believing in Him.
John 7:31 But many of the crowd believed in Him; and they were saying, “When the Christ comes, He will not perform more signs than those which this man has, will He?”
John 7:39 But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified.
John 7:48 “No one of the rulers or Pharisees has believed in Him, has he?
John 8:24 “Therefore I said to you that you will die in your sins; for unless you believe that I am He, you will die in your sins.”
John 8:30 As He spoke these things, many came to believe in Him.
John 8:31 So Jesus was saying to those Jews who had believed Him, “If you continue in My word, then you are truly disciples of Mine;
John 8:45 “But because I speak the truth, you do not believe Me.
John 8:46 “Which one of you convicts Me of sin? If I speak truth, why do you not believe Me?

John 8:25 So they were saying to Him, "Who are You?" Jesus said to them, "What have I been saying to you from the beginning?

BGT John 8:25 ἔλεγον οὖν αὐτῷ· σὺ τίς εἶ; εἶπεν αὐτοῖς ὁ Ἰησοῦς· τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν;

KJV John 8:25 Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning.

NET John 8:25 So they said to him, "Who are you?" Jesus replied, "What I have told you from the beginning.

CSB John 8:25 "Who are You?" they questioned. "Precisely what I've been telling you from the very beginning," Jesus told them.

ESV John 8:25 So they said to him, "Who are you?" Jesus said to them, "Just what I have been telling you from the beginning.

NIV John 8:25 "Who are you?" they asked. "Just what I have been claiming all along," Jesus replied.

NLT John 8:25 Who are you?" they demanded.Jesus replied, "The one I have always claimed to be.

NRS John 8:25 They said to him, "Who are you?" Jesus said to them, "Why do I speak to you at all?

NJB John 8:25 So they said to him, 'Who are you?' Jesus answered: What I have told you from the outset.

NAB John 8:25 So they said to him, "Who are you?" Jesus said to them, "What I told you from the beginning.

YLT John 8:25 They said, therefore, to him, 'Thou -- who art thou?' and Jesus said to them, 'Even what I did speak of to you at the beginning;

GWN John 8:25 The Jews asked him, "Who did you say you are?" Jesus told them, "I am who I said I was from the beginning.

BBE John 8:25 Then they said to him, Who are you? Jesus said, What I said to you from the first.

RSV John 8:25 They said to him, "Who are you?" Jesus said to them, "Even what I have told you from the beginning.

NKJ John 8:25 Then they said to Him, "Who are You?" And Jesus said to them, "Just what I have been saying to you from the beginning.

ASV John 8:25 They said therefore unto him, Who art thou? Jesus said unto them, Even that which I have also spoken unto you from the beginning.

MIT John 8:25 They kept on saying to him, "Who are you?" Jesus said to them, "My answer remains the same as I expressed at the beginning.

Who are You: Jn 1:19,22 Jn 10:24 Jn 19:9 Lu 22:67
What have I been saying to you from the beginning: Jn 8:12 5:17-29
John 8 - Multiple Sermons and Commentaries

Related Passages:

John 10:24 The Jews then gathered around Him, and were saying to Him, “How long will You keep us in suspense? If You are the Christ, tell us plainly.”

John 19:9 and he (PILATE) entered into the Praetorium again and said to Jesus, “Where are You from?” But Jesus gave him no answer.

Luke 22:67 “If You are the Christ, tell us.” But He said to them, “If I tell you, you will not believe;

AN AMAZING QUESTION:
WHO ARE YOU?

So (oun) they were saying to Him, "Who are You?" (cp Jn 8:25) - Are they really serious? This is incredible! Some propose that they were saying something like "Who do you think you are?" (cf similar sense in Jn 8:53). Once again Jesus has fired a warning shot across the bow and not just one shot but two (will die in your sins and even a third warning shot with "I Am")! Jesus has just plainly stated he is "I AM" and furthermore had given them a reason to believe (if they did not, they would die in their sins). One could take their question as scoffing at Jesus saying "Who do you think you are?" It is as if they do not really want to know Who Jesus is and they definitely do not want to know their destiny when they die! They are practical atheists in the sense even atheist know there is a God (regardless of what they claim or say). The real issue is they do not want to know Who He is, because there is a sense in all of us (a conscience) that He will judge our sins and so we try to hide Him or hide from Him as in John 3:19-20+. When I was a boy on the farm, I will never forget exploring an abandoned farmhouse and its adjacent barn. When I opened the barn door to let the sunlight in, you've probably already guessed what I witnessed (something that scared me to death!). Yep, countless numbers of huge rats scurrying for the dark corners and crevices of the barn. Sinful men without a Savior are no different, scurrying to ask foolish questions like "Who are You?" in order to ignore the real issue, their sin problem!

Steven Cole on Who are you? writes "their question could rightly be translated (according to several commentators), “Who do you think you are to tell us that we will die in our sins?” They were challenging Jesus, not seeking to know the truth about Him."

Jesus said to them, "What have I been saying to you from the beginning - Some render it as a question "Have I not told you from the beginning?" and others as a statement ‘Just what I told you at the beginning’. This is a difficult verse in the Greek and Lenski says it is one of the most disputed passages in the NT (See D A Carson's explanation or Ryle below). If one takes the beginning as referring to the beginning of His ministry (after being baptized by John - see Acts 10:37-38+), this would refer to all that He had previously taught.

Mounce sums it up this way - All such statements point to the same conclusion—that he is in fact the Son of God sent to bring a fallen human race back into fellowship with the Father. The testimony has been clear from the very beginning. (See The Expositor's Bible Commentary)

Ray Stedman on the beginning suggests that "It is a phrase that ought to be translated, "Absolutely and fundamentally what I have told you all along. Absolutely what I am, that is who I am. What I have been saying to you all along." Then Jesus says, "I have much more to say to you about you, and it is all true because it comes from the One who sent me." John has to record sadly, "They did not understand that he spoke to them of the Father."

Steven Cole adds "Jesus’ reply (Jn 8:25) is difficult to translate, but the sense is probably either a statement (ESV), “Just what I have been telling you from the beginning,” or a rhetorical question (NASB), “What have I been saying to you from the beginning?” Their problem was not that they had not heard what Jesus was saying from day one of His public ministry, but that they didn’t believe Him."

Colin Kruse notes that "The wording of Jesus’ response is notoriously difficult to translate. The NRSV translates it as, ‘Why do I speak to you at all?’ (similarly NEB). If we adopt this translation, then Jesus refused to answer their question, asking why he should bother speaking to them at all. Such a response seems appropriate, given the offensive way in which his opponents addressed him (‘Who do you think you are?’). This interpretation makes Jn 8:25b a suitable transition to Jn 8:26 with its warnings about judgment. However, there is a difficulty with this approach, because Jesus did speak to them further. It is better, then, to adopt a modified version of the NIV translation, so Jesus’ response becomes something like ‘What I told you at the beginning.’ He had publicly declared who he was: the Son of Man (Jn 5:27), the one sent by God (Jn 5:23–30, 36–38; 7:16, 28–29, 33), and the Son of God (Jn 5:25–26), but his opponents rejected these claims. (Borrow The Gospel According to John)

J C 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 Morris points out "Judgment is necessarily involved in all right teaching and action, and preeminently is this the case where the mission of the Son is concerned." (Borrow The Gospel according to John)

Mounce adds "By failing to recognize Jesus for who he is, the religious leaders bring condemnation on themselves." (See John)

Note that the meaning of this passage is not easy to decipher. J C Ryle offers the following which is almost like a paraphrase

“You marvel and are angry at My saying that you are from beneath, and will die in your sin, and cannot come where I go. You ask who I am that speak and judge in this manner. But I tell you that I have many other things that I might say, and other judgments that I might pronounce about you. But I forbear now. Yet I tell you that He who sent Me is the one true God; and I only speak to the world things which I have heard of Him, and am commissioned by Him to proclaim. He that sent Me will prove them to be true one day.”

The general idea seems to be that our Lord defends His right to speak decidedly and pronounce judgment on His enemies’ conduct on the ground of His divine mission. “I have a right to say what I have said; and I might say much more, because I am not a common prophet, but am commissioned and sent as the Word of the Father.”

William Hendriksen is similar to 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.

Lenski - Let them (THE JEWS) understand that in every word of warning and of judgment from the lips of Jesus they hear the word and the verdict of his great Sender. Will their conscience still remain callous? The breadth of Jesus’ statement covers also his offers of grace and escape from sin and death (v. 24). Back of these, too, is the Sender of Jesus. Will the hearts of these Jews still refuse faith?....Since Jesus here includes all his speaking, he says, “these things I am telling in the world” and not merely to these Jewish rulers. (Borrow The Interpretation of St. John's Gospel)

Hendriksen adds on I heard...I speak that "The same (or a very similar) thought is expressed in John 3:11; 5:19, 30, 32, 37; 7:16. What Jesus has heard (from all eternity) from the Father, these things he utters not only to the Jews but to Jew and Gentile alike; they are meant for all, for the entire world. (BORROW Exposition of the Gospel according to John - Chapters 7-21)

Bob Utley - These themes are repeated in John for emphasis: (1) the Father sent Me (cf. John 3:17, 34; 4:34; 5:36, 38; 6:29, 44, 47; 7:28–29; 8:16, 26, 42; 10:36; 11:42; 12:49; 14:24; 15:21; 17:3, 18, 21, 23, 25; 20:21); (2) the Father is true (cf. John 3:33; Jn 7:28); and (3) Jesus’ teachings are from the Father (cf. John 3:11; 7:16–17; 8:26, 28, 40; 12:49; 14:24; 15:15).

John 8:27 They did not realize that He had been speaking to them about the Father.

BGT John 8:27 οὐκ ἔγνωσαν ὅτι τὸν πατέρα αὐτοῖς ἔλεγεν.

KJV John 8:27 They understood not that he spake to them of the Father.

NET John 8:27 (They did not understand that he was telling them about his Father.)

CSB John 8:27 They did not know He was speaking to them about the Father.

ESV John 8:27 They did not understand that he had been speaking to them about the Father.

NIV John 8:27 They did not understand that he was telling them about his Father.

NLT John 8:27 But they still didn't understand that he was talking about his Father.

NRS John 8:27 They did not understand that he was speaking to them about the Father.

NJB John 8:27 They did not recognise that he was talking to them about the Father.

NAB John 8:27 They did not realize that he was speaking to them of the Father.

YLT John 8:27 They knew not that of the Father he spake to them;

GWN John 8:27 (The Jews didn't know that he was talking to them about the Father.)

BBE John 8:27 They did not see that his words were about the Father.

RSV John 8:27 They did not understand that he spoke to them of the Father.

NKJ John 8:27 They did not understand that He spoke to them of the Father.

ASV John 8:27 They perceived not that he spake to them of the Father.

MIT John 8:27 They did not understand that he was referring to the father.

Jn 8:43,47 Isa 6:9 42:18-20 59:10 Ro 11:7-10 2Co 4:3,4
John 8 - Multiple Sermons and Commentaries

IGNORANCES IS
NOT BLISS!

R C H Lenski - In order that we may understand why Jesus continues his discourse in the way in which he does in v. 28, 29, John introduces an explanatory remark. (Borrow The Interpretation of St. John's Gospel)

J Michael Ramsey - Jesus has not used the expression “the Father,” or “my Father,” in any of this, yet the Gospel writer and the readers of the Gospel all know that “the One who sent me” (Jn 8:26) is in fact God the Father (see Jn 5:37; 6:39, 40, 57; 8:16, 18). “The Jews” to whom Jesus is speaking say nothing, and the writer pauses to explain in a narrative aside that they do not share this knowledge....Jesus has mentioned “the Father” only sparingly in this discourse, and when he did (Jn 8:16 and Jn 8:18), his use of the term invited only confusion (see Jn 8:19a, “Where is your father?”). The comment here confirms the earlier charge against them that “You know neither me nor my Father; if you knew me, you would know my Father” (Jn 8:19b). (BORROW The Gospel of John)

It is interesting that the Jews seem to have forgotten what had happened in His most recent visit to Jerusalem (perhaps these were a different group of Jews in John 8) where John records "For this reason (Jn 5:17) therefore the Jews were seeking all the more to kill Him, because (2 REASONS) He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God." (Jn 5:18+)

NET Noteadds that they did not realized… about his Father "is a parenthetical note by the author. This type of comment, intended for the benefit of the reader, is typical of the “omniscient author” convention adopted by the author, who is writing from a postresurrection point of view. He writes with the benefit of later knowledge that those who originally heard Jesus’ words would not have had.

They (absolutely) did not realize (ginosko)(did not understand) that He had been speaking to them about the Father (pater) - They refers to the Jews, and likely especially the religious leaders. Since they did not truly know Jesus, how could they really know He had been speaking about His Father, for it was Jesus Who explained the Father (Jn 1:18). But still the fact that they did not have a clue that Jesus had been talking to them about His Father is amazing because He has repeatedly stated He was sent from Him (see note above). In addition He had frequently, openly declared that God was His Father. Recall His first declaration which very likely some in the present audience had heard, for He had made this declaration some 3 years prior in the Temple when He said “Take these things away; stop making My Father’s house a place of business.” (Jn 2:16) The Jews knew that the Temple was God's house and here they heard Him declare that this God was His Father! And then on another visit to Jerusalem He declared "My Father is working until now, and I Myself am working." (Jn 5:17-47 - Jesus mentions His Father 14 times!!!). So again when Jesus was in the city of Jerusalem, the Jewish religious leaders clearly heard Jesus call God His Father! And this second time, they clearly did understand that He was calling God His Own Father thus making Himself equal with God. This realization motivated the Jewish leaders even more to put Him to death! (Jn 5:18). In John 6 the Father Jesus mentions His Father 11 more times! In John 8 Jesus mentions His Father 6 more times! Given this background, it is amazing that the Jews did now not understand Jesus had been speaking of the Father.

Jesus conclusion regarding the Jews points out their deep spiritual blindness. The religious men were like Paul described as those "whose case the god of this world (Satan) has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God." (2Co 4:4+) These religious men were natural men who "did not accept the things of the Spirit of God, for they are foolishness to (them); and (they) cannot understand them, because they are spiritually appraised." (1Co 2:14+) Unless the Lord opens eyes, none of us can see God's spiritual truths.

Charles Swindoll has an interesting comment on the verb translated realize stating that ginosko "refers to intelligent comprehension with an emphasis on the process or act of knowing. Throughout John’s literature, “knowing” and “obeying” are inseparable (as they are in Old Testament literature). In the Upper Room, Jesus placed great emphasis on His followers knowing the mind of God so they might become integral to His redemptive plan. The disciples struggled with lack of understanding until they received the Holy Spirit. (Insights on John)

Know (1097) ginosko English derivatives - prognosis, gnostic, Gnosticism) means to acquire information through some modality, as through sense perception (hearing). However ginosko involves experiential knowledge, not merely the accumulation of known facts. Ginosko is one of the major verbs of the Bible and because of its numerous uses, it is not surprising that Greek lexicographers ascribe a number of nuances of meaning including to get to know, come to understand, to ascertain, to have intimate relations with another, etc. The various meanings are outlined, discussed and illustrated in the notes that follow. Keep in mind that the basic meaning of ginosko is to know by experience. Knowledge possessed through the intellectual process of learning is one thing. Knowledge gained by experience, by an active relationship between the one who knows and the person or thing known, is far superior to the former. Ginosko describes the latter quality of knowledge and is what every Christ follower should desire as their personal, permanent possession regarding the Person of Christ (e.g., see ginosko in Jn 8:32, Jn 17:3, Php 3:10).

In many of the NT uses ginosko refers not just to knowledge in a secular sense but to spiritual knowledge. As Puritan Stephen Charnock said "A man man be theologically knowing (Ed: "Pharisee-like") and spiritually ignorant. (See discussion of Jn 7:17 below which clearly links spiritual gnosis or knowledge with obedience.) In a related aphorism Charnock quipped that "Knowledge in the head is as money in the purse; knowledge in the heart is as money for our use."

Ginosko is when you experientially learn something, either in a classroom or more often in the "classroom of life". Ginosko is that knowledge that comes by obeying the Lord. You may intellectually know some truth but you don’t really "know" it experientially until you surrender and obey the truth. In other words ginosko speaks of knowledge that goes beyond the merely factual and into the realm of the experiential (Christianity is to be "felt"!).

By extension, ginosko was used of the intimate relationship between husband and wife (Mt 1:25) and between God and His people (Jn 17:3). Stated another way ginosko frequently implies an active relation between the one who knows and the person known.

Ginosko in John's writings (Gospel, Epistles, Revelation) - Jn. 1:10; Jn. 1:48; Jn. 2:24; Jn. 2:25; Jn. 3:10; Jn. 4:1; Jn. 4:53; Jn. 5:6; Jn. 5:42; Jn. 6:15; Jn. 6:69; Jn. 7:17; Jn. 7:26; Jn. 7:27; Jn. 7:49; Jn. 7:51; Jn. 8:27; Jn. 8:28; Jn. 8:32; Jn. 8:43; Jn. 8:52; Jn. 8:55; Jn. 10:6; Jn. 10:14; Jn. 10:15; Jn. 10:27; Jn. 10:38; Jn. 11:57; Jn. 12:9; Jn. 12:16; Jn. 13:7; Jn. 13:12; Jn. 13:28; Jn. 13:35; Jn. 14:7; Jn. 14:9; Jn. 14:17; Jn. 14:20; Jn. 14:31; Jn. 15:18; Jn. 16:3; Jn. 16:19; Jn. 17:3; Jn. 17:7; Jn. 17:8; Jn. 17:23; Jn. 17:25; Jn. 19:4; Jn. 21:171 Jn. 2:3; 1 Jn. 2:4; 1 Jn. 2:5; 1 Jn. 2:13; 1 Jn. 2:14; 1 Jn. 2:18; 1 Jn. 2:29; 1 Jn. 3:1; 1 Jn. 3:6; 1 Jn. 3:16; 1 Jn. 3:19; 1 Jn. 3:20; 1 Jn. 3:24; 1 Jn. 4:2; 1 Jn. 4:6; 1 Jn. 4:7; 1 Jn. 4:8; 1 Jn. 4:13; 1 Jn. 4:16; 1 Jn. 5:2; 1 Jn. 5:20; 2 Jn. 1:1; Rev. 2:23; Rev. 2:24; Rev. 3:3; Rev. 3:9

John 8:28 So Jesus said, "When you lift up the Son of Man, then you will know that I am He, and I do nothing on My own initiative, but I speak these things as the Father taught Me.

BGT John 8:28 εἶπεν οὖν [αὐτοῖς] ὁ Ἰησοῦς· ὅταν ὑψώσητε τὸν υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι, καὶ ἀπ᾽ ἐμαυτοῦ ποιῶ οὐδέν, ἀλλὰ καθὼς ἐδίδαξέν με ὁ πατὴρ ταῦτα λαλῶ.

KJV John 8:28 Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.

NET John 8:28 Then Jesus said, "When you lift up the Son of Man, then you will know that I am he, and I do nothing on my own initiative, but I speak just what the Father taught me.

CSB John 8:28 So Jesus said to them, "When you lift up the Son of Man, then you will know that I am He, and that I do nothing on My own. But just as the Father taught Me, I say these things.

ESV John 8:28 So Jesus said to them, "When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing on my own authority, but speak just as the Father taught me.

NIV John 8:28 So Jesus said, "When you have lifted up the Son of Man, then you will know that I am the one I claim to be and that I do nothing on my own but speak just what the Father has taught me.

NLT John 8:28 So Jesus said, "When you have lifted up the Son of Man on the cross, then you will understand that I Am he. I do nothing on my own but say only what the Father taught me.

NRS John 8:28 So Jesus said, "When you have lifted up the Son of Man, then you will realize that I am he, and that I do nothing on my own, but I speak these things as the Father instructed me.

NJB John 8:28 So Jesus said: When you have lifted up the Son of man, then you will know that I am He and that I do nothing of my own accord. What I say is what the Father has taught me;

NAB John 8:28 So Jesus said (to them), "When you lift up the Son of Man, then you will realize that I AM, and that I do nothing on my own, but I say only what the Father taught me.

YLT John 8:28 Jesus, therefore, said to them, 'When ye may lift up the Son of Man then ye will know that I am he; and of myself I do nothing, but according as my Father did teach me, these things I speak;

GWN John 8:28 So Jesus told them, "When you have lifted up the Son of Man, then you'll know that I am the one and that I can't do anything on my own. Instead, I speak as the Father taught me.

BBE John 8:28 So Jesus said, When the Son of man has been lifted up by you, then it will be clear to you who I am, and that I do nothing of myself, but say as the Father gave me teaching.

RSV John 8:28 So Jesus said, "When you have lifted up the Son of man, then you will know that I am he, and that I do nothing on my own authority but speak thus as the Father taught me.

NKJ John 8:28 Then Jesus said to them, "When you lift up the Son of Man, then you will know that I am He, and that I do nothing of Myself; but as My Father taught Me, I speak these things.

ASV John 8:28 Jesus therefore said, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself, but as the Father taught me, I speak these things.

MIT John 8:28 Therefore, Jesus said, "When you have lifted up [i.e., crucified] the human one, then you will know who I am, and that on my own I do nothing. But I speak messages exactly as the father taught me.

When: Jn 3:14 Jn 12:32-34 Jn 19:18
then: Mt 27:50-54 Ac 2:41 4:4 Ro 1:4 1Th 2:15,16
and that: Jn 5:19,30 6:38 11:42 12:49,50 Nu 16:28-30 Heb 2:2,3
but: Jn 3:11
John 8 - Multiple Sermons and Commentaries

Related Passages:

John 3:14+ (LIFT UP ~ CRUCIFIXION) “As Moses lifted (hupsoo) up the serpent in the wilderness, even so must the Son of Man be lifted up (hupsoo)

John 12:32-34+ (LIFT UP ~ CRUCIFIXION) “And I, if I am lifted up (hupsoo) from the earth, will draw all men to Myself.” 33 But He was saying this to indicate the kind of death by which He was to die. 34 The crowd then answered Him, “We have heard out of the Law that the Christ is to remain forever; and how can You say, ‘The Son of Man must be lifted up’ (hupsoo)? Who is this Son of Man?”

John 3:34+ “For He whom God has sent speaks the words of God; for He gives the Spirit without measure.

John 5:19+ (DO NOTHING ON MY OWN INITIATIVE) Therefore Jesus answered and was saying to them, “Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner.

John 5:30+ (DO NOTHING ON MY OWN INITIATIVE) “I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me.

John 6:38+ (DO NOTHING ON MY OWN INITIATIVE) “For I have come down from heaven, not to do My own will, but the will of Him who sent Me.

John 4:34+ Jesus said to them, “My food is to do the will of Him who sent Me and to accomplish His work.

JESUS PREDICTS
HIS CRUCIFIXION

So (oun) Jesus said, "When you lift up (hupsoo) the Son of Man (note), then you will know (ginosko) that I am (ego eimi) He - Note the two time phrases when...then. When is not if, because this is the hour Jesus' has been preparing for even before the foundation of the world. Who is you? He is addressing the Jews and the religious leaders, who will convince the Romans to carry out the killing of Christ on the Cross. Note that Jesus use of the future tense (will), in this context, identifies this statement as a prophecy. Lift up refers to the crucifixion, which He had earlier prophesied in His dialogue with Nicodemus (Jn 3:14-15+). It is fascinating that the same verb hupsoo that speaks here of His humiliation on the Cross (crucifixion was the most humiliating and degrading thing that could happen to a man) and then to His exaltation thereafter, Luke recording "He (JESUS) is the one whom God exalted (hupsoo) to His right hand as a Prince and a Savior." (Acts 5:31+) It is also notable that Isaiah 52:13 used lift declaring "Behold, My servant will prosper, He will be high and lifted up (Lxx = hupsoo) and greatly exalted."

Then you will know that I am (ego eimi) He - What is He saying to the unbelieving Jews? He is saying the Son of Man is also the I Am, i.e., God Incarnate, God in the Flesh! As noted above, clearly this is a prophecy that after His crucifixion the Jews would know that He is the Messiah, the great "I Am." The question here is what does Jesus mean by they will know Him as the I Am? Does He mean that some of them will personally know Him in the sense that they come to know Him as their Savior? Or does He mean that they will know Him as Messiah and realize that they crucified their King, but not necessarily that they would believe in Him as their Savior? I think both are true. On the day of Pentecost some 3000 Jews came to Jesus as their Redeemer and Lord (Acts 2:36–37, 41, 47+). At the end of this age 1/3 of the nation of Israel will come to recognize Him as their Savior (Zech 12:10+, Zech 13:8+). But for the Jews who reject Him as Lord, He will be their Judge Whom they will clearly know at the Great White Throne Judgement when they stand before Him to be condemned to eternal punishment in the Lake of Fire (Rev 20:11-15+). Either way, every Jew (and every Gentile) will one day know that Jesus is the great I Am!

As Paul says "at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. " (Php 2:10-11+) In Revelation 1:7+ John writes "BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen."

Spurgeon - The Lord Jesus also told the contradicting sinners that the day would come when quibblers would be convinced. Observe how He put it, “When you have lifted up the Son of man, then shall you know that I am He, and that I do nothing of Myself.” Quibblers may have a fine time of it just now, but they will one day be convinced either to their conversion or their confusion. Let us hope that many will see the truth before they die—early enough to seek and find a Savior....Quibblers, you may riot for a little season, but your time is short; the hour will come when you shall behold, and wonder, and perish. I pray that there may come an end to your unbelief by your being convinced in this life, and led to repentance, but if it is not so, you will certainly be ashamed and confounded in the day when the Lord shall come in His glory, and you shall in vain beseech the mountains to fall upon you and hide you from His face.

Henry Alford suggests that the words of Jesus have a double fulfilment, so that some of the Jews would know Him by being converted, and some by being punished and judged.

Spurgeon - Blessed be God, there were many, after the crucifixion of Christ, who did. believe in him! Yet, alas! in others, the blindness of heart continued, and they would not see the Messiah in him who was crucified. We, who believe in the uplifted Saviour, can see the Father in the Son; and to us, faith has become a most blessed thing; and we know that he does nothing of himself, and that, as the Father has taught him, so he speaks.

J Michael Ramsey on you will know - in sharp contrast to their present situation, in which “They did not know that he was telling them of the Father” (v. 27) Each time the “lifting up” of Jesus on the cross is mentioned in this Gospel, something good comes of it, whether the prospect “that everyone who believes might have eternal life in him” (see Jn 3:14–15) or that, as Jesus says, “I will draw them all to myself” (Jn 12:32). Here it is the knowledge of who Jesus is, and what his relationship is to the Father.....The promise given here adds a new dimension to what he said when he first came to the temple and began to teach: “If anyone chooses to do his will, he will know about the teaching, whether it is from God, or whether I speak on my own” (Jn 7:17). (BORROW The Gospel of John)

As an aside I have often wondered "Why didn't the Jews stone him here? He has clearly stated He was/is God. Why wait until he repeated the phrase in Jn 8:58?

What He says to people is what God has spoken to Him.
His message is not of human origin, but Divine.
-- Leon Morris

And I do (absolutely) nothing on My own initiative (literally "of myself"), but I speak these things as the Father taught (didasko) Me - Jesus is saying that now only will they Jews know that He was/is the Messiah, but that He had not said anything on His own authority, but only said what His Father had commissioned Him to say.

THOUGHT - How many things do you do leaning on your own initiative without even consulting your Father? That's a rhetorical question to which I personally answer "Too many things!!!" Jesus is our example to imitate (and to abide in) and He did NOTHING on His own. Think of spiritual fruit bearing where Jesus clearly taught they apart from Him we can do absolutely nothing!

Kostenberger - Jesus, as the sent Son, again affirms his dependence on the Father, in keeping with the Jewish maxim that “a man’s agent [šālı̂aḥ] is like the man himself” (e.g., mishnah Berakot 5.5). The Father is with Jesus; he has never abandoned his Son. (See John - Page 260)

Lift up (5312) (hupsoo from hupsos = height, elevation) means to lift up spatially, to raise high. Figuratively, it can describe lifting one up to a place of honor, fame, power, or position (to exalt). Hupsoo is used as a reference to the crucifixion in Jn 3:14, 8:28, 12:32, 34 (cp use in Lxx of Ps 9:13 where "affliction" in the Lxx = tapeinosis = low estate, humiliation, which again links "exaltation" [lift me up] with "humiliation".). Hupsoo in other contexts clearly alludes to Jesus' ascension to the right hand of His Father's throne (Acts 2:33, 5:31). It is possible to interpret Jn 12:32 with a "double meaning" as referring not only to His crucifixion but also His exaltation to heaven.

Hupsoo - 16v - exalt(2), exalted(9), exalts(3), lift(1), lifted(4), made...great(1). Matt. 11:23; Matt. 23:12; Lk. 1:52; Lk. 10:15; Lk. 14:11; Lk. 18:14; Jn. 3:14; Jn. 8:28; Jn. 12:32; Jn. 12:34; Acts 2:33; Acts 5:31; Acts 13:17; 2 Co. 11:7; Jas. 4:10; 1 Pet. 5:6

QUESTION - What does it mean that Jesus is the Son of Man?

ANSWER - Jesus is referred to as the “Son of Man” 88 times in the New Testament. In fact, Son of Man is the primary title Jesus used when referring to Himself (e.g., Matthew 12:32; 13:37; Luke 12:8; John 1:51). The only use of Son of Man in a clear reference to Jesus, spoken by someone other than Jesus, came from the lips of Stephen as he was being martyred (Acts 7:56).

Son of Man is a title of humanity. Other titles for Christ, such as Son of God, are overt in their focus on His deity. Son of Man, in contrast, focuses on the humanity of Christ. God called the prophet Ezekiel “son of man” 93 times. In this way, God was simply calling Ezekiel a human being. Son of man is simply a periphrastic term for “human.” Jesus Christ was truly a human being. He came “in the flesh” (1 John 4:2).

Son of Man is a title of humility. The Second Person of the Trinity, eternal in nature, left heaven’s glory and took on human flesh, becoming the Son of Man, born in a manger and “despised and rejected by mankind” (Isaiah 53:3). The Son of Man had “no place to lay his head” (Luke 9:58). The Son of Man ate and drank with sinners (Matthew 11:19). The Son of Man suffered at the hands of men (Matthew 17:12). This intentional lowering of His status from King of Heaven to Son of Man is the epitome of humility (see Philippians 2:6–8).

Son of Man is a title of deity. Ezekiel may have been a son of man, but Jesus is the Son of Man. As such, Jesus is the supreme example of all that God intended mankind to be, the embodiment of truth and grace (John 1:14). In Him “all the fullness of the Deity lives in bodily form” (Colossians 2:9). For this reason, the Son of Man was able to forgive sins (Matthew 9:6). The Son of Man is Lord of the Sabbath (Mark 2:28). The Son of Man came to save lives (Luke 9:56; 19:10), rise from the dead (Mark 9:9), and execute judgment (John 5:27). At His trial before the high priest, Jesus said, “I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven” (Matthew 26:64). This statement immediately ended the trial, as the court accused the Lord of blasphemy and condemned Him to death (verses 65–66).

Son of Man is a fulfillment of prophecy. Jesus’ claim before the high priest to be the Son of Man was a reference to the prophecy of Daniel 7:13–14, “I was watching in the night visions, And behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him. Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed” (NKJV). Daniel saw glory, worship, and an everlasting kingdom given to the Messiah—here called the “Son of Man”—and Jesus applied this prophecy to Himself. Jesus also spoke of His coming kingdom on other occasions (Matthew 13:41; 16:28). The author of Hebrews used a reference to the “son of man” in the Psalms to teach that Jesus, the true Son of Man, will be the ruler of all things (Hebrews 2:5–9; cf. Psalm 8:4–6). The Son of Man, in fulfillment of Old Testament prophecy, will be the King.

Jesus was fully God (John 1:1), but He was also fully human (John 1:14). As the Son of God and the Son of Man, He is deserving of both titles.GotQuestions.org

RELATED RESOURCES:

John 8:29 "And He who sent Me is with Me; He has not left Me alone, for I always do the things that are pleasing to Him."

he that sent: Jn 8:16 14:10,11 16:32 Isa 42:1,6 49:4-8 50:4-9 2Ti 4:17,22
for: Jn 4:34 5:30 6:38 14:31 15:10 17:4 Isa 42:1,21 Mt 3:17 17:5 Heb 4:15 5:8,9 7:26 10:5-10 1Jn 2:1
John 8 - Multiple Sermons and Commentaries

Related Passages:

John 3:34 “For He whom God has sent speaks the words of God; for He gives the Spirit without measure.

John 5:17 But He answered them, “My Father is working until now, and I Myself am working.”

John 5:30 “I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me.

John 6:38 “For I have come down from heaven, not to do My own will, but the will of Him who sent Me.

John 11:42 (UNBROKEN RELATIONSHIP WITH FATHER) “I knew that You always hear Me; but because of the people standing around I said it, so that they may believe that You sent Me.”

Mark 1:11 and a voice came out of the heavens: “You are My beloved Son, in You I am well-pleased.”

Matthew 3:17 and behold, a voice out of the heavens said, “This is My beloved Son, in whom I am well-pleased.”

Matthew 17:5 While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, “This is My beloved Son, with whom I am well-pleased; listen to Him!”

THE FATHER IS WITH
THE SON

And He who sent Me is with Me; He has not left (aphiemi) Me alone - Jesus is referring of course to His Father Who sent Him. In what way has He not left Him alone? There are two ways. The Father is omnipresent so is always with Jesus. Jesus was fully Man, and did what He did in the power of the Holy Spirit Who did not leave Him alone.

He who holds nearest communion with Heaven
can best discharge the duties of everyday life.

Spurgeon - I commend that short sentence to all my Master’s servants, for there is great comfort in it, Your Lord could say this, and so can you if you are truly employed in his service: “He that sent me is with me? There is another precious motto for you. Jesus could truly say, “The Father hath not left me alone;” and, as he did not leave his only-begotten and well-beloved Son, so he will not leave any of his sons.

THOUGHT on He who sent Me is with Me - "This made Christ’s life so calm, so deeply joyous amid all its sorrow. “He that sent me is with me.” Servant of God, canst thou say the same? If so, it is thy joy, thy confidence thy strength. God grant that we may each one of us realize that blessed presence of our Lord!" AMEN! (Spurgeon)

Spurgeon - Brethren, what Christ could say, I trust many of his servants can also say in a like manner. “He that sent me is with me.” What power, what pleasure, must the presence of God give to his servants! “The Father hath not left me alone.” Oh! how blessed to feel that behind us is the sound of our Master’s feet, and that in us is the temple of his presence! We cannot, however, say, as Christ did, “I do always those things that please him,” for, alas! we have the remembrance of sin this morning, and have to confess it in his sight. But let us also remember that he is faithful and just to forgive us our sins.

Earlier Jesus had declared "But even if I do judge, My judgment is true; for I am not alone in it, but I and the Father who sent Me." (Jn 8:16+)

For (hoti) - Term of explanation. Jesus is explaining why the Father was with Him and had not left Him.

I always (pantote) do the things that are pleasing (arestos) to Him - Jesus is saying that He always does the will of His Father. This is another way to say He is sinless.

Spurgeon - Christ could truly say that. Oh, that it might be true of us, too! Let us labour earnestly to be able to say that. If there is anything which would not please God, let us have nothing to do with it; if it would not please God, it ought not to please us. Blessed shall that servant of the Lord be, who can sincerely say, “I do always those things that please him.”

THOUGHT - In always pleasing His Father, Jesus becomes an example for all believers to imitate (cf 1Co 11:1+, 1Jn 2:6+ - See The Holy Spirit-Walking Like Jesus Walked). Therefore it behooves us to frequently pray Colossians 1:9-10 for ourselves and all other saints "so that (we) will walk in a manner worthy of the Lord, to please Him in all respects."

Spurgeon - Quibblers ought to be convinced even now; the Savior implies this when He adds, “He that sent Me is with Me: the Father has not left Me alone; for I do always those things that please Him.” The character of Jesus should have convinced the Jews of His mission. His evident obedience to God, and the equally evident witness of God to Him, would have led them to see His Messiahship if they had not been blinded by prejudice and pride. Any candid man at the present day, studying the life of Christ, and observing His unique character, should be convinced that He is the Son of God, and should come to believe in Him.

Pleasing (701)(arestos from aresko) is an adjective which describes that which is acceptable, pleasing, satisfying, agreeable, that which elicits an agreeable response, gratifying. The first use in the Septuagint is Ge 3:6 where Eve says the tree was good for food and that it was a delight (Hebrew = taavah from avah - to incline or desire = a desire; Lxx = arestos) to the eyes." In Dt 6:18 (cp Dt 12:28, 13:18, 21:9) Moses writes "You shall do what is right (Hebrew = yashar - straight, upright; Lxx = arestos) and good in the sight of the LORD," whereas Dt 12:8 speaks of doing what is "right (Hebrew = yashar; Lxx = arestos) in your own eyes." It is interesting that many of the uses in Deuteronomy refer to doing what is pleasing "in the sight of the LORD." It is notable that the root verb aresko "originally meant “to set up a positive relation,” hence “to make peace,” then aesthetically “to please,” with such nuances as a. “to be well disposed,” b. “to take a pleasant attitude,” and c. “to please.”" (TDNT)

Arestos - 4x - desirable(1), pleased(1), pleasing(1), things that are pleasing(1). Jn. 8:29; Acts 6:2; Acts 12:3; 1 Jn. 3:22

Spurgeon - If you want to know what things please God, let me refer you to one or two passages of Scripture. David says in Psalm 69:30–31, ‘I will praise the name of God with a song, and will magnify him with thanksgiving. This also shall please the LORD better than an ox or bullock that hath horns and hoofs.’ The apostle says in Hebrews 13:16, ‘But to do good and to communicate forget not: for with such sacrifices God is well pleased.’ Let us, then, constantly praise God. Let us have hymns in store for moments when we can sing, and thoughts in store for moments when the tongue must be silent, but when the heart may yet sing aloud unto the Most High. Bless the Lord, for ‘Whoso offereth praise glorifieth’ him. A thankful spirit is always pleasing to God; therefore cultivate it and shake off, as you would shake off a viper from your hand, the spirit of murmuring against the Most High. A thankful humble poor woman may please God better than the most talented minister who is evermore complaining of the dispensations of God. John tells us in 1 John 3:22–23 that we are to ‘do those things that are pleasing in his sight’, and adds, ‘this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another’. Faith, therefore, is one of the pleasing graces. We read of Enoch that ‘before his translation he had this testimony, that he pleased God. But without faith it is impossible to please him’. Love to the brethren is also another of the graces which please God. He would have us love his people, care for the poor, relieve those that are sick and cheer those who are cast down. Brethren, if you would please the Lord, put aside all petty jealousies and labour to prevent disunion, for brotherly love is one of the most pleasing sights which the Father of mercies sees. (The Christian’s Motto)

John 8:30 As He spoke these things, many came to believe in Him.

BGT John 8:30 Ταῦτα αὐτοῦ λαλοῦντος πολλοὶ ἐπίστευσαν εἰς αὐτόν.

KJV John 8:30 As he spake these words, many believed on him.

NET John 8:30 While he was saying these things, many people believed in him.

CSB John 8:30 As He was saying these things, many believed in Him.

ESV John 8:30 As he was saying these things, many believed in him.

NIV John 8:30 Even as he spoke, many put their faith in him.

NLT John 8:30 Then many who heard him say these things believed in him.

NRS John 8:30 As he was saying these things, many believed in him.

NJB John 8:30 As he was saying this, many came to believe in him.

NAB John 8:30 Because he spoke this way, many came to believe in him.

YLT John 8:30 As he is speaking these things, many believed in him;

GWN John 8:30 As Jesus was saying this, many people believed in him.

BBE John 8:30 When he said this a number came to have faith in him.

RSV John 8:30 As he spoke thus, many believed in him.

NKJ John 8:30 As He spoke these words, many believed in Him.

ASV John 8:30 As he spake these things, many believed on him.

MIT John 8:30 After his saying these things, many believed in him.

DBY John 8:30 As he spoke these things many believed on him.

NIRV John 8:30 Even while Jesus was speaking, many people put their faith in him.

many: Jn 2:23-24 Jn 6:14 Jn 7:31 10:42 11:45
John 8 - Multiple Sermons and Commentaries

Related Passages:

Titus 1:16+ They (present tense - continually) profess to know God, BUT by their deeds (NOTE THE TEST OF AUTHENTICITY) they deny Him, being detestable and disobedient and worthless for any good deed.

John 2:23-24+ Now when He was in Jerusalem at the Passover, during the feast, many believed (pisteuo) in His name, observing His signs which He was doing. 24 But Jesus, on His part, was (ouk = absolutely) not entrusting (pisteuo) Himself to them, for He knew all men,

BELIEF: PROFESSION
OR POSSESSION?

If John 6:66 illustrates one aspect of false versus genuine discipleship (false disciples depart and no longer walk with Jesus), John 8:30-32 illustrates another aspect, defining the mark of genuine faith and the test of a true disciple/believer. It needs to be reiterated that every believer is a disciple.

Rod Mattoon on those who said they believed in Jesus - Our Lord knew what was truly going on in their hearts and what was on the inside would come out into the open. Their profession was not possession.

C H Spurgeon - There is such a thing as a temporary faith; beware of it, I beseech you. Men appear to believe in Christ for a little while, like that seed which was sown upon the rock, which speedily sprang up, and just as quickly withered away (Mk 4:5,16,17+) God-given faith is not temporary, but permanent: “If ye continue in my word, then are ye my disciples indeed.” God gives us the faith which is able to endure the fire of persecution, and which continues steadfast even when exposed to the evil example of an ungodly world. “He that endureth to the end shall be saved;” (Mt 24:13) but temporary faith brings only delusion, and ends in destruction.

J Michael Ramsey introduces this next section (Jn 8:30-59) as follows - Now the shift is from “the Jews” (Jn 8:22) to “the Jews who had believed him” (Jn 8:31), a shift that is, on the face of it, far more noteworthy. “The Jews who had believed him” signals quite clearly to the readers of the Gospels that Jesus is now addressing believers, not unbelievers, and more specifically Jewish believers in Christ. While many interpreters have tried to avoid this conclusion because of the harsh words Jesus later speaks to this audience (Jn 8:37–46), (The most common strategies are either to excise the words “who had believed him” as a scribal gloss (see, for example, Brown, 1.354; Lindars, 323–24) or to distinguish sharply between “believing in Jesus” (v. 30) and merely “believing him” (for example, Barrett, 344; Moloney, 275), or to assume that the audience changes back again as soon as real dialogue begins.) the Gospel writer’s words (“the Jews who had believed him”) are open to no other interpretation. The section to follow details a progressive unraveling of the “faith” of these “believing Jews,” first over the issue of slavery and freedom (Jn 8:32–33), but eventually over the issue of eternal life (Jn 8:51–52) and Jesus’ power to confer life. At the end of the day, the question on which these “believers” stumble is christological: “Who do you make yourself to be?” (Jn 8:53), ending in Jesus’ magisterial self-revelation, “I am” (Jn 8:58). (BORROW The Gospel of John)

As He spoke these things, many came to believe (pisteuo) in Him - They came to believe intellectually but as the rest of the chapter shows their belief was superficial, in their head but not their heart so that they were professors but not possessors (cp Jn 2:23, Jn 3:36 Jn 8:37,39,44, Titus 1:16) James 2:19 teaches belief (faith) is more than intellectual assent, but is a full acknowledgment of the Truth revealed about God, a surrender to that Truth, and a conduct that emanates from that surrender. Genuine Biblical faith obeys. Hebrews 3:18 says "And to whom did He swear that they would not enter His rest, but to those who were disobedient?" Now compare Heb 3:19 which says "So we see that they were not able to enter because of unbelief." Can you see how the writer of Hebrews gives us in effect a "definition" of genuine faith? By deduction, we see it is clear that faith that is genuine is faith that demonstrates it is genuine by obedience. Don't misunderstand what we are saying. Faith alone saves. Obedience does not save us. What obedience does is that it demonstrates that our faith is genuine. Stated another way, we are not speaking of perfect obedience for we would all fail this test. What we are speaking about is direction, not perfection. If a person says he believes in Jesus and manifests no evidence of obedience to God's Word, that person's faith is very likely not saving faith! (see also Heb 4:1,2+).

Below are a number of commentaries on this important discussion in John 8:30-59 that address the issue of genuine belief.

D A Carson - So compelling was Jesus’ teaching, even without the full comprehension that depended on the cross and resurrection, that many put their faith in him. That had happened before, at another Jerusalem feast, in consequence of Jesus’ miracles (Jn 2:23+); but that faith had turned out to be spurious (Jn 2:24–25). What of this faith? (BORROW The Gospel according to John)

Faith alone saves, but the faith that saves is not alone.
-- J Vernon McGee

J Vernon McGee on John 8:30 - Faith alone saves, but the faith that saves is not alone. It will produce something. After a person believes on the Lord Jesus Christ, he will want to “continue in His Word.” The proof of faith is continuing with the Savior. As the pastor of a church, I learned to watch out for the person who is active in the church but is not interested in the study of the Word of God. Such a one is dangerous to a church. (John 7 Commentary or BORROW Thru the Bible - John 1-10) (Bolding added)

John Heading on John 8:30 - Several times John used the verb “believe”, not in the sense of believing faith unto salvation, but in the sense of acquisition of facts. See John 6:30; Jn 20:8–9. This assertion is proved by Jn 8:31, where discipleship is based not so much on this acquisition of facts but on continuing in the Lord’s word. Belief that saves is a matter of the heart, not only of the mind. (What the Bible Teaches - John) (Bolding added)

A T Robertson - Ingressive aorist active indicative, came to believe, nominally at any rate, as in John 2:23.

Bruce Barton - As the following verses (John 8:30-59) demonstrate, some of these new believers did not remain his followers for long. (Borrow John - Life Application Commentary)

Borchert - As Jesus was not convinced by the believing of the Jews in Jn 2:23, 24, 25, he was not misled by the believing noted in 8:30. Instead, he called forth from those who believed the quality of consistency epitomized in the Johannine term “abide,” “continue,” or “remain” (menein, “hold to”). The believer who is committed to abide in Jesus and his word is in this Gospel to be designated as an authentic (alethes) disciple (cf. John 6:64, 65, 66; contrast Jn 5:38). (See John 1-11: An Exegetical and Theological Exposition) (ED: NOTE THAT BORCHERT EQUATES A GENUINE BELIEVER WITH "AN AUTHENTIC DISCIPLE." IN OTHER WORDS BELIEVERS ARE DISCIPLES! DISCIPLES ARE NOT A "SPECIAL CLASS" OF BELIEVERS AS SOME TEACH. THIS IS OF MORE THAN ACADEMIC INTEREST!!!)

J C Ryle on John 8:30 - There is, however, no reason to think that the “belief” here was anything more than a head belief that our Lord was the Messiah. That many did so believe whose hearts remained unchanged, there can be little doubt. The same expression occurs at Jn 10:42, and Jn 11:45, and Jn 12:42. The extent to which men may be intellectually convinced of the truth of religion, and know their duty, while their hearts are unrenewed, and they continue in sin, is one of the most painful phenomena in the history of human nature. Let us never be content with believing things to be true, without a personal laying bold on the living Person, Christ Jesus, and actually following Him. Chrysostom observes: “They believed, yet not as they ought, but carelessly and by chance, being pleased and refreshed by the humility of the words. For that they had not perfect faith, the Evangelist shows by their speeches after this, in which they insult Him again.” Theophylact, Zwingle, and Calvin take the same view. (John 8 Commentary) (Bolding added)

A W Pink on John 8:30 - This does not mean that they believed to the saving of their souls, the verses which follow evidence they had not. Probably nothing more is here signified than that they were momentarily impressed so that their enmity against Him was, temporarily, allayed. Many were evidently struck by what they observed in the demeanor of Christ-bearing the perverseness of His enemies so patiently, speaking of so ignominious a death with such holy composure, and expressing so positively His sense of the Father’s approbation. Nevertheless, the impression was but a fleeting one, and their believing on Him amounted to no more than asking, "When Christ cometh, will he do more miracles than these which this man hath done?" (John 7:31 ). (Bolding added)

William Cook on John 8:31-32 - Jesus speaks to those ‘who had believed him’ (Jn 8:31a). The harsh nature of the debate that follows calls into question the reality of their faith. Their actions reveal that they are not true believers (cf. Jn 2:23-25; Jn 6:60-66). (John: Jesus Christ Is God) (Bolding added) (Bolding added)

Charles Ryrie comments that the belief of the Jews (John 8:30) was "Likely only a profession because of what they said in Jn 8:33 (ED: Not to mention what they sought to do in Jn 8:59!). (BORROW Ryrie Study Bible Expanded Edition) (Bolding added)

NIV Study Bible (borrow) comments that the belief of these Jews "Here seems to be imperfect and transitory. Their words show that these people were not true believers (see John 8:33, 37). (Bolding added)

ESV Study Bible (borrow) - Their “belief” is shown to be false in the course of the story (see vv. 33-47). To abide in Jesus’ word means to continue believing what Jesus has said and walking in obedience to him (see note on 15:4; also 6:56; 1 John 2:6, 28; 3:6). This verse shows that continuing to trust Jesus and obey him is one test of who are truly my disciples. (Bolding added)

Reformation Study Bible note on Jn 8:30 believed in him. - From what is said later (Jn 8:33, 37, 39), it is apparent that their profession was superficial. True believers are those who abide in His word (Jn 8:31). Perseverance distinguishes those who are truly born of God (Jn 15:2, 6; 1 John 2:19). (Bolding added)

John MacArthur - What jumps out of this text are the words of our Lord in verse 31. “If you continue in My Word, then you are truly disciples of Mine.” This is about being a true disciple. This is an urgent and important subject. Many people profess Christ. Many people declare themselves to be believers in Christ. Many people give witness to the fact that they are Christians. In fact, that’s fairly common even in our culture, but who is a true Christian? Who is a real disciple? This is an urgent and essential question. You have to be able to answer it for yourself, and you have to be able to answer it for those around you. It’s not superficially answered.....Now, we meet another group of believers here in Jn 8:30 who came to believe in Him. He refers to them as, “Those who had believed,” in Jn 8:31. And yet I want you to know how these people are referred to, these same people in Jn 8:44. “You are of your father, the devil.” How can it be that people who believe in Him, whose faith He acknowledges by His own words could be at the same time children of the devil? Well, we already know there is such a thing as false discipleship and false faith and defection! (The Freedom of True Discipleship) (Bolding added)

The MacArthur Study Bible (borrow) - Perseverance in obedience to Scripture (cf. Mt 28:19, 20) is the fruit or evidence of genuine faith (see Eph 2:10). The word "continue" means to habitually abide in Jesus' words. A genuine believer holds fast, obeys, and practices Jesus' teaching. The one who continues in His teaching has both the Father and the Son (2Jn 9; cf. Heb 3:14; Rev 2:26). Real disciples are both learners (the basic meaning of the word) and faithful followers.

Bruce Barton - Next Jesus singled out the group of people who recently had believed in him. They formed part of the scattered response from among the crowd listening to Jesus in 8:30. Difficulties with this passage arise from the fact that John called them believers in verses 30 and 31, but they proved to be faithless. Their belief in Jesus turned out to be merely superficial. Jesus tested their commitment with his first instructions; their response demonstrates their unwillingness to actually follow the one in whom they had recently declared their faith. Their arguments with Jesus proved that they had failed the condition Jesus gave in verse 31-"If . . . you are really my disciples . . ." (Borrow John - Life Application Commentary)

D A Carson on John 8:30 - The people ‘believed in his name’: the expression is episteusan eis to onoma autou, even though their faith is spurious....To exercise faith on the grounds of having witnessed miraculous signs is precarious (Jn 4:48; cf. Mark 8:11, 12, 13). Although miracles cannot command faith (Jn 10:32), it is better to believe on the ground of miracles than not at all (cf. Jn 10:38). Sadly, their faith was spurious, and Jesus knew it. Unlike other religious leaders, he cannot be duped by flattery, enticed by praise or caught off-guard in innocence. His knowledge of men’s hearts is profound, and accounts in part for the diversity of his approaches to individuals in the Gospels. He therefore did not entrust himself to these spurious converts. (Jn 2:23-24) (The Greek repeats the verb, but with a slightly different meaning: we might paraphrase, ‘the people trusted in his name, but he did not entrust himself to them.’) (Borrow The Gospel according to John) (Bolding added)

Edwin Blum commenting on John 8:31-32 says that "that some paid attention to Jesus' words without necessarily committing themselves to Him personally (cf. Jn 6:53). It was possible to “believe” in the message of repentance and the coming kingdom without being born again. Continuing in the truth is the sign of true followers and learners (disciples). If they really grasped His message, they would find salvation truth. Knowing this salvation truth would liberate them from their bondage in sin. (See Bible Knowledge Commentary ) (Bolding added) (ED: BLUM ALSO TEACHES ONE WHO IS TRULY BORN AGAIN IS A DISCIPLE, A TRUE FOLLOWER AND LEARNER! HE DOES NOT DISTINGUISH SEPARATE CATEGORIES AS IS SOMETIMES FALSELY TAUGHT.)

Matthew Poole - John 8:30. Believing on him is not here to be understood strictly of saving faith; but rather, of some preparations toward it: they began to believe that he was the true Messias, and to have more honourable thoughts than they had of him: that this was all, will appear from what we find in the following verses; and believing often signifieth no more in the New Testament than a light assent given to some propositions of the gospel relating to Christ. (Bolding added)

CSB Apologetics Bible - In Jn 8:30–31, various listeners seem to have believed in Jesus, but by the end of the chapter they were ready to stone him. As Jn 8:31 stresses, appearance of belief must be matched by perseverance in following Jesus and his teaching. Much of the belief attested to in Jn 8:30 was probably superficial. There may also have been a narrowing of the audience Jesus was addressing, starting in Jn 8:48—“the Jews” here may include some of the authorities who had never claimed to believe in him at any level. (Borrow The Apologetics Study Bible) (Bolding added)

Bob Utley - There is great latitude in the use of the term “believe” in this passage. It seems to refer to shallow faith on the part of some hearers (cf. Matt 13; Mark 4). They were willing to concede that He was the Messiah based on their understanding of what that meant. The context of 8:30–58 clearly shows that they were not true believers (cf. 2:23–25). In John there are several levels to belief, not all lead to salvation.

Alan Stanley - On one occasion while Jesus was speaking “many put their faith in him” (John 8:30). Jesus then addresses some of the Jews “who had believed him” (John 8:31a)6 who claimed that God was their Father (John 8:41). However, their faith means nothing to Jesus since they do not hold to his teaching (John 8:31b). They have no room for his word (John 8:37). They do not live like Abraham lived (John 8:39). They are therefore still slaves to sin (John 8:34). God is not their Father at all; Satan is (John 8:44). (See Salvation Is More Complicated Than You Think)

Middletown Bible Church - John 8:30 speaks of people who believed on Jesus, but as you read the verses following you discover that Satan, not God, was the father of these people (verses 41-44). (From article on Zane Hodges, Joseph Dillow, Robert Wilkin, J.D.Faust)

W Hall Harris III on John 8:30 - The section concludes with the summary statement that “when he had spoken these things many believed (pisteuo + eis) in Him.” Jesus and Abraham (Jn 8:31-59) Jn 8:31 There is a major problem with the context of verse 31: Jesus apparently speaks to those who trusted him in Jn 8:30, yet it becomes apparent that these are not genuine believers in the Johannine sense. They seek to kill Jesus (Jn 8:37, 59); Jesus even says their father is Satan (Jn 8:44). (Bolding added)

Colin Kruse - These people who ‘believed him’ were not true disciples, for straightaway they rejected what Jesus said: They answered him, ‘We are Abraham’s descendants and have never been slaves of anyone.....Jesus agreed that they were physical descendants (sperma) of Abraham, though later he would deny that they were true children (tekna) of Abraham.....It is surprising that Jesus accused the ‘believers’ of being ready to kill him. It would seem that Jesus, who knew what was in people, knew how shallow their belief was and how quickly they would turn against him and join their leaders in being ready to kill him. (Borrow The Gospel According to John : An Introduction and Commentary) (Bolding added)

It appeared to be faith, for a short while, but proved not to be.
-- Robert Rayburn

Robert Rayburn - What is important to realize is that “the Jews who had believed in him”, picking up on the statement in the previous verse that many put their faith in him, will turn out in the following verses to be slaves to sin, children of the devil, and liars. Once again in John, the term “faith” has been used to refer to what would prove to be a very temporary and spurious attachment to Jesus Christ. It appeared to be faith, for a short while, but proved not to be. We encountered this phenomenon at the end of chapter 2 (Jn 2:23-24) and again in chapter 6 (Jn 6:66) where a large number of his erstwhile disciples turned away from him when they got a clearer picture of what he was requiring of them. John includes this material because in teaching people to believe in Jesus Christ, it is imperative that they understand the real nature of faith in Christ and do not content themselves with its imitations. He has no interest in flooding the church with spurious believers who have never been born again. Once again, here in v. 31 he teaches us that coming to know the truth is not simply a matter of intellectual agreement or assent but is also a matter of moral commitment. [Carson, 348] (Bolding added)

John Piper - it says in John 8:30, "many believed." Now the question is: Did Jesus treat this belief as genuine? We've seen before that there is a kind of "belief" in this Gospel that is not real (for example, Jn 2:23–25). It doesn't embrace Jesus as satisfying water for the soul, or satisfying bread for the soul, or light for the path. It just follows him because of hope for some earthly benefit from his miracles (Jn 6:26, 36). Does Jesus treat this faith in John 8:30 as genuine? He leaves it open and tells them how they can know if it is genuine. John 8:31–32: "So Jesus said to the Jews who had believed in him, 'If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.'" Now those two verses call for a whole sermon. And I hope to give it. But keep moving for now to get the big picture. Something is going to happen that makes Jesus say that some of these believers are not believing. Look at John 8:45: "But because I tell the truth, you do not believe me." So he begins this section by saying: If you abide in my word, you are the real deal. You really believe. You are really born again. You have passed from darkness to light. You will not die in your sins (Jn 8:24). You are no longer children of the devil, but children of God. That's what would be true if they "abide" in his word. This is what he came to do. For you and for me. What happened that makes him say in John 8:45, "You do not believe me"? What happened was a refusal to hear his words (let alone abide in them), and a desire to kill him (opposition to truth and desire to kill the truth-bearer), all the while claiming to be children of Abraham and children of God and free from slavery, when, in fact, murder and a refusal to receive the truth are the marks of slavery to sin and Satan. So what we have in John 8:33–47 (leaving John 8:31–32 for its own sermon) is a painful and precious warning how we human beings tend to justify ourselves before God on the basis of our ethnic or religious or moral pedigree. In other words, Jesus is digging into the real condition of the human heart behind self-justifications that we come up with when confronted with Jesus' absolute claims on our lives. And he is naming the condition we are in, and it is frightening. The realities here are not funny, they're not light, they're not easy. They are dreadful and weighty and overpowering apart from God's grace—which Jesus is full of (John 1:14). (From The Truth Will Set You Free) (Bolding added)

Warren Wiersbe - The words believed in John 2:23 and commit in John 2:24 are the same Greek word. These people believed in Jesus, but He did not believe in them! They were “unsaved believers”! It was one thing to respond to a miracle but quite something else to commit oneself to Jesus Christ and continue in His Word (John 8:30, 31). John was not discrediting the importance of our Lord’s signs, because he wrote his book to record these signs and to encourage his readers to trust Jesus Christ and receive eternal life (John 20:30, 31). However, throughout the book, John makes it clear that it takes more than believing in miracles for a person to be saved. Seeing the signs and believing in them would be a great beginning; in fact, even the disciples started that way and had to grow in their faith (compare John 2:11 and Jn 2:22). (Bible Exposition Commentary)

Scott Harris commenting on Jn 8:37 says "Some have said that these people could not be "those Jews who had believed in Him" that Jesus was speaking to mentioned in Jn 8:31. Yet, there is no place in the text in which any other group is introduced or addressed. This is the only group in the context to which the "they" of Jn 8:33 can refer to. There is not a problem in the Greek text or the English translation. The difficulty is that this text shows that a belief in Jesus that only lasts a short time is not saving faith. As Jesus has been speaking, some came to a belief in Jesus that was nothing more than a mental assent for the moment. They continued to believe in Jesus until Jesus addressed what it really meant to believe in Him – discipleship. The transition that occurs in this text is not from one group to another, but the attitude of one group from accepting Jesus as the Messiah of their dreams at one moment to an utter rejection of Him only a few minutes later. Brief belief is a fickle faith that sinks salvation and heads to hell. (John 8:31-47 Children Of God & Children Of The Devil)

Steven Cole on Jn 8:30 - It’s possible to have a superficial, false faith in Christ that does not save from sin. John 8:30 tells us, “As He spoke these things, many came to believe in Him.” Jn 8:31 states that Jesus was addressing the following comments to the Jews who had believed Him. So you would think that these people had come to know Christ through faith. But as the dialogue continues through the chapter, we learn that not only were they slaves of sin (Jn 8:34), also they were seeking to kill Jesus (Jn 8:37, 40); God was not their Father (8:42); in fact, they were children of the devil (8:44); they accused Jesus of having a demon (8:48); they were liars (8:55); and they attempted to kill Jesus (8:59). So why does John say that these Jews believed in Jesus? Some have tried to resolve this by saying that 8:30-31 speaks about true believers, while “they” in 8:33 refers to the hostile Jews that we encountered earlier in the chapter. But the text does not indicate that there is a change of subject. Others argue that there is a difference in meaning between the Greek construction used with the verb “to believe” (in 8:31), but this distinction doesn’t hold up in other places (D. A. Carson, The Gospel According to John[Eerdmans/Apollos], pp. 346-347). Other solutions have been proposed. The best interpretation is that the “believers” in Jn 8:30, 31 are like those back in Jn 2:23, who believed in Jesus after seeing some of His miracles, but Jesus didn’t entrust Himself to them, because He knew that their faith was superficial. We saw that same false faith in Jn 6:60, when many of Jesus’ disciples turned away from Him after He said some difficult things that they didn’t like. False faith is implied in Jn 8:31, where Jesus says that if they continue in His word, they are truly His disciples. And so we should conclude that it’s possible to have a superficial, false faith in Christ that does not save from sin. Other New Testament texts support this view. Jesus’ parable of the sower (Luke 8:5-15) mentions the seed that was sown on the rocky, thin soil. These people received the word with joy, but they had no root. They believed for a while, but in a time of temptation or trial, they fell away. The same was true of the seed sown among the thorny ground. Eventually the thorns choked out the word, so that it did not bear fruit. We see the same thing in the warning passages in Hebrews 6:4-8; 10:26-31 and in John’s mention of the false teachers who went out from the church, but never were genuine believers (1 John 2:19). Paul mentions false apostles who disguise themselves as workers of righteousness (2 Cor. 11:13-15). I’ve seen the same thing many times, even with some who have served for a while in some capacity in the church. Perhaps they came to faith at a time when many of their friends were professing faith in Christ. It was the cool thing to do. Or, maybe they came to Jesus because they were told that He would give them some blessing or solve some difficult problem that they were wrestling with. But when things didn’t go as they had hoped, they fell away. Some now even deny the faith that they once professed. How can we know that our own faith is genuine? I’ll say more about that in a moment, but for now, note two marks of false faith that we see in these “believing unbelievers” (See full sermon True Freedom - John 8:30-36) (Bolding added)

In summary, from this section in John, we can see that Jesus taught the same truth concerning the vital relationship between faith and works which His half brother taught in James 2:14-25+.

John 8:31 So Jesus was saying to those Jews who had believed Him, "If you continue in My word, then you are truly disciples of Mine;

BGT John 8:31 ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους· ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε

KJV John 8:31 Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;

NET John 8:31 Then Jesus said to those Judeans who had believed him, "If you continue to follow my teaching, you are really my disciples

CSB John 8:31 So Jesus said to the Jews who had believed Him, "If you continue in My word, you really are My disciples.

ESV John 8:31 So Jesus said to the Jews who had believed him, "If you abide in my word, you are truly my disciples,

NIV John 8:31 To the Jews who had believed him, Jesus said, "If you hold to my teaching, you are really my disciples.

NLT John 8:31 Jesus said to the people who believed in him, "You are truly my disciples if you remain faithful to my teachings.

NRS John 8:31 Then Jesus said to the Jews who had believed in him, "If you continue in my word, you are truly my disciples;

NJB John 8:31 To the Jews who believed in him Jesus said: If you make my word your home you will indeed be my disciples;

NAB John 8:31 Jesus then said to those Jews who believed in him, "If you remain in my word, you will truly be my disciples,

YLT John 8:31 Jesus, therefore, said unto the Jews who believed in him, 'If ye may remain in my word, truly my disciples ye are, and ye shall know the truth,

GWN John 8:31 So Jesus said to those Jews who believed in him, "If you live by what I say, you are truly my disciples.

BBE John 8:31 Then Jesus said to the Jews who had faith in him, If you keep my word, then you are truly my disciples;

RSV John 8:31 Jesus then said to the Jews who had believed in him, "If you continue in my word, you are truly my disciples,

NKJ John 8:31 Then Jesus said to those Jews who believed Him, "If you abide in My word, you are My disciples indeed.

ASV John 8:31 Jesus therefore said to those Jews that had believed him, If ye abide in my word, then are ye truly my disciples;

MIT John 8:31 Jesus said to those Jews who had put their faith in him, "If you stay within my message, you are truly my disciples.

DBY John 8:31 Jesus therefore said to the Jews who believed him, If ye abide in my word, ye are truly my disciples;

NIRV John 8:31 Jesus spoke to the Jews who had believed him. "If you obey my teaching," he said, "you are really my disciples.

If you continue in My word: Jn 6:66-71 15:4-9 1Sa 12:14 Mt 24:13 Ac 13:43 14:22 26:22 Ro 2:7 Ro 11:22 Col 1:23 1Ti 2:15 4:16 2Ti 3:14 Heb 3:14 8:9 10:38,39 Jas 1:25 1Jn 2:19,24
then you are truly disciples of Mine: Jn 8:36 Jn 1:47 Jn 6:55 15:8 1Ti 5:3-5
John 8 - Multiple Sermons and Commentaries

Related Passages:

Hebrews 3:14 (PERSEVERANCE OF THE SAINTS) For we have become partakers of Christ, IF (third class conditional sentence) we hold fast the beginning of our assurance firm until the end (GENUINE BELIEVERS WILL HOLD FAST BECAUSE OF THE SPIRIT IN THEM WHO HOLDS THEM FAST AND ENABLES THEM TO ENDURE ALL THE WAY TO THE END OF THIS LIFE OR THIS AGE!)

A TEST OF THE REALITY
OF ONE'S BELIEF

So (oun) in this context means consequently, based on the fact that many of the Jews professed to believe in Jesus. Whenever people put their faith in Him, He often tests their faith. Here the test is simple - true believers/disciples will hold to/remain in His teaching, reading, studying and obeying it.

Merrill Tenney - There is little change in time between this address and the one immediately preceding it. Although given to “those Jews that had believed him” (31), there seems to have been no more definite response to Him nor any less severe strictures on His part than when He was dealing with the Pharisees. Probably the belief of the Jews was shallow, and Jesus knew it (cf Jn 2:23-24). He was attempting to deepen it, but His instruction encountered resistance. (Borrow John the Gospel of Belief: An Analytic Study of the Text)

It is not beginning, but “continuing” a religious profession, that is the test of true grace.
-- J C Ryle

Jesus was saying to those Jews who had believed (pisteuo) Him - In this important verse Jesus gives us a clear explanation of how we can know someone's belief (as in Jn 8:30) is true, genuine, saving belief and not just intellectual assent. The difference between these two types of belief is the difference between spending eternity in Heaven and eternity in Hell! It is therefore not surprising that some evangelical teachers try to "soft pedal" these passages and claim they do not really mean what they mean! Beware of this genre of teaching! Jesus is speaking to professors. Notice He does not exclaim that it is so wonderful that you have finally come to your senses and seen the "Light," (the Light of the world) and been born again and therefore are now in the Kingdom of God! Instead He addresses them with a conditional statement (identified by beginning with "IF" [Gk = ean]). Technically, Jesus is responding to the professors with what is known as a third class conditional sentence which speaks of potential action. "It may therefore be said that a third class condition is undetermined but with the objective possibility of fulfillment." In other words, the condition may or may not be fulfilled, and that depends on what choice the individual makes (as noted by "if you continue" is in the active voice = volitional choice). What Jesus is in a sense warning about is that the only way an individual who professes to believe in Him can know that he or she is a genuine, born again, heaven bound believer is by the fact that he or she continues to abide in His Word.

What is required for true, lasting discipleship is not merely immediate assent,
but continued adherence to Jesus’ word.
-- Andreas Kostenberger

Kostenberger - The “many” referred to in John 8:30 could have been the crowds that followed Jesus rather than his opponents (Morris 1995: 402). More likely, though, the “many” of Jn 8:30 and the “Jews” in Jn 8:31 are the same group of people. (So the majority of commentators, including Ridderbos 1997: 305–6; Carson 1991: 346–47; Morris 1995: 404; Beasley-Murray 1999: 132; D. M. Smith 1999: 185; Borchert 1996: 301 n. 182; Burge 2000: 259; Bultmann 1971: 252 n. 2; contra R. Brown 1966: 354–55, 358; Schnackenburg 1990: 2.204–5; Moloney 1998: 277; Westcott 1908: 2.13–14.) A comparable statement is found in Jn 2:23. Quite apparently, the faith of these “believers” is shallow. (A semantic distinction between πιστεύω + εἰς (pisteuo + eis, believe + in) and the verb alone followed by an object in the dative case cannot be maintained (Carson [1991: 346–47] and the vast majority of commentators; see also Croteau 2002). Concerning the perfect participle πεπιστευκότας (pepisteukotas, having believed), Swetnam (1980 citing E. Abbott 1906: 365–66) notes that the perfect participle in Greek can also serve as a pluperfect. If so, the meaning here would be “those who had [previously] believed in him [but did so no longer].”) What is required for true, lasting discipleship is not merely immediate assent, but continued adherence to Jesus’ word (Jn 8:31) By definition, true faith perseveres. Jesus was more concerned about deepening the faith of his disciples than about numerical growth among his followers (Carson 1991: 345, 347–48).... One abides in the word of Christ by making it the rule of one’s life. In other words, obedience is the same thing as abiding in the word.- (Bolding added) (See John - Page 261)

NET Note on to those Jews - Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.”

J C 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

Spurgeon - It is not a mere profession that makes a man a saint; there must be a continuance of well-doing. We bind lads apprentice for a little time, but no man belongs to Christ unless he belongeth to him forever. There must be an entire giving up of one’s self, in life and unto death, to the Lord’s cause.....For there were many, in Christ’s day, coming to him for a while, and then going away from him; professing to believe, and then stumbling when Christ proclaimed some doctrine which struck them as being strange and hard to receive. Our Lord Jesus tells them that constancy is necessary to true discipleship. It is of no use to start running in the race unless we continue in the course till the prize is won. We are not true pilgrims to heaven merely because we cross the threshold of our door; we must keep on, and on, and on, till we reach the golden streets of the New Jerusalem.....“’If you became my disciples because of what I said, will you believe what I shall yet say? Are you prepared to take in still further revelations, and to receive whatever I shall teach you? If so, ‘then are ye my disciples indeed’”

"If you continue (meno) in My word (logos), then you (present tense - continually) are truly disciples of Mine - NET Bible = "If you continue in My word, you really are My disciples." NLT paraphrases it "You are truly my disciples if you remain faithful to my teachings." NJB = "If you make my word your home you will indeed be my disciples." "IF" [Gk = ean]). Technically, Jesus is responding to the professors with what is known as a third class conditional sentence which speaks of potential action. In other words, the condition may or may not be fulfilled, and that depends on what choice the individual makes (as noted by the fact that the key verb continue is in the active voice which describes a volitional choice, or choice of one's will). What Jesus is in a sense warning about is that the only way an individual who professes to believe in Him can know that he or she is a genuine, born again, heaven bound believer is by the fact that he or she continues or abides in His Word. He is speaking to those who believe (Jn 8:30) and He says if they "make His Word their home," (so to speak) they are truly His disciples. That is they are not just professors of belief but possessors of genuine belief.

The verb meno translated continue (abide) means to remain or stay (in a given place, state or relation) and introduces a conditional statement which can be paraphrased "If you continue… ". To continue or abide describes as the general direction of one's life (not perfection because no one except Jesus abided perfectly). But using the third class condition, Jesus is saying that whether they are truly disciples/believers remains to be seen. He is saying in essence that if they are truly genuine believers (if they are truly "firmly rooted" in Him - Col 2:7), their "fruit" will demonstrate that they are "the real deal!" So what is the "fruit" (so to speak) in this passage? Abiding or remaining in His Word. Jesus is saying that if these "believers" remain or continue in His teaching, then (this is the fulfillment in this conditional sentence) it proves they are genuine disciples, genuine believers. The authentication of a genuine disciple of Jesus Christ is that they will not depart from the Word of God, but instead continue in His Word. To continue to abide in His Word in turn means they keep on believing the Word, keep on following the Word and keep on ordering their life according to His Word. Does this sound like works based salvation? One might misread it that way. Jesus is not saying that they merit or gain their status as a genuine disciple/believer by their self effort but that the general pattern of their life of abiding in His Word (including obeying His Word) is made possible because they are new creations in Christ (2Co 5:17+), with a new, supernatural desire for holy things including especially His Holy Word. Why? Because they possess the indwelling Holy Spirit, Who is the power Source Who enables lifelong abiding. In other words Jesus is saying that their endurance (see perseverance of the saints) demonstrates that they are genuine believers or "truly disciples" of Jesus. In Mt 24:13+ "But the one who endures to the end, he will be saved."

To summarize, Jesus states that genuine disciples will continue or remain in His Word, whereas false disciples ultimately will reject His word as actually did happen in John 6:66+ and later in this same encounter recorded in John 8:30-59 (See an almost unbelievable, tragic, heart-breaking real life example in the story of William Templeton - The Tragic Tale of Charles Templeton). The "rotten fruit" of those who believed in John 8:30 is seen in Jn 8:37, 43, 47, 59 and proves these Jews had only a superficial, non-saving faith! Clearly these Jews who "believed" in Jesus were not true believers/disciples because they did not continue in His Word but in fact wanted to kill the Word (Jn 8:59)!!! James would have said they needed to show him their faith by their works and their works were evil not good (See James 2:14-26+). These "believing" Jews in John 8:30 would be like those individuals Jesus warned about in Mt 7:21-23+ who will hear the somber, painful words from Jesus " ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS."

D A Carson - Jesus now lays down exactly what it is that separates spurious faith from true faith, fickle disciples from genuine disciples: If you hold to my teaching, you are really my disciples. The verb rendered ‘hold’ is menō, to abide, to remain—a theme of critical importance that returns in a concentrated way in ch. 15. In short, perseverance is the mark of true faith, of real disciples. A genuine believer remains in Jesus’ ‘word’ (logos), his teaching (cf. notes on 1:1): i.e. such a person obeys it, seeks to understand it better, and finds it more precious, more controlling, precisely when other forces flatly oppose it. It is the one who continues in the teaching who has both the Father and the Son (2 Jn. 9; cf. Heb. 3:14; Rev. 2:26). (Borrow The Gospel according to John)

This is a most dangerous spiritual state. To recognize that truth is in Jesus and to do nothing about it
means that in effect one ranges oneself with the enemies of the Lord.
-- Leon Morris

The highly respected theologian Leon Morris explains that "John is speaking of people who had made an outward profession, but a profession that did not go very deep. Jesus’ words (ED: In Jn 8:31-32ff), then, are meant to drive home to formal and casual adherents the meaning of true discipleship. If people in any sense believe in Jesus it is important that they come to see what real faith means…The key word here is “abide” (NIV paraphrases with “hold to my teaching”; the Greek means “abide in my word”). It is easy enough to be superficially attracted to Jesus, but the test is “abiding.” It is only those who continue who are genuine disciples. (Jn 6:66+)....This section of discourse is addressed to those who believe, and yet do not believe. Clearly they were inclined to think that what Jesus said was true. But they were not prepared to yield him the far-reaching allegiance that real trust in him implies....“This is a most dangerous spiritual state. To recognize that truth is in Jesus and to do nothing about it means that in effect one ranges oneself with the enemies of the Lord” (BORROW The Gospel According to John: The English Text with Introduction, Exposition and Notes - see page 455) (Bolding Added)

So there is no thought here about "true discipleship" being a second stage of Christian maturity.
True disciple means true believer or true Christian or true follower.
-- John Piper

John Piper makes an interesting statement that "The world is not just divided into two groups: disciples of Jesus and non-disciples. It is divided into three groups: non-disciples, unreal disciples, and real disciples—people who make no pretense of following Jesus, people that say they follow him and have a surface connection with him, and people who truly follow him. Why did Jesus bring up this distinction? It's disturbing. It makes us squirm and ask ourselves the question which one we are. He brought it up because John 8:30 says, "As he was saying these things, many believed in him." There had been a large response to what He was teaching. And whenever there is a large response to anything you may guess that some are being carried along by the crowd. If your friends are going, it's easy for you to go, even if you wouldn't go on your own. You are along for the ride. So Jesus doesn't assume that all this belief is real. What He does is give a test that we can use to see if we are real. And in giving us this test Jesus helps us be real. It is not just a test of reality. It is a pathway to reality. So what becomes clear here again, as we have seen several times before (for example,John 2:23–25+; John 6:26+) is what John meant when he wrote in John 20:31, "These are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name." He meant that this Gospel was written not just to awaken faith in non-disciples, but also to wakeup people who think they are disciples but aren't, and to help those who are real disciples confirm their reality and be stronger in their faith. John's Gospel is written to sustain faith as well as create it. What then is a true disciple? Or what does Jesus mean by saying in John 8:31, "you are truly my disciples"? Let's be really clear here: For Jesus "true disciple" is the same as "true Christian" or "true believer." Jesus is not saying that "true disciple" is a second stage in the Christian life. First believer, and then later you attain the level of disciple. There have been ministries who talk that way (ED: E.G., SEE CONSTABLE BELOW). First, you're an unbeliever, then you are a believer, then you grow into a disciple, and then you are a disciplemaker. That is not the way Jesus thought. And one piece of evidence for saying this is to notice the words he uses here in John 8:31: "Jesus said to the Jews who had believed in him, 'If you abide in my word, you are truly my disciples." He did not say to these professing believers, "If you abide in my word, you will become truly my disciples." (ED: PIPER DISTINGUISHES BETWEEN TWO VERBS - "ARE" AND "BECOME" EMPHASIZING JESUS DID NOT USE "BECOME!") In other words, he did not teach that being a true disciple was a later stage after simple belief. No. He said, "If you abide in my word, you are (ED: PRESENT TENSE = CONTINUALLY) truly my disciples." Now that you have believed, here is how you can know what you now are. You can know if your belief is real: You are now my true disciples if you go on abiding in my word. So there is no thought here about "true discipleship" being a second stage of Christian maturity. True disciple means true believer or true Christian or true follower. It means, for example, truly forgiven for your sins. Look at John 8:24: "I told you that you would die in your sins, for unless you believe that I am he you will die in your sins." So he says, if you do believe in me, you won't die in your sins.....So a true disciple in John 8:31 ("truly my disciples") is a true Christian, a true believer. His sins are truly forgiven; the wrath of God never again rests on him. He has true eternal life. He is one of Jesus' sheep, and no one can pluck him out of his hand (John 10:29). He is no longer a slave but a son of God (John 8:35; 1 John 3:1). He is the heir of ten thousand blessings that come to the children of the Creator of the universe. That's what it means to be a true disciple. To be saved from sin. Rescued from the wrath of God. And already in the enjoyment of eternal life. (If You Abide in My Word, You Are Truly My Disciples) (Bolding Added)

Jesus now lays down exactly what it is that separates spurious faith from true faith,
fickle disciples from genuine disciples: If you hold to my teaching, you are really my disciples
--D A Carson

Here is a writer who teaches what Dr Piper (and I agree) would call an erroneous (false) teaching...

Thomas Constable who authors a popular online commentary (from which I do have select quotes) writes "A disciple is by definition a learner, not necessarily a believer in the born again sense (ED: WHAT OTHER SENSE IS THERE?)...Genuine believers can continue to be disciples of Jesus or they can cease to be His disciples temporarily or permanently. God never forces believers to continue following Him. (ED: OH REALLY? PERHAPS HE NEVER FORCED BUT HE DEFINITELY COMMANDED! IN Mt 8:21-22+ JESUS COMMANDED [present imperative] THIS DISCIPLE TO CONTINUALLY FOLLOW HIM! SEE ALSO HIS COMMAND CALLING THE ORIGINAL DISCIPLES - Mt 4:19-20+!) (Former professor at Dallas Theological Seminary)

Here is another example from Grant Richison who holds to a distinction between believers and disciples "It is important to see that verses 30 and following refer to the same group of people. They “believe in” Jesus at a point in time. The issue in verses 31 and 32 is discipleship, something that takes place over time." (Richison is also from Dallas Theological Seminary).

Using Constable's "definition" we see that a "genuine believer" can cease to be a disciple permanently! Is this really why Jesus gave the "test" of discipleship in this section? What about those men and women in John 6:66 which says "As a result of this many of His disciples withdrew and were not walking with Him anymore." Using Constable's teaching, one implication is that they continued to be "believers" but were no longer disciples. In my humble opinion this is an extremely dangerous, even potentially eternally deadly teaching, for it gives license to a person who says "I prayed a prayer to receive Jesus into my heart at a Christian camp when I was 15" and thinks they have a "fire insurance policy" even though thereafter they spend the rest of their life living like the fallen world, failing to ever exhibit the fruit of genuine repentance!

BEWARE OF THIS TYPE OF VERY SUBTLE FALSE TEACHING!

Here is another professor from Dallas Theological Seminary Dr. Aubrey Malphurs, the senior professor of leadership and pastoral ministry at Dallas Theological Seminary and founder of The Malphurs Group. He counters Constable's teaching (which is also held by Zane Hodges, et al) - A common view is that a disciple is a committed believer. Thus a disciple is a believer, but a believer isn't necessarily a disciple. But that's not how the New Testament uses this term. I contend that the normative use of the term disciple is for one who is a convert to or a believer in Jesus Christ (there are a few exceptions to this—"the disciples of Moses" in John 9:28 and the "disciples" of the Pharisees in Matt. 22:16, for example). Thus the Bible teaches that a disciple is not necessarily a Christian who has made a deeper commitment to the Savior but simply a Christian. Committed Christians are committed disciples. Uncommitted Christians are uncommitted disciples. This is clearly how Luke uses the term disciple in the book of Acts and his Gospel. It is evident in passages such as the following: Acts 6:1-2, 7; 9:1, 26; 11:26; 14:21-22; 15:10; 18:23; 19:9. A great example is Acts 14:21, where Luke says they made "disciples" in connection with evangelism. Here they preached the gospel and won or made a large number of disciples or converts, not mature or even growing Christians. Disciples, then, were synonymous with believers. Virtually all scholars acknowledge this to be the case in Acts. So how does this relate to the passages in Acts and the other commission passages in the Gospels? The answer is that the Great Commission has both an evangelism and an edification or spiritual growth component . To make a disciple, first one has to win a person (a non-disciple) to Christ. At that point he or she becomes a disciple. It doesn’t stop there. Now this new disciple needs to grow or mature as a disciple, hence the edification component. (ED: PROGRESSIVE SANCTIFICATION)

ESV Study Bible (borrow) - Their “belief” is shown to be false in the course of the story (see Jn 8:33-47). To abide in Jesus’ word means to continue believing what Jesus has said and walking in obedience to him (see Jn 15:4; also Jn 6:56; 1 John 2:6, 28; 3:6). This verse shows that continuing to trust Jesus and obey him is one test of who are truly my disciples.

NIV Study Bible (borrow) - believed. Here seems to mean "made a formal profession of faith." Their words show that they were not true believers (see Jn 8:33,37).

Albert Barnes - This is the true test of Christian character. John 14:21; “he that hath my commandments and keepeth them, he it is that loveth me.” See John 2:4; Joh 3:24; 2 John 1:6. In this place Jesus cautions them against too much confidence from their present feelings. They were just converted - converted by a single sermon. They had had no time to test their faith. Jesus assures them that if their faith should abide the test, if it should produce obedience to his commandments and a truly life, it would be proof that their faith was genuine, for the tree is known by its fruit. So we may say to all new converts, Do not repress your love or your joy, but do not be too confident. Your faith has not yet been tried, and if it does not produce a holy life it is vain, James 2:17-26.

Blum - Jews who had believed Him indicates that some paid attention to Jesus' words without necessarily committing themselves to Him personally (cf. 6:53). It was possible to "believe" in the message of repentance and the coming kingdom without being born again. Continuing in the truth is the sign of true followers and learners (disciples) (See The Bible Knowledge Commentary Gospels)

John Calvin - Here Christ warns them, in the first place, that it is not enough for any one to have begun well, if their progress to the end do not correspond to it; and for this reason he exhorts to perseverance in the faith those who have tasted of his doctrine. When he says that they who are firmly rooted in his word, so as to continue in him, will truly be his disciples, he means that many profess to be disciples who yet are not so in reality, and have no right to be accounted such. He distinguishes his followers from hypocrites by this mark, that they who falsely boasted of faith give way as soon as they have entered into the course, or at least in the middle of it; but believers persevere constantly to the end. If, therefore, we wish that Christ should reckon us to be his disciples, we must endeavor to persevere.

The Wycliffe Bible Commentary on Many believed. Yet before long they were picking up stones to cast at him (Jn 8:59). It is the old story of pseudo faith. In this case, they did not abide in his word—which is necessary for true discipleship, and which opens the way to knowing the truth more fully—to the point of being set free through it (Jn 8:32).

A T Robertson on truly My disciples - Your future loyalty to My teaching will prove the reality of your present profession. So the conclusion of this future condition is put in the present tense. As then, so now. We accept church members on profession of trust in Christ. Continuance in the word (teaching) proves the sincerity or insincerity of the profession. It is the acid test of life.

William Cook - Jesus speaks to those ‘who had believed him’ (Jn 8:31a). The harsh nature of the debate that follows calls into question the reality of their faith. Their actions reveal that they are not true believers (cf.Jn 2:23-25; 6:60-66). (Focus on the Bible Commentary – John: Jesus Christ Is God)

John Gill - if ye continue in my word; meaning the Gospel, called his, because he was both the author, and preacher, and sum, and substance of it: and to continue in it, is having cordially received it, to abide by it, and hold it fast, and not to be moved from it, by the temptations of Satan; the cunning of those that lie in wait to deceive; nor by the revilings and persecutions, the frowns and flatteries of men: and when men continue thus steadfast in it, and faithful to it, it is an evidence that it has come with power, and has a place in their hearts, and that they are the true followers of Christ: then are ye my disciples indeed; there are two sorts of disciples of Christ; some are only nominal, and merely in profession such; and these sometimes draw back from him, discontinue in his word, and go out from among his people; which shows that they never were of them, nor are the true disciples of Jesus; for the genuine disciples of Christ continue in his Gospel, hold fast to him, the head, and remain with his people; which to do to the end, is an evidence, of their being disciples indeed.

Steven Cole - The mark of genuine faith is not just mental or verbal profession that you believe in Christ. The mark of true faith is to continue (or, “abide”) in Jesus’ word. This is not the condition for getting saved; rather, it’s an evidence that you are truly saved. It’s the evidence that your faith in Christ is genuine......To continue in Christ’s word implies that you first started in His word. The starting point for saving faith is when you recognize from God’s Word that you’re a sinner and that Christ died to pay the penalty for your sin. God saves you when you stop trusting in your own good works and instead rely totally on what Jesus did for you on the cross and believe that God raised Jesus from the dead. Christ’s word is the same as God’s Word. The central message of God’s Word is how we can be reconciled to God through faith in Jesus’ death and resurrection....“Continue” translates the Greek word that the NASB translates as “abide” (15:4, 6, 7, 10). It means to dwell or be at home in God’s Word. You don’t just visit the Word as an occasional guest. You move in and live there. You wake up there and you return there every night. The Word shapes your worldview. It governs and guides your thinking, your attitudes, your speech, and your behavior. There isn’t any area of your life that is not subject to God’s Word or influenced by it. Continuing or abiding obviously implies time spent in the Word over the long haul. Are you abiding in God’s Word? Do you “live” there? Are you comfortable there? Do you know its rooms? Do you enjoy its many amenities that are for your blessing? Do you seek to obey it? Let me suggest a radical idea that could transform your life: Turn off your TV, computer, and phone for between one half to one hour each day and spend the time reading, meditating on, and memorizing God’s Word with the prayer that you might know Christ better. God’s promise in Joshua 1:8 applies to us: “This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success.” (See full sermon True Freedom - John 8:30-36) (Bolding added)

John Calvin - Here Christ, first of all, warns them that it is not enough for anyone to begin well if he does not continue to progress to the end. This is why he exhorts those who have tasted his teaching to persevere in the faith; he says that those who are so firmly rooted in his Word, if they continue in it, will truly be his disciples. Christ means that many people profess to be disciples who are not really and do not deserve to be thought of as such. He distinguishes his followers from the hypocrites in that those who falsely proclaim they believe fall away from the very start, or at least in the middle of the race, whereas believers persevere to the winning-post. Therefore, if Christ is to view us as his disciples, we must endeavor to persevere.

Hendriksen - We....accept the view of Calvin and most other commentators ( = The entire section is an uninterrupted story: those who in verse 30 are described as having believed in him are the same as those who oppose him vehemently in the verses which follow. There is no transition from one group to another. The people who are described in verses 30 and 31 do not have genuine faith, as the subsequent verses also clearly indicate.) as being by far the most natural. All this does not mean that there is no transition. There is, indeed, a transition; but it is not from one group to a totally different group. The transition is from one attitude to another attitude within the same group of people. That transition is very clear. It is, in fact, a striking change. As soon as Jesus shows these people that mere mental acceptance (as to Jesus being the Messiah of their dreams, for instance) is not enough, but that they must surrender themselves to him as their personal Deliverer from bondage to Satan and to sin, they become furious and no longer believe in him in any sense. (Exposition of the Gospel according to John - chapters 7-21)

Robert Mounce after discussing the various ways writers try to explain believers (Jn 8:30-32) juxtaposed to non-believers (Jn 8:33-59) says "The simplest answer is that as the paragraph continues Jesus is directing his remarks to those whose “faith” was far more cerebral than personal and life changing. They had mentally acquiesced to the idea that Jesus had been sent from God, but they were not prepared to respond to the ethical and moral consequences of that truth.....The radical demands of the NT have as their goal the spiritual transformation of sinful people into the image of Jesus Christ—a demanding challenge that cannot countenance anything less than full commitment. “Live in my word,” says Jesus in effect. “Let what I say control your every action, and you will show that you really are my disciples.” (See The Expositor's Bible Commentary)

J C 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 Barclay - FEW New Testament passages have such a complete picture of discipleship as this (John 8:31-32).

(1) Discipleship begins with belief. (ED: CONTRA CONSTABLE, ET AL) Its beginning is the moment when we accept what Jesus says as true—all that he says about the love of God, all that he says about the terror of sin, all that he says about the real meaning of life.

(2) Discipleship means constantly remaining in the word of Jesus, and that involves four things.

(a) It involves constant listening to the word of Jesus. It was said of the eighteenth-century cleric John Brown of Haddington that when he preached he paused every now and then as if listening for a voice. Christians are people who all their lives listen for the voice of Jesus and will take no decision until they have first heard what he has to say.

(b) It involves constant learning from Jesus. The disciple (mathētēs) is literally the learner, for that is what the Greek word means. Throughout their lives, Christians should be learning more and more about Jesus. The shut mind is the end of discipleship.

(c) It involves constant penetrating into the truth which the words of Jesus bear. None of us can hear or read the words of Jesus once and then say that we understand their full meaning. The difference between a great book and one which is fashionable and of the moment lies in the fact that we read the latter once and never wish to go back to it; whereas we read a great book many times. To remain in the word of Jesus means constantly to study and think about what he said until more and more of its meaning becomes ours.

(d) It involves constant obeying of the word of Jesus. We study it not simply for academic satisfaction or for intellectual appreciation, but in order to find out what God wishes us to do. The disciple is the learner who learns in order to do. The truth which Jesus brought is designed for action. (ED: I WOULD JUST ADD THAT IF YOU SAY YOU BELIEVE IN JESUS AND DON'T OBEY JESUS' WORDS, YOU ARE DECEIVING YOURSELF. YOU ARE NOT A BORN AGAIN BELIEVER IN JESUS CHRIST. DO NOT BE DECEIVED BY FALSE TEACHING THAT SAYS YOU ARE, FOR IF YOU DIE IN THIS DECEPTION, YOU WILL HEAR JESUS' FRIGHTENING COMMAND IN Mt 7:23 I NEVER KNEW YOU. DEPART FROM ME YOU WHO PRACTICE (present tense - as you lifestyle!) LAWLESSNESS).

(3) Discipleship issues in knowledge of the truth. To learn from Jesus is to learn the truth. ‘You will know the truth,’ said Jesus. What is that truth? There are many possible answers to that question, but the most comprehensive way to put it is that the truth which Jesus brings shows us the real values of life. The fundamental question to which everyone has consciously or unconsciously to give an answer is: ‘To what am I to give my life? To a career? To the amassing of material possessions? To pleasure? To the service of God?’ In the truth of Jesus, we see what things are really important and what are not.

(4) Discipleship results in freedom. ‘The truth will make you free.’ ‘In his service is perfect freedom.’ Discipleship brings us four freedoms.

(a) It brings us freedom from fear. (2Ti 1:7+, Heb 2:14-15+) Those who are disciples never again have to walk alone. They walk forever in the company of Jesus, and in that company fear is gone.

(b) It brings freedom from self (sarx). Many of us fully recognize that our greatest handicap is our own self. And we may in despair cry out: ‘I cannot change myself. I have tried, but it is impossible.’ But the power and presence of Jesus can re-create us until we are altogether new.

(c) It brings freedom from other people. There are many whose lives are dominated by the fear of what other people may think and say. H. G. Wells once said that the voice of our neighbours sounds louder in our ears than the voice of God. Disciples are people who have ceased to care what people say, because they think only of what God says.

(d) It brings freedom from sin. (Ro 6:11-13+) Many people have come to the stage when they sin, not because they want to, but because they cannot help it. Their sins have so taken over their lives that, try as they will, they cannot break away from them. Discipleship breaks the chains which bind us to them and enables us to be the persons we know we ought to be. The prayer that the old self may be put aside and that as disciples of Christ we may become new people will indeed be answered.

Continue (abide, endure, remain, stay) (3306) meno in simple terms means to remain in the same place or position over a period of time. It means to reside, stay, live, lodge, tarry or dwell. Menō describes something that remains where it is, continues in a fixed state, or endures. Meno can mean "to take up permanent residence" or "to make yourself at home." Meno is the root of the Greek noun mone which means mansion or habitation (Jn 14:2, 23).

Louw-Nida - 1. stay, remain, abide (to remain in the same place over a period of time) (Acts 27:31); 2. wait for, remain in a place or state, and expect something in future (Acts 20:5); 3. continue to exist, remain in existence (Mt 11:23); 4. keep on, continue in an activity or state, as an aspect of an action (2Jn 9) (Borrow - Greek-English lexicon of the New Testament : based on semantic domains)

Analytical Lexicon - (1) intransitively; (a) of someone or something remaining where it is remain in a place, stay, tarry (Mt 10.11), opposite exerchomai (go away, depart); (b) in a more permanent sense dwell, live, lodge (Jn 1.38); (c) figuratively, as remaining unchanged in a sphere or realm continue, abide, remain (2Ti 2.13); (d) figuratively, as remaining in a fixed state or position keep on, remain, abide (1Cor 7.11; Heb 7.3); (e) of persons continuing on through time last, remain, continue to live (Jn 12.34), opposite apothnesko (die, perish); (f) of things continuing on through time last, be permanent, endure (Heb 13.14); (2) transitively; (a) as expecting someone or something wait for, await (Acts 20.5); (b) of things, such as danger, that threaten await, face (Acts 20.23) (Borrow Analytical Lexicon of the Greek New Testament)

Disciples (3101) mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics" - see matheteuo) describes a person who learns from another by instruction, whether formal or informal. Another sources says mathetes is from from math- which speaks of "mental effort that thinks something through" and thus describes is a learner; a follower who learns the doctrines and the lifestyle of the one they follow. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. As discussed below mathetes itself has no spiritual connotation, and it is used of superficial followers of Jesus as well as of genuine believers. The Lord calls everyone to grow as a disciple (a learner of Christ; cf. also Mt 11;29,30), one who lives in faith, who lives in and by His Word in the power of the Holy Spirit. Every believer is a disciple, without exception, in contrast to teaching (even in some evangelical circles) that says not all believers are disciples. That is a false and dangerous teaching!

SUMMARY OF ATTEMPTS
TO AMEND JOHN 8:31ff

D A Carson's excellent summary of the attempts to make the text in John 8:31ff says something other than what it clearly says...

(1) John 8:31, or some part of it, is a gloss, i.e. a later insertion into the text. There is no manuscript evidence for this suggestion. Moreover, glossators are known for their tendency to remove ostensible difficulties from the text by additional explanation, not for any tendency to add fresh difficulties.

(2) Some argue that there is a difference in meaning between pisteuō (the verb ‘to believe’) plus the preposition eis (‘to’, ‘into’), plus the accusative, used in v. 30, and pisteuō plus the dative, used in v. 31. In this view, the first construction is reserved for genuine, saving faith; the second describes inadequate, superficial faith. That means v. 31 introduces a new group of people. The problem is that the linguistic distinction does not stand up. The former construction, ostensibly referring to saving faith, is used in Jn 2:23 of spurious faith; the latter construction, allegedly reserved for superficial faith, clearly refers to genuine faith in Jn 5:24! Whatever distinction there may be between the two expressions does not lie in the distinction between the genuine and the spurious (cf. Bultmann, p. 252, n. 2).

(3) Others suggest that these ‘believers’ are Judaizing Christians, those who hold to the necessity of adhering to circumcision and the constraints of the Mosaic code while nevertheless confessing Jesus as the Messiah. John therefore presents them as children of the devil, in much the same way that Paul pronounces his anathema on the Judaizers with whom he had to deal (Gal. 1:6–9). But this not only makes John’s Gospel hopelessly anachronistic, it misconstrues the terms of the debate in this chapter. The focus here is on the authority of Jesus, his unique relation to his Father and consequent revelatory stance—not on competing opinions regarding the conditions of entrance to the messianic community, focusing on the place of the law in the stream of redemptive history.

(4) Still others (e.g. Schnackenburg, and esp. Erich Gräßer10) argue that vv. 30–31 refer to genuine believers, but that the polemics of the succeeding verses are not directed against them but against Jewish controversialists in John’s day who were a continual threat against the fledgling faith of new Jewish converts. In other words, the sharp exchanges of 8:33ff. are not designed to put down spurious converts, but to strengthen new converts by putting down those most likely to damage them. However, it must be frankly acknowledged that the text itself does not support this view. The problem of the text is ‘resolved’ by manufacturing a group that is not actually mentioned, a group whose existence is finally dependent on a synthetic Sitz im Leben (life-setting) in John’s church, a Sitz im Leben characterized by unnecessary anachronism and historical reconstruction of a sort that comports well with certain scholarly fads but is little based on exegesis. Cf. Introduction, § III.

(5) The component of anachronism in the latter reconstruction can be removed by postulating that, in addition to genuine believers in vv. 30–31, there are others present in the temple precincts in the time of Jesus who had no room for his word (Jn 8:37), and that Jesus’ harshest condemnations were reserved for them. That others were present in so public a setting is undoubtedly true, but this ‘solution’ fails to account for v. 31, which stubbornly insists that Jesus’ ensuing remarks were directed ‘to the Jews who had believed him’.11

It seems wiser to observe that John has already introduced the theme of fickle faith. In John 2:23, the many people who believed in his name when they saw the miraculous signs Jesus was doing turn out to have untrustworthy faith (Jn 2:24–25). Some seek to exclude this parallel on the ground that the faith in question is the fruit of signs, not words, and signs are elsewhere deprecated (Jn 4:48). But the signs can foster an acceptable faith (Jn 10:38). More important, the same theme of fickle faith recurs in Jn 6:60, where many of Jesus’ disciples turn away from him after a discourse of which they disapprove, not after a sign. A similar situation develops here. Some believe in Jesus: whether or not their faith is genuine cannot be determined by the linguistic expression selected by the Evangelist. But Jesus now lays down exactly what it is that separates spurious faith from true faith, fickle disciples from genuine disciples: If you hold to my teaching, you are really my disciples. The verb rendered ‘hold’ is menō, to abide, to remain—a theme of critical importance that returns in a concentrated way in ch. 15. In short, perseverance is the mark of true faith, of real disciples. A genuine believer remains in Jesus’ ‘word’ (logos), his teaching (cf. notes on 1:1): i.e. such a person obeys it, seeks to understand it better, and finds it more precious, more controlling, precisely when other forces flatly oppose it. It is the one who continues in the teaching who has both the Father and the Son (2 Jn. 9; cf. Heb. 3:14; Rev. 2:26).

This interpretation makes sense of the literary context, and suits the purpose of the book. To the Jews who have professed faith in him, Jesus, understandably enough, indicates what genuine faith does: it perseveres, it holds tight to Jesus’ teaching, with some glorious consequences (v. 32). But such faith costs not less than everything, and the freedom it brings presupposes that life before such faith is pitiful slavery. By sketching genuine faith in such stark terms, Jesus is standing true to a pattern we find elsewhere: he is never interested in multiplying numbers of converts if they are not genuine believers, and therefore he insists on forcing would-be disciples to count the cost (cf. Lk 9:57–62; Lk 14:25–33). Up to this point in the text it is unclear to the reader whether these ‘believers’ will prove true or false. Verses 33ff. settle the matter: they cannot follow Jesus’ teaching unhesitatingly, they cannot believe that he is necessary to their true freedom, they will not recognize their own slavery to sin, not even the fickleness that oscillates between hero-worship and massive discontent. The movement in reactions to Jesus is entirely parallel to the flow from 6:14–15 to 6:60ff. The Evangelist includes all of this material not because he is trying to nurture the faith of fledgling believers, but because he is trying to evangelize Jews and proselytes who must carefully understand what faith in Jesus Christ entails. They, too, must count the cost, and John, like Jesus, must present the gospel in such a way that spurious professions of faith are soon unmasked before they flood the ranks of the messianic community with people who have never been born again (BORROW his commentary - see page 346ff for this discussion - The Gospel According to John) (Bolding Added)

Dr Thomas Constable adds one more way to get around the fact that these "believers" were not true believers. He writes...

The mark of a true disciple is continuation in the instructions of his or her teacher. A disciple is by definition a learner, not necessarily a believer in the born again sense. A disciple remains a disciple as long as he or she continues to follow the instruction of his or her teacher. When that one stops following faithfully, he or she ceases to be a disciple. He or she does not lose his or her salvation, which comes as a gift from God. Genuine believers can continue to be disciples of Jesus or they can cease to be His disciples temporarily or permanently. God never forces believers to continue following Him.

COMMENT - Constable's argument is to contend that not all believers will become disciples, but that they will become disciples by continuing in Jesus' Word. In my opinion, that is a false assumption because I truly believe ALL believers are disciples. Notice Constable's words "God never forces believers to continue following Him." No, He does not have to force them! Here is what Jesus says about true believers "My sheep hear My voice, and I know them, and they follow Me." (John 10:27) Follow is in the present tense indicating true sheep keep on following their Good Shepherd (contrast those in 1Jn 2:19+). Jesus does not have to force them, because they are drawn to Him as their Lord. Followers of Jesus are disciples, all of whom are believers. These Jews in John 8 have not truly heard Jesus' voice and thus they do not follow Him, simply because they are not believers! Note also that by Constable's criterion that a disciple can cease being a disciple but will never cease being a believer, the question arises as to what Constable would say about the "many" in John 6:66 "As a result of this many of His disciples withdrew and were (absolutely) not walking with Him anymore." In his commentary on John 6:66 it is interesting that there is no specific comment on the status of these many disciples who withdrew from Jesus. Were they still believers?

The Best Kind of Happiness

If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free. John 8:31-32

Today's Scripture & Insight: John 8:31-38

“Everybody’s doing it” seemed like a winning argument when I was young. But my parents never gave in to such pleas no matter how desperate I was to get permission to do something they believed was unsafe or unwise.

As we get older we add excuses and rationalizations to our repertoire of arguments for having our own way: “No one will get hurt.” “It’s not illegal.” “He did it to me first.” “She won’t find out.” Behind each argument is the belief that what we want is more important than anything else.

Eventually, this faulty way of thinking becomes the basis for our beliefs about God. One of the lies we sometimes choose to believe is that we, not God, are the center of the universe. We think we will be carefree and happy only when we reorder the world according to our desires. This lie is convincing because it promises an easier, speedier way to get what we want. It argues, “God is love, so He wants me to do whatever will make me happy.” But this way of thinking leads to heartache, not happiness.

Jesus told those who believed in Him that the truth would make them truly free (John 8:31-32). But He also warned, “Everyone who sins is a slave to sin” (v. 34).

The best kind of happiness comes from the freedom we find when we accept the truth that Jesus is the way to a full and satisfying life. By: Julie Ackerman Link

Lord, we confess our tendency to rationalize everything to get what we think we want. Guide us today so that we choose to obey Your commands instead of pursuing our own desires.

There are no shortcuts to true happiness.

Undigested Knowledge

If you hold to my teaching, you are really my disciples. John 8:31

Today's Scripture & Insight: John 8:39-47

In his book on language, British diplomat Lancelot Oliphant (1881–1965) observed that many students give correct answers on tests but fail to put those lessons into practice. “Such undigested knowledge is of little use,” declared Oliphant.

Author Barnabas Piper noticed a parallel in his own life: “I thought I was close to God because I knew all the answers,” he said, “but I had fooled myself into thinking that was the same as relationship with Jesus.”

At the temple one day, Jesus encountered people who thought they had all the right answers. They were proudly proclaiming their status as Abraham’s descendants yet refused to believe in God’s Son.

“If you were Abraham’s children,” said Jesus, “then you would do what Abraham did” (John 8:39). And what was that? Abraham “believed the Lord, and he credited it to him as righteousness” (Gen. 15:6). Still, Jesus’ hearers refused to believe. “The only Father we have is God himself,” they said (John 8:41). Jesus replied, “Whoever belongs to God hears what God says. The reason you do not hear is that you do not belong to God” (v. 47).

Piper recalls how things “fell apart” for him before he “encountered God’s grace and the person of Jesus in a profound way.” When we allow God’s truth to transform our lives, we gain much more than the right answer. We introduce the world to Jesus. By: Tim Gustafson

Father, thank You that You receive anyone who turns to You in faith.

Faith is not accepting the fact of God but of receiving the life of God.

A W Tozer -TRUTH IS A PERSON

Then said Jesus…And ye shall know the truth, and the truth shall make you free. John 8:31–32

Let me say boldly that it is not the difficulty of discovering truth, but the unwillingness to obey it, that makes it so rare among men.

Our Lord said, “I am…the Truth” (John 14:6). And again He said, “The Son of man is come to seek and to save that which was lost” (Luke 19:10). Truth, therefore, is not hard to find for the very reason that it is seeking us!

So we learn that Truth is not a thing for which we must search, but a Person to whom we must hearken! In the New Testament, multitudes came to Jesus for physical help, but only rarely did one seek Him out to learn the Truth. The whole picture in the Gospels is one of a seeking Savior, not one of seeking men.

The Truth was hunting for those who would receive it, and relatively few did, for “many are called, but few are chosen” (Matthew 22:14).

F B Meyer - John 8:31 If ye abide in my word. (R.V.)

1. We shall be approved as Christ’s disciples. — “Then are ye truly my disciples.” Of some the Master asks, “Why call ye Ale, Lord, Lord, and do not the things which I say?” And He drives these from Him, saying, “I never knew you.” His words are the supreme test — the fire which detects the ore; the winnowing-fan that finds out the wheat. Our treatment of our Lord’s words discriminates us: He that hath my commandments, and keepeth them, is he that loveth Me.

2. We shall know the truth. — God teaches us differently from men. They deal in peradventures and surmises; He with certainties — “Ye shall know the truth.” They talk about the truth; He gives us the thing itself, and we know because we possess. They deal with circumstances and externals; He with the heart and root of matters. They give to the mind and soul; He to the spirit. We know the truth, because the Truth is in us, and we are in the Truth. “We know that the Son of God is come, and hath given us an understanding, that we know Him that is true, and we are in Him that is true.”

3. We shall be free. — “The truth shall make you free.” Just as we are free from the terrors which belief in witchcraft and ghosts was wont to breed, because we know that the spirits of the dead do not haunt dark and dangerous places; just as we no longer fear the fatuous light over the marsh, or the death-tick, because science has attributed these to natural causes; so, as Jesus teaches us the truth about God, and the future, and the forgiveness of sins, and the broken power of Satan, and the impotence of death, we are delivered from the bondage of fear, and walk with God in perfect peace.

A Glorious Liberator Sunday School Times John 8:31-59

Then said Jesus to those Jews which believed on him, If you continue in my word, then are you my disciples indeed;…

I. FREEDOM PROFFERED.

1. Sin makes bondage (Jn 8:34; Matthew 6:24; Luke 16:13; Romans 6:16, 17; Galatians 4:25; 2 Peter 2:19).
2. Truth brings freedom (Jn 8:32; Romans 6:14, 18; Romans 7:6; Galatians 5:18; James 1:25; 1 Peter 2:16).
3. Christ gives freedom (Jn 8:36; Psalm 40:2; Psalm 118:5; Romans 6:23; Romans 8:2; 1 Corinthians 7:22; Galatians 5:1).

II. BONDAGE DEMONSTRATED.

1. By doing evil deeds (Jn 8:44; Genesis 3:13; Genesis 6:5; Matthew 13:38; Mark 7:23; Acts 13:10; 1 John 3:8).
2. By disbelieving the Lord (Jn 8:45; Isaiah 53:1; Luke 22:67; John 4:48; 5:58; 6:36; 8:24).
3. By not hearing truth (Jn 8:47; Isaiah 6:9; Matthew 13:15, Mark 4:9; John 3:12; John 5:47, 1 John 4:6).

III. DEATH VANQUISHED.

1. A dying race (Jn 8:53; Genesis 3:19; Psalm 89:48; Ecclesiastes 12:5; Zechariah 1:5; Romans 5:12; Hebrews 9:27).
2. A life-giving obedience (Jn 8:51; Deuteronomy 11:27; Jeremiah 7:23; Acts 5:29; Romans 6:16; Hebrews 5:9; 1 Peter 1:22).
3. An ever-living Saviour (Jn 8:58; Psalm 90:1; John 1:1; John 17:5; Colossians 1:17; Hebrews 1:10; Revelation 1:18).

James Smith - CHRIST’S HEART-SEARCHING “IF'S.”

(ED NOTE: "IF" IS FOUND 12X IN JOHN 8 - Jn. 8:14; Jn. 8:16; Jn. 8:19; Jn. 8:31; Jn. 8:36; Jn. 8:39; Jn. 8:42; Jn. 8:46; Jn. 8:51; Jn. 8:52; Jn. 8:54; Jn. 8:55;

JOHN 8:31–54

“Life is only bright when it proceedeth
Towards a truer, deeper life above.
Human love is sweetest when it leadeth
To a more Divine and perfect love.”
—A. Proctor.

The word “so” in John 3:16 is a little one, but who has ever yet been able to sound the depth of its meaning? It is like some of our Lord’s “ifs” in this chapter, which are brimful of eternal significance. These are as hinges on which the life of the soul may swing in or out of fellowship with God. Let us examine them. There is—

I. The “If” of Discipleship. “If ye continue in My Word, then are ye My disciples indeed” (Jn 8:31).

True discipleship is the result of abiding in the truth, as revealed to us in Jesus Christ. Persecution is sure to arise because of this word, and many do get offended, and forsake it in theory or in practice (Matt. 13:20, 21). To continue not in His Word is to become false-witnesses, and so to forfeit our fellowship with Him, for the soul of Jesus Christ can have no pleasure in the man that draws back from the clear light of His Word (Heb. 10:38). Peter was a disciple indeed when he boldly preached the Christ whom he once denied.

II. The “If” of Freedom. “If the Son therefore make you free, ye shall be free indeed” (Jn 8:36).

The freedom which the Son of God gives is a freedom that can come from “none other Name under Heaven.” It is freedom from the curse of the law (Gal. 3:10); from the guilt of sin (Rom. 8:33); from the power of sin (Rom. 6:14); from the fear of death (Heb. 2:15); and the fear of man (Acts 4:18–20). It is the freedom of sons who have liberty of access into the Father’s presence. It is possible to use a freedom that does not belong to us, but whom the Son makes free are free indeed.

III. The “If” of Service. “If ye were Abraham’s children, ye would do the works of Abraham” (Jn 8:39).

“They which are of faith, the same are the children of Abraham” (Gal. 3:7). The spiritual children of Abraham show their faith by their works, as he did. Abraham believed God, and his faith was evidenced by his works when he “went out not knowing whither he went,” and when he offered up his son Isaac. Those who are the true children of the “Father of the faithful” will do works worthy of their Father. Works of faith are the infallible proofs of a true spiritual descent.

IV. The “If” of Sonship. “If God were your Father ye would love Me” (Jn 8:42).

There is no way to the Father but by the Son (John 14:6). To know the Father, as He is revealed to us in the Son, surely implies that we will sincerely love the Son for so bringing us into such a gracious knowledge of the Father. To call God Father, and ignore the Son is to insult both Father and Son. The evidence of our sonship with God is love to His Son. If God is our Father in a true, practical sense, we will not only supremely love the Lord Jesus Christ, but we will also love every child of God, for “Every one that loveth Him that begat, loveth Him also that is begotten of Him” (1 John 5:1).

V. The “If” of Responsibility. “If I say the truth, why do ye not believe Me” (Jn 8:46).

He did speak the truth, and live it, for no one was able to “convince Him of sin.” He spoke the truth about Himself, about His Father, and about the needs and responsibilities of the people (vv. 12–24). They could not deny the truthfulness of His character, or the mercifulness of His mission, yet they did not believe in Him, they did not commit themselves to Him. “Why do ye not believe Me?” Who shall ever be able to justify themselves in their unbelief? Oh, the infinite madness of refusing to believe Him who is the living embodiment of the Eternal Truth! The “why” will have an awfully solemn ring about it, when the unbeliever meets Him at the judgment throne.

VI. The “If” of Assurance. “If a man keep My Word he shall never see death” (Jn 8:51, R.V.).

Eternal life and salvation is in that Word. To keep it is to keep in the antipodes of darkness and death. Death can have no power over that man whose life is hid with Christ in God. To keep His Word is to keep the message Christ brings, and to appropriate its offers to our own personal needs; it is to wrap ourselves in it as a garment, and to abide in it, and so keeping it, are kept by the power of God through faith. The promise is, “He shall never see death.” He shall not only “never die” (John 11:26), but never see death. Death is always a painful if not agonising sight. Of course, it does not mean the death of the body that we often see, but that awful death, the eternal penalty of sin and guilt (Rom. 6:23), for which we are thankful that we shall never see. If it is such a blessing not to see it, what a horror it must be to be in it.

Beware of that faith which is a mere intellectual movement,
which does not control the heart and life.

C H Spurgeon - We need not think that some strange thing has happened to us as a church when the baser sort are found among us, for one such entered into that college of apostles, a man who, doubtless, believed the words of Jesus and thought him to be the Messiah: I mean Judas, who, with a traitor’s hand, sold his Master. His intellect had been convinced, but his heart had never been renewed. He even dared to use his profession of religion and the position which it brought him as a means of unhallowed gain. Another notable believer of this sort was Simon Magus, who believed because he saw the signs and wonders wrought by the apostles, but, as he also sought to make gain of godliness, he remained ‘in the gall of bitterness, and in the bond of iniquity’, and never became ‘a disciple indeed.’ There is a greater one than these, even the devil. We read that ‘the devils also believe, and tremble.’ They hold the faith and feel something of the power of it, for they tremble, which is more than modern critics do. Devils know that Jesus is the Christ of God, for they have on occasion confessed it and have borne witness to the gospel in the open streets, crying after the preachers of the Word, and yet, with all their knowledge, with much of a sort of faith and with an apprehension which leads to trembling, they remain devils still and make no advance towards God. Beware of that faith which is a mere intellectual movement, which does not control the heart and life. To come to faith through a cold argument and to feel no spiritual life is a poor business. You want a faith that leads you to an entire reliance upon the person of Jesus, to the giving up of everything to him, to the reception of him as your Saviour and King, your all in all. You have not believed unto eternal life unless you have so believed on him. (Believing on Jesus, and Its Counterfeits)

John 8:32 and you will know the truth, and the truth will make you free."

BGT John 8:32 καὶ γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς.

KJV John 8:32 And ye shall know the truth, and the truth shall make you free.

NET John 8:32 and you will know the truth, and the truth will set you free."

CSB John 8:32 You will know the truth, and the truth will set you free."

ESV John 8:32 and you will know the truth, and the truth will set you free."

NIV John 8:32 Then you will know the truth, and the truth will set you free."

NLT John 8:32 And you will know the truth, and the truth will set you free."

NRS John 8:32 and you will know the truth, and the truth will make you free."

NJB John 8:32 you will come to know the truth, and the truth will set you free.

NAB John 8:32 and you will know the truth, and the truth will set you free."

YLT John 8:32 and the truth shall make you free.'

GWN John 8:32 You will know the truth, and the truth will set you free."

BBE John 8:32 And you will have knowledge of what is true, and that will make you free.

RSV John 8:32 and you will know the truth, and the truth will make you free."

NKJ John 8:32 "And you shall know the truth, and the truth shall make you free."

ASV John 8:32 and ye shall know the truth, and the truth shall make you free.

MIT John 8:32 Furthermore, you will experience truth, and the truth will free you."

you will know the truth: Jn 6:45 7:17 14:6 16:13 Ps 25:5,8,9 Pr 1:23,29 2:1-7 4:18 Song 1:7,8 Isa 2:3 30:21 35:8 54:13 Jer 6:16 31:33,34 Ho 6:3 Mal 4:2 Mt 11:29 13:11,12 2Ti 3:7
and the: Jn 8:36 17:17 Ps 119:45 Isa 61:1 Ro 6:14-18,22 8:2,15 2Co 3:17,18 Ga 5:13 2Ti 2:25,26 Jas 1:25 2:12 1Pe 2:16
John 8 - Multiple Sermons and Commentaries

Engraving at University of Texas

THE FRUIT OF ABIDING
IN JESUS' WORD

Universities (like University of Texas) proudly display this verse but sadly have completely removed it from its context and so it loses Jesus' original meaning. So much for honesty and integrity in much of what is called higher education.

ESV Study Bible (borrow) - This verse shows that continuing to trust Jesus and obey him is one test of who are truly my disciples. This verse is frequently quoted out of context, but the connection with v. 31 shows that Jesus is only talking about one way to know the truth, and that is by continuing to believe and obey his word.

And you will know (ginosko) the truth (aletheia), and the truth (aletheia) will make you free (eleutheroo) - Note the verse does not begin with "you" but with "and" (kai = first word in Greek sentence) which is of critical significance if one seeks the truth about this verse about truth! Clearly John couples his widely quoted statement to the seldom quoted statement in John 8:31 specifically His clear declaration that "If you continue in My word, then you are truly disciples of Mine." In the light of this context, now we understand that His statement about truth and truth making one free is only true if the preceding condition is fulfilled. And what is that condition that must be met? Continuance in His Word. Living at home (so to speak) with the Word of God (and the God of the Word)! God is truth. Jesus is truth. Their word is truth. It follows logically that the way sinful, fallen beings come to even know the truth is by knowing what God said in the Bible. And not just knowing it intellectually, but allowing it to order one's steps, walking by the power of the Spirit in obedience to the truth one learns. To learn the truth and claim to know it and yet to not obey it is the essence of a modern day Pharisee. It is the essence of arrogant self-deception. This person will not truly know the truth. And as a consequence, like the Pharisees in Jesus' day, this person will not be set free by the truth of God's Word.

You will know (ginosko) speaks of experiential knowledge. Jesus says you will have a personal relationship with the truth, so that it is not just knowledge that makes your head big, but knowledge that makes you heart big and more in love with Jesus.

Spurgeon on know the truth, and the truth shall make you free - That is the result of being a disciple of the Lord Jesus Christ. With Christ, who is the truth, to be our Teacher, and the Holy Spirit to bless his words, we come to know the truth; and the operation of the truth upon the heart is to deliver us from the bondage of sin and of error.

Reformation Study Bible - you will know the truth. Holding to the teaching of Christ who is the truth (Jn 14:6) leads one to the truth that sets a person free from slavery to sin. Salvation is not obtained by intellectual knowledge as the Gnostics imagined, but by a vital relationship with Jesus Christ and a commitment to the truth He revealed (Jn 18:37).

Adam Clarke - It was a maxim of the Jews, "That no man was free, but he who exercised himself in the meditation of the law." No man is truly free, but he in whose heart the power of sin is destroyed, and who has received the Spirit of adoption, through which he cries, Abba! Father! See Romans 8:15. The bondage of sin is the most grievous bondage; and freedom from its guilt and influence is the greatest liberty.

David Thompson - True believers, true disciples can grasp the Bible. This is not theoretical or philosophical, this is real. A true believer has a supernatural ability to grasp truth. When the Word of God is accurately expounded, it comes to life for one right with God. So not only does a true believer love the Word of God, he has a supernatural ability to grasp the Word of God.

TRUE SPIRITUAL
FREEDOM

And the truth (aletheia) will make you free (eleutheroo) - Note the future tense (will), so this functions as a prophetic promise. The realization of this promise hinges on the individual meeting the condition of abiding in Jesus' Word. When one fulfills that condition, it is almost as if TRUTH is personified as the keeper of the key "he" uses to unlock the prisoner from their cell! The believer/disciple abides in the Word (and allows it to abide in him/her) and the truth gleaned from the Word is used by the Spirit of Truth to set us free. The verb eleutheroo means to cause someone to be freed from domination. What domination would we need to be set free from? This speaks of our three mortal foes, the world, the flesh and the devil, all three of which exerted dominion (power) over us when we were still in Adam. Our continuance in the Word indicates we are no longer in Adam but in Christ and that these foes no longer have the right to rule over our heart and mind. The act of truth setting us free results in freedom and liberty but liberty is not a license to sin. The world says freedom is the right to do as they please. The disciple says real freedom is the power to do as we should, to please the One Who set us free and gave us a brand new way of life in Christ, empowered by His Spirit.

NET Note on the truth -The statement the truth will set you free is often taken as referring to truth in the philosophical (or absolute) sense, or in the intellectual sense, or even (as the Jews apparently took it) in the political sense. In the context of John’s Gospel (particularly in light of the prologue) this must refer to truth about the person and work of Jesus. It is saving truth. As L. Morris says, “it is the truth which saves men from the darkness of sin, not that which saves them from the darkness of error (though there is a sense in which men in Christ are delivered from gross error)” (John [NICNT], 457).

J Vernon McGee adds this pithy comment writing that "Faith alone saves, but the faith that saves is not alone (see notes beginning in James 2:14+). It will produce something. After a person believes on the Lord Jesus Christ, he will want to “continue in His Word.” The proof of faith is continuing with the Savior." (Ed note: And that is the person who will truly experience the freedom that Jesus makes possible!) (BORROW John Commentary)

David Thompson - notice what sets a person free - not personal ambition, or personal promises that you’ll try to do better, or not readjusting your goals in life, not good intentions, not your feelings or emotions; the thing that will set you free from guilt, hang-ups, sin, quirks and problems is God’s truth. The Word of God frees a person from sin, from guilt, from condemnation. This is not only true positionally, but also practically. You can be set free from any sin that enslaves you through the truth of God. To know the truth is more than just knowing academic subjects. It is knowing Jesus Christ and the truth of God’s Word. It is so important to be in and under the Word of God. True disciples will be set free by God’s truth.

MacArthur - The reality of believing in Jesus, obeying His Word, and knowing the truth brings spiritual freedom. Such freedom is multifaceted, and includes freedom from the bondage of falsehood, Satan (John 17:15; 2 Cor. 4:4; 1 John 5:18), condemnation (Rom. 8:1), judgment (John 3:18; 5:24), spiritual ignorance (8:12), spiritual death (8:51), and, most significantly in this context (v. 34), sin (Rom. 6:18, 22). (See John Commentary)

D A Carson - We come to know the truth, not simply by intellectual assessment, but by moral commitment. (cf. notes on Jn 7:17). (Borrow The Gospel according to John)

William MacDonald comments that the "Jews did not know the truth, and they were in a terrible form of bondage. They were in the bondage of ignorance, error, sin, law, and superstition. Those who truly know the Lord Jesus are delivered from sin, they walk in the light, and are led by the Holy Spirit of God." (BORROW Believer's Bible Commentary)

J C 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

Hendriksen notes that "Jesus himself furnishes a commentary on the meaning of freedom. One is free when sin no longer rules over him, and when the word of Christ dominates his heart and life (see Jn 8:34, 35, 37). One is free, therefore, not when he can do what he wishes to do but when he wishes to do and can do what he should do." (Borrow Exposition of the Gospel according to John - chapters 7-21)

Steven Cole - Abiding in Christ’s word sets us free from spiritual ignorance. Jesus emphasizes truth in this dialogue (8:32 [2x], 40, 44 [2x], 45, 46), which refers especially to saving truth. Those who do not know God are in spiritual darkness (Eph. 4:18). They cannot understand the things of the Spirit of God (1 Cor. 2:14). They do not know why they’re on earth or what will happen after they die. But when we come to know the truth through knowing Christ, all the riches of God’s grace are opened to us (1 Cor. 2:9–10; Col. 2:2–3). This is illustrated even in the natural realm: truth liberates, but ignorance keeps people in bondage. A person who can read is much freer than an illiterate person. He is free to study medicine or law or finance or whatever field interests him. But the illiterate person is severely restricted in what he can do. In the same way, spiritual ignorance keeps a person from knowing the living and true God and from being conformed to the image of Jesus Christ. Ignorance cuts a person off from enjoying the many blessings that are ours in Him. Abiding in Christ’s word opens the treasure chest and frees us to enjoy Him. (See full sermon True Freedom - John 8:30-36) (Bolding added)

June Hunt - The Truth, Jesus, tells you
— Be free from being controlled by the opinion of others.
— You are free to be the healthy size God created you to be.
— The world’s super models and movie stars are generally underweight and unhealthy.

Truth (225) aletheia from a = indicates following word has the opposite meaning ~ without + lanthano = to be hidden or concealed, to escape notice, cp our English "latent" from Latin = to lie hidden) has the literal sense of that which contains nothing hidden. Aletheia is that which is not concealed. Aletheia is that which that is seen or expressed as it really is (this idea is discussed more below). The basic understanding of aletheia is that it is the manifestation of a hidden reality (eg, click discussion of Jesus as "the Truth"). For example, when you are a witness in a trial, the court attendant says "Raise your right hand. Do you swear that you will tell the truth and nothing but the truth so help you God?" And you say, "I do" and you sit down. The question the court attendant is asking is "Are you willing to come into this courtroom and manifest something that is hidden to us that only you know so that you will bear evidence to that?" Therefore when you speak the truth, you are manifesting a "hidden reality". Does that make sense? An parallel example in Scripture is the case of the woman in the crowd who had touched Jesus (Read context = Mk 5:24-25, 26-27, 28-29, 30, 31-32), but when she became "aware of what had happened to her, came and fell down before Him, and told Him the whole truth " (Mk 5:33) and nothing but the truth. She did not lie. She spoke no falsehoods.

Truth then is the correspondence between a reality and a declaration which professes to set forth or describe the reality. To say it another way, words spoken or written are true when they correspond with objective reality. Persons and things are true when they correspond with their profession (which we describe with words like integrity, sincerity, non-hypocritical, etc). In other words, "what you see is what you get". Hence a truth is a declaration which has corresponding reality, or a reality which is correctly set forth. Since God is Himself the great reality, that which correctly sets forth His nature is pre-eminently the Truth of Creation (Natural Revelation) and the Truth of Scripture (Special Revelation). Thus it is not surprising that rebellious, sinful men actively hold down or suppress the Truth of Creation (and the glorious Creator) (Ro 1:18+) and even exchange the truth, the clearly manifested (and objective) reality (Creation) for the lie (Ro 1:25+).

Bob Utley on aletheia - two connotations: (1) trustworthiness or (2) truth versus falsehood. Both connotations are true of the life and ministry of Jesus. He is both the content and goal of the gospel. Truth is primarily a person! Jesus reveals the personal Father.

Aletheia in John's writings - Jn. 1:14; Jn. 1:17; Jn. 3:21; Jn. 4:23; Jn. 4:24; Jn. 5:33; Jn. 8:32; Jn. 8:40; Jn. 8:44; Jn. 8:45; Jn. 8:46; Jn. 14:6; Jn. 14:17; Jn. 15:26; Jn. 16:7; Jn. 16:13; Jn. 17:17; Jn. 17:19; Jn. 18:37; Jn. 18:38; 1 Jn. 1:6; 1 Jn. 1:8; 1 Jn. 2:4; 1 Jn. 2:21; 1 Jn. 3:18; 1 Jn. 3:19; 1 Jn. 4:6; 1 Jn. 5:6; 2 Jn. 1:1; 2 Jn. 1:2; 2 Jn. 1:3; 2 Jn. 1:4; 3 Jn. 1:1; 3 Jn. 1:3; 3 Jn. 1:4; 3 Jn. 1:8; 3 Jn. 1:12

Free (1659) eleutheroo = the ending " -oo" means not only will it be set free but it will be seen as set free) means to cause someone to be freed from domination. The picture is that of the emancipation of slaves. The idea is that the one set free is at liberty, capable of movement, exempt from obligation or liability, and unfettered. Although the act of setting free results in freedom and liberty we must understand that this new freedom is not a license to sin. In fact true liberty for the believer is now living as we should and not as we please. Friberg says eleutheroo speaks "(1) of spiritual and moral freedom set free, make free (Jn 8.32); (2) of freedom from binding legalism make free (Gal 5.1); (3) of nature's deliverance from decay and corruption free, deliver, liberate (Ro 8.21)" (BORROW Analytical Lexicon of the Greek New Testament)

In short, the Spirit, Who brought the life of God Himself into us, has set us free from the power of our flesh and free to be the person God wants us to be. In Romans 7:24 Paul asked "Who shall deliver me?" The answer given in this verse is that: "Christ has already delivered me!" The last part of Romans chapter 7 was a description of a believer's struggling, failing condition. In Romans 8 Paul encourages the believer to focus upon his perfect, unfailing position in Christ Jesus! The more we believe God’s facts about our position the more this will affect our actual condition!

Pritchard writes that the fact that you have been set free means...You don't have to sin any more. You don't have to live in defeat any more. You don't have to be down any more. You don't have to go years and years and years committing the same old dumb sins over and over again. Why? Because the law of the spirit of life of Jesus Christ has set you free. Therefore, if you choose to dwell in sin, if you choose to be defeated, it's because you've chosen to live that way, not because you must live that way. (Romans 8:1-4: No Condemnation)

Eleutheroo is used primarily in three ways in the NT, first describing as in the present verse, describing spiritual and moral freed. Jesus described this same freedom when He declared to those Jews who had believed Him..."If you abide in My word, then you are truly disciples of Mine and you shall know the truth, and the truth shall make you free (eleutheroo)." (Jn 8:31, 32)

Related Resources: Studies on eleutheria and eleutheros

Eleutheroo is used 7 times in the NT -- freed(2), make...free(1), makes...free(1), set...free(2), set free(1). -- Jn 8:32, 36; Ro 6:18+, Ro 6:22+; Ro 8:2+, Ro 8:21+; Gal. 5:1+ (and only in Pr 25:10 in the Septuagint) (Two times In Apocrypha - 2Macc 1:27, 2:22)

BOB UTLEY - SPECIAL TOPIC: TRUTH IN JOHN
In a sense John combines the Hebrew background and Greek background of alētheia “truth” as he did logos (cf. 1:1–14). In Hebrew emeth denotes that which is true, or trustworthy (often associated in the Septuagint with pisteuō). In Greek it was associated with Plato’s reality versus unreality, heavenly versus earthly. This fits the dualism of John. God has clearly revealed (the etymology of alētheia is to expose, unconceal, clearly manifest) Himself in His Son. This is expressed in several ways:
1. noun, alētheia, truth
a. Jesus is full of grace and truth (cf. 1:14, 17 - OT covenant terms)
b. Jesus is the focus of John the Baptist’s witness (cf. 4:33; 18:37 - last OT prophet)
c. Jesus speaks the truth (cf. 8:4, 44, 45, 46 - revelation is propositional and personal)
d. Jesus (the logos, 1:1–3) is truth (cf. 17:17)
2. adjective, alēthēs, true, trustworthy
a. Jesus’ witness (cf. 5:31–32; 7:18; 8:13–14)
b. Jesus judgment (cf. 8:16)
3. adjective, alēthinus, real
a. Jesus is the true light (cf. 1:9)
b. Jesus is the true bread (cf. 6:32)
c. Jesus is the true vine (cf. 15:1)
d. Jesus is the true witness (cf. 19:35)
4. adverb, alēthōs, truly
a. Samaritan witness to Jesus as Savior of the world (cf. 4:42)
b. Jesus is true food and drink, as opposed to the manna of Moses’ day (cf. 6:55)
The term truth and its derivatives also express others’ testimony to Jesus, alēthēs
a. John the Baptist’s testimony is true (cf. 10:41)
b. testimony of one of the soldiers at the crucifixion is true (cf. 19:35)
c. John’s (the author of the Gospel) testimony is true (cf. 21:24)
d. Jesus seen as true prophet (cf. 6:14; 7:40)
For a good discussion of truth in the OT and NT see George E. Ladd’s A Theology of the New Testament, pp. 263–269.

EVENING READING: JOHN 8 - Stephen Olford - According to Your Word

“The truth shall make you free.” – John 8:32

It is interesting to note the working powers of the Word of God or Truth as revealed in this Gospel. Here are just a few:

Its Liberating power. “The truth shall make you free.” The Word of God is that which snaps all chains of bondage.

Its Pruning power. “You are already clean [pruned] because of the word which I have spoken to you” (John 15:3). This is pruning for greater fruitfulness.

Its Sanctifying power. “Sanctify them by Your truth. Your word is truth” (John 17:17). Herein lies the secret of a sanctified life.

Its Rejoicing power. “If you know these things, blessed are you if you do them” (John 13:17). The keeping of His commandments has a special reward of happiness for the obedient believer.

Thank You, Lord, for the liberating power of Your Word. May Your Word have its way in my life.

QUESTION - What does it mean that “the truth will set you free” (John 8:32)?

ANSWER - “The truth will set you free” is a common saying in academic circles that want to promote academic freedom and the power of learning. Many universities have this statement emblazoned on a sign near the entrance of a building. But “the truth will set you free” did not originate in academia; Jesus said it in John 8:32. In context, Jesus’ statement has nothing to do with classroom learning. In fact, John 8:32 speaks of a higher form of knowledge than is capable of being learned in a classroom.

Jesus had just finished a speech at the temple where He delineated differences between Himself and His listeners. “You are from below; I am from above. You are of this world; I am not of this world. I told you that you would die in your sins; if you do not believe that I am he, you will indeed die in your sins” (John 8:23–24). The result of Jesus’ message was that “even as he spoke, many believed in him” (verse 30). Then, in verse 31, Jesus begins to speak just to those who had believed.

“Jesus said, ‘If you hold to my teaching, you are really my disciples’” (John 8:31). True discipleship is more than intellectual assent; those who are “really” followers of Christ will “hold to” His Word. That means they will not only accept His teachings as truth, but they will also obey His teachings. Action is proof of faith (cf. James 2:17).

True disciples of Jesus believe that He speaks the truth about God and the Scriptures. They also know that He is who He claims to be. Back in verse 25, the people asked Jesus who He was, and He responded, “Just what I have been telling you from the beginning.” There may be a tinge of exasperation in His response; He had repeatedly made known that He was the Messiah, the one they had anticipated for many years.

Verse 32 begins with, “Then you will know the truth.” “You” refers to those who are true disciples of Jesus. True disciples will know the truth. More than that, their eyes are opened to a greater understanding of the truth (cf. 1 John 5:20).

The truth Jesus’ disciples receive brings with it freedom. Jesus continues, “And the truth will set you free” (verse 32). At that point in history, the Jews were under the rule of the Roman government. Even though Rome gave them an exceptional amount of autonomy, they were keenly aware of the Roman presence around them in the form of soldiers, governors, and empirically appointed kings. When Jesus said the truth would set them free, however, He was not talking about political freedom (though the following verses indicate that’s how the Jews took it). Jesus provides the best commentary for His own statement in verse 34. Jesus explains, “Very truly I tell you, everyone who sins is a slave to sin.” Being a slave to sin is the ultimate bondage.

The freedom Jesus offers is a spiritual freedom from the bondage of sin—that is, release from the lifestyle of habitual lawlessness. He continues with an analogy: “Now a slave has no permanent place in the family, but a son belongs to it forever” (verse 35). The people would have understood Jesus to mean that they were not members of God’s family, despite their biological relationship to Abraham (verse 37), because they were slaves to sin. If they were to become disciples of Jesus, they would know the truth of their condition and the truth about Christ, and Jesus would set them free. Believers would be freed from their bondage and brought into the family of God.

Jesus is the Truth (John 14:6). Knowing the Truth will set one at liberty—free from sin, free from condemnation, and free from death (Romans 6:22; 8:1–2). Jesus came to proclaim liberty to the captives (Luke 4:18). “Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God” (1 Peter 2:16, ESV). GotQuestions.org (Used by Permission) (Bolding added)

Related Resources:

QUESTION - Perseverance of the Saints - is it biblical?

ANSWER - Perseverance of the saints is the name that is used to summarize what the Bible teaches about the eternal security of the believer. It answers the question, “Once a person is saved, can he lose his salvation?” Perseverance of the saints is the P in the acronym TULIP, which is commonly used to enumerate what are known as the five points of Calvinism. Because the term “perseverance of the saints” can cause people to have the wrong idea about what is meant, some people prefer to use terms like “preservation of the saints,” “eternal security,” or “held by God.” Each of these terms reveals some aspect of what the Bible teaches about the security of the believer. However, like any biblical doctrine, what is important is not the name assigned to the doctrine but how accurately it summarizes what the Bible teaches about that subject. No matter which name you use to refer to this important doctrine, a thorough study of the Bible will reveal that, when it is properly understood, it is an accurate description of what the Bible teaches.

The simplest explanation of this doctrine is the saying: “Once saved, always saved.” The Bible teaches that those who are born again will continue trusting in Christ forever. God, by His own power through the indwelling presence of the Holy Spirit, keeps or preserves the believer forever. This wonderful truth is seen in Ephesians 1:13-14, where we see that believers are “sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchase possession, to the praise of His glory.” When we are born again, we receive the promised indwelling presence of the Holy Spirit that is God’s guarantee that He who began a good work in us will complete it (Philippians 1:6). In order for us to lose our salvation after receiving the promised Holy Spirit, God would have to break His promise or renege on His “guarantee,” which He cannot do. Therefore, the believer is eternally secure because God is eternally faithful.

The understanding of this doctrine really comes from understanding the unique and special love that God has for His children. Romans 8:28-39 tells us that 1) no one can bring a charge against God’s elect; 2) nothing can separate the elect from the love of Christ; 3) God makes everything work together for the good of the elect; and 4) all whom God saves will be glorified. God loves His children (the elect) so much that nothing can separate them from Him. Of course this same truth is seen in many other passages of Scripture as well. In John 10:27-30, Jesus says, “My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand. I and the Father are one." Again, in John 6:37-47, we see Jesus stating that everyone who the Father gives to the Son will come to Him and He will raise all of them up at the last day.

Another evidence from Scripture of the eternal security of a believer is found in John 5:24, where Jesus says, “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.” Notice that eternal life is not something we get in the future but is something that we have once we believe. By its very nature, eternal life must last forever, or it could not be eternal. This passage says that, if we believe the gospel, we have eternal life and will not come into judgment; therefore, it can be said we are eternally secure.

There is really very little scriptural basis that can be used to argue against the eternal security of the believer. While there are a few verses that, if not considered in their context, might give the impression that one could “fall from grace” or lose his salvation, when these verses are carefully considered in context it is clear that is not the case. Many people know someone who at one time expressed faith in Christ and who might have appeared to be a genuine Christian who later departed from the faith and now wants to have nothing to do with Christ or His church. These people might even deny the very existence of God. For those who do not want to accept what the Bible says about the security of the believer, these types of people are proof that the doctrine of eternal security cannot be right. However, the Bible indicates otherwise, and it teaches that people such as those who profess Christ as Savior at one time only to later walk away and deny Christ were never truly saved in the first place. For example, 1 John 2:19 says, "They went out from us, but they were not of us; for if they had been of us, they would have remained with us; but they went out from us, in order that it might be made manifest that they all are not truly of us." The Bible is also clear that not everyone who professes to be a Christian truly is. Jesus Himself says that not everyone who says, “Lord, Lord,” will enter the kingdom of heaven (Matthew 7:21-22). Rather than proving we can lose our salvation, those people who profess Christ and fall away simply reinforces the importance of testing our salvation to make sure we are in the faith (2 Corinthians 13:5) and making our calling and election sure by continually examining our lives to make sure we are growing in godliness (2 Peter 1:10).

One of the misconceptions about the doctrine of the perseverance of the saints is that it will lead to “carnal Christians” who believe that since they are eternally secure they can live whatever licentious lifestyle they wish and still be saved. But that is a misunderstanding of the doctrine and what the Bible teaches. A person who believes he can live any way he wants because he has professed Christ is not demonstrating true saving faith (1 John 2:3-4). Our eternal security rests on the biblical teaching that those whom God justifies, He will also glorify (Romans 8:29-30). Those who are saved will indeed be conformed to the image of Christ through the process of sanctification (1 Corinthians 6:11). When a person is saved, the Holy Spirit breaks the bondage of sin and gives the believer a new heart and a desire to seek holiness. Therefore a true Christian will desire to be obedient to God and will be convicted by the Holy Spirit when he sins. True Christians will never “live any way they want” because such behavior is impossible for someone who has been given a new nature (2 Corinthians 5:17).

Clearly, the doctrine of the perseverance of the saints does accurately represent what the Bible teaches on this important subject. If someone is truly saved, he has been made alive by the Holy Spirit and has a new heart with new desires. There is no way that one that has been “born again” can later be “unborn.” Because of His unique love for His children, God will keep all of His children safe from harm, and Jesus has promised that He would lose none of His sheep. The doctrine of the perseverance of the saints recognizes that true Christians will always persevere and are eternally secure because God keeps them that way. It is based on the fact that Jesus, the “author and perfecter of faith” (Hebrews 12:2), is able to completely save those whom the Father has given Him (Hebrews 7:25) and to keep them saved through all eternity. GotQuestions.org (Bolding Added)

Related Resources:

BOB UTLEY - SPECIAL TOPIC: THE NEED TO PERSEVERE

The biblical doctrines related to the Christian life are difficult to explain because they are presented in typically eastern dialectical pairs. These pairs seem contradictory, yet both poles are biblical. Western Christians have tended to choose one truth and ignore or depreciate the opposite truth. Let me illustrate.
1. Is salvation an initial decision to trust Christ or a lifetime commitment to discipleship?
2. Is salvation an election by means of grace from a sovereign God or a faith and repentant response on mankind’s part to a divine offer?
3. Is salvation, once received, impossible to lose or is there a need for continual diligence?
The issue of perseverance has been contentious throughout church history. The problem begins with apparently conflicting passages of the NT:
1. texts on assurance
a. statements of Jesus (John 6:37; 10:28–29)
b. statements of Paul (Rom. 8:35–39; Eph. 1:13; 2:5, 8–9; Phil. 1:6; 2:13; 2 Thess. 3:3; 2 Tim. 1:12; 4:18)
c. statements of Peter (1 Pet. 1:4–5)
2. texts on the need for perseverance
a. statements of Jesus (Matt. 10:22; 13:1–9, 24–30; 24:13; Mark 13:13)
b. statements of Paul (Rom. 11:22; 1 Cor. 15:2; 2 Cor. 13:5; Gal. 1:6; 3:4; 5:4; 6:9; Phil. 2:12; 3:18–20; Col. 1:23)
c. statements of author of Hebrews (2:1; 3:6, 14; 4:14; 6:11)
d. statements of John (John 8:31; 15:4–10; 1 John 2:6; 2 John 9; Rev. 2:7, 17, 20; 3:5, 12, 21; 21:7)
Biblical salvation issues from the love, mercy, and grace of a sovereign Triune God. No human can be saved without the initiation of the Spirit. Deity comes first, sets the agenda, but demands that humans must respond (faith and repentance), both initially and continually. God works with mankind in a covenant relationship. There are privileges and responsibilities!
Salvation is offered to all humans. Jesus’ death dealt with the sin problem of the fallen creation! God has provided a way and wishes that all those made in His image would respond to His love and provision in Jesus.
If you would like to read more on this subject from a non-Calvinistic perspective: (borrow these books below)
1. Dale Moody, The Word of Truth, Eerdmans, 1981 (pp. 348–365)
2. Howard Marshall, Kept by the Power of God, Bethany Fellowship, 1969
3. Robert Shank, Life in the Son - A Study of the Doctrine of Perseverance, Westcott, 1961
The Bible is addressing two different problems in this area: (1) taking assurance as a license to live fruitless, selfish lives and (2) encouraging those who struggle with ministry and personal sin. The problem is that the wrong groups are taking the wrong message and building theological systems on limited biblical passages. Some Christians desperately need the message of assurance, while others need the stern warnings! Which group are you in?

Truth Is Liberating

You shall know the truth, and the truth shall make you free. —John 8:32

Today's Scripture: John 8:28-36

A Christian friend shared several problems with me over the phone. He was particularly concerned about his frustration and anger. But talking seemed to help. The next day he e-mailed this message to me: “After our talk, I read my Bible notes and found several pages that spoke to me. But what helped me most was the realization that Christianity really is the truth. I suppose that for a Christian this should be obvious. But for me it was a fresh revelation that Jesus in fact is the Son of God and He loves me.” He added, “Just knowing the truth was very liberating. Suddenly, all the frustration and anger left me.”

Writer Os Guinness tells about a young, searching Christian who exclaimed, “I always knew the Christian faith was true, but I never realized it was this true!”

As these believers searched for greater understanding of the gospel, they rediscovered what Jesus promised: “You shall know the truth, and the truth shall make you free” (John 8:32).

Do you need a fresh realization of truth in your life? Then spend time searching the Scriptures (the written truth), and earnestly seek Jesus Christ (the living truth). Soon the old, familiar truth of Jesus and His love will become refreshingly new to you and will make you free indeed. By: Joanie Yoder

Our selfish ways imprison us—
We cry out to be free;
But if we will obey God's Word,
We'll find true liberty.
—Sper

The truth of Christ is the only path to freedom.

A Sinking Ship

You shall know the truth, and the truth shall make you free. — John 8:32

Today's Scripture: John 8:21-36

Many people think they are free because they are having fun and doing as they please. They give little or no thought to God, assuming that a life of commitment to Christ is restrictive and dull.

In his book Call To Discipleship, Juan Carlos puts this type of thinking into perspective. Suppose that a ship is sinking and the captain knows it. So he tells the passengers that those in second class are free to go up to first class. Those who care to drink may have all the whiskey, vodka, or wine they want—it’s free! Anyone who wants to play soccer in the dining room may do so. If anything is broken, it’s no problem. The passengers are delighted and think they are completely free. But soon they will all be drowned.

That’s a picture of the kingdom of darkness. People have “freedom”—sex, drugs, alcohol, anything they desire. They are convinced that they are kings and queens of their own tiny kingdoms. But the spirit of death controls them, and ultimately it will destroy them.

Real freedom is found in Jesus Christ. He enables us to become all we were designed to be. His restrictions are like wings to a bird or sails to a ship. Receive Him as your Savior, and the truth will set you free. By: Haddon W. Robinson

Haste, O sinner, to the Savior!
Seek His mercy while you may;
Soon the day of grace is over,
Soon your life will pass away.
—Reed

True freedom is found in surrender to Christ.

Jesus Sets Us Free

You shall know the truth, and the truth shall make you free. — John 8:32

Today's Scripture: Galatians 5:1-6

Perhaps no one since the apostle Paul has written more graphically about the experience of spiritual bondage than the great theologian Augustine (AD 354–430). Although blessed with extraordinary intelligence, in his younger years he had wallowed in deep depravity.

Looking back, Augustine gave this account of his struggle: “I was bound by the iron chain of my own will. I was rather an unwilling sufferer than a willing actor. And yet it was through me that habit had become an armed enemy against me, because I had willingly come to be what I unwillingly found myself to be.”

Many of us have gone through a similar struggle. We wanted deliverance from sin yet found ourselves unable to shake off the chains of habit. Then, as we turned in faith to Jesus, we were liberated and could repeat the words of Charles Wesley’s hymn: “Long my imprisoned spirit lay fast bound in sin and nature’s night. Thine eye diffused a quickening ray, I woke—the dungeon flamed with light! My chains fell off, my heart was free; I rose, went forth, and followed Thee.”

Jesus alone can break the shackles of sin in your life. Receive Him as your Savior, and “the truth shall make you free” (John 8:32). By: Vernon Grounds

Out of my bondage, sorrow, and night,
Jesus, I come, Jesus, I come;
Into Thy freedom, gladness, and light,
Jesus, I come to Thee.
—Sleeper

True freedom is found in serving Christ.

Keep at It!

My Word . . . shall not return to Me void, but it shall accomplish what I please. — Isaiah 55:11

Today's Scripture: Isaiah 55:6-13

They know Tom Dotson pretty well in the prisons of Michigan. They ought to. He has spent one-third of his 38 years as an inmate.

Tom gave his testimony at the annual banquet for jail chaplains in Muskegon, Michigan. He said he had grown up in a Christian home but had rebelled and rejected the gospel. His wife, who sang for the banquet, had stayed with him in spite of his repeated failures. And a prison chaplain faithfully worked with him.

Then, a few years ago, Tom genuinely surrendered to Jesus Christ. He’s stayed out of jail ever since.

In his testimony, Dotson spoke directly to Christian workers. “Continue on in your ministry with people like me,” he urged, “no matter how frustrating. We may have lots of setbacks. But don’t give up. There’s power for change in even the most frustrating person through the sacrifice of Christ, the One who really sets us free.” Then, looking right at the chaplain who had patiently witnessed to him, Tom said tenderly, “Thank you for not giving up on me.”

Are you about to give up on someone? Don’t! God will “abundantly pardon” all who come to Him (Is. 55:7). His powerful Word can bring change (v.11), freeing men and women from the prison of sin (John 8:32). Keep at it! By: David C. Egner

Be not weary in well-doing,
Though your labors cause you pain—
There has always been a harvest
From the sowing of the grain.
—Anon.

Instead of giving up on a person, give that person to God.

John 8:33 They answered Him, "We are Abraham's descendants and have never yet been enslaved to anyone; how is it that You say, 'You will become free'?"

BGT John 8:33 ἀπεκρίθησαν πρὸς αὐτόν· σπέρμα Ἀβραάμ ἐσμεν καὶ οὐδενὶ δεδουλεύκαμεν πώποτε· πῶς σὺ λέγεις ὅτι ἐλεύθεροι γενήσεσθε;

KJV John 8:33 They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?

NET John 8:33 "We are descendants of Abraham," they replied, "and have never been anyone's slaves! How can you say, 'You will become free'?"

CSB John 8:33 "We are descendants of Abraham," they answered Him, "and we have never been enslaved to anyone. How can You say, 'You will become free'?"

ESV John 8:33 They answered him, "We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, 'You will become free'?"

NIV John 8:33 They answered him, "We are Abraham's descendants and have never been slaves of anyone. How can you say that we shall be set free?"

NLT John 8:33 "But we are descendants of Abraham," they said. "We have never been slaves to anyone. What do you mean, 'You will be set free'?"

NRS John 8:33 They answered him, "We are descendants of Abraham and have never been slaves to anyone. What do you mean by saying, 'You will be made free'?"

NJB John 8:33 They answered, 'We are descended from Abraham and we have never been the slaves of anyone; what do you mean, "You will be set free?" '

NAB John 8:33 They answered him, "We are descendants of Abraham and have never been enslaved to anyone. How can you say, 'You will become free'?"

YLT John 8:33 They answered him, 'Seed of Abraham we are; and to no one have we been servants at any time; how dost thou say -- Ye shall become free?'

GWN John 8:33 They replied to Jesus, "We are Abraham's descendants, and we've never been anyone's slaves. So how can you say that we will be set free?"

BBE John 8:33 They said to him in answer, We are Abraham's seed and have never been any man's servant: why do you say, You will become free?

RSV John 8:33 They answered him, "We are descendants of Abraham, and have never been in bondage to any one. How is it that you say, `You will be made free'?"

NKJ John 8:33 They answered Him, "We are Abraham's descendants, and have never been in bondage to anyone. How can you say,`You will be made free '?"

ASV John 8:33 They answered unto him, We are Abraham's seed, and have never yet been in bondage to any man: how sayest thou, Ye shall be made free?

MIT John 8:33 There were those who answered him, "We are Abraham's posterity and by no one have we ever been enslaved. How can you say: You will become free?"

NIRV John 8:33 They answered him, "We are Abraham's children. We have never been slaves of anyone. So how can you say that we will be set free?"

We are Abraham's descendants: Jn 8:39 Lev 25:42 Mt 3:9 Lu 16:24-26
and have never yet been enslaved: Jn 19:25 Ge 15:13 Ex 1:13,14 Judg 2:18 3:8 4:3 Ezra 9:9 Ne 5:4-8 Ne 9:27,28,36,37
John 8 - Multiple Sermons and Commentaries

Related Passages:

Luke 3:8 “Therefore bear fruits in keeping with repentance, and do not begin to say to yourselves, ‘We have Abraham for our father,’ for I say to you that from these stones God is able to raise up children to Abraham.

Matthew 3:9 and do not suppose that you can say to yourselves, ‘We have Abraham for our father’; for I say to you that from these stones God is able to raise up children to Abraham.

THE BELIEVING JEWS IMMEDIATELY
BECOME DEFENSIVE

As Carson says "If Jesus is offering freedom, the assumption is that the Jews are currently slaves." Thus these Jewish "believers" resented Jesus' implication that they were not free, but were slaves, and so they begin their self-defense. Note this is the first clue that their profession in John 8:30 was only words without heart change. Had they had a change in heart they would have humbly received Jesus' words in John 8:31-32 implanted which are able to save their souls (Jas 1:21+). When most men and women are born again, they have an intense hunger for the pure milk of God's Word. It follows that the resistance of these "believers" to Jesus' (Who is "the Word" Jn 1:1+) great word in Jn 8:31-32 is objective evidence that their belief was shallow and sham. (Borrow The Gospel according to John)

They - Who is they? This is important to establish and if we observe for the nearest antecedent, we find it is "those Jews who had believed Him" in John 8:31. He speaks the words in Jn 8:31-32 and "they answered Him" in verse 33. Despite what some writers suggest, it is clear that the they who answer Jesus are the same they as those who have just been addressed in Jn 8:31-32. But now we begin to see that there is a significant change in the attitude of these "believers" in Jesus toward Jesus! Many go to great lengths to try to say the dialogue that begins here and extends through Jn 8:59 represents a different group of Jews. See D A Carson's excellent summary of the various attempts people have used over the years to try to make the text say something other than what it says! One of my favorite sayings for the men I disciple is if the plain sense makes good sense in context, then seek to make no other sense out of it, or you may end up with nonsense!

Spurgeon - What a falsehood this was of theirs! They were at that very time in bondage to the Romans; they had been subdued and conquered: and, a little while after, they themselves confessed that they had no king but Cesar. Men are not very chary about telling falsehoods when they wish to resist Christ: they will do anything rather than believe on him.

Colin Kruse - These people who ‘put their faith in him’ were not true disciples, for straightaway they rejected what Jesus said! (Borrow The Gospel According to John)

David Guzik - The reaction of the religious leaders wasn’t, “That’s wonderful! Tell us more about what it means to be free by trusting in Your word.” Instead they reacted, we don’t need this. We’re good.

Gerald Borchert - These so-called “believers” were incensed that Jesus implied they were in bondage. Their reaction was immediate and involved both an assertion (Abraham's descendants) and a denial (never enslaved). (See John 1-11: An Exegetical and Theological Exposition)

Answered Him, "We (present tense - continually) are Abraham's descendants (sperma) - The assert their spiritual superiority as children of Abraham. They are likely thinking of OT blessings of being Abraham's descendants like Ps 105:6 "O seed of Abraham, His servant, O sons of Jacob, His chosen ones!" Or Isa 41:8 "But you, Israel, My servant, Jacob whom I have chosen, Descendant of Abraham My friend" Their descent from Abraham was the source of their pride and their confidence regarding their salvation. John the Baptist had warned them not to place their confidence in their physical heritage (Lk 3:8). The implication is that they have no need of a Savior since they consider themselves children of Abraham. They had no sense of their bondage to sin, so had no need for a Savior!

Kruse on Abraham's descendants - This is the first of eleven references to Abraham in the Fourth Gospel, all of which are found here in the latter part of chapter 8 (vv. 33, 37, 39 [3×], 40, 52, 53, 56, 57, 58). Jewish people rightly thought of themselves as Abraham’s children, and Jesus himself used the expression for them (Luke 13:16; 19:9). But in some cases this led to presumption. They believed that because they were Abraham’s descendants they would automatically inherit the kingdom of God. John the Baptist warned them not to presume upon this (Matt. 3:9/Luke 3:8). Jesus warned that not all Jews would inherit the kingdom (Matt. 8:11–12).50 By presuming they would inherit the kingdom on the basis of physical descent from Abraham alone, Jewish people were on shaky ground. (Borrow The Gospel According to John)

A T Robertson - "We are Abraham's seed," the proudest boast of the Jews, of Sarah the freewoman and not of Hagar the bondwoman (Galatians 4:22-23). Yes, but the Jews came to rely solely on mere physical descent (Matthew 3:9) and so God made Gentiles the spiritual children of Abraham by faith (Matthew 3:7; Rom. 9:6-7).

And have (oudeis - absolutely) never yet been enslaved (douleuo) to anyone - Of course they had been enslaved or subjected to several nations and even Rome was currently oppressing them. So presumably they are referring to spiritual and not political slavery.

Reformation Study Bible - The Jews had been enslaved in Egypt and later were ruled by the Philistines, the Assyrians, and others. Since they could hardly deny this, they were probably saying that they had been a nation under God since the Exodus, no matter what else had happened to them. It is also possible that they were speaking about the time of the Romans, when they had certain liberties, including official recognition as a religion.

Mounce says "What they are claiming is that, based on their favored position as the people of God, they cannot be held to be slaves of anything or anyone. Those who possess the truth, specifically religious truth, have no need of being set free. They are not slaves" (See The Expositor's Bible Commentary)

A T Robertson - Perfect active indicative of douleuo, to be slaves. This was a palpable untruth uttered in the heat of controversy. At that very moment the Jews wore the Roman yoke as they had worn that of Assyria, Babylon, Persia, Alexander, the Ptolemies, the Syrian (Seleucid) kings. They had liberty for a while under the Maccabees. "These poor believers soon come to the end of their faith" (Stier). But even so they had completely missed the point in the words of Jesus about freedom by truth.

how is it that You say, 'You will become free' - As Abraham's physical lineage, they thought that they were spiritually free and had no need to become free.

D A Carson - The final sentence of this verse, How can you say that we shall be set free?, has an ugly, challenging tone to it that anticipates Jn 8:53. These ‘believers’ are already demonstrating their unwillingness to hold to Jesus’ teaching (Jn 8:31), for their sense of inherited privilege is so strong they can neither acknowledge their own need nor recognize the divine Word incarnate before them. Their very words demonstrate their slavery in the categories of the next verse. (Borrow The Gospel according to John)

Merrill Tenney - The resentment aroused by this bit of teaching showed how superficial was the belief of Jesus’ Jewish hearers. Had they been believers in the fullest sense, they never would have taken offense as they did. True humility which accompanies real faith would have accepted Jesus’ implications and would have gone on with Him to new spiritual progress; but the pride which this word brought to the surface revealed the latent sin in their hearts. Three points of divergence marked the contrast between Jesus’ estimate of them, and their estimate of themselves. The first difference was their concept of freedom. “We are Abraham’s seed, and have never yet been in bondage to any man” (33). The Jews boasted that they were the greatest race God had made, first in His affection, and the peculiar recipients of His grace. When they declared that they had not been in bondage to any man, they stretched the truth. They forgot conveniently enough the bondage in Egypt, the oppressors in the period of the Judges, the Babylonian captivity, and the Roman yoke. Pride is usually blind to truth. (Borrow John the Gospel of Belief: An Analytic Study of the Text) (Bolding added)

One evangelical writer says this on John 8:33 "It is important to note that the people who were now speaking are different from verse 30. Those here are unbelievers (Jn 8:37-41, 44-47). Jesus says three times that they did not believe Him." (Richison) This comment total ignores the critical importance of context which is the key to accurate interpretation! Note the first word in Jn 8:33 is "they" which begs the question who is "they?" Are there any clues to their identity? Let's look at the immediate preceding context and the last phrase in Jn 8:31 is Jesus addressing "those Jews who had believed Him." In short, the nearest antecedent of the "they" in John 8:33 is the group of Jews who professed belief in Jesus in Jn 8:30-31. So why would Richison state (rather dogmatically) that "It is important to note that the people who were now speaking are different from verse 30?" Notice that he does acknowledge that those ("they") in John 8:33 "are unbelievers." He seems to be attempting to avoid the conclusion that the "believers" in John 8:30-31 are not genuine believers, as is indicated by the "works" in (Jn 8:37-41, 44-47). There is no support in English or Greek text to introduce a new group of Jews in verse 33! There is a dangerous teaching in modern day evangelicalism in which there is a resistance to believing that there can be such a thing in the Bible as non-believing "believers!" Gotquestions has an excellent article entitled Easy Believism that addresses this potentially dangerous genre of teaching.

James Boice - Even as they were talking to Jesus, these men carried coins in their pockets that bore the image of the Roman emperors and thereby testified to Rome’s dominion. Yet they said, “We have always been free.” We smile at this kind of self-delusion. But it is no more ridiculous than the self-delusion of people who today are slaves to ignorance in spiritual matters but who will not acknowledge their slavery. They do not know God. Yet they think they know all there is to know and so will not learn about Jesus or come to him.

John 8:34 Jesus answered them, "Truly, truly, I say to you, everyone who commits sin is the slave of sin.

Wuest Most assuredly, I am saying to you, Everyone who habitually commits sin is a slave of sin.

M:BCL Jesus said, “I tell you most solemnly that anyone who chooses a life of sin is trapped in a dead-end life and is, in fact, a slave.

AMP Jesus answered them, I assure you, most solemnly I tell you, Whoever commits and practices sin is the slave of sin.

BGT John 8:34 ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστιν τῆς ἁμαρτίας.

KJV John 8:34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.

NET John 8:34 Jesus answered them, "I tell you the solemn truth, everyone who practices sin is a slave of sin.

CSB John 8:34 Jesus responded, " I assure you: Everyone who commits sin is a slave of sin.

ESV John 8:34 Jesus answered them, "Truly, truly, I say to you, everyone who practices sin is a slave to sin.

NIV John 8:34 Jesus replied, "I tell you the truth, everyone who sins is a slave to sin.

NLT John 8:34 Jesus replied, "I tell you the truth, everyone who sins is a slave of sin.

NRS John 8:34 Jesus answered them, "Very truly, I tell you, everyone who commits sin is a slave to sin.

NJB John 8:34 Jesus replied: In all truth I tell you, everyone who commits sin is a slave.

NAB John 8:34 Jesus answered them, "Amen, amen, I say to you, everyone who commits sin is a slave of sin.

YLT John 8:34 Jesus answered them, 'Verily, verily, I say to you -- Every one who is committing sin, is a servant of the sin,

GWN John 8:34 Jesus answered them, "I can guarantee this truth: Whoever lives a sinful life is a slave to sin.

BBE John 8:34 And this was the answer Jesus gave them: Truly I say to you, Everyone who does evil is the servant of sin.

RSV John 8:34 Jesus answered them, "Truly, truly, I say to you, every one who commits sin is a slave to sin.

NKJ John 8:34 Jesus answered them, "Most assuredly, I say to you, whoever commits sin is a slave of sin.

ASV John 8:34 Jesus answered them, Verily, verily, I say unto you, Every one that committeth sin is the bondservant of sin.

MIT John 8:34 Jesus responded to them, "This is basic truth I declare to you: Every sinner is a slave to sin.

DBY John 8:34 Jesus answered them, Verily, verily, I say to you, Every one that practises sin is the bondman of sin.

NIRV John 8:34 Jesus replied, "What I'm about to tell you is true. Everyone who sins is a slave of sin.

Truly, truly: Jn 3:3 Mt 5:18
everyone who commits sin: 1Ki 21:25 Pr 5:22 Ac 8:23 Ro 6:6,12,16,19,20 7:14,25 8:21 Eph 2:2 Titus 3:3 2Pe 2:19 1Jn 3:8-10
John 8 - Multiple Sermons and Commentaries

Related Passages:

Acts 8:23 “For I see that you are in the gall of bitterness and in the bondage of iniquity.”

Titus 3:3 For we also once were foolish ourselves, disobedient, deceived, enslaved (douleuo) to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another.

2 Peter 2:19 promising them freedom while they themselves are slaves of corruption; for by what a man is overcome, by this he is enslaved.

1 John 3:8-10 the one who (present tense - continually) practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy the works of the devil. 9 No one who is born of God (present tense - continually) practices sin, because His seed abides in him; and he cannot (present tense - continually) sin, because he is born of God. 10 By this the children of God and the children of the devil are obvious: anyone who does not (present tense - continually) practice righteousness is not of God, nor the one who does not love his brother.

Romans 6:12-23+ Therefore do not let sin reign in your mortal body so that you obey its lusts, 13 and do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God. 14 For sin shall not be master over you, for you are not under law but under grace. 15 What then? Shall we sin because we are not under law but under grace? May it never be! 16 Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness? 17 But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed, 18 and having been freed from sin, you became slaves of righteousness. 19 I am speaking in human terms because of the weakness of your flesh. For just as you presented your members as slaves to impurity and to lawlessness, resulting in further lawlessness, so now present your members as slaves to righteousness, resulting in sanctification. 20 For when you were slaves of sin, you were free in regard to righteousness. 21 Therefore what benefit were you then deriving from the things of which you are now ashamed? For the outcome of those things is death. 22 But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life. 23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

SIN PERSONIFIED
AS A CRUEL MASTER

Jesus ignores their argument from their physical lineage. They have just asked "how is it that You say, ‘You will become free’?” They do not understand the slavery from which truth can set them free. So now He speaks to the most serious slavery in the world, man's slavery to the indomitable power of SIN!

Colin Kruse - The ‘believers’ boasted of their spiritual freedom as children of Abraham, but Jesus warned them they were still in bondage because of their sins. This bondage was not something they could break free from themselves. (Borrow The Gospel According to John)

J C 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 Vincent on sin - The definite article, the sin, shows that Jesus does not mean merely a simple act, but a life of sin

Spurgeon has an interesting comment on commits sin - There is this in the original, “Whosoever maketh sin.” It is not exactly, “Whosoever committeth it,” because if so, all would be the servants of sin, and God would have no sons at all. But it says in the original “Whosoever maketh sin,” that is, whosoever makes it his choice, and makes it the delight of his soul, whosoever doth this is the servant of sin, and is no son of God.

J Michael Ramsey - Jesus’ main point here is simply that the actual enslavement of these “believing Jews” was not to Rome, but (in common with the whole world) to sin, and therefore finally to death. (Ro 5:12, Ro 6:23) (BORROW The Gospel of John)

David Thompson - The worst form of enslavement one can actually have is an enslavement that is so dominating that one does not even realize he is enslaved. Sin can so enslave and dominate a person that they actually lose sight of the fact that they are totally controlled by their evil. If a person persists in a life of sin, that is what a person is a slave to. You are not free if sin has such a gripping control of your life that you cannot shake it. What Christ is saying here is you have a sin problem and the way to tell whether or not you are really right with Me is whether or not some sin enslaves you. If you are continually being drawn to indulge in something sinful, then you are not free. The worst tyrant to which any may be enslaved is to sin because the end result is always death. Sin will kill your spiritual life and it will kill your spiritual victory.

J Vernon McGee - "Whosoever committeth sin is the servant of sin" is in the present tense. If you continue in a life of sin, you are a servant of sin. I doubt if any of us go through one day without sinning, but the child of God comes to the Father every day and confesses his sin. The child of the Devil will never do that. This is the thought of Romans 6:16, "Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey... ?"

Spurgeon on “the slave of sin.” - There is the test of your position; if you do the devil’s dirty work, you are his servant. If you delight in sin then you can hear your fetters clank if the ears of your conscience are but open: “Whosoever committeth sin is the servant of sin.”.....Depend upon it, acts of sin breed habits of sin; and habits are the chains which slaves wear. How many there are who are bound to their lusts with many fetters! Once, they seemed to enjoy the sin, and to hold it in subjection; but now it has bound them, and they cannot escape from it......The man who habitually lives in sin is not a free man, for he is still a slave to sin. If he finds pleasure and delight in disobeying God, he has no right to talk about being a free man. His chains are rattling on his wrists; what can he know about freedom?

"Sow a thought, reap an action.
Sow an action, reap a habit.
Sow a habit, reap a character.
Sow a character reap a destiny!"

MacArthur - Sin, like a cruel taskmaster, controls every aspect of an unbeliever’s life, enslaving that person “to various lusts and pleasures” (Titus 3:3) “in the bondage of iniquity” (Acts 8:23). While these Jews thought their religion and relationship to Abraham united them to God, Jesus pointed out that they had no relationship to God. As slaves to sin, and deceived about it (Heb 3:13+), they desperately needed to be set free from their spiritual bondage. The only way for sinners to be released from sin’s grip and penalty is to be united by faith with Jesus Christ, who in His death and resurrection provides deliverance (Ro 6:1–7). Having then died to sin in Christ (Ro 6:2, 11; cf. Ro 7:4; Gal. 2:19–20; 1 Peter 2:24), it will no longer be their master (Ro 6:14, 18, 20, 22; cf. Ro 8:2). Instead, they will become free to be servants of God and righteousness (Ro 6:22; 1 Peter 2:16). (See John Commentary)

Slavery is not inflicted from without but from within!
-- Merrill Tenney

Merrill Tenney - The bondage of which Jesus spoke was of a deeper and deadlier sort than political or economic slavery. “Every one that committeth sin is the bondservant of sin” (34). This was a declaration of the profound truth that slavery is not inflicted from without but from within. It is also progressive and inexorable. One sin becomes inevitably the cause of others (ED: YOU MIGHT READ THAT AGAIN! YOU CANNOT SIN IN A VACUUM, SO TO SPEAK!). Sin consists not of a succession of individual offenses, each of which may be pardoned separately and no one of which has a relation to its predecessors or successors. It is more like a disease. Each fresh outbreak is symptomatic of the virus that is operating within the body, and each attack weakens the body so that subsequent seizures become more intense and more frequent. The decline of resistance accelerates the progress of the disease until finally death ensues if the malady is not arrested. As the sick man is the slave of his disease, so the sinner is the slave of sin; and unless intervention breaks the power of sin, the sinner is doomed. (Borrow John the Gospel of Belief: An Analytic Study of the Text) (Bolding Added)

Bob Utley - Jesus was trying to lead them to the spiritual reality behind His previous phrase “make you free” in v. 32, which the statement in v. 33 shows they misunderstood....As Frank Stagg states in New Testament Theology, “the irony of man’s plight is that bondage is the result of his attempt to be free” (p. 32).

Guzik - Slavery to sin is the worst kind of slavery, because there is no escape from ourselves. A Son must set us free, and the Son of God sets us free and brings us into the household of God.

Tasker - So the slave of sin cannot by himself change his status. He cannot convert himself, nor can he be converted by any fellow-sinner… The liberator from our bondage must come from outside the ranks of enslaved humanity.” (Borrow The Gospel according to St. John : an introduction and commentary)

NET Note - The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.

A T Robertson - Sin, like the worst narcotic, is habit forming. Hence the problem today for criminologists for paroled or pardoned criminals nearly always go back to crime, sink again into sin, the slaves of sin. Xenophon has this notion of the slavery of sin (Memor. IV. 5. 3). So Paul clearly in Rom. 6:17, 20 “slaves of sin” (δουλοι της ἁμαρτιας [douloi tēs hamartias]).

Kistemaker - This is one of the most remarkable sayings ever uttered by our Lord. He immediately wipes out the distinction between Jew and Gentile with respect to their standing before God and his holy law. He says, “Every one.… is a slave of sin.” The subject is qualified by who commits sin (ὁ ποιῶν τὴν ἁμαρτίαν); i.e., who is constantly doing sin; present continuative; one might render it: who lives in sin. One is reminded of the continuative force of the present in 1 John 3:6. Such a sinner has not seen the Lord, and does not know him. John does not teach that a man is able to live without sinning; far from it (see 1 John 1:8). But the man who is constantly missing the mark of God’s glory (cf. the use of διαμαρτάνοντες in LXX Jdg. 20:16), and delights in this is definitely a transgressor of God’s law (1 John 3:4). Such a man is here called a slave of sin (cf. Rom. 6:16; 11:32; 2 Pet. 2:19). He is a slave, for he has been overcome and taken captive by his master, sin, and is unable to deliver himself from this bondage. He is as truly (nay, more truly) chained as is the prisoner with the iron band around his leg, the band that is fastened to a chain which is cemented into the wall of a dungeon. He cannot break the chain. On the contrary, every sin he commits draws it tighter, until at last it crushes him completely. That is the picture which Jesus draws here of sinners as they are by nature. Do the Jews regard themselves as free men? In reality they are slaves without any freedom at all. They are prisoners in chains.

Steven Cole - Abiding in Christ’s word sets us free from slavery to sin. This is the primary focus of Jesus’ words (Jn 8:34), “Truly, truly, I say to you, everyone who commits sin is the slave of sin.” Jesus does not mean that committing a single act of sin enslaves a person (although one sin is the first step to slavery), but rather that a person who continues in sin is under its domination (Leon Morris, The Gospel According to John [Eerdmans], p. 458). But as we abide in Christ’s word, we can experience consistent victory over sin, beginning on the thought level (where all sin begins). Note that religion can’t free a person from slavery to sin. These Jews were as religious as they could be and yet Jesus asserts that they were slaves to sin. They were trying to kill the sinless Son of God, but they thought that they were spiritually free! The first step to being free from sin is to recognize your slavery to it. True spiritual freedom is not the freedom to sin, but the freedom not to sin. Let me illustrate how abiding in Christ’s word sets you free from slavery to sin. Say that a young man from a pagan, immoral background becomes a Christian, but he doesn’t know what the Bible says about how to resist temptation. He still feeds his mind on gross TV shows and movies where couples quickly jump into bed. So he has professed faith in Christ, but he hasn’t learned to abide in Christ’s word. Meanwhile, a cute girl where he works flirts with him every day. She invites him over to her apartment where he yields to her advances. Soon, he’s living the same way he used to live, in slavery to sin. But take the same young man and say that after he trusts in Christ he begins to abide daily in God’s Word. He reads the Word often and begins to memorize key verses. He listens to sound preaching of the Word. In the process, he reads the story of Joseph and how he resisted the advances of Potiphar’s wife, even though he could have found many excuses for yielding. He learns from Joseph’s Godward focus when he says (Gen. 39:9), “How then could I do this great evil and sin against God?” He also reads the Book of Proverbs, with its many plain warnings about the dangers of sexual sins. He reads Jesus’ warnings about lust beginning in the heart (Matt. 5:27–30). He memorizes Paul’s warning (1 Cor. 6:18), “Flee immorality,” and the promise in 1 Corinthians 10:13, “No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it.” So when the young woman at work acts seductively toward him, he is able to resist and remain pure. Abiding in the Word set him free from his former slavery to sin. You can apply this to any sin: anger, jealousy, bitterness, drunkenness, selfishness, or whatever. If you abide in God’s Word, you will be freed from bondage to those sins. If you do not abide in the Word, you will be enslaved to various sins.

Abiding in Christ’s word sets us free to serve others in love. Paul wrote (Gal. 5:13), “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another.” Before we were saved, we lived to serve ourselves. We indulged the flesh, thinking that it would satisfy. But Christ saved us and set us free from selfishness so that we can serve others in love. As Jesus said (Mark 10:44–45), “Whoever wishes to be first among you shall be slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” Let’s come back to John Piper’s description of true freedom: “You are fully free when you have the desire, the ability, and the opportunity to do what will leave you with no regrets forever.” When you truly believe in Christ, He gives you the desire to please Him who lavished His grace upon you. He gives you the ability to obey Him as you walk in the Spirit who lives in you. He gives you opportunities daily to say no to sin and selfishness and to serve others in love. And you will dwell with Jesus in heaven forever, with no regrets that you left your life of sin to follow Him.

That’s the true freedom that comes from knowing Christ through genuine faith and abiding in His word! If you’re still a slave of sin, Jesus offers you true freedom: “If the Son makes you free, you will be free indeed” (8:36).(See full sermon True Freedom - John 8:30-36) (Bolding added)

Slave (servant) (1401) doulos from deo = to bind) (Click additional notes on doulos) was an individual bound to another in servitude and conveys the idea of the slave's close, binding ties with his master, belonging to him, obligated to and desiring to do his will and in a permanent relation of servitude. In sum, the will of the doulos is consumed in the will of the master. A bondservant is one who surrendered wholly to another’s will and thus devoted to another to the disregard of his own interest.

WAYNE GRUDEM ON SIN
FROM SYSTEMATIC THEOLOGY

For full discussion click Systematic Theology and go to Chapter 4 on page 423.

We may define sin as follows: Sin is any failure to conform to the moral law of God in act, attitude, or nature. Sin is here defined in relation to God and his moral law. Sin includes not only individual acts such as stealing or lying or committing murder, but also attitudes that are contrary to the attitudes God requires of us....Therefore a life that is pleasing to God is one that has moral purity not only in its actions, but also in its desires of heart.....The definition of sin given above specifies that sin is a failure to conform to God’s moral law not only in action and in attitude but also in our moral nature. Our very nature, the internal character that is the essence of who we are as persons, can also be sinful. Before we were redeemed by Christ, not only did we do sinful acts and have sinful attitudes, we were also sinners by nature.....

5. What Happens When a Christian Sins?

a. Our Legal Standing Before God Is Unchanged: Though this subject could be treated later in relation to adoption or sanctification within the Christian life, it is quite appropriate to treat it at this point. When a Christian sins, his or her legal standing before God is unchanged. He or she is still forgiven, for “there is therefore now no condemnation for those who are in Christ Jesus” (Rom. 8:1). Salvation is not based on our merits but is a free gift of God (Rom. 6:23), and Christ’s death certainly paid for all our sins—past, present, and future—Christ died “for our sins” (1 Cor. 15:3), without distinction. In theological terms, we still keep our “justification.” (See chapter 36, on justification)

Moreover, we are still children of God and we still retain our membership in God’s family. In the same epistle in which John says, “If we say we have no sin, we deceive ourselves, and the truth in not in us” (1 John 1:8), he also reminds his readers, “Beloved, we are God’s children now” (1 John 3:2). The fact that we have sin remaining in our lives does not mean that we lose our status as God’s children. In theological terms, we keep our “adoption.” (See chapter 37, on adoption.)

b. Our Fellowship With God Is Disrupted and Our Christian Life Is Damaged: When we sin, even though God does not cease to love us, he is displeased with us. (Even among human beings, it is possible to love someone and be displeased with that person at the same time, as any parent will attest, or any wife, or any husband.) Paul tells us that it is possible for Christians to “grieve the Holy Spirit of God” (Eph. 4:30); when we sin, we cause him sorrow and he is displeased with us. The author of Hebrews reminds us that “the Lord disciplines him whom he loves” (Heb. 12:6, quoting Prov. 3:11–12), and that “the Father of spirits … disciplines us for our good, that we may share his holiness” (Heb. 12:9–10). When we disobey, God the Father is grieved, much as an earthly father is grieved with his children’s disobedience, and he disciplines us. A similar theme is found in Revelation 3, where the risen Christ speaks from heaven to the church of Laodicea, saying, “Those whom I love I reprove and chasten; so be zealous and repent” (Rev. 3:19). Here again love and reproof of sin are connected in the same statement. Thus, the New Testament attests to the displeasure of all three members of the Trinity when Christians sin. (See also Isa. 59:1–2; 1 John 3:21.)

The Westminster Confession of Faith wisely says, concerning Christians,

Although they never can fall from the state of justification, yet they may, by their sins, fall under God’s fatherly displeasure and not have the light of His countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance. (chap. 11, sec. 5)

Hebrews 12, together with many historical examples in Scripture, shows that God’s fatherly displeasure often leads to discipline in our Christian lives: “He disciplines us for our good, that we may share his holiness” (Heb. 12:10). Regarding the need for regular confession and repentance of sin, Jesus reminds us that we are to pray each day, “Forgive us our sins, as we also have forgiven those who sin against us” (Matt. 6:12, author’s translation; cf. 1 John 1:9).

When we sin as Christians, it is not only our personal relationship with God that is disrupted. Our Christian life and fruitfulness in ministry are also damaged. Jesus warns us, “As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me” (John 15:4). When we stray from fellowship with Christ because of sin in our lives, we diminish the degree to which we are abiding in Christ.

The New Testament writers frequently speak of the destructive consequences of sin in the lives of believers. In fact, many sections of the epistles are taken up with rebuking and discouraging Christians from sin that they are committing. Paul says that if Christians yield themselves to sin, they increasingly become “slaves” of sin (Rom. 6:16), whereas God wants Christians to progress upward on a path of ever-increasing righteousness in life. If our goal is to grow in increasing fullness of life until the day we die and pass into the presence of God in heaven, to sin is to do an about-face and begin to walk downhill away from the goal of likeness to God; it is to go in a direction that “leads to death” (Rom. 6:16) and eternal separation from God, the direction from which we were rescued when we became Christians. (Paul is not saying in Romans 6:16 that true Christians will ever actually regress to a point at which they fall under eternal condemnation, but he does seem to be saying that when we yield to sin we are in a spiritual/moral sense traveling in that direction.)

Peter says that sinful desires that remain in our hearts “wage war against your soul” (1 Peter 2:11)—the military language correctly translates Peter’s expression and conveys the imagery that sinful desires within us are like soldiers in a battle and their target is our spiritual well-being. To give in to such sinful desires, to nurture and cherish them in our hearts, is to give food, shelter, and welcome to the enemy’s troops. If we yield to the desires that “wage war” against our souls, we will inevitably feel some loss of spiritual strength, some diminution of spiritual power, some loss of effectiveness in the work of God’s kingdom.

Moreover, when we sin as Christians we suffer a loss of heavenly reward. A person who has built on the work of the church not with gold, silver, and precious stones, but with “wood, hay, stubble” (1 Cor. 3:12) will have his work “burned up” on the day of judgment and “he will suffer loss, though he himself will be saved, but only as through fire” (1 Cor. 3:15). Paul realizes that “we must all appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body” (2 Cor. 5:10). Paul implies that there are degrees of reward in heaven, (See chapter 56, on degrees of reward in heaven.) and that sin has negative consequences in terms of loss of heavenly reward.

c. The Danger of “Unconverted Evangelicals”: While a genuine Christian who sins does not lose his or her justification or adoption before God (see above), there needs to be a clear warning that mere association with an evangelical church and outward conformity to accepted “Christian” patterns of behavior does not guarantee salvation. Particularly in societies and cultures where it is easy (or even expected) for people to profess to be Christians, there is a real possibility that some will associate with the church who are not genuinely born again. If such people then become more and more disobedient to Christ in their pattern of life, they should not be lulled into complacency by assurances that they still have justification or adoption in God’s family. A consistent pattern of disobedience to Christ coupled with a lack of the elements of the fruit of the Holy Spirit such as love, joy, peace, and so forth (see Gal. 5:22–23) is a warning signal that the person is probably not a true Christian inwardly, that there probably has been no genuine heart-faith from the beginning and no regenerating work of the Holy Spirit. Jesus warns that he will say to some who have prophesied, cast out demons, and done many mighty works in his name, “I never knew you; depart from me, you evildoers” (Mt. 7:23). And John tells us that “he who says “I know him’ but disobeys his commandments is a liar, and the truth is not in him” (1 John 2:4; here John speaks of a persistent pattern of life). A long-term pattern of increasing disobedience to Christ should be taken as evidence to doubt that the person in question is really a Christian at all. (For full discussion on SIN click Systematic Theology)

Related Resources:

The Study of Sin — Article Index | GotQuestions.org

A Tale Of Two Slaves

Paul, a bondservant of Jesus Christ, called to be an apostle. — Romans 1:1

Today's Scripture: Acts 9:1-9,17-18

Spartacus is not just a film legend but a historical figure. Historians say that he was likely a Roman soldier who deserted, was recaptured, and then sold into slavery as a gladiator.

While at the gladiatorial school at Capua, Spartacus led a rebellion. This act of defiance attracted massive numbers of slaves, growing to an estimated 70,000. Initially, Spartacus’ slave army enjoyed spectacular victories. But they were eventually defeated, and the captured rebels were crucified along the road to Rome.

What a contrast to Spartacus is the apostle Paul. Saul of Tarsus (as Paul was also known) was born a free man and yet was destined to become a slave. Acts 9 records the fateful day when Saul came face to face with the Savior he sought to oppose. From that time on, he served Jesus wholeheartedly.

Spartacus was forced to serve a Roman taskmaster. But Paul, in response to God’s grace, voluntarily became a slave to Jesus Christ.

In the believer’s heart rages a spiritual war between sin and righteousness. We can obey the slave-master of sin, or we can say yes to the God of grace who has made us free (Romans 6:16; John 8:34). Our greatest liberty lies in serving the One who created and redeemed us. By: Dennis Fisher

Christ broke the bonds of sin, that I
Might know His strong eternal tie;
This blood-bought liberty I bring
To be Your bond-slave, Master-King.
-F. Hess

True freedom is found in serving Christ.

Juneteenth

Having been set free from sin, you became slaves of righteousness. — Romans 6:18

Today's Scripture: Romans 6:15-23

On June 19, 1865, over 2 years after President Lincoln had signed the Emancipation Proclamation, General Gordon Granger rode into Galveston, Texas, and read General Order Number 3: “The people of Texas are informed that in accordance with a Proclamation from the Executive of the United States, all slaves are free.” For the first time, slaves in Texas learned that they were already free. Some were shocked; many others celebrated. June 19 soon became known as “Juneteenth.”

Nearly 25 years after the “Emancipation Proclamation” of the cross of Jesus, Paul wrote to the Roman believers. Some of them still did not understand what it meant to be free from sin’s bondage. They thought they could go on sinning because they were under grace (Rom. 6:15). So Paul reminded them of their status in Jesus by appealing to a familiar fact: Whatever we submit to becomes our master (John 8:34). To commit sin puts us in bondage to sin.

The other option is to be a slave of righteousness. Salvation actually means a change of bondage. As we once served sin, we are now committed to lives of righteousness because of the freedom Jesus provides.

My brothers and sisters, let us become in practice what we already are in status—free! By: Marvin Williams

The Savior can break sin’s dominion,
The victory He won long ago;
In Him there is freedom from bondage,
He’s able to conquer the foe.
—Smith

True freedom is found in bondage to Christ.

On the Edge

Whoever commits sin is a slave of sin. John 8:34

Today's Scripture & Insight: Romans 6:16-23

There’s an underground lava tube south of Kuna, Idaho, that has gained a certain amount of local notoriety. The only entrance, as far as I know, is a yawning shaft that plunges straight down into darkness.

Some years ago I stood at the edge of that shaft and looked down. I was drawn to venture closer and almost lost my balance. I felt a moment of heart-pounding terror and stepped away from the opening.

Sin is like that: Curiosity can draw us toward the darkness. How often have men and women gotten too close to the edge, lost their balance, and fallen into the darkness? They’ve destroyed their families, reputations, and careers through adulterous affairs that began with a “mere” flirtation but then progressed to thoughts and actions. Looking back they almost always say, “I never thought it would come to this.”

We think we can flirt with temptation, get very close to the edge, and walk away, but that’s a fool’s dream. We know an action is wrong and yet we toy with it. Then, inescapably, we are drawn into deeper and darker perversions. Jesus put it simply: “Whoever commits sin is a slave of sin” (John 8:34).

And so, seeing our own need for God’s help, we pray as David did in Psalm 19:13, “Keep back Your servant also from [deliberate] sins; let them not have dominion over me.” By: David H. Roper

Heavenly Father, whether we are being tempted now, or have fallen, we thank You that You are always there, and You love us with relentless love. We have nowhere to turn but to You.

A big fall begins with a little stumble.

John 8:35 "The slave does not remain in the house forever; the son does remain forever.

BGT John 8:35 ὁ δὲ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα, ὁ υἱὸς μένει εἰς τὸν αἰῶνα.

KJV John 8:35 And the servant abideth not in the house for ever: but the Son abideth ever.

NET John 8:35 The slave does not remain in the family forever, but the son remains forever.

CSB John 8:35 A slave does not remain in the household forever, but a son does remain forever.

ESV John 8:35 The slave does not remain in the house forever; the son remains forever.

NIV John 8:35 Now a slave has no permanent place in the family, but a son belongs to it forever.

NLT John 8:35 A slave is not a permanent member of the family, but a son is part of the family forever.

NRS John 8:35 The slave does not have a permanent place in the household; the son has a place there forever.

NJB John 8:35 Now a slave has no permanent standing in the household, but a son belongs to it for ever.

NAB John 8:35 A slave does not remain in a household forever, but a son always remains.

YLT John 8:35 and the servant doth not remain in the house -- to the age, the son doth remain -- to the age;

GWN John 8:35 A slave doesn't live in the home forever, but a son does.

BBE John 8:35 Now the servant does not go on living in the house for ever, but the son does.

RSV John 8:35 The slave does not continue in the house for ever; the son continues for ever.

NKJ John 8:35 "And a slave does not abide in the house forever, but a son abides forever.

ASV John 8:35 And the bondservant abideth not in the house for ever: the son abideth for ever.

MIT John 8:35 A slave does not remain permanently in a household; the son remains always.

the slave: Ge 21:10 Eze 46:17 Mt 21:41-43 Ga 4:30-31
the son does remain forever: Jn 14:19,20 Ro 8:15-17,29,30 Ga 4:4-7 Col 3:3 Heb 3:5,6 1Pe 1:2-5
John 8 - Multiple Sermons and Commentaries

Related Passages:

Galatians 4:30-31 But what does the Scripture say? “CAST OUT THE BONDWOMAN AND HER SON, FOR THE SON OF THE BONDWOMAN SHALL NOT BE AN HEIR WITH THE SON OF THE FREE WOMAN.” 31 So then, brethren, we are not children of a bondwoman, but of the free woman.

Galatians 4:4-7 But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, 5 so that He might redeem those who were under the Law, that we might receive the adoption as sons. 6 Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, “Abba! Father!” 7 Therefore you are no longer a slave, but a son; and if a son, then an heir through God.

Romans 8:15-17 For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!” 16 The Spirit Himself testifies with our spirit that we are children of God, 17 and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.

TRANSIENT VERSUS
PERMANENT RESIDENCE

Carson notes that "From the notion of slavery (v. 34) the thought progresses to the status of slaves." The context is the Jewish belief that they were sons of Abraham and free men, but the fact is that they were slaves to sin. So now Jesus illustrates their predicament by describing the status of slaves as transient and not permanent. (Borrow The Gospel according to John)

The slave (doulos) does not remain (meno) in the house forever (aion); the son does remain (meno) forever (aion) - TLB = "And slaves don’t have rights, but the Son has every right there is!" Amplified = "Now a slave does not remain in a household permanently (forever); the son [of the house] does remain forever." A slave has no permanent place in the household for he may be sold, exchanged, or cast out (Ge 21:10, Gal 4:30). The KJV capitalizes Son and commentators like Morris seem to agree that John is alluding to the Son of God (fits with Jn 8:35 "So if the Son makes you free") When we are saved, God's Spirit transfers us from the family of the devil into the family of God.

Spurgeon - He may be in the house, and have slender privileges for a time, but these soon go away......A servant may be dismissed from the household, but a son may not. If we were only servants of God, we might fall from grace, and perish; but if we are the sons of God, we never shall. If we ever did, in truth, call God “Father,” we shall always be able to use that blessed title, for the relationship of fatherhood is not a temporary one, and cannot come to an end.

Edwin Blum - Just as Ishmael, Abraham's slave son, was cast out of the house (Gen. 21:8-21), so those in sin are in danger. Isaac was a son who belonged and therefore remained in the house. Were they like Ishmael, or Isaac? The issue was not physical genealogy but spiritual kinship. (See Bible Knowledge Commentary - Page 305)

J Vernon McGee - Jesus gets rather subtle now. A servant may come and work for you during the day, but when evening comes, he gets his hat and goes home. The son comes in, pitches his hat in a corner, sits down and relaxes because he is the son. The Lord was telling these rulers that they are not really God's children. They were in the temple then, but they wouldn't be there long. In A.D. 70 Titus came and took every one of them away and sold them into slavery. The five o'clock whistle had blown, and the servants left the house. The Son makes us free indeed. We do not have to be the servant of sin. Many Christians accept defeat and failure as a normal Christian life. God never intended us to live like that. He intends us to live for Him by the power of the Holy Spirit.

Leon Morris - Jesus draws attention to the difference between the slave’s relationship to the home and that of the son in order to show that he can bring people the freedom they need but cannot procure for themselves. The Jews held themselves to be sons in God’s household. They presumed accordingly on rights that, being really slaves, they did not possess. The slave’s position is temporary. He may in fact remain in a particular house all his life, but he has no rights, no security. At any time he can be sold or transferred to another part of the property. A son may in fact leave home or be expelled (though either would be unusual). But he has the position of a son, and nothing can alter that. He belongs. He has rights. In the Johannine manner we have a passing over to another meaning. John’s interest is not in a son but in the Son. And he “belongs to it forever” in the sense of eternal existence. It is because he is what he is that he can give the freedom of which he speaks. He has rights, and they concern a heavenly, not merely an earthly home. Because he is what he is he is able to give real freedom. (Borrow The Gospel according to John)

Colin Kruse agrees with Morris - In this statement Jesus is ‘the son’ who remains for ever in God’s house(hold). As the Son he was able to make those who were slaves free, and Jesus said, if the Son sets you free, you will be free indeed. Those whom he released from slavery to sin enjoyed freedom from judgment (Jn 3:18; 5:24) and the power of death (Jn 5:24; 8:51), and an end to alienation from God, as they were adopted into God’s family (Jn 1:12). (Borrow The Gospel According to John)

A T Robertson - There is a change in the metaphor by this contrast between the positions of the son and the slave in the house. The slave has no footing or tenure and may be cast out at any moment while the son is the heir and has a permanent place.

R Kent Hughes - The spiritual freedom that comes to us is as dramatically different as that of a slave and a son. The son is in the house and has access to everything. He can go wherever he wants to go. He can stay as long as he wants to stay. But the slave has no rights. If you are a slave to sin, the son’s freedoms are not yours. (See John: That You May Believe)

David Thompson - The slave does not remain in the house forever. I understand this to mean this - the person who is enslaved to some sin will eventually leave the fellowship of those truly right with God because they were really not part of the family of God. A real child of God will remain in the fellowship of a place zeroed in on God’s truth, on God’s Word. But a phony will get out.

Kostenberger - In both Palestine and the Hellenistic world, households included slaves as well as sons. For Jewish slaves, this dependent relationship lasted only six years; in the seventh year, they must be set free. In the Greco-Roman world, too, slaves occasionally were granted freedom, though this was not formally mandated. (See John - Page 263)

MacArthur - Even though the Jews were Abraham’s descendants (and thus part of God’s chosen nation), they were like slaves, not sons, and in danger of eternally forfeiting the privileges they had received. In Matthew 8:11–12 the Lord warned, “I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth.” It is only those who receive Jesus Christ as the Son of God (whether descended from Abraham or not) who are truly sons of God (Jn 1:12; Rom. 8:14; Gal. 3:26; 4:6; 1 John 3:1–2). (See John Commentary)

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).

Barclay - The spiritual freedom that comes to us is as dramatically different as that of a slave and a son. The son is in the house and has access to everything. He can go wherever he wants to go. He can stay as long as he wants to stay. But the slave has no rights. If you are a slave to sin, the son’s freedoms are not yours.

John 8:36 "So if the Son makes you free, you will be free indeed.

AMP So if the Son liberates you [makes you free men], then you are really and unquestionably free

BGT John 8:36 ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἔσεσθε.

KJV John 8:36 If the Son therefore shall make you free, ye shall be free indeed.

NET John 8:36 So if the son sets you free, you will be really free.

CSB John 8:36 Therefore, if the Son sets you free, you really will be free.

ESV John 8:36 So if the Son sets you free, you will be free indeed.

NIV John 8:36 So if the Son sets you free, you will be free indeed.

NLT John 8:36 So if the Son sets you free, you are truly free.

NRS John 8:36 So if the Son makes you free, you will be free indeed.

NJB John 8:36 So if the Son sets you free, you will indeed be free.

NAB John 8:36 So if a son frees you, then you will truly be free.

YLT John 8:36 if then the son may make you free, in reality ye shall be free.

GWN John 8:36 So if the Son sets you free, you will be absolutely free.

BBE John 8:36 If then the son makes you free, you will be truly free.

RSV John 8:36 So if the Son makes you free, you will be free indeed.

NKJ John 8:36 "Therefore if the Son makes you free, you shall be free indeed.

ASV John 8:36 If therefore the Son shall make you free, ye shall be free indeed.

MIT John 8:36 If, then, the son sets you free, you will really be free.

Jn 8:31,32 Ps 19:13 119:32,133 Isa 49:24,25 61:1 Zec 9:11,12 Lu 4:18 Ro 8:2 2Co 3:17 Ga 5:1
John 8 - Multiple Sermons and Commentaries

Related Passages:

Romans 8:2 For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.

2 Corinthians 3:17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty.

Galatians 5:1 It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery.

REAL FREEDOM!

So if the Son makes you free (eleutheroo) - If is known as a third class conditional sentence which speaks of potential action. In other words, the condition may or may not be fulfilled. He will not make captives into puppets -- it's not just "Let go & let God"...we must still make a choice to yield, surrender, present ourselves to Truth (Ro 6:13b+, Ro 12:1-2+) and walk in that Truth (Gal 5:16+, Col 1:10+, Eph 4:1+, etc) and then we will discern what is the good and acceptable and perfect will of God. Makes you free is in the subjunctive mood (mood of possibility) because we still have a choice but now we have the power (Ro 6:1-7+) whereas before Christ came into our lives we had no power over sin. Now we are in Christ and Paul calls us to "consider (present imperative see our need to depend on the Holy Spirit to obey) yourselves to be dead to sin, but alive to God in Christ Jesus." (Ro 6:11+)

Spurgeon - If He sets you free from sin, you will never go back to its slavery again. There is no emancipation like that which Jesus brings, for it is eternal; when He snaps the fetter, He sets the believer free for ever.....If you have the freedom of sonship, you are free indeed. There are none so free in our Father’s house as his children are.....And give you the privileges of sons. (ED: REMEMBER THOUGH, THAT THIS ALL BEGINS WITH US ABIDING OR REMAINING IN HIS WORD OF TRUTH AND IT IS THAT WORD OF TRUTH USED BY THE TRANSFORMING SPIRIT OF TRUTH [2Cor 3:18+, cf Jn 16:13] WHICH TRULY SETS US FREE. )

THOUGHT - Beloved of Christ and God (1Th 1:4+), if you are in need of revival, read Ps 119:25+. How will God's Spirit give you revival? To experience REVIVAL, we must "RE-BIBLE!"

Mounce - True freedom is not the option of doing whatever you might want to do, but the privilege of opting to do what is right. Jesus is the Son who opens the door to real freedom. So “if the Son sets you free, you will be free indeed.” Note that in Jn 8:32 it was the “truth” that sets a person free; here it is the Son. The Son is that truth which releases the sinner from the bondage of sin. He not only speaks the truth; He is the truth (Jn 14:6+, Jn 1:14b+, Rev 19:11+). (See The Expositor's Bible Commentary)

R Kent Hughes - Christ, “the Son,” is the One who enjoys freedom par excellence, and he is the One who gives us that freedom. The freedom we enjoy is the freedom that Christ enjoys. The freest Being in all the universe pumps freedom into our lives that He describes as “free indeed.” Freedom to rise above our sins, freedom to live a holy life. Freedom that we never had before—the freedom to choose the right, the freedom to choose the best, the freedom to keep on growing, the freedom to reach our potential. That is to be free indeed, and it comes, according to our text, from abiding in the Word of God, from knowing and doing God’s Word. (See John: That You May Believe)

THOUGHT- THIS THOUGHT CONTINUES WITH HUGHES' CRITICAL CAVEAT - "KNOWING AND DOING GOD'S WORD!" THIS IS THE KEY. YOU CAN KNOW GOD'S WORD, EVEN MEMORIZE GOD'S WORD, BUT IF YOU ARE NEGLIGENT IN OBEYING OR OUTRIGHTLY REFUSING TO OBEY IT [YOU CAN ONLY OBEY AS YOU ARE ENABLED BY THE SPIRIT], THEN THE TRUTH IS THAT YOU ARE "SPINNING YOUR WHEELS!" YOU ARE DECEIVING YOURSELF INTO THINKING THAT KNOWING THE WORD EQUATES WITH TRUE FREEDOM. THAT IS A LIE FROM THE PIT OF HELL! THE PHARISEES KNEW THE WORD [AT LEAST TO SOME EXTENT] BUT THEY DID NOT OBEY THE WORD AND JESUS CALLED THEM HYPOCRITES! BELOVED, DON'T BE A HYPOCRITE, WEEKLY GOING TO A SERIOUS BIBLE STUDY AND YET WEEKLY REFUSING TO WALK IN THE TRUTH THAT YOU ARE LEARNING! THAT IS NOT FREEDOM BUT DECEPTION AND COULD POTENTIALLY EVEN LEAD TO BONDAGE TO SOME SIN! LOOK OUT! BELOVED HOW HAS YOUR OBEDIENCE TO JESUS' WORD BEEN THIS PAST WEEK? YOUR DEGREE OF FREEDOM WILL BE IN DIRECT PROPORTION TO YOUR OBEDIENCE!

David Thompson - Jesus Christ has the power to break any sin that enslaves you. Any addiction. No counselor can do this, no twelve step program can do this, no pill can do this - only Jesus Christ can do this

You will be free (eleutheros) indeed (really, in reality, essentially): What a prophetic ("will") promise! Have you partaken of this incredible promise? You will be capable of free movement without being obligated to obey our old taskmaster SIN! Those whom Jesus Christ liberates from the tyranny of sin and the bondage of legalism are really free (Ro 8:2+; Gal 5:1+).

Believers Study Bible - "Freedom given by Christ is the only true freedom. Delivered from the shackles and the bondage of sin, a Christian can do what he ought, and is no longer bound to his evil desires (cf. Ro 6:11-14+). The unsaved man indulges in sin and has NO POWER over it. Sin is in control (ED: cf Jn 8:34!). Sin binds him. Christ's offer is freedom from such bondage, and a life that wills to please God (Ed: And how can we walk in a manner worthy to please Him? Read Php 2:13NLT+ where God is surely the indwelling Spirit who continually energizes us, giving us the DESIRE and the POWER to kill sin! Ro 8:13+)."

THOUGHT- When we were born again, Jesus gave us the Gift of the Spirit Who now indwells us and empowers us to live as more than conquerors over those sins that so easily entangle us! Are you experiencing the Spirit filled/empowered life? If not you might want to read the discussion of The Holy Spirit-Walking Like Jesus Walked!

Long my imprisoned spirit lay
Fast bound in sin and nature’s night;
Thine eye diffused a quick’ning ray,
I woke, the dungeon flamed with light;
My chains fell off, my heart was free;
I rose, went forth and followed Thee.

Believer's Study Bible - Freedom given by Christ is the only true freedom. Delivered from the shackles and the bondage of sin, a Christian can do what he ought, and is no longer bound to his evil desires as this woman had been (cf. Rom. 6:11-14). The unsaved man indulges in sin and has no power over it. Sin is in control. Sin binds him. Christ's offer is freedom from such bondage, and a life that wills to please God and does.

Reformation Study Bible - True freedom is to serve God, to fulfill the purposes of those specially created in God's image. Sin deprives us of this fulfillment because sin clouds our minds, degrades our feelings, and enslaves our wills. This is what the Reformers called "total depravity"; its only remedy is the grace of God in spiritual rebirth (Jn 3:3+). See "Christian Liberty" at Gal. 5:1+.

The Spirit, Who brought the life of God Himself into us, has set us free from the power of our flesh and free to be the person God wants us to be. In Romans 7:24 Paul asked "Who shall deliver me?" The answer given in this verse is that: "Christ has already delivered me!" The last part of Romans chapter 7 was a description of a believer's struggling, failing condition. In Romans 8 Paul encourages the believer to focus upon his perfect, unfailing position in Christ Jesus! The more we believe God’s facts about our position the more this will affect our actual condition!

Pritchard writes that the fact that you have been set free means "You don't have to sin any more. You don't have to live in defeat any more. You don't have to be down any more. You don't have to go years and years and years committing the same old dumb sins over and over again. Why? Because the law of the spirit of life of Jesus Christ has set you free. Therefore, if you choose to dwell in sin, if you choose to be defeated, it's because you've chosen to live that way, not because you must live that way. (Romans 8:1-4: No Condemnation)

Free (1658) eleutheros is an adjective which means freedom to go wherever one likes, at liberty, possessing the capability of movement, exempt from restraint, obligation or liability, unconstrained, unfettered. In the Greek culture this word pictured one who can go wherever they please) (from Homer down). For example, in one secular writing we find this statement "the temple of Artemis at Ephesus is open (free) to all". The opposite idea of eleutheros is that which depicts or characterizes a state of enslavement.

Chuck Swindoll has an excellent illustration of the meaning of the verb eleutheros....Back in the nineteenth century our sixteenth president realized something radical must be done about slavery in our country. Unwilling to look the other way any longer, on September 22, 1862, he presented what came to be known as the Emancipation Proclamation, an official document condemning human slavery. Abraham Lincoln, realizing that slavery is completely against human dignity, officially abolished it from the United States on that day. Tragically, little changed in the daily life of our nation, even though the slaves were officially declared free. You know why; you’ve read the stories. The Civil War was still going on. The plantation owners never informed their slaves. The vast majority of the former slaves couldn’t read, so they had no idea what the news was carrying. There was no mass media then to announce those kinds of presidential pronouncements. And so for the longest time, slavery continued even though it had been officially brought to an end. The war ended in April 1865. Do you know when Lincoln’s declaration was officially enacted? When the people finally began to leave their enslaved lives and make their way toward freedom? December 18, 1865—more than three years after he first released his proclamation. Lincoln had been dead for months. The word traveled out of the streets of Washington and down into the Shenandoah Valley of Virginia, across the back roads of the Carolinas and into Georgia, then Alabama, then Mississippi, then Louisiana, then Texas, then Arkansas, announcing what had been true for more than a thousand days. Even then the word somehow either wasn’t believed or wasn’t acted upon. Those officially emancipated people, thinking slavery was the way they were condemned to exist, continued to live in bondage though they had been declared free men and women since the fall of 1862. (BORROW Embraced by the Spirit The Untold Blessings of Intimacy with God)

QUESTION - What does it mean that we are free indeed (John 8:36)?

ANSWER - In John 8 Jesus exhorts His listeners that if they abide in His word they would be truly His disciples, they would know the truth, and that truth would make them free (John 8:31–32). They were a bit surprised to hear that because, as they were descendants of Abraham, they thought they had never been enslaved (John 8:33). Jesus then explained that, if a person is committing sin, that person is enslaved by sin, and slavery is not fitting for sons (John 8:34–35). But if the Son—Jesus says, referring to Himself—makes us free, then we “are free indeed” (John 8:36). He is the Son who remains forever, so what He determines shall stand. When He gives the recipe that we are “free indeed,” it is a reliable recipe because of who He is. The condition for becoming “free indeed” is that His hearers should abide (or dwell) in His word. He later explains that keeping His word results in eternal life (John 8:52), and He challenges His hearers that they need to believe in Him (John 8:46).

The apostle Paul gives us a further implication of “we are free indeed” (John 8:36). After expressing that there is no condemnation for those who are in Christ Jesus (Romans 8:1), Paul adds that in Christ Jesus we have been set free from the law of sin and death (Romans 8:2). Because of that new freedom, we are no longer in bondage to sinfulness, and now we can choose righteousness (Romans 9:12–15). Peter adds a caution that we use this freedom not as an excuse for evil but that we use this freedom to walk in devoted service to God—as bondslaves (1 Peter 2:16).

Jesus came offering something very special, and if we take Him at His word then we are free indeed. He is “the truth” (John 14:6), and He desires that we abide in Him and walk in Him. As He expresses in John 15:5, “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.” Jesus wants to set us free from the curse of sin, shame, and death. He gave His own life so that we could be “free indeed” and asks us simply to believe in Him.

The true freedom that Jesus gives is freedom (1) from the penalty of sin—there is no more condemnation for those in Him (Romans 8:1), and no longer are we children of wrath (Ephesians 2:1–3); (2) from the power of sin—no longer are we in bondage to sin, but now we can do righteousness; without faith it is impossible to please Him, but, with faith, we can please Him (Hebrews 11:6); and one day we will be free (3) from the presence of sin—when our eternal life is fulfilled, we will be like Him and without sin (Romans 8:28–30). GotQuestions.org (used by permission)

Sinful Habits Can Be Broken

If the Son makes you free, you shall be free indeed. — John 8:36

Today's Scripture: Romans 6:11-23

A friend and I conducted an experiment. First I cut a length of cotton thread and knotted the ends together to make a loop. Then my friend held up both index fingers. I slipped the thread over them, he pulled them apart, and the thread broke quite easily. Next we knotted two strands together. These also broke, but it took more effort. However, three strands knotted together couldn’t be broken without cutting into his skin.

Sinful habits are like that. It’s been said, “Habits that begin as cobwebs sometimes end as cables.” If repeated, they become more difficult to break. This applies to alcohol and drug abuse as well as worry and anger.

Jesus came not only to forgive our sins but also to break their hold over us. When we receive Him as Lord and Savior and ask Him for deliverance, He also asks something of us—a willingness, with His help, to form new habits (Romans 6:19). As we fellowship with believers, study the Bible, and obey it daily, God will help us develop godly attitudes, actions, and reactions to life.

Are you battling bad habits? Let God help you build new habits of righteousness. He’ll break those stubborn sinful habits and make you “free indeed” (John 8:36). By: Joanie Yoder

The Addiction Of Us All

If the Son makes you free, you shall be free indeed. — John 8:36

Today's Scripture: John 8:21-36

“There, but for the grace of God, go I.” How often I’ve said that— especially when observing drug-addicted people. I think I say it humbly—but am I really sincere?

In John 8, Jesus told His listeners that His truth could make them free (v.32). But weren’t they free already, they protested? So Jesus tightened the screws a bit more: “Most assuredly, I say to you, whoever commits sin is a slave of sin” (v.34). In other words, sin is addictive. And since we’re all sinners, it’s the addiction of us all.

At the heart of every person’s sin problem is a “self” habit that can be kicked only through Christ’s help. Many recovered drug addicts have found that their “self” habit is a deeper problem than their drug habit. That certainly is Ken’s story. After years of running from his problems through drugs and alcohol, he finally yielded his life to Christ. “Since then,” Ken testifies, “things haven’t always been smooth, but Christ has been transforming my selfish way of life. I was shocked to find that I was completely addicted to me!”

We all battle that same addiction. Instead of flippantly saying, “There, but for the grace of God, go I,” we should say, “There go I.” No one is an exception. We’re all in need of the same grace. By: Joanie Yoder

All that we were—our sins, our guilt,
Our death—was all our own;
All that we are we owe to Thee,
Thou God of grace, alone.
—Bonar

God's grace saves the best and the worst of sinners.

James Smith - CHRIST’S FREE MEN

“If the Son therefore shall make you free, ye shall be free indeed” (John 8:36).

There are many like these Jews, who say, “We never were in bondage to any man,” while every step they take you hear the clang of their shackles. While these boastful Jews talked of their freedom they were—

1. In bondage to the Romans.
2. In bondage to the letter of the law.
3. In bondage to pride and unbelief.

Christ makes us free from—

1. The power of our enemies.
2. The broken law.
3. From the pride of life.

It is a glorious freedom, but we shall notice—

I. What it is Not. It is—

1. NOT FREEDOM FROM BODILY SUFFERING. The eleventh chapter of the Hebrews is abundant evidence to this.
2. NOT FREEDOM FROM DIVINE CHASTISEMENTS. To be without these is to be without a very impressive evidence of sonship (Heb. 12:8).
3. NOT FREEDOM FROM THE TEMPTATION OF SATAN (Matt. 4). The disciple will not escape, for the Master did not. “But count it all joy” (James 1:2).
4. NOT FREEDOM FROM THE PRESENCE OF SIN (1 John 1). This freedom we shall have when He shall change this vile body.

II. What this Freedom Is. It is to be made free from the—

1. CURSE OF THE LAW (Gal. 3:10). “The law was holy, just and good” (a reflection of the Divine character), but the holy, just, and good can curse where there is violation and sin.
2. GUILT OF SIN (Rom. 8:33). There is now no condemnation to them who are in Christ Jesus. Who shall lay anything to their charge?
3. DOMINION OF SIN (Rom. 6). Sin shall not have dominion over you, for ye are not under the law, but under grace.
4. POWER OF DARKNESS (Col. 1:13). Being liberated by the translating power of grace, we are no longer under the rule of Satan, but under the blessed government of the Prince of Peace.
5. FEAR OF MAN (Acts 4:18–20). The fear of man brings a snare and puts it on the hands, the feet, the tongue, the mind, and the heart, and hinders the Holy Ghost from working through us.
6. STING OF DEATH (1 Cor. 15:56, 57). “O death, where is thy sting?” The sting of death was sin. Sin was taken away by the Lamb of God. So the sting is gone, and we have freedom from it.

III. The Responsibilities of the Freed. Let us not forget that ours is the—

1. FREEDOM OF SONS (1 John 3). Dishonour not the Father.
2. FREEDOM OF SERVANTS (1 Cor. 7:22). Be faithful to the Master.
3. FREEDOM OF WORSHIPPERS (Heb. 10:19). Come with boldness.

IV. How He makes Free.

1. By COMING to Him.
2. By RESTING in Him.
3. By WORKING for Him. “Whom the Son makes free are free indeed” (John 8:36).

FREEDOM - James Smith - JOHN 8:36

1. The Privilege spoken of. “Make you free.” What from?
2. The Nature of this freedom. “Free indeed.” What for?
3. The Character of the Deliverer. “If the Son,” What by?

Oswald Chambers - Winning into freedom

If the Son therefore shall make you free, ye shall be free indeed. John 8:36.

If there is any remnant of individual conceit left, it always says—‘I can’t.’ Personality never says—‘I can’t,’ but simply absorbs and absorbs. Personality always wants more and more. It is the way we are built. We are designed with a great capacity for God; and sin and our individuality are the things that keep us from getting at God. God delivers us from sin: we have to deliver ourselves from individuality, i.e., to present our natural life to God and sacrifice it until it is transformed into a spiritual life by obedience.

God does not pay any attention to our natural individuality in the development of our spiritual life. His order runs right across the natural life, and we have to see that we aid and abet God, not stand against Him and say—‘I can’t do that.’ God will not discipline us, we must discipline ourselves. God will not bring every thought and imagination into captivity; we have to do it. Do not say—‘O Lord, I suffer from wandering thoughts.’ Don’t suffer from wandering thoughts. Stop listening to the tyranny of your individuality, and get emancipated out into personality.

“If the Son shall make you free, …” Do not substitute ‘Saviour’ for ‘Son.’ The Saviour set us free from sin; this is the freedom of being set free by the Son. It is what Paul means in Gal. 2:20—“I have been crucified with Christ,” his natural individuality has been broken and his personality united with his Lord, not merged but united; “ye shall be free indeed,” free in essence, free from the inside. We will insist on energy, instead of being energized into identification with Jesus.

The Rules Of Disengagement

If the Son makes you free, you shall be free indeed. — John 8:36

Today's Scripture: Genesis 50:15-21

In her book Throw Out Fifty Things, Gail Blanke outlines four “Rules of Disengagement” to help people clear the clutter from their lives. The first rule states: “If it . . . weighs you down, clogs you up, or just plain makes you feel bad about yourself, throw it out, give it away, sell it, let it go, move on.”

I think this Rule of Disengagement has a spiritual application too: We don’t have to stay connected to past sin. Joseph’s brothers struggled with this. Years after they sold Joseph into slavery, they recalled their cruelty and feared revenge (Gen. 50:15). So they sent a message to Joseph, begging for forgiveness (vv.16-17). They did this despite previous merciful actions and reassurances from their brother (45:4-15).

Many of us remain connected to age-old offenses despite mercy and forgiveness from those we may have hurt. However, true freedom comes when we confess our wrongdoing to God. He forgives it (1 John 1:9) and separates us from it (Ps. 103:12). As one verse puts it, He throws our sin into the depths of the sea! (Micah 7:19). Because of this, we can remind ourselves that the Son has made us free, and we are free indeed (John 8:36).By: Jennifer Benson Schuldt

Russell Spray - How to Be Liberated

“If the Son … shall make you free, ye shall be free indeed” (John 8:36).

I. Discover Christ
“Stand fast … in the liberty wherewith Christ hath made us free” (Gal. 5:1).
A. Christ sets us free from sin. Through repentance and faith we are forgiven, cleansed, and made spiritually whole.
B. Christ sets us free from sexual sins—adultery, fornication, and perversions. God will judge and punish those who commit such deeds (Gal. 5:19–21).

II. Develop Confidence
“… this is the confidence that we have in him … he heareth us” (John 5:14).
A. Having placed our confidence in Christ, we are liberated from the fear of death and the judgment.
B. The more we trust in Christ and His promises the stronger our confidence becomes.

III. Disperse Compassion
“… having compassion one of another …” (1 Peter 3:8).
A. Christ was filled with compassion and understanding. He wants us to care for others, too.
B. A concern for others brings freedom from resentment and self-centeredness.

IV. Distribute Cheerfulness
“A merry heart maketh a cheerful countenance” (Prov. 15:13).
A. Cheerfulness liberates one from gloom, sadness, and discouragement. God is pleased when we rejoice in Him.
B. Cheerfulness increases our effectiveness for God. It is evidence of the joy Christ gives.

V. Display Courage
“… be thou strong and very courageous …” (Josh. 1:7).
A. Courage liberates one from cowardliness. A courageous Christian bravely takes his stand and moves ahead for God.
B. A courageous Christian accepts the challenge to live and lift, to grow and go, to witness and win for the Lord.

Bob Gass - Free (A Fresh Word for Today: 365 Insights for Daily Living)

So if the Son sets you free, you will be free indeed. (John 8:36, NIV)

When your desire to go forward becomes greater than the memories of your past, you’ll begin to live again. Purpose always overcomes pain! Solomon said, “Where there is no vision, the people perish” (Proverbs 29:18). Until you have a vision of tomorrow, you’ll always live in yesterday’s struggles. The very fact that God is putting desire back into your spirit again means that better days are coming. David said, “I had fainted, unless I had believed to see the goodness of the Lord in the land of the living” (Psalm 27:13).

When T. D. Jakes was a boy, he had a dog named Pup. He was a ferocious animal, so they kept him chained to a post in their back yard. Nobody believed he could break that chain, though he had often tried. One day, Pup saw something he really wanted, and suddenly the motivation before him became greater than the chain that held him. In that moment, the chain snapped, and he was free. God can do that for you, too! The chain that’s held you back will snap, and you’ll move from defeat to victory. When you finally understand that you’re loose, you’ll start behaving like it. You’ll go wherever God takes you, and you’ll become all that He wants you to be.

REJOICE, THAT PROMISE IS FOR YOU!

Henry Blackaby - Free Indeed! (borrow The Experience: A Devotional and Journal: Day by Day with God)

So if the Son sets you free, you will be free indeed. John 8:36

From the outside looking in, living for Christ might seem restricting. Unbelievers often think of the Christian life as a set of rules—all the things we can’t do. This distorted perspective is nothing new. The rich young ruler concluded that following Jesus was not for him because it meant he couldn’t hold on to his wealth (Luke 18:22–23). He missed what Jesus had to offer him because he focused on what Jesus asked him to give up. The world still sees Christianity as a set of strict rules that keep people from having fun.

Christians know nothing could be further from the truth! We know that Jesus came to set us free from bondage, not to trap us into it. We know from experience that sin is the real slavemaster, and we know that Christ paid the penalty to set us free from sin’s entrapment. We see all that Christ has given us. The only things he’s taken from us are things we’re glad to be rid of: despair, guilt, shame, and death. We’ve tasted the abundant life that Jesus offers, and we wouldn’t trade this joy for anything. Some of us were at the brink of suicide, with death looking better than life, but Jesus gave us hope. Some of us were fighting losing battles with addictions, but Christ gave us victory. Some of us were estranged from our own families. Jesus brought us together again. All of us were headed for eternity without God. Jesus turned us around, and now we look forward to joining him in heaven.
Christianity is all about freedom, not bondage. If you’re still living in bondage, then there is a truth about Jesus you have not yet experienced. Remember, Christ came to set you free. No matter what it is that’s got a hold on you (drugs, anger, fear, guilt), Jesus has the power to release you so you’ll be free to enjoy life as God intends. Will you let him?

C H Spurgeon - If you are free, then remember that you have changed your lodging-place, for the slave and the son sleep not in the same room of the house. The things which satisfied you when a slave will not satisfy you now. You wear a garment which a slave may never wear, and you feel an instinct within you which the slave can never feel. There is an Abba, Father cry in you, which was not there once. Is it so? If you are free you live not as you used to do. You go not to the slave’s work, you have not now to toil and sweat to earn the wages of sin which is death, but now as a son serves his father, you do a son’s work and you expect to receive a son’s reward, for the gift of God is eternal life through Jesus Christ our Lord. One thing I know, if you are free, then you are thinking about setting others free; and if you have no zeal for the emancipation of other men, you are a slave yourself. If you are free you hate all sorts of chains, all sorts of sin, and you will never willingly put on the fetters any more. You live each day, crying unto him who made you free at first, to hold you up that you fall not into the snare. If you are free, this is not the world for you; this is the land of slaves; this is the world of bondage. If you are free, your heart has gone to heaven, the land of the free. If you are free today, your spirit is longing for the time when you shall see the great liberator face to face. If you are free, you will bide your time until he calls you; but when he says, ‘Friend, come up hither,’ you will fearlessly mount to the upper spheres, and sin shall be no hindrance to your advent to his glory.

FOR MEDITATION: Men can promise freedom and deliver the opposite (2 Peter 2:19); Christ can actually free us from sin and from sinning (Romans 6:18, 22; 8:2). The Christian should not return to slavery (Galatians 5:1), but say with the Psalmist ‘I walk at liberty’ (Psalm 119:45).

N.B. Spurgeon began this sermon by referring to the visit of Garibaldi, the Italian patriot and liberator, to England (3–27 April 1864). (The Great Liberator)

Born Free - Joe Stowell

“If the Son sets you free, you will be free indeed.” John 8:36

I remember one commute when I ended up following a busted-up pickup truck that sported a bumper sticker proudly announcing, BORN FREE. As I thought about the announcement on the bumper, it seemed to me that whoever was sitting behind the wheel was speaking for a lot of us. For some strange reason, we feel that personal freedom is a birthright. As Eric Clapton sings, “I was born with a raging thirst . . . a hunger to be free!” And it’s that hunger that fires up the celebration of our own independence and the crowning of “me” as final authority. But not all hunger is good hunger. Our hunger to be free is why we end up, as Clapton admits, down so many dead-end streets, lonely and disappointed.

Think for a minute about people who are addicted to things like drugs, alcohol, or pornography. If you asked how they ended up in bondage to their desires, they would tell you that it started as a need to be free to do whatever they wanted to do. Don’t miss the point: If all we have is the right to be free, then our thirst for freedom may end up making us slaves. Beware! A life guided by the “I’ll-do-whatever-I-want-to-do” formula inevitably ends up not being free at all. Left to ourselves, we make a lot of lame choices that end up leaving us in the chains of regret, guilt, and brokenness.

But that doesn’t mean we’re not supposed to be free. The great news is that God wants us to be free. It’s just a matter of how and where we can find true freedom.

Becoming free starts with deleting the thought that you and I are born to be free. The reality is that we are born sinners already in the grip of Satan, the cruel master of our souls. David admits, “Surely I was sinful at birth, sinful from the time my mother conceived me” (Psalm 51:5). And Paul adds that before we came to Christ we were “slaves to sin” (Romans 6:17). So we need to get it right. We were born slaves of sin. In order to be free, we need someone to overthrow the regime that enslaves us.

That’s exactly why Jesus came. He came to set us—the captives—free! Jesus Himself said, “If the Son sets you free, you will be free indeed” (John 8:36). He taught us that freedom is not an inherent right of birth after all but rather the result of obeying the truth: “You will know the truth, and the truth will set you free” (John 8:32).

In one sense, we are born to be free—born again to be free. And that freedom is experienced when we commit our lives to living by God’s truth and following the guidance of Jesus. When we forgive, as He has taught us, we are free from the bondage of bitterness and free to move into the future instead of being stuck in the past. When we manage our relationships according to God’s Word, we are free from the regrets and brokenness that comes from using others instead of serving others. When we let Jesus direct our desires and passions, we are free from the bondage of guilt and addiction. His truth is the path to true freedom.

There is a great hymn that proclaims, “My chains fell off, my heart was free! I rose, went forth, and followed Thee!”

Jesus died to set you free. Those who follow Him are free indeed!

YOUR JOURNEY…

In what ways do you feel enslaved today? Describe how it feels to be a slave to your sin. Can you identify some specific emotions, fears, or actions that have you in bondage? How do those things keep you from experiencing a life of genuine freedom in Christ?

Take time this week to read through Romans chapters 6–8. Ask the Lord to use this passage to bring freedom and release from the things that bind you.

Choose one teaching of Jesus you can apply to your life to help you experience freedom in Him.

Real Freedom

If the Son makes you free, you shall be free indeed. — John 8:36

Today's Scripture: John 8:30-36

I can’t stand the television talk shows in which the participants use vulgar language and describe in sickening detail their immoral activities. Those who shamelessly discuss their sins in public obviously think of themselves as liberated persons because they dare to flaunt their immorality. But what a strange kind of freedom! Little do they know how enslaved they really are.

I was reminded of this by a man who was overweight and wheezing heavily. He said, “No one, not even my doctor, is going to take away my freedom to smoke or to eat what I want to eat.” His “freedom” soon killed him.

Another man told me he had left his wife so he could be free to live as he pleased. Years later he was a physical and emotional wreck. He admitted that he had become a slave to practices that were killing him, but he didn’t change his ways. Within a few years he died.

The idea that we can have true freedom without restraint or discipline is an illusion. Doing what we please without seeking to do God’s will brings slavery to sin and leads to death. But trusting and obeying Jesus Christ gives freedom from guilt, from bondage to sin, from feelings of futility, and from the fear of death. That’s real freedom! By: Herbert Vander Lugt

When lured by worldly pleasures here,
Some Christians go astray;
And if they do not soon repent,
Sin's dreadful price they'll pay.
—Anon.

To be under Christ's control is to have true freedom.

John 8:37 "I know that you are Abraham's descendants; yet you seek to kill Me, because My word has no place in you.

BGT John 8:37 Οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε· ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν.

KJV John 8:37 I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you.

NET John 8:37 I know that you are Abraham's descendants. But you want to kill me, because my teaching makes no progress among you.

CSB John 8:37 I know you are descendants of Abraham, but you are trying to kill Me because My word is not welcome among you.

ESV John 8:37 I know that you are offspring of Abraham; yet you seek to kill me because my word finds no place in you.

NIV John 8:37 I know you are Abraham's descendants. Yet you are ready to kill me, because you have no room for my word.

NLT John 8:37 Yes, I realize that you are descendants of Abraham. And yet some of you are trying to kill me because there's no room in your hearts for my message.

NRS John 8:37 I know that you are descendants of Abraham; yet you look for an opportunity to kill me, because there is no place in you for my word.

NJB John 8:37 I know that you are descended from Abraham; but you want to kill me because my word finds no place in you.

NAB John 8:37 I know that you are descendants of Abraham. But you are trying to kill me, because my word has no room among you.

YLT John 8:37 'I have known that ye are seed of Abraham, but ye seek to kill me, because my word hath no place in you;

GWN John 8:37 I know that you're Abraham's descendants. However, you want to kill me because you don't like what I'm saying.

BBE John 8:37 I am conscious that you are Abraham's seed; but you have a desire to put me to death because my word has no place in you.

RSV John 8:37 I know that you are descendants of Abraham; yet you seek to kill me, because my word finds no place in you.

NKJ John 8:37 "I know that you are Abraham's descendants, but you seek to kill Me, because My word has no place in you.

ASV John 8:37 I know that ye are Abraham's seed: yet ye seek to kill me, because my word hath not free course in you.

MIT John 8:37 I know you are Abraham's seed. But you have a mindset to murder me because my message does not meet with your approval.

DBY John 8:37 I know that ye are Abraham's seed; but ye seek to kill me, because my word has no entrance in you.

NIRV John 8:37 "I know you are Abraham's children. But you are ready to kill me. You have no room for my word.

know: Jn 8:33 Ac 13:26 Ro 9:7
yet: Jn 8:6,40,59 Jn 5:16-18 Jn 7:1,19,25 10:31 11:53
because: Jn 8:43,45-47 5:44 12:39-43 Mt 13:15,19-22 1Co 2:14
John 8 - Multiple Sermons and Commentaries

Related Passages:

John 5:16-18 For this reason the Jews were persecuting Jesus, because He was doing these things on the Sabbath. 17 But He answered them, “My Father is working until now, and I Myself am working.” 18 For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God.

John 7:1 After these things Jesus was walking in Galilee, for He was unwilling to walk in Judea because the Jews were seeking to kill Him.

John 7:19 “Did not Moses give you the Law, and yet none of you carries out the Law? Why do you seek to kill Me? 20 The crowd answered, “You have a demon! Who seeks to kill You?”

John 7:25 So some of the people of Jerusalem were saying, “Is this not the man whom they are seeking to kill?

John 7:30 So they were seeking to seize Him; and no man laid his hand on Him, because His hour had not yet come.

John 7:32 The Pharisees heard the crowd muttering these things about Him, and the chief priests and the Pharisees sent officers to seize Him.

John 8:20 These words He spoke in the treasury, as He taught in the temple; and no one seized Him, because His hour had not yet come.

John 11:53 So from that day on they planned together to kill Him.

Romans 2:28-29 For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. 29 But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.

Romans 4:12 and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised. (WHAT STEPS OF ABRAHAM? Genesis 15:6+ "steps"!)

Romans 9:6-8 But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel (JACOB); 7 nor are they all children because they are Abraham’s descendants, but: “THROUGH ISAAC YOUR DESCENDANTS WILL BE NAMED.” 8 That is, it is not the children of the flesh who are children of God (THAT IS, THOSE WHO ARE MERELY BIOLOGICALLY DESCENDED FROM ABRAHAM), but the children of the promise are regarded as descendants (THAT IS THOSE DESCENDANTS OF ABRAHAM WHO SHARED THE FAITH HE EXPRESSED IN Genesis 15:6+).

ABRAHAM'S PHYSICAL SEED
FOUND NO PLACE FOR JESUS' WORD

Why does Jesus bring up Abraham at this juncture? The answer is because that was the name they had brought up in Jn 8:33. So He now returns to the subject of Abrahah for He is well aware that Jews believed in the fact given that they were physically related to Abraham automatically ensured that they were spiritually right with God. Jesus is going to correct that misunderstanding in this next section.

I know (eido) that you are Abraham's descendants - Jesus continues to address the same group as in Jn 8:30-31. Jesus picks back up on their statement in John 8:33 that “We are Abraham’s descendants affirms their lineage." He acknowledges that they (and all Jews) are natural, physical descendants of Abraham. He will go on to show that unfortunately these so-called believers are not spiritual descendants of Abraham the believer (Ge 15:6, cf Ro 2:28-29, Ro 4:12 Ro 9:6-8 Gal 3:6-14).

Spurgeon - Jesus had admitted that, as a matter of temporal descent; but he denied it as a matter of real fact (spiritually). Men always act according to their natures. We shall find the polluted fountain sending forth filthy streams. We do not expect to hear sweet singing from a serpent, nor, on the other hand, do we expect hissing from the bird, but every creature is after its own kind. Christ, coming from the Father, reveals God: ungodly men, coming from the devil, reveal the devil.

MacArthur comments that Jesus "also knew that they based their security largely on that fact, believing that they were guaranteed entrance into God’s kingdom simply because they were Abraham’s offspring. The second-century Christian apologist Justin Martyr said to his Jewish opponent: “They [the Jewish teachers] beguile themselves and you, supposing that the everlasting kingdom will be assuredly given to those of the dispersion who are of Abraham after the flesh, although they be sinners, and faithless, and disobedient towards God” (Dialogue with Trypho, 140). But the New Testament shatters that false hope of security (see Romans 2:17-18, 23-29)"

Yet you (present tense - continually) seek to kill (apokteino) Me (see passages above) - This is something one who truly believes in Jesus obviously would not seek to do! Again it is clear, the Jews in Jn 8:30 are not born again! The implication is clear that they are not spiritual descendants of Abraham.

Hendriksen - The seed of Abraham seeking to kill the very One to whom Abraham looked forward with joyful anticipation (Jn 8:56)!...When Jesus here emphasizes that the very seed of Abraham is seeking to kill him, he is beginning to show them that, after all, Abraham is not their father in the spiritual sense. Who then are the real children of Abraham? All true believers. See Rom. 4:11, 12; Gal. 3:7, 29. To be sure, Jesus does not state this in so many words; yet, this truth, proclaimed by Paul, is clearly implied in the words of the Lord. (BORROW Exposition of the Gospel according to John - Chapters 7-21)(Bolding added)

David Thompson - Jesus said unless you are right with Me, you are not right with God and you are not right with Me, because you want to kill Me and My word has no effect on you whatsoever. Abraham was willing to believe God and obey God even to the point of sacrificing his own son.

A T Robertson comments that "Some of these very professed believers were even now glowering with murderous vengeance."

Because (hoti) - Term of explanation. Jesus give the reason these professed believers were actively seeking to kill Him.

My word (logos) has (ou - absolutely) no place (choreo) in you - NET - "My teaching makes no progress among you." NLT = "there's no room in your hearts for my message." These Jews are rejecting His Word. If His Word has no place in them, the conclusion is that they were not true disciples (believers), because a true disciple abides in His Word (Jn 8:31). Has no place can also mean that His Word was making no headway or progress in their hearts and minds. They heard it audibly but not with they hearts and the result was that the word (seed) never brought forth fruit in their lives (cf Lk 8:15+). They heard His Word (logos) of truth, but it went "in one ear and out the other." They had absolutely never made room for His Word. They had never been open-hearted and comprehending. Or to put it in terms of Jn 8:31, they refused to abide or remain in His Word! They are like the "pseudo-disciples" in John 6 who heard His Word (logos) and said "This is a difficult statement (logos - word); who can listen (akouo) to it?" (Jn 6:60+) And what the result in John 6? "As a result of this many of His disciples withdrew and were not walking with Him anymore." (Jn 6:66+)

Hendriksen has an interesting explanation of Jesus' word finding no place in these Jews - Murder-plots occupy such a large space in the hearts of these Jews that there is no space (chora; hence, here the verb choreo) left for the word of Jesus! We have here another instance of litotes. The real meaning is: you completely reject my word! (BORROW Exposition of the Gospel according to John - Chapters 7-21)

Steven Cole on Jesus' word finding no place -The word translated “no place” can mean, “My word makes no progress in you.” Or, as we saw in 8:31, they did not continue in Jesus’ word, which is the mark of His true disciples. As I said last week, continuing or abiding in Jesus’ Word is the key to experiencing consistent victory over sin. True children of God can say with the psalmist (Ps. 119:11), “Your word I have treasured in my heart, that I may not sin against You.” (True and False Children of God)

In 1Th 2:13 Paul describes the power of the Word that found no place in these Jews. "For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe." The problem of these Jews was that they did not welcome Jesus' word nor believe it and thus they shut down the power of the word to work in their lives.

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.

Spurgeon - It is a common characteristic of children to tell what they see; what they witness at home, they are sure to tell abroad. If you are a child of God, you will act and speak like your Father does; and if you are a child of the devil, you will act and speak like him. Our parentage may be discovered by our acts and our words: “I speak that which I have seen with my Father: and ye do that which ye have seen with your father.”

Therefore (as for you) you also (present tense - continually) do the things which you heard from your father - What one does or how one behaves gives evidence of the one they follow, in this context, God or the devil. Their actions proved it was the latter! This statement would soon arouse their ire, for Jesus is now focusing on their father, but not the father they had in mind!

As MacArthur says "Thus they did not truly know Him, nor did they understand the words that He spoke. And because they did not know Him, they did not know His Father either. As He had earlier told them, “You know neither Me nor My Father; if you knew Me, you would know My Father also” (Jn 8:19). (See John Commentary)

Spurgeon - The real descendants of “the father of the faithful” are themselves faithful; that is, believers. The father of believers has believers for his children: “If ye were Abraham’s children, ye would do the works of Abraham.” Our Lord had admitted that these Jews were Abraham’s seed according to the flesh; but he proved that they were not Abraham’s seed in the high and spiritual sense, since they were not like him whom they claimed for a father.

There are spiritually speaking only two families on earth - (1) spiritual children of God (in Christ) and sons of the kingdom through faith in His Son or (2) spiritual children of Satan, (in Adam, subject to the rule of Satan and Sin, influenced by the World system controlled by Satan). Jesus is getting ready to shock them regarding their spiritual lineage.

TECHNICAL NOTE - The NET rendering is very strange "as for you, practice the things you have heard from the Father!" (Jn 8:38NET) Regardless of the manuscript issues that lead them to favor this translation, this would suggest they are being obedient to God the Father, but the context does not at all suggest that. One might say "practice" is a command to obey I can find no other translation that follows the pattern of the NET rendering.

John 8:39 They answered and said to Him, "Abraham is our father." Jesus said to them, "If you are Abraham's children, do the deeds of Abraham.

BGT John 8:39 ἀπεκρίθησαν καὶ εἶπαν αὐτῷ· ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστιν. λέγει αὐτοῖς ὁ Ἰησοῦς· εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ἐποιεῖτε·

KJV John 8:39 They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham.

NET John 8:39 They answered him, "Abraham is our father!" Jesus replied, "If you are Abraham's children, you would be doing the deeds of Abraham.

CSB John 8:39 "Our father is Abraham!" they replied. "If you were Abraham's children," Jesus told them, "you would do what Abraham did.

ESV John 8:39 They answered him, "Abraham is our father." Jesus said to them, "If you were Abraham's children, you would be doing the works Abraham did,

NIV John 8:39 "Abraham is our father," they answered. "If you were Abraham's children," said Jesus, "then you would do the things Abraham did.

NLT John 8:39 "Our father is Abraham!" they declared."No," Jesus replied, "for if you were really the children of Abraham, you would follow his example.

NRS John 8:39 They answered him, "Abraham is our father." Jesus said to them, "If you were Abraham's children, you would be doing what Abraham did,

NJB John 8:39 They repeated, 'Our father is Abraham.' Jesus said to them: If you are Abraham's children, do as Abraham did.

NAB John 8:39 They answered and said to him, "Our father is Abraham." Jesus said to them, "If you were Abraham's children, you would be doing the works of Abraham.

YLT John 8:39 They answered and said to him, 'Our father is Abraham;' Jesus saith to them, 'If children of Abraham ye were, the works of Abraham ye were doing;

GWN John 8:39 The Jews replied to Jesus, "Abraham is our father." Jesus told them, "If you were Abraham's children, you would do what Abraham did.

BBE John 8:39 In answer they said to him, Our father is Abraham. Jesus said to them, If you were Abraham's children you would do what Abraham did.

RSV John 8:39 They answered him, "Abraham is our father." Jesus said to them, "If you were Abraham's children, you would do what Abraham did,

NKJ John 8:39 They answered and said to Him, "Abraham is our father." Jesus said to them, "If you were Abraham's children, you would do the works of Abraham.

ASV John 8:39 They answered and said unto him, Our father is Abraham. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham.

MIT John 8:39 They replied to him, "Our father is Abraham!" Jesus said to them, "If you are Abraham's offspring, act as would Abraham.

DBY John 8:39 They answered and said to him, Abraham is our father. Jesus says to them, If ye were Abraham's children, ye would do the works of Abraham;

NIRV John 8:39 "Abraham is our father," they answered. Jesus said, "Are you really Abraham's children? If you are, you will do the things Abraham did.

Abraham: Jn 8:33
If: Jn 8:37 Mt 3:9 5:45 Ro 2:28-29 4:12,16 9:7 Ga 3:7,29 Jas 2:22-24
John 8 - Multiple Sermons and Commentaries

JEWS AGAIN CLAIM
PATERNITY THROUGH ABRAHAM

They answered and said to Him, "Abraham is our father." - They repeat what they had declared in John 8:33 when "They answered Him, “We are Abraham’s descendants." And so they react immediately to Jesus' mention of "your father," not knowing He is not referring to Abraham as they will soon discover! They are still thinking of their physical lineage which they falsely believed conveyed spiritual benefits.

Jesus said to them, "If you are Abraham's children, do the deeds of Abraham - Jesus confronts them with the principle that deeds not words would demonstrate who is truly one's spiritual father. Jesus is painting them in a corner! The most important "deed" they could do of course was to believe like Abraham, for "he believed in the LORD; and He reckoned it to him as righteousness." (Ge 15:6+). Sadly they had believed in Jn 8:30 with a belief that was not genuine as their subsequent argumentative and even antagonistic responses to Jesus were clearly proving. Recall that Jesus had told them the test of a true disciple/believer was to continue in His Word (Jn 8:31+). In effect, they have already failed His test because instead of continuing in His Word, they are challenging His word! By their very words (and soon by their actions Jn 8:59+) they are proving beyond a shadow of a doubt that they were never genuine believers!

The MacArthur Study Bible (borrow) - Just as children inherit genetic characteristics from their parents, so also those who are truly Abraham's offspring will act like Abraham, i.e., imitate Abraham's faith and obedience (see Ro 4:16; Gal 3:6-9; Heb 11:8-19; Jas 2:21-24). . Abraham's faith was demonstrated through his obedience to God (Jas 2:21-24). Jesus' point was that the conduct of the unbelieving Jews was diametrically opposed by the conduct of Abraham, who lived a life of obedience to all that God had commanded. Their conduct toward Jesus demonstrated that their real father was Satan (vv. 41, 44).

Steven Cole - Abraham was noted both for believing God so that he was justified by faith (Ge 15:6; Ro 4:3); and obeying God, which demonstrated that his faith was genuine (Ge 26:5; Jas 2:21–23). As John says (1Jn 2:3), “By this we know that we have come to know Him, if we keep His commandments.” Is your life marked by obedience to God’s Word? (True and False Children of God)

Spurgeon - “That is, if you were the true spiritual children of faithful Abraham, you would act as he did.”

A T Robertson on If you are - Strictly, “if ye are” as ye claim, a condition of the first class assumed to be true.

The father of all unbelievers is the devil.
-- Charles Ryrie

Ryrie - The Jews were the natural descendants of Abraham (Jn 8:33, 37) but, because of their unbelief, not all were spiritual descendants. The father of all unbelievers is the devil (Jn 8:44; see also Eph. 2:2-3; 1 John 3:8-10).

John 8:40 "But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do.

BGT John 8:40 νῦν δὲ ζητεῖτέ με ἀποκτεῖναι ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα ἣν ἤκουσα παρὰ τοῦ θεοῦ· τοῦτο Ἀβραὰμ οὐκ ἐποίησεν.

KJV John 8:40 But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.

NET John 8:40 But now you are trying to kill me, a man who has told you the truth I heard from God. Abraham did not do this!

CSB John 8:40 But now you are trying to kill Me, a man who has told you the truth that I heard from God. Abraham did not do this!

ESV John 8:40 but now you seek to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did.

NIV John 8:40 As it is, you are determined to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things.

NLT John 8:40 Instead, you are trying to kill me because I told you the truth, which I heard from God. Abraham never did such a thing.

NRS John 8:40 but now you are trying to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did.

NJB John 8:40 As it is, you want to kill me, a man who has told you the truth as I have learnt it from God; that is not what Abraham did.

NAB John 8:40 But now you are trying to kill me, a man who has told you the truth that I heard from God; Abraham did not do this.

YLT John 8:40 and now, ye seek to kill me -- a man who hath spoken to you the truth I heard from God; this Abraham did not;

GWN John 8:40 I am a man who has told you the truth that I heard from God. But now you want to kill me. Abraham wouldn't have done that.

BBE John 8:40 But now you have a desire to put me to death, a man who has said to you what is true, as I had it from God: Abraham did not do that.

RSV John 8:40 but now you seek to kill me, a man who has told you the truth which I heard from God; this is not what Abraham did.

NKJ John 8:40 "But now you seek to kill Me, a Man who has told you the truth which I heard from God. Abraham did not do this.

ASV John 8:40 But now ye seek to kill me, a man that hath told you the truth, which I heard from God: this did not Abraham.

MIT John 8:40 Right now you are attempting to murder me—a man who has spoken the truth to you that I heard in contact with God. That is not the kind of action reminiscent of Abraham.

But as it is: Jn 8:37 Ps 37:12,32 Ga 4:16,29 1Jn 3:12-15 Rev 12:4,12,13,17
a man: Jn 8:26,38,56
this: Ro 4:12
John 8 - Multiple Sermons and Commentaries

BEHAVIOR OF JEWS CONTRASTED
WITH "FATHER ABRAHAM"

But - Term of contrast. Jesus will now contrast their deeds with their physical father's deeds. Clearly they are not doing the works of Abraham.

MacArthur summarizes the contrast between the Jews and Abraham - The contrast between Jesus’ opponents and Abraham was sharply drawn: Abraham was not a murderer, yet they sought to murder Jesus; Abraham obeyed and loved the truth, while they vehemently rejected it; Abraham welcomed God (Gen. 18:1ff.), but they rejected Him (Heb. 1:1–2). (See John Commentary)

As it is, you are (present tense - continually) seeking (zeteo) to kill (apokteino) Me, a man who has told you the truth (aletheia), which I heard from God; this Abraham did not do - Their seeking to kill Jesus is clearly not continuing in His Word of Truth (Jn 8:31) and is far removed from Abraham's faith that was shown to be genuine by His obedience. As God testifies in Ge 26:5 "Abraham obeyed Me and kept My charge, My commandments, My statutes and My laws.”

This Abraham did not do - The pronoun This refers to their desire to murder Jesus. Jesus points out how unlike Abraham is their desire to kill Him. The Lord Jesus in a Christophany (see Angel of LORD) appeared to Abraham and told him the truth. Abraham did not seek to kill Him but instead shared a meal with Him (Ge 18:1-9). Abraham in obedience to Yahweh was will to sacrifice His own son (Ge 22:1-18)

Reformation Study Bible - Abraham was obedient to God's direction even when it was painful for him. Jesus' audience claimed to be Abraham's descendants, but Jesus shows they are not like their ancestor in the essential matter of obedience. True sonship is not defined by biology but by obedience.

A T Robertson - The only crime of Jesus is telling the truth directly from God.

David Thompson - There are three main differences between them and Abraham: 1) Abraham did not reject the heavenly messenger God sent to tell the truth; 2) Abraham did not seek to kill the heavenly messenger God sent because He told the truth (8:40). 3) He was justified by faith because he believed God, not by his works (Genesis 15:6).

John 8:41 "You are doing the deeds of your father." They said to Him, "We were not born of fornication; we have one Father: God."

AMP You are doing the works of your [own] father. They said to Him, We are not illegitimate children and born out of fornication; we have one Father, even God.

BGT John 8:41 ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. εἶπαν [οὖν] αὐτῷ· ἡμεῖς ἐκ πορνείας οὐ γεγεννήμεθα, ἕνα πατέρα ἔχομεν τὸν θεόν.

KJV John 8:41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.

NET John 8:41 You people are doing the deeds of your father." Then they said to Jesus, "We were not born as a result of immorality! We have only one Father, God himself."

CSB John 8:41 You're doing what your father does." "We weren't born of sexual immorality," they said. "We have one Father-- God."

ESV John 8:41 You are doing the works your father did." They said to him, "We were not born of sexual immorality. We have one Father-- even God."

NIV John 8:41 You are doing the things your own father does." "We are not illegitimate children," they protested. "The only Father we have is God himself."

NLT John 8:41 No, you are imitating your real father." They replied, "We aren't illegitimate children! God himself is our true Father."

NRS John 8:41 You are indeed doing what your father does." They said to him, "We are not illegitimate children; we have one father, God himself."

NJB John 8:41 You are doing your father's work. They replied, 'We were not born illegitimate, the only father we have is God.'

NAB John 8:41 You are doing the works of your father!" (So) they said to him, "We are not illegitimate. We have one Father, God."

YLT John 8:41 ye do the works of your father.' They said, therefore, to him, 'We of whoredom have not been born; one Father we have -- God;'

GWN John 8:41 You're doing what your father does." The Jews said to Jesus, "We're not illegitimate children. God is our only Father."

BBE John 8:41 You are doing the works of your father. They said to him, We are true sons of Abraham; we have one Father, who is God.

RSV John 8:41 You do what your father did." They said to him, "We were not born of fornication; we have one Father, even God."

NKJ John 8:41 "You do the deeds of your father." Then they said to Him, "We were not born of fornication; we have one Father-- God."

ASV John 8:41 Ye do the works of your father. They said unto him, We were not born of fornication; we have one Father, even God.

MIT John 8:41 You are replicating the deeds of your father." They said to him, "We were not born out of wedlock. We have one father, and that one is God."

DBY John 8:41 Ye do the works of your father. They said therefore to him, We are not born of fornication; we have one father, God.

NIRV John 8:41 You are doing the things your own father does." "We are not children of people who weren't married to each other," they objected. "The only Father we have is God himself."

You are doing the deeds of your father.: Jn 8:38,44
We : Isa 57:3-7 Eze 23:45-47 Ho 1:2 2:2-5 Mal 2:11
we have: Ex 4:22 De 14:1 Isa 63:16 64:8 Jer 3:19 31:20 Eze 16:20,21 Mal 1:6
John 8 - Multiple Sermons and Commentaries

Related Passages:

Galatians 3:7+ Therefore, be sure that it is those who are of faith who are sons of Abraham.

THEIR DEEDS DEMONSTRATE
THEY ARE DECEIVED & HAVE A DIFFERENT FATHER

You are doing the deeds of your father - Jesus has just pointed out that Abraham is not their spiritual father. Their rotten fruit (seeking to kill their Messiah) was clear evidence of their godless spiritual parentage. Now Jesus tightens the noose and will let them hang themselves (so to speak).

Spurgeon - He had not told them who that father was; but as it is a standing rule that men do the deeds of their father, the genuineness of the descent which they claimed could be tested by their likeness to their father.

They said to Him, "We were not born (gennao) of fornication (porneia) - It is axiomatic that conviction brings conflict from those convicted of their sin if they refuse to repent! False believers do not let God’s Word confront their sins (Jn 3:19–21+). And so the Jews became infuriated and declared 'We are not illegitimate children’ They still do not have a clue that Jesus is speaking about their spiritual father, not their physical bloodline from Abraham. There retort may have been a derogatory reference to Jesus' virgin birth, the implication being He had been born of fornication (illegitimate). The idea would be were were born of a legitimate father Abraham, but your birth was illegitimate!

True believers allow the light of God’s Word to expose their sins
so that they can turn from them and grow in holiness.
-- Steven Cole

David Thompson - “We were not born of fornication.” They are actually implying that Jesus was born because of an immoral relationship between Joseph and Mary. This verse changed the life of one of the great Bible teachers. He said he used to believe that it was possible for a person to be saved and not believe in the virgin birth. He said - I do not believe that anymore. If a person is really right with God, he will embrace all truth about Jesus Christ.

Steven Cole - There could be a couple of things behind that comment. It could be a subtle slur against Jesus’ birth, alluding to the fact that His mother conceived Him out of wedlock. Rumors about Mary’s pregnancy with Jesus had circulated for decades. So the Jews may be putting Jesus down by saying, “You’re illegitimate because Your mother was immoral, but we’re not!” Or, it could be an assertion that they were not like Gentile idolaters. Often idolatry in the Old Testament is described as spiritual adultery. So the Jews’ retort here could mean, “We were not born like idolatrous Gentiles; rather, as Jews, God is our Father.” (True and False Children of God)

NET Note - We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

Bob Utley - This may be connected with the accusation of v. 48 (“you are a Samaritan”). It seems that the Jews were asserting that Jesus was an illegitimate son, not a full blooded Jew. Later rabbinical sources would say Jesus was fathered by a Roman soldier.

We have one Father: God - This is a notable statement by these Jews, as they almost never addressed God as "Father." Judaism is monotheistic and claims only one God (Dt 6:4+). Here they state that this one God was their Father probably justifying this statement by passages such as Jer 31:9 where God said "I am a father to Israel, And Ephraim is My firstborn." (cf other passages like Dt 32:9+, 1Chr 29:10). They were confident God was their Father but they were dangerously deceived! Those OT passages like Jer 31:9 referred to Israel as a nation. The only ones to whom God was their Father were those who came to faith, something most of the nation of Israel did not do. John 1:11-12+ says "He (JESUS) came to His own, and those who were His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name."

THOUGHT - Many unsaved souls harbor a similar misconception that God is their Father. Perhaps they were raised in a strong Christian home and went to church all through childhood. Or perhaps they prayed a pray to ask Jesus in their heart but did not continue in His Word (John 8:31+) proving they were not true disciples! The truth is that only those who have born again, have come into the family of God (Jn 1:12+) and can rightfully call God "Father" or "Abba." (1Jn 3:1+)

John 8:42 Jesus said to them, "If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me.

Amplified - Jesus said to them, If God were your Father, you would love Me and respect Me and welcome Me gladly, for I proceeded (came forth) from God [out of His very presence]. I did not even come on My own authority or of My own accord (as self-appointed); but He sent Me.

BGT John 8:42 εἶπεν αὐτοῖς ὁ Ἰησοῦς· εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν ἠγαπᾶτε ἂν ἐμέ, ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπ᾽ ἐμαυτοῦ ἐλήλυθα, ἀλλ᾽ ἐκεῖνός με ἀπέστειλεν.

KJV John 8:42 Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.

NET John 8:42 Jesus replied, "If God were your Father, you would love me, for I have come from God and am now here. I have not come on my own initiative, but he sent me.

CSB John 8:42 Jesus said to them, "If God were your Father, you would love Me, because I came from God and I am here. For I didn't come on My own, but He sent Me.

ESV John 8:42 Jesus said to them, "If God were your Father, you would love me, for I came from God and I am here. I came not of my own accord, but he sent me.

NIV John 8:42 Jesus said to them, "If God were your Father, you would love me, for I came from God and now am here. I have not come on my own; but he sent me.

NLT John 8:42 Jesus told them, "If God were your Father, you would love me, because I have come to you from God. I am not here on my own, but he sent me.

NRS John 8:42 Jesus said to them, "If God were your Father, you would love me, for I came from God and now I am here. I did not come on my own, but he sent me.

NJB John 8:42 Jesus answered: If God were your father, you would love me, since I have my origin in God and have come from him; I did not come of my own accord, but he sent me.

NAB John 8:42 Jesus said to them, "If God were your Father, you would love me, for I came from God and am here; I did not come on my own, but he sent me.

YLT John 8:42 Jesus then said to them, 'If God were your father, ye were loving me, for I came forth from God, and am come; for neither have I come of myself, but He sent me;

GWN John 8:42 Jesus told them, "If God were your Father, you would love me. After all, I'm here, and I came from God. I didn't come on my own. Instead, God sent me.

BBE John 8:42 Jesus said to them, If God was your Father you would have love for me, because it was from God I came and am here. I did not come of myself, but he sent me.

RSV John 8:42 Jesus said to them, "If God were your Father, you would love me, for I proceeded and came forth from God; I came not of my own accord, but he sent me.

NKJ John 8:42 Jesus said to them, "If God were your Father, you would love Me, for I proceeded forth and came from God; nor have I come of Myself, but He sent Me.

ASV John 8:42 Jesus said unto them, If God were your Father, ye would love me: for I came forth and am come from God; for neither have I come of myself, but he sent me.

MIT John 8:42 Jesus said to them, "If God were your father, you would love me because I came out from God and have arrived here. Nor have I come on my own initiative, but he sent me.

DBY John 8:42 Jesus said to them, If God were your father ye would have loved me, for I came forth from God and am come from him; for neither am I come of myself, but *he* has sent me.

NIRV John 8:42 Jesus said to them, "If God were your Father, you would love me. I came from God, and now I am here. I have not come on my own. He sent me.

If: Jn 5:23 15:23,24 Mal 1:6 1Co 16:22 1Jn 5:1,2
for: Jn 1:14 16:27,28 17:8,25 Rev 22:1
I have not even come: Jn 5:43 7:28,29 12:49 14:10 17:8,25 Ga 4:4 1Jn 4:9,10,14
John 8 - Multiple Sermons and Commentaries

Related Passages:

1 John 5:1 Whoever believes that Jesus is the Christ is born of God, and whoever loves the Father loves the child born of Him.

JESUS EXPLANATION OF WHY
GOD NOT THEIR FATHER

Jesus said to them, "If God were your Father (pater), you would love (agapao) Me - This IF is a second class condition which means “contrary to fact.” In other words Jesus is saying "If God were your Father, WHICH HE IS NOT, you would love Me, WHICH YOU DO NOT." Their desire to kill Jesus is the antithesis of showing love to Jesus and is the proof that God is not their Father. As Paul later wrote "If anyone does not love the Lord, he is to be accursed. Maranatha. (1Co16:22+)

Reformation Study Bible - The unity between Father and Son is so profound that no one can belong to the Father and reject the Son. Again Jesus' origin is a point of contention (Jn 7:41-43 note).

In sum, Jesus gives two clear markers that one is a true child of God - (1) They do the deeds of Abraham (believe and obey) and (2) Love Jesus. This is in addition to the third marker (3) They continue in the Word of God (Jn 8:31+).

THOUGHT: Dear reader, do you meet Jesus' clear criteria defining who is a true child of God? This is one question that you don't want to say "I think so" or "Maybe," for your answer will determine your eternal destiny! See 2Co 13:5+.

Spurgeon - You would see in me a brother; you would perceive in me the attributes of God, and, being made like unto God as his sons, would, love the Godhead in me....Any man who is born of God must love Jesus Christ. The purity of his motives, the loveliness of his character, the charms of his person, would all be sure to win the heart of a man who was truly born of God.

The MacArthur Study Bible (borrow) - Although the OT calls Israel His "firstborn son" (Ex 4:22) and affirms that God is Israel's father by creation and separation (Jer 31:9), the unbelief of the Jews toward Jesus demonstrated that God was not their Father spiritually. Jesus stressed that the explicit criterion verifying the claim to be a child of God is love for His Son, Jesus. Since God is love, those who love His Son also demonstrate His nature (1Jn 4:7-11; 5:1).

Steven Cole - Love is a commitment to seek the highest good of the one loved. Love for Christ is a commitment to seek His glory through all that I do. It certainly involves my feelings, in that I am most happy when I see my Lord most glorified. But the basis of biblical love isn’t feelings, but the commitment to seek His highest good. Have you made that commitment? Do you love Jesus enough to forsake your sin? (True and False Children of God)

For (gar). What does Jesus explain? He explains why love of Himself identifies a person as having a right relationship with His Father.

I proceeded forth (exerchomai) and have come from God, for I have not even come on My own initiative, but He sent (apostello) Me - I proceeded forth from the Father is an expression of His pre-existence and also implies His miraculous incarnation (cf Jn 1:14+ "begotten from the Father"). Since Jesus came forth from the Father, having been sent by the Father, if God was their Father, they would in effect be Jesus' brethren. If they loved the Father they would recognize their Brother, the One the Father had sent. Their rejection and hatred of God's Redeemer clearly proved they rejected His Father! You cannot love God and hate His Son!

Trench points out that "So long as the Jews thought there was but One Person in the Godhead, it was impossible for them to believe aright in our Lord: hence His insistence to their theologians that He has a Father; that He is not The Father, but is The Son; that The Son, though He is not The Father, is for all that God.”

Spurgeon - If any man has a right idea of God, and really loves God, if he will study the character of Christ, he will see that Christ is the very image of God in human flesh (Heb 1:3), and he will fall in love with Christ. That result is inevitable. Men form wrong ideas of God; and then, when they read the life of Christ, they see no likeness between the Christ and their conception of God; nor is there any. But if they would take their idea of God from God’s own Word, then they would see that, in the person of the Man of Nazareth, the Divine character truly shines out, but it is toned down so as to meet the human eye without the excessive glare that would blind it. But it is the same Light of Light, the same Love of Love, the glory of God in the face of Jesus Christ, “for in him dwelleth all the fullness of the Godhead bodily,” he is the express image of God, and he who truly knows God will know that Christ also is God, for Father and Son are one.

A T Robertson - His coming was not self-initiated nor independent of the Father.

James Smith - IS GOD YOUR FATHER?

“If God were your Father you would love Me, for I came from God” (John 8:42).

Much is taught in these days about the Fatherhood of God. It is a most precious truth, but according to the declaration of the Son of God only those who love Him have any evidence at all that God is their Father. God the Father was in Christ, and is revealed to us in Him. To deny the Son is to deny the Father. We are made the children of God by faith. “Whosoever believeth that Jesus is the Christ is born of God” (1 John 5:1). The doctrine of the universal Fatherhood of God is a contradiction of the teaching of Jesus Christ. If God were your Father, says Christ, you would love Me. Love to the Son of God is the evidence that we are under the Fatherhood of God. How does this love show itself?

1. By trusting Him. We cannot say that we love Him if we have not in our hearts believed in Him as the One who came from God to lay down His life for us.
2. By receiving His words. The truth has been told us, in and by Him (v. 45). Where there is love there will be a joyful reception of His words into the heart. If God is our Father we will never have a shadow of doubt concerning the sayings of His Son (John 8:47).
3. By delighting in His company. We cannot help drawing near to and keeping in company with those we sincerely love. Having the spirit of prayer is another proof that we are the children of God. If we love not to draw nigh to God we have no evidence that God is our Father. He is the God of all, but only the Father of them that believe (Rom. 8:15, 16).
4. By speaking about Him. Love will find some way of manifesting its tender regard. Those who love the Lord take pleasure in speaking to others of Him. We cannot but speak the things which we have seen and heard.
5. By suffering willingly for Him. Suffering gladly for Christ’s sake is another token that God is our Father, because it reveals our love to the Son. If ye be without chastisement, whereof all are partakers, then are ye bastards and not sons.
6. By longing to be like Him. Every true child desires to be like his noble, godly father. It is an assurance of sonship that our souls pant and yearn to be conformed into our Heavenly Father’s likeness.
7. By desiring to please Him. “One is your Master, even Christ.” “I delight to do Thy will, O God,” was the language of the Son. It will also be the language of every one who loves the Son. “He that honoureth Me honoureth the Father also. I and My Father are one.”

Spurgeon - Love to Christ is the test of sonship. Certain modern teachers have asserted that God is the Father of all mankind, and the doctrine of Universal Fatherhood (see his sermon Universal Fatherhood—A Lie) is, I am told, exceedingly prevalent in certain quarters. That God is the Creator of all men, and that in this sense men are the offspring of God, is undoubtedly true, but that unregenerate men are the sons of God is undoubtedly false. How that flesh-pleasing doctrine can be supported I do not know, for certainly my text gives it no assistance whatever, but rather strikes it a deadly blow. ‘If God were your Father, ye would love me’; consequently God is not the Father of those who do not love Christ. What do these teachers make out of the privilege of adoption? Why are men adopted if children by nature? How is it that it is a special promise, ‘I will be a Father unto you, and ye shall be my sons and daughters’? What need is there of a promise of that which they have already? ‘But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.’ What does that mean if everybody is already a child of God? How do they understand that God ‘hath begotten us again unto a lively hope by the resurrection of Jesus Christ’? Were we sons already? How were we ‘by nature the children of wrath, even as others’, if all men are in the family of God? They make use of an expression which bears two renderings to set up a theory which is destructive of the gospel. I leave those to defend that statement who care to do so; I believe it to be altogether untenable if we keep to the word of God. The Fatherhood of God is to a special people, ‘chosen … before the foundation of the world’, and adopted and regenerated in due time through his grace. (John 8:42 Love to Jesus the Great Test)

John 8:43 "Why do you not understand what I am saying? It is because you cannot hear My word.

Amplified - Why do you misunderstand what I say? It is because you are unable to hear what I am saying. [You cannot bear to listen to My message; your ears are shut to My teaching.]

BGT John 8:43 διὰ τί τὴν λαλιὰν τὴν ἐμὴν οὐ γινώσκετε; ὅτι οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν.

KJV John 8:43 Why do ye not understand my speech? even because ye cannot hear my word.

NET John 8:43 Why don't you understand what I am saying? It is because you cannot accept my teaching.

CSB John 8:43 Why don't you understand what I say? Because you cannot listen to My word.

ESV John 8:43 Why do you not understand what I say? It is because you cannot bear to hear my word.

NIV John 8:43 Why is my language not clear to you? Because you are unable to hear what I say.

NLT John 8:43 Why can't you understand what I am saying? It's because you can't even hear me!

NRS John 8:43 Why do you not understand what I say? It is because you cannot accept my word.

NJB John 8:43 Why do you not understand what I say? Because you cannot bear to listen to my words.

NAB John 8:43 Why do you not understand what I am saying? Because you cannot bear to hear my word.

YLT John 8:43 wherefore do ye not know my speech? because ye are not able to hear my word.

GWN John 8:43 Why don't you understand the language I use? Is it because you can't understand the words I use?

BBE John 8:43 Why are my words not clear to you? It is because your ears are shut to my teaching.

RSV John 8:43 Why do you not understand what I say? It is because you cannot bear to hear my word.

NKJ John 8:43 "Why do you not understand My speech? Because you are not able to listen to My word.

ASV John 8:43 Why do ye not understand my speech? Even because ye cannot hear my word.

MIT John 8:43 Why do you not understand my assertions? The reason lies in your inability to obey my message.

do: Jn 8:27 5:43 7:17 12:39,40 Pr 28:5 Isa 44:18 Ho 14:9 Mic 4:12 Ro 3:11
cannot: Jn 6:60 Isa 6:9 Jer 6:10 Ac 7:51 Ro 8:7,8
John 8 - Multiple Sermons and Commentaries

Related Passages:

1 Corinthians 2:14 But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.

HEARING BUT NOT
UNDERSTANDING

Why do you not understand (ginosko) what I am saying? This is somewhat of a rhetorical question to draw their attention, for Jesus does not wait for them to answer. Only a person who is "right" with God, can understand the Bible. Notice also how this (ability to understand the Bible) serves as evidence that a person is a genuine believer and how it dovetails with Jesus' statement that continuing in His Word is the mark of a genuine disciple/believer.

Spurgeon - “You are dull of comprehension, you are hardened in heart, you are proud in spirit, you are just the opposite of everything that is good, and therefore you cannot hear my word,” saith Christ; “and this is proof positive that you do not love God, and that you are not the children of God.”

ESV Study Bible (borrow) Throughout this Gospel many people misunderstand Jesus and his teaching. Here he gives the reason: it is because you cannot bear (or, “you are not able,” Gk. dynamai) to hear my word, where “hear” should be taken in the sense of “hear and receive,” or “hear and accept.”

It is because you (absolutely) cannot (dunamai) hear (akouo) My word (logos) - Note that Jesus does not say they "do not hear" but that they "cannot hear." You say what is the difference? The first hearing reflects audibly hearing, which they are able to do. The second hearing reflects one's ears being stopped up to supernatural, spiritual truth! The Greek verb dunamai with a negative prefix ("cannot") means they have no ability to hear spiritual truth! The Jews suffer (like all men still in Adam) from "congenital" spiritual deafness! Spiritual truth is spiritually discerned and these professed believers could not hear because they were not believers. So not only could they not continue in His Word (Jn 8:31), they could not even hear His Word (in the sense of listening and responding to it or obeying it)! As alluded, of course they heard the "sound waves" of Jesus' words, but they did not accept or receive them. It was as if Jesus was speaking on the "Spiritual FM" band and they were tuned in to the "Natural AM" station. Paul made it clear that "a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he (absolutely) cannot (dunamai) understand (ginosko) them, because they are spiritually appraised.." (1Cor 2:14+) These Jews were false disciples/believers like those in John 6:60+ "Therefore many of His disciples, when they heard this said, “This is a difficult statement; who can listen (akouo) to it?” The result of not abiding in His Word was that "many of His disciples withdrew and were not walking with Him anymore." (Jn 6:66+)

Bob Utley - They had no spiritual ears (cf. Isa. 6:9–10; Matt. 11:15; 13:9, 15–16, 43; Mark 4:9, 23; 7:16; 8:18; Luke 8:8; 14:35; Acts 7:51; 28:26–27).

Spurgeon comments on John 8:43-47 - What a wonderful character was the character of Christ! We get a strange light cast upon it as we read this dialogue in which he endured such contradiction of sinners against himself. My brethren, in Christ there is all the tenderness of a woman; but do not think that he is effeminate, far from it. What masculine force, what vigor what power, there is in him! There are some people who, if we speak plainly against error, tell us that we are uncharitable, and that we have not the spirit of Christ. Is it so? Did there ever fall from any lips more burning words than those which we find here, when he is brought into conflict with his foes? The fact is, he is meek and lowly, but he is most courageous; he is genial and kind, but he is honest and true. He speaks with suavity and gentleness; but, at the same time, there is great force about every expression that he uses. He does not mince matters when he is dealing with sin. There is no velvet on his lips; he utters no honeyed phrases. Naked truth flashes, like a scimitar from its scabbard, when he has to deal with those who oppose the truth. “Because I tell you the truth, ye believe me not. Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? He that is of God heareth God’s words: ye therefore hear them not, because ye are not of God.”

Communication Skills

Why do you not understand My speech? Because you are not able to listen to My word. — John 8:43

Today's Scripture: John 8:30-47

Communication—everybody’s discussing it, studying it, practicing it. Yet, despite our improved communication skills, we may feel like the author who wrote, “I know that you believe you understand what you think I said, but I am not sure you realize that what you heard is not what I meant.”

Good communication involves more than good speaking; it also requires good listening.

Jesus, the master communicator, was often misunderstood, as we see in today’s Scripture. Although He spoke the truth clearly, His hearers jumbled up His message and then rejected it. “Why do you not understand My speech?” He quizzed them. Answering His own question, He replied, “Because you are not able to listen to My word” (Jn. 8:43). Why were they such poor listeners? Not because Jesus failed to communicate, but because they didn’t want to hear the truth. And why didn’t they? Because it made them face up to their need to change.

When we say, “God is getting through to me,” it’s not because He’s communicating better but because we’re hearing and willing to change. Let’s always make listening to God one of our best communication skills. By: Joanie Yoder

Hearing God each time He calls
Means fellowship divine;
Listen for His message clear
And say, "God's will be mine."
—JDB

It's hard to tune in on heaven's message if our lives are full of earthly static.

John 8:44 "You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies.

AMP You are of your father, the devil, and it is your will to practice the lusts and gratify the desires [which are characteristic] of your father. He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. When he speaks a falsehood, he speaks what is natural to him, for he is a liar [himself] and the father of lies and of all that is false.

LBP For you are the children of your father the devil and you love to do the evil things he does. He was a murderer from the beginning and a hater of truth—there is not an iota of truth in him. When he lies, it is perfectly normal; for he is the father of liars.

BGT John 8:44 ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ᾽ ἀρχῆς καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ.

KJV John 8:44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

NET John 8:44 You people are from your father the devil, and you want to do what your father desires. He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him. Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies.

CSB John 8:44 You are of your father the Devil, and you want to carry out your father's desires. He was a murderer from the beginning and has not stood in the truth, because there is no truth in him. When he tells a lie, he speaks from his own nature, because he is a liar and the father of liars.

ESV John 8:44 You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies.

NIV John 8:44 You belong to your father, the devil, and you want to carry out your father's desire. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies.

NLT John 8:44 For you are the children of your father the devil, and you love to do the evil things he does. He was a murderer from the beginning. He has always hated the truth, because there is no truth in him. When he lies, it is consistent with his character; for he is a liar and the father of lies.

NRS John 8:44 You are from your father the devil, and you choose to do your father's desires. He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies.

NJB John 8:44 You are from your father, the devil, and you prefer to do what your father wants. He was a murderer from the start; he was never grounded in the truth; there is no truth in him at all. When he lies he is speaking true to his nature, because he is a liar, and the father of lies.

NAB John 8:44 You belong to your father the devil and you willingly carry out your father's desires. He was a murderer from the beginning and does not stand in truth, because there is no truth in him. When he tells a lie, he speaks in character, because he is a liar and the father of lies.

YLT John 8:44 'Ye are of a father -- the devil, and the desires of your father ye will to do; he was a man-slayer from the beginning, and in the truth he hath not stood, because there is no truth in him; when one may speak the falsehood, of his own he speaketh, because he is a liar -- also his father.

GWN John 8:44 You come from your father, the devil, and you desire to do what your father wants you to do. The devil was a murderer from the beginning. He has never been truthful. He doesn't know what the truth is. Whenever he tells a lie, he's doing what comes naturally to him. He's a liar and the father of lies.

BBE John 8:44 You are the children of your father the Evil One and it is your pleasure to do his desires. From the first he was a taker of life; and he did not go in the true way because there is no true thing in him. When he says what is false, it is natural to him, for he is false and the father of what is false.

RSV John 8:44 You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies.

NKJ John 8:44 "You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it.

ASV John 8:44 Ye are of your father the devil, and the lusts of your father it is your will to do. He was a murderer from the beginning, and standeth not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof.

MIT John 8:44 You descended from your diabolical father, and your father's cravings you want to carry out. He was a killer of human beings from the beginning. He has no standing in the truth because no truth inheres in him. When he speaks deception, he expresses his own traits in that he is a liar—the founder of falsehood.

DBY John 8:44 Ye are of the devil, as your father, and ye desire to do the lusts of your father. He was a murderer from the beginning, and has not stood in the truth, because there is no truth in him. When he speaks falsehood, he speaks of what is his own; for he is a liar and its father:

NIRV John 8:44 You belong to your father, the devil. You want to obey your father's wishes. "From the beginning, the devil was a murderer. He has never obeyed the truth. There is no truth in him. When he lies, he speaks his natural language. He does this because he is a liar. He is the father of lies.

You are of your father the devil: Jn 8:38,41 6:70 Ge 3:15 Mt 13:38 Ac 13:10 1Jn 3:8-10,12
He was a murderer: Ge 3:3-7 1Ki 22:22 1Ch 21:1 Jas 4:1-7 1Pe 5:8 Rev 2:10 9:11 Rev 13:6-8 20:7-9
and does not stand in the truth: 2Pe 2:4 Jude 1:6
Whenever he speaks a lie: Ge 3:4,5 2Ch 18:20-22 Job 1:11 2:4-6 Ac 5:3 13:10 2Co 11:3 2Co 11:13-15 2Th 2:9-11 Rev 12:9 13:14 20:2,3,10 21:8 22:15
John 8 - Multiple Sermons and Commentaries

Related Passages:

Matthew 13:38; and the field is the world; and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one;

Matthew 23:15 “Woe to you, scribes and Pharisees, hypocrites, because you travel around on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves.

1 John 3:8 the one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy the works of the devil.

Titus 1:16 They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed.

LIKE FATHER LIKE SON
SONS OF THE DEVIL

You are of your father the devil (diabolos) - Like father, like son. A chip off the old block. The apple doesn't fall far from the tree! Sons generally manifest their father's characteristics. Their hostility to Jesus and desire to kill Him was in keeping with that of their father the devil! Jesus is not "name calling" but speaking the truth, truth which undoubtedly would infuriate His audience. While the Jews are physically from the lineage of Abraham, Isaac and Jacob, spiritually they are of the devil unless they are born again. Jesus is clearly saying these "believers" (Jn 8:30+) are not born again! And so Jesus' words would have fallen like a verbal bomb on the ears of the Jews. It is notable that while they did not have spiritual receptivity for most to the truth Jesus spoke, they did not what Jesus was intimating with this declaration! Jesus is saying to these Jews who were professed believers that their spiritual father was the devil, not Abraham.

Spurgeon - Christ doth not speak very gentle words at all times. A deeply-rooted disease needs a sharp medicine, and he gives it. He uses the knife sometimes, and if there be a deadly ulcer that must be cut away, he knoweth how to do it with all the sternness of which his loving heart is capable. The first murder was committed by his suggestion. Cain was guilty of it, but Satan instigated it. He hath ever been a man-killer, and so Christ says that inasmuch as they sought to kill him, they were worthy sons of their parent. “There is no truth in him.”

Those who are unsaved are called children of the devil for as John explains

By this the children of God and the children of the devil are obvious: anyone who does not (present tense - continually as the habit or direction of their life) practice righteousness is not of God, nor the one who does not love his brother. (1John 3:10+).

As Vincent writes "It is of the very essence of the devilish nature to oppose Christ."

Bob Utley - This concept of shared family characteristics is expressed in a Hebrew idiom, “sons of …” (cf. Matt. 13:38; Acts 13:10; 1 John 3:8, 10). (ED: E.g., in 1Sa 2:12KJV+ "the sons of Eli were sons of Belial (beliyyaal = the name given to Satan in 2Co 6:15+)"

ESV Study Bible (borrow) Their response to Jesus shows they are not truly God’s children, but children of the Devil. The clear implication is that not all religious people are children of God—not even Jewish people who reject Jesus—but only those who believe in Jesus as the Messiah.

And you (present tense - continually) want to (present tense - continually) do the desires (epithumia) of your father - What desires did they desire to do? They were seeking to murder Him. They do the lusts and will of the devil.

He was a murderer (anthropoktonos) from the beginning (arche)(see Ge 3:1-15+, Ge 4:8+) - The Jews sought to do to Jesus what the devil did to Adam and Eve in the Garden of Eden, to murder Him. The devil in essence murdered the entire human race by lying to and deceiving Eve about what God had said! The devil's children are murderers even as these Jews would soon prove to be by orchestrating Jesus' crucifixion (Jn 8:37, 40). They are like Cain "who was of the evil one and slew his brother. And for what reason did he slay him? Because his deeds were evil, and his brother’s were righteous....Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him." (1Jn 3:12,15+).

The point is that the devil clearly uses men to carry out his devilish work, and some of those men may appear to have a close relationship with Jesus (cf Jn 6:70+)! Jesus in His explanation of the parable of the tares of the field records that

the field is the world (contrary to the persistence of many interpreters maintaining that this is a reference to the church!) and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one and the enemy who sowed them is the devil, and the harvest is the end of the age; and the reapers are angels." (Mt 13:38-39+)

Reformation Study Bible - Among all the sins that could be mentioned as characteristic of Satan, murder and lying are singled out: lying because it is the direct opposite of "truth," the central emphasis of this section (Jn 8:32-47); and murder because they desired to kill Jesus (Jn 8:40). Satan contrasts sharply with Jesus who is "the truth, and the life" (Jn 14:6) and the giver of life (Jn 10:10, 28).

And (absolutely) does not stand in the truth (aletheia) because there is (absolutely) no truth (aletheia) in him - Jesus gives us a key attribute of the devil and it is the absence of truth. Jesus is truth (Jn 14:6), the antithesis of the devil.

Spurgeon - Remember from whose lips these words fell, even from the lips of the gentle Jesus. Honest speech is the surest token of a loving heart; but, nowadays, if a man preaches the truth plainly and faithfully, men say that he is hard and unkind; but if a man glosses over the truth, and alters it according to his own idea of what will please men, then they say, “He is a kindly-disposed and large-hearted man.” I should be disposed to doubt whether he has any heart at all, if he will sooner see sinners damned than offend them by proclaiming the truth. I thank God that some of us care little about offending those who offend God. If men will not yield themselves unto the Lord, we want not their friendship, but we will strive to make them uneasy in their rebellion, and if they resolve to be lost, we will at least be clear of their blood.....Falsehood is his natural element. When Satan deceives, he only acts according to his nature, which is blackened with falsehood through and through.

Whenever he speaks a lie (pseustes), he speaks from his own nature, for he is a liar (pseustes) and the father of lies - Lies come natural to the devil and his children, for the Jews were also liars (Jn 8:55+)! The logical fruit of the devil in which there is no truth is that he speaks from his very essence, which is that he is a liar and the father of lies. He is the father of lies because in Genesis 3 he spoke the first lie telling Eve “You surely will not die” (Genesis 3:4+), which duped her into partaking of the forbidden fruit along with Adam thereby plunging the entire world into sin and death.

Satan will flood you with truth to float one lie! One of Satan’s most effective tactics down through the ages has been deception. He is a master at making things appear what they are not. A mixture of truth and error seems to serve his purposes much better than total error. Donald Grey Barnhouse illustrated this forcefully with the following story: “Duveen, the famous English art connoisseur, took his little daughter to the beach one day, but could not get her to go into the chilly water. After persuasion failed, he borrowed a tea kettle, built a fire, and heated a little water until it steamed beautifully. With much flourish, he poured it into the ocean. Greatly impressed, his daughter went in without a murmur.” Barnhouse then made this application: Satan “dilutes an ocean of unbelief with a steaming tea kettle of Christian ethics, and people go wading in, self-satisfied, but unaware that they are bathing in unbelief.” The adversary is delighted when a person turns over a new leaf or engages in good works, just as long as he continues to reject the provision of God’s grace in salvation. Somehow the sinner completely ignores the fatal error or not trusting Christ because his life as been tempered with a teakettle of wholesome resolves. Our Lord’s words are very clear: “...he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God” (Jn 3:18). Don’t be deceived by Satan’s clever ploy. You cannot dilute an ocean of cold unbelief with a little warm water of religiosity or good human endeavor.

The devil in his subtle way
   Will chloroform your soul,
   If you don’t quickly turn to Christ,
   Whose blood can make you whole.
                   - Lyle

Henry Morris - Just as those who receive Christ become children of God (John 1:12), those who do the will of the devil are called "children of the wicked one" (Matthew 13:38). The age-long conflict between the spiritual seed of the serpent and the spiritual seed of the woman was first prophesied in Eden, right after the fall of Adam and Eve (Genesis 3:15+). murderer from the beginning. Evidently, the first child of Satan was Cain who slew his brother Abel, no doubt at the instigation of Satan (1 John 3:8-12). Since that first murder, the devil has been seeking to slay men and women before they can become children of God through faith in Christ, using his own children whenever he can to accomplish it. father of it. As the father of lies, the devil deceived our first parents with the lie that they would become "as gods"(Genesis 3:5+) through obeying his word rather than God's Word (Genesis 3:1-5). This lie of "humanism"--that men and women, as the apex of the evolutionary process, are the true gods of the world--has been deceiving and drawing people away from the true God of creation ever since. It has assumed various forms in different times and places, but it is always essentially the same old lie of Satan "which deceiveth the whole world" (Revelation 12:9+). Thus, he is author of the great lie of evolution, seeking to understand and control the world without its Creator. He has thereby deceived himself first of all, convincing himself that both he and God had evolved out of the primeval chaos (as in all the ancient mythical cosmogonies which he must have taught his own earliest human children).

Steven Cole has some words of application - Here’s the hard question that each of us needs to ask ourselves, so that we don’t end up being deceived: “Whose child do my actions reveal me to be?” There are far more tests than the two in verse 44, but take them: Do you have murderous intents for others? You say, “Whew, I’m off the hook on that one! I don’t want to kill anyone!” But not so fast! Jesus said (Mt. 5:21–22). Whoa! If you’re an angry person, you need to get radical in eliminating that sin from your life or at the very least, it indicates that the devil has gotten a foothold in your life (Eph. 4:26–27). At worst, it indicates that you may not be a true child of God. But in either case, anger is not a “minor fault.” It’s a major sin! Or, take the other test in verse 44: Lying. Jesus says of Satan, “[He] does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies.” Are you committed to being a truthful person, or do you bend the truth when it’s to your advantage? Do you put on a “Christian” front so that you look good at church, but you actually live in violation of God’s Word at home or when you’re in private? Hypocrisy is lying. Being truthful is a mark of God’s true children, but lying is a mark of the devil’s children. (True and False Children of God)

Henry Alford - This verse is one of the most decisive testimonies for the objective personality of the devil. It is quite impossible to suppose an accommodation to Jewish views, or a metaphorical form of speech, in so solemn and direct an assertion as this.”

Devil (Latin diabolus) (1228) diabolos from diá = through, between + ballo = to cast, throw) means a false accuser, slanderer (one who utters false charges or misrepresentations which defame and damage another’s reputation), backbiting (malicious comment about one not present), one given to malicious gossip or a calumniator (one who utters maliciously false statements, charges, or imputations about, this term imputes malice to the speaker and falsity to the assertions). See also study on Satan (4567) satanas

Diabolos is the noun form of the verb diaballō which describes not only those who bring a false charge against one, but also those who disseminate the truth concerning a man, and do so maliciously, insidiously and with hostility.

Notice how the root words (diá = through + bállō = throw) picture what the devil does. He constantly throws between seeking to divide whether it be between a husband and wife, a child and parent, a church, etc. Resist his divisive, condemnatory accusations firm in your faith.

Wuest has an interesting comment that the literal meaning of "to throw through" means “to riddle one with accusations.” (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission)

Diabolos is applied some 34 times to Satan, the god of this world, and in each case has the definite article in the Greek ("the" = defining a specific entity) and is never in the plural (the three uses below in the pastoral epistles are all plural) as when applied to men who, by opposing the cause of God, may be said to act the part of the devil or to side with him.

Paul warns Timothy that in the last days difficult times will come and one of the characteristics is that men will be "malicious gossips (diabolos)" (see note 2 Timothy 3:3)

Diabolos is used 37 times in the NAS Matt. 4:1, 5, 8, 11; 13:39; 25:41; Lk. 4:2, 3, 6, 13; 8:12; Jn. 6:70; 8:44; 13:2; Acts 10:38; 13:10; Eph. 4:27; 6:11; 1Ti 3:6, 7, 11; 2Ti 2:26; 3:3; Titus 2:3; Heb. 2:14; James. 4:7; 1Pe 5:8; 1Jn 3:8, 10; Jude 1:9; Rev. 2:10; 12:9, 12; 20:2, 10

Murderer (443)(anthropoktonos form anthropos = man + kteíno = to kill) literally means a man killer or manslayer and is used only one other time in Jn 8:44 to describe Satan as "a murderer from the beginning." Lenski adds "anthropoktonos is the very word that Jesus used with reference to the devil in John 8:44; it applies to all the devil’s children (1Jn 3:10b); included among these are the anti-Christians who have gone out from us (1Jn 2:19). John has called the latter liars (1Jn 1:6, 10; 2:22) and combines liar and man-murderer as Jesus does in John 8:44. Let the deniers of the deity and of the expiation of Jesus (1Jn 1:7; 2:2) read this double verdict on them!"

Lie (falsehood) (5579) pseudos from pseudomai = to lie) (See another discussion of pseudos) (See pseudos combined with other words in Scripture) refers to conscious and intentional falsehood. The basic sense is that which is false (untrue, not according to truth or fact). Pseudos is a falsehood that has the purpose of deception (or that which causes one to accept as true or valid that which is actually false or invalid). A lie is a statement used with the intention of deceiving or defrauding. Lies are not only the spoken words but also actions (1Jn 1:6 - verb pseudomai) or a reference to idols (Amos 2:4 - where "their lies" ~ their vain idols). Lying is a natural expression of Satan's character (John 8:44).

Liar (5583) pseustes from pseudomai = to lie) is one who speaks falsehood, untruth, and so attempts to deceive. Thayer adds that pseustes describes "one who breaks faith, a false or faithless man."

Pseustes -10v - Jn. 8:44; Jn. 8:55; Rom. 3:4; 1 Tim. 1:10; Tit. 1:12; 1 Jn. 1:10; 1 Jn. 2:4; 1 Jn. 2:22; 1 Jn. 4:20; 1 Jn. 5:10

Breaking The Spin Cycle

"[Satan] was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. . . . He is a liar and the father of it." John 8:44

Politicians are adept at “spinning” the details of a story to advance their own agenda. During a political campaign, spin doctors massage stories to ensure that their candidate is cast in a positive light—often at the expense of the truth. This leaves us with serious questions about what the real truth is.

According to Jesus, Satan is the “spin doctor” of hell—the master deceiver who “speaks from his own resources, for he is a liar” (John 8:44). He casts himself as the one who wants to give us unfettered freedom and pleasure, carefully masking his plan to steal, kill, and destroy us (John 10:10). He even spins the loving laws of God by claiming that God’s boundaries are restrictive, simply intended to take all the fun out of living. When we buy into Satan’s damaging lies, we will eventually find ourselves empty and broken—sidelined in our journey with God.

Thankfully, Jesus warns us. He says that Satan is the father of lies. And we know Satan is lying when what he tells us contradicts God’s Word. Jesus, on the other hand, is the truth (John 14:6). So, when it comes to sorting out the spin, our only defense against the spin doctor of hell is to listen constantly for the voice of Jesus as we pray and study His Word. And that’s the truth!

The devil is crafty, deceptive, and sly;
He cleverly tricks us to swallow his lie.
But his cunning methods we’re sure to discern
If we make God’s warnings our daily concern.
—D. De Haan

God’s truth stops the spin of Satan’s lies.

(Click to go to the full devotional. Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

I Was Deceived

[The devil] is a liar and the father of it. — John 8:44

Today's Scripture: John 8:34-47

It was dusk. My wife and I had just strolled across the famous Charles Bridge in Prague when a man approached us with a wad of money in his hand. “Forty-two Czech korunas for one dollar,” he said. The official rate was about 35Ks for one US dollar. So I exchanged 50 dollars for 2,100 Czech korunas.

That evening I told my son about my good fortune. “Dad, I should have told you,” he apologized. “Never exchange money on the street.” We looked at the bills. The 100K note was a good Czech bill, but the two 1,000K bills were worthless. They looked like Czech money but were Bulgarian notes no longer in circulation. I had been deceived—and robbed!

Satan employs similar tactics (John 8:44). He capitalizes on the deceitfulness of sin, using its “passing pleasures” (Hebrews 11:25) to hide the pain that always follows. Sin may be attractive, even offering something that in and of itself is good—but behind it is deception.

Our best defense against that deception is to have a growing knowledge of God’s Word. As we follow the psalmist’s example, we’ll keep from being deceived by sin: “Your Word I have hidden in my heart, that I might not sin against You” (Psalm 119:11). By: Dennis J. DeHaan

Give me, O Lord, a strong desire
To look within Your Word each day;
Help me to hide it in my heart,
Lest from its truth my feet would stray.
—Branon

God's truth uncovers Satan's lies.

Honestly

Lying lips are an abomination to the Lord, but those who deal truthfully are His delight. —Proverbs 12:22

Today's Scripture: Proverbs 12:17-22

Today is National Honesty Day in the United States. It is a little-known designation for April 30, but an important one nonetheless.

Author M. Hirsh Goldberg established National Honesty Day in the early 1990s as a way to honor the honorable and encourage honesty. He said that April 30 was selected because “April begins with a day dedicated to lying [April Fool’s Day] and should end on a higher moral note.”

Honesty Day would be a good time to review the value of this trait according to God’s Word. Honesty is not as easy as it seems—but we please God by striving for it.

An understanding of honesty begins with recognizing that God—our ultimate example—is truth (Deut. 32:4) and that He cannot lie (Num. 23:19; Heb. 6:18). Also, He hates falsehood (Prov. 6:16-19). Beyond that, all lies have as their originator Satan himself (John 8:44).

For our part, we can use these Scriptures as our guide: “A righteous man hates lying” (Prov. 13:5); love rejoices in truth (1 Cor. 13:6); lying is part of the old nature (Col. 3:9); growth means setting aside deceit (1 Peter 2:1); and speaking truth declares righteousness (Prov. 12:17).

Let’s make every day Honesty Day. By: Dave Branon

Help me, dear Lord, to be honest and true
In all that I say and all that I do;
Give me the courage to do what is right,
To bring to the world a glimpse of Your light.
—Fasick

People who trust God’s Word should be people whose word can be trusted.

Charles Stanley - THE APPEAL OF TEMPTATION from Pathways to His Presence

SCRIPTURE READING: JOHN 8:43–47
KEY VERSE: JOHN 8:44

You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it.

Satan is so cunning that he was able to deceive Eve into sinning. Her response to his question in the third chapter of Genesis reveals that she knew exactly what God had told her.

Aren’t we exactly the same today? We know precisely what God’s Word says. Still, we often fail to obey Him. Do you spend more time indulging your desires—even if it sometimes means bordering on sin—than you do meditating on God’s Word and praying? We humans have finite minds and all kinds of emotions; on our own, it is almost impossible to successfully combat temptations thrown at us by an enemy who is supernatural.
Read Pastor John MacArthur’s commentary on the ruthlessness of Satan as expressed in today’s passage:

Satan, emboldened by [Eve’s] openness to him, spoke a direct lie. This lie actually led her and Adam to spiritual death (separation from God). So, Satan is called a liar and murderer from the beginning (John 8:44). His lies always promise great benefits. Eve experienced this result. She and Adam did know good and evil; but because of personal corruption, they did not know as God knows in perfect holiness.

When Satan throws his darts, simply say, “Lord, thank You that I’m Your child. Please protect me.” Remember that He who is in you is greater than he who is in the world (1 John 4:4). God is faithful. He will lead you to freedom through the way of escape.

Lord, thank You that I am Your child.
Please protect me from the fiery darts of Satan.
(ED: AND I WOULD ADD FROM THE SUBTLE SEDUCTION OF SIN IN ME!)

Would I Lie To You?

Do not lie to one another. — Colossians 3:9

Today's Scripture: Colossians 3:1-11

Lying seems to be a way of life for many people. Several years ago a survey found that 91 percent of those queried lie routinely about matters they consider trivial; 36 percent lie about important matters; 86 percent lie regularly to their parents; 75 percent lie to their friends; 73 percent lie to their siblings; 69 percent lie to their spouses.

Speaking the truth should be one of the outstanding characteristics of a follower of Christ. According to Colossians 3:9, a believer should not lie, since he has “put off the old man with his deeds.” Whenever we are deceitful, we are following Satan’s example, “for he is a liar and the father of it” (John 8:44).

Lies are based on the false assumption that we can hide a wrong and protect ourselves from the truth by simply denying the facts. But lying merely compounds a problem. Honest confession, on the other hand, is the quickest way to forgiveness, and it puts us back under the wise counsel and care of God.

Father, help us to live today so that we will feel no need to cover up anything we do or say. When we do sin, give us the courage to come immediately to the light rather than hiding in the temporary darkness of a lie. — Mart DeHaan

O Lord, help me to come to You
When I would rather hide;
Give me the courage to confess
My failures and my pride.
—Sper

To avoid lying, do nothing that needs a coverup.

QUESTION - What does it mean that Satan is the father of lies (John 8:44)?

ANSWER - Speaking to a group of Jews, Jesus says, “You belong to your father, the devil, and you want to carry out your father’s desires. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies” (John 8:44).

Satan is the “father of lies” in that he is the original liar. He is the “father” of lies in the same way that Martin Luther is the “father” of the Reformation and Robert Goddard is the “father” of modern rocketry. Satan told the first lie in recorded history to Eve, in the Garden of Eden. After planting seeds of doubt in Eve’s mind with a question (Genesis 3:1), he directly contradicts God’s Word by telling her, “You will not certainly die” (Genesis 3:4). With that lie, Satan led Eve to her death; Adam followed, and so have we all.

Lying is Satan’s primary weapon against God’s children. He uses the tactic of deceit to separate people from their heavenly Father. Some of his more common lies are “there is no God,” “God doesn’t care about you,” “the Bible cannot be trusted,” and “your good works will get you into heaven.” The apostle Paul tells us that Satan “masquerades as an angel of light” (2 Corinthians 11:14), so that what he says and does sounds good and seems reasonable. But it is nothing more than a false appearance.

Many of Satan’s lies tend to perpetuate themselves. This is what happened when Eve convinced Adam to also believe the devil’s lie. Today, Satan still uses people to spread his lies for him. Often, he uses charismatic but foolish people to further his falsehoods, as in the case of false religions and cults.

The Bible has many names for Satan to describe his true nature, including “ruler of this world” (John 12:31), “god of this age” (2 Corinthians 4:4), “tempter” (1 Thessalonians 3:5), “deceiver” (Revelation 12:9), “Beelzebub” (literally, “lord of the flies,” the ruler of demons, in Matthew 10:25), and “Belial,” meaning “wicked” (2 Corinthians 6:15). (ED: SEE RELATED RESOURCE Schemes of the Devil)

Satan has told more lies to more people (and even angels) than any other being ever created. His success depends on people believing his lies. He has used everything from “little white lies” to huge, pants-on-fire whoppers to deceive folks. Adolph Hitler, a man who learned how to lie effectively, once said, “If you tell a big enough lie and tell it frequently enough, it will be believed.”

Whether a lie is small or large is not really the issue. Lies are of the devil. The Bible teaches that all liars “will be consigned to the fiery lake of burning sulfur. This is the second death” (Revelation 21:8+). Warnings are never pleasant, but they are better than ignorance of danger; the Bible faithfully warns sinners of danger, including the danger of lying. Proverbs 19:9 also teaches that liars will be punished.

Jesus is the Truth (John 14:6), and He will never deceive you. Thankfully, Jesus is also the Savior, and His death and resurrection provide the basis for your forgiveness of all sin, including the sin of lying. Come to Jesus in faith and humility, and you will find that “you will know the truth, and the truth will set you free” (John 8:32). GotQuestions.org (used by permission)

Henry Blackaby - The Father of Lies (borrow The Experience: A Devotional and Journal: Day by Day with God)

“You belong to your father, the devil, and you want to carry out your father’s desire. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies.”John 8:44

Satan is an intriguing character. Movies, songs, and books portray him in a wide variety of personas, from a harmless cartoon character to a powerful, grotesque monster. The world, for the most part, dismisses his existence, except as a character in horror movies. Christians fear him. Some cults worship him. Across the board, there seems to be great confusion about who Satan really is and how much power he has. That shouldn’t surprise us because he’s the master of confusion.

Jesus revealed exactly who Satan is and what he’s about. He’s a liar. His primary weapon is deception. Christians often credit Satan with powers he doesn’t have. We talk as though he can be everywhere, like God, or as though he can read our minds. We refer to him as God’s evil counterpart, with God using his power for good, and Satan using his for evil. We’ve watched too much science fiction! Satan is not, and has never been, God’s equal. Satan is a heavenly, created being. He sends out his demons because he can only be in one place at a time. Satan is an expert in understanding how we think, but nowhere does the Bible say he can read our thoughts. Christians cannot be demon possessed, as some say, because Jesus dwells within us. Satan has no power over Jesus (Matthew 12:29). We can be tempted to use Satan as a scapegoat, blaming him for our sin. We act as though we’re the powerless victims of Satan’s manipulation. That’s an excuse. Christ’s death on the cross freed us from sin’s bondage; when we sin, we deliberately choose to disobey God. The devil can’t make us do it!

Where did you pick up your ideas about Satan? Only the Bible presents Satan as he really is—the father of lies. Don’t become preoccupied with Satan, giving him credit where it’s not warranted. Stay close to Jesus, the Truth, and you’ll not be deceived by Satan’s trickery.

QUESTION - What is the significance of Jesus telling the Jews, “You are of your father the devil” (John 8:44)?

ANSWER - In John 8:31–47, the Jewish religious leaders claimed to be descendants of Abraham, with God Himself as their “true Father” (verse 41, NLT; see also verses 33, 37, and 39). But Jesus confronted them by saying, “You are of your father the devil, and you want to carry out your father’s desires. He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. When he tells a lie, he speaks from his own nature, because he is a liar and the father of lies” (John 8:44CSB).

The Pharisees and teachers of the law believed their relationship with Abraham set them free from sin and error, making them automatic children of God. But Jesus presented them with the ultimate fail-safe paternity test: “If you were Abraham’s children,” said Jesus, “then you would do what Abraham did. As it is, you are looking for a way to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. You are doing the works of your own father” (John 8:39–41).

Jesus affirmed that a person’s actions reveal his inner nature. The way we live and behave proves our true paternity. If Abraham is our father, we will share his character. We will be like Abraham, believing in God and obeying His truth (Genesis 15:6; Romans 4:3; Galatians 3:6). Abraham was known as “God’s friend” (Isaiah 41:8; James 2:23) and for good reason. He loved God, listened to Him, and obeyed His truth even when he didn’t understand it (see Genesis 22:1–24). Abraham’s obedience proved his character as God’s child. The Jewish leaders were nothing like Abraham. Their rebellion confirmed they were children of the devil (Acts 13:10; Matthew 13:38).

Jesus told the Jewish religious leaders, “You are of your father the devil,” because they behaved like the devil. “If God were your Father, you would love me, for I have come here from God,” explained Jesus (John 8:42). The devil is God’s enemy. He opposes God’s presence, purposes, and people in this world (Matthew 16:23; 1 Chronicles 21:1; Ephesians 6:11–13; 1 John 3:7–10; Revelation 12:10; 13:6). True children of God love Jesus (1 John 5:1), but the devil hates Him. Satan is a murderer (John 8:44; 1 John 3:12), and the Jewish leaders were cut from the same cloth, looking for a way to kill Jesus (John 7:1; 8:37, 40). Their hate-filled, murderous actions proved that they, like Cain, “belonged to the evil one,” their father, the devil (1 John 3:10).

After he killed his brother Abel, Cain lied about it (Genesis 4). Jesus said the Jewish leaders could not understand His words because their native tongue was lying, the same language as the devil’s: “He has always hated the truth, because there is no truth in him. When he lies, it is consistent with his character; for he is a liar and the father of lies. So when I tell the truth, you just naturally don’t believe me! . . . Anyone who belongs to God listens gladly to the words of God. But you don’t listen because you don’t belong to God” (John 8:44–47NLT).

If we are God’s children, then we “participate in the divine nature” (2 Peter 1:1–4) and walk in His truth (Ephesians 5:8–9; 2 John 1:4; 3 John 1:4). But if we are of our father the devil, we share in his evil nature and have no truth in us.

The devil brought spiritual and physical death to humankind by telling a lie (Genesis 3:4, 13; 1 John 3:8, 10–15). Today, he still distorts the truth, doing everything in his power to lead people away from God, who is the source of truth and life (2 Corinthians 4:4).

The Bible says obedience, love, and truthfulness are marks of a true child of God: “So now we can tell who are children of God and who are children of the devil. Anyone who does not live righteously and does not love other believers does not belong to God” (1 John 3:10NLT). Jesus told the Jewish leaders, “You are of your father the devil,” because there was no room in their hearts for Christ’s message of life and truth (John 8:37). These religious pretenders showed their true colors as murderers, liars, and rejectors of God’s salvation in Jesus Christ. By refusing God’s words of truth and life, they forfeited their opportunity to become His children (John 3:19–20; 8:40).GotQuestions.org

John 8:45 "But because I speak the truth, you do not believe Me.

Jn 3:19,20 7:7 Ga 4:16 2Th 2:10 2Ti 4:3,4
John 8 - Multiple Sermons and Commentaries

BELIEVE JESUS FOR
HE SPEAKS THE TRUTH

Jesus had alluded to the truth in John 8:40 declaring “But as it is, you are seeking to kill Me, a Man Who has told you the truth, which I heard from God; this Abraham did not do."

But - Term of contrast. The father of lies who speaks nothing but lies is now contrasted with Jesus Who is truth and speaks truth.

because I speak the truth (aletheia) you (absolutely) do not believe (pisteuo) Me - Jesus had just stated that they could not hear His Word with spiritual understanding (Jn 8:43) Now He says they refused to receive His Word of truth. They did not desire the truth. The truth of Jesus threatens unbelievers because it exposes their sinful hearts (Jn 3:19-20+), so in this context, the Jews seek to eliminate the Messenger! Jesus uses the same verb for believe that John used to describe the Jews who believed in Him in John 8:30. Clearly, their profession of belief was not genuine, saving belief.

J Vernon McGee - Isn't it interesting that Jesus can tell people the truth and they will not believe. It arouses their intense antagonism.

Steven Cole adds "Again, keep in mind that we’re not talking here about atheists or agnostics. We’re talking about outwardly religious people. In modern terms, they were active church members, some of whom served on the governing board. Some were even ministers. So you have to ask, “How do professing Christians today try to eliminate Christ and His Word from their lives?”

Some liberal “Christians” do it by undermining the authority and inerrancy of Scripture. It often starts by rejecting the early chapters of Genesis as history so that they can accommodate evolution. It moves on to eliminating the miracles in the Bible as mythical stories. Then they distance themselves from the parts of the Bible that don’t align with our modern “enlightened” understanding of things. For example, they argue that the biblical roles for men and women are culturally antiquated and not binding on us today. They argue that the Bible’s view of homosexuality is “homophobic.” The overarching virtue in the Bible is love and tolerance for everyone, so we can’t condemn as wrong any behavior or belief, no matter how unbiblical it may be. But, it’s easy to throw stones at the liberals and ignore how we as evangelicals may be eliminating Christ and His Word from our lives because we don’t want to hear the truth about our sin. One way we do it is simply by neglecting the Word. We don’t read it and seek to obey it. We’re ignorant of what it says because we haven’t taken the time to read and meditate on it.

Another way that we eliminate or at least dilute Christ and His Word from our lives is by mixing it with worldly ideas, such as modern psychotherapy. The widespread self-esteem teaching flooded into the church, not because it was discovered in the Bible, but because it came in through worldly psychologists, such as Carl Rogers (ED: SEE What is person-centered therapy, and is it biblical? | GotQuestions.org). It flies in the face of biblical teaching on humility and it serves to build our pride, which is the root of all sins.

Another way that we eliminate or dilute Christ’s Word so that we can do what we want, rather than what God commands, is by putting other “revelations” alongside the Word, which in effect supersede the Word. I’ve heard Christians say that God told them that it was okay for them to marry an unbeliever. A Christian man once told me that God had told him that he could divorce his wife. A charismatic pastor was separated from his wife, but the elders of his church had not asked him to step down. When I asked why they had not done this, one of the elders replied, “The Lord hasn’t told us to do that.” I persisted, “But the Lord has told you to do it. He told you in 1 Timothy 3.” But he kept saying, “No, the Lord hasn’t told us to do that.” So unbiblical “revelations” take precedence over God’s Word, allowing us to do what we want when it isn’t convenient or easy to do what God commands. (True and False Children of God)

John 8:46 "Which one of you convicts Me of sin? If I speak truth, why do you not believe Me?

BGT John 8:46 τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι;

KJV John 8:46 Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?

NET John 8:46 Who among you can prove me guilty of any sin? If I am telling you the truth, why don't you believe me?

CSB John 8:46 Who among you can convict Me of sin? If I tell the truth, why don't you believe Me?

ESV John 8:46 Which one of you convicts me of sin? If I tell the truth, why do you not believe me?

NIV John 8:46 Can any of you prove me guilty of sin? If I am telling the truth, why don't you believe me?

NLT John 8:46 Which of you can truthfully accuse me of sin? And since I am telling you the truth, why don't you believe me?

NRS John 8:46 Which of you convicts me of sin? If I tell the truth, why do you not believe me?

NJB John 8:46 Can any of you convict me of sin? If I speak the truth, why do you not believe me?

NAB John 8:46 Can any of you charge me with sin? If I am telling the truth, why do you not believe me?

YLT John 8:46 Who of you doth convict me of sin? and if I speak truth, wherefore do ye not believe me?

GWN John 8:46 Can any of you convict me of committing a sin? If I'm telling the truth, why don't you believe me?

BBE John 8:46 Which of you is able truly to say that I am a sinner? If I say what is true, why have you no belief in me?

RSV John 8:46 Which of you convicts me of sin? If I tell the truth, why do you not believe me?

NKJ John 8:46 "Which of you convicts Me of sin? And if I tell the truth, why do you not believe Me?

ASV John 8:46 Which of you convicteth me of sin? If I say truth, why do ye not believe me?

MIT John 8:46 Who among you convicts me of sin? If I declare the truth, why do you not believe in me?

convicts Me of sin: Jn 8:7 14:30 15:10 16:8 2Co 5:21 Heb 4:15 Heb 7:26 1Pe 2:22
why: Mt 21:25 Mk 11:31
John 8 - Multiple Sermons and Commentaries

Related Passages:

2 Corinthians 5:21 He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.

Hebrews 4:15 For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin.

Hebrews 7:26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens;

1 Peter 2:22 WHO COMMITTED NO SIN, NOR WAS ANY DECEIT FOUND IN HIS MOUTH;

JESUS ISSUES A
CHALLENGE

Which one of you convicts (elegcho) Me of sin (hamartia)? - NO ONE!!! This is rhetorical and receives no answer because they could not convict Him of sin, because He had no sin (see related passages above).

Spurgeon - Oh! matchless argument! Now were they silent indeed. His whole life was before them; he had not lived in secret and yet he could appeal to his whole life, from the first day even to this time, and say, “Which of you convinceth me of sin?” It is this that weakens our testimony for God that we are so imperfect and full of sin. Let us seek to imitate the Master, for the more clean we are from these imperfections, the more shall we be able to shut the mouths of our adversaries.

David Thompson - This verse proves the sinlessness of Jesus Christ. Jesus Christ NEVER prayed for forgiveness about anything. You can know this - if these people could have got one sinful bit of evidence on Jesus Christ they would have. If they could have had one shred of evidence against Him, they would have used it. They already threw up their “born of fornication” lie (8:41). Christ stands publically and says - let any of you tell me how I have sinned or what I have done wrong.

The MacArthur Study Bible (borrow) - Although the Jews argued that Jesus was guilty of sin (Jn 5:18), the sense here is that the perfect holiness of Christ was demonstrated, not by the Jews' silence at Jesus' question here, but by the assurance of His direct consciousness of the purity of His whole life. Only a perfectly holy One who has the closest and most intimate communion with the Father could speak such words. The Jews could martial no convincing evidence that could convict Him of sin in the heavenly court.

Spurgeon in another note says "What a grand challenge! None of us can speak like that, except in a very modified sense; but Christ, standing before his enemies, who gnashed their teeth at him, and would have given their eyes to be able to fix come fault upon him, yet boldly says to them, “Which of you convinceth me of sin?”

Bob Utley - Satan lies, but Jesus speaks the truth. Jesus invites these Jewish leaders to refute His statements or teachings, prove Him to be false! In John “sin” is more a principle of evil in a fallen world in rebellion against God than a specific act of sin. Sin is everything Jesus is not! The ultimate “sin” is unbelief (cf. 16:9).

J Vernon McGee - Jesus put His very life on the line when He asked, "Which of you convinceth me of sin?" This is one of the great proofs of the deity of Christ. Believe me, if any of His enemies had had one shred of evidence against Him, they would have used it. They have no logical answers for His questions. So what do they do? They come up with ridicule. I learned this method long ago when I was on a debate team. When they have no logical answer, they resort to ridicule. Listen to the Jews. "You're a Samaritan; you have a demon" -- as I'm sure you know, demon is the correct translation. This is name-calling and pure ridicule.

If I speak truth (aletheia), why do you (absolutely) not believe (pisteuo) Me? Another rhetorical question. If He was not guilty of sin, they why were they not willing to believe His Word of truth. So much for the authenticity of their belief in John 8:30!

A T Robertson - This question drives home the irrationality of their hostility to Jesus. It was based on prejudice and predilection

From Awe To Adoration

I will praise You, O LORD, with my whole heart; I will tell of all Your marvelous works. — Psalm 9:1

Today's Scripture: Revelation 1:10-18

What’s the greatest activity we can spend time doing? Worshiping God! Worship is not repeating hasty, routine petitions or listening to mood-inducing music. Worship is the experience of being “lost in wonder, love, and praise,” as Charles Wesley wrote. It’s awe that inspires adoration.

My first sight of the Grand Canyon left me speechless. The friend who had driven me there appreciated my reaction and stood silent beside me. I gazed in awe at this magnificent spectacle and thought, This is a glimpse of God’s majesty. But my awe, by itself, was not worship.

My reaction is different when I come face to face with Jesus in the Scriptures. Awe changes into adoration as I behold Him in all His beauty. What grips my soul? His unsullied purity: “Which of you convicts Me of sin?” (John 8:46). His unrivaled wisdom: “No man ever spoke like this Man!” (John 7:46). His unbounded pity: “When He saw the multitudes, He was moved with compassion” (Matt. 9:36). And His overwhelming majesty: “He was transfigured before them” (Matt. 17:2).

As I see Jesus in the Gospels, my awe changes to adoration. I bow in worship and exclaim with Thomas: “My Lord and my God!” (John 20:28). By: Vernon Grounds

Behold Him there! The risen Lamb!
My perfect, spotless righteousness;
The great, unchangeable I AM,
The King of glory and of grace.
—Bancroft

True worship of Christ changes admiration into adoration.

One Exception

Which of you convicts Me of sin? And if I tell the truth, why do you not believe Me? He who is of God hears God’s words. —John 8:46-47

Today's Scripture: Isaiah 53:4-12

Are there any perfect people alive today? Not in the opinion of Harvard University psychiatrist Jerome Groopman. In his engrossing book How Doctors Think, he expresses agreement with the profound insights found in the Bible. He writes, “Everyone is flawed at some time, in thought or in deed, from Abraham to Moses to the Apostles.”

But what about Jesus Christ? He challenged His listeners regarding Himself: “Which of you convicts Me of sin?” (John 8:46). The disciples’ verdict after they had opportunity to scrutinize His life for at least 3 years was that He was without sin (1 Peter 2:22; 1 John 3:5).

Was Jesus a moral miracle, the one sinless Person in the whole procession of sinful humans? Yes, He was the one spotless exception to this observation of the apostle Paul: “All have sinned and fall short of the glory of God” (Rom. 3:23). And that word all includes both you and me!

Because all humanity has sinned, we can rejoice that Jesus was qualified—He and He alone—to be the flawless Sacrifice we need.

We give thanks for Jesus Christ, our sinless sin-bearer—the one exception! By: Vernon Grounds

Guilty, vile, and helpless, we;
Spotless Lamb of God was He;
“Full atonement!” can it be?
Hallelujah! What a Savior!
—Bliss

Only Jesus, the perfect sacrifice, can declare guilty people perfect.

Who’s Telling The Truth?

Which of you convicts Me of sin? And if I tell the truth, why do you not believe Me? — John 8:46

Today's Scripture: John 8:31-47

During the 2012 US presidential campaign, television coverage of speeches and debates often included “fact checking” by analysts who compared the candidates’ statements with their actual records. Were they telling the truth or manipulating the facts to their advantage?

The apostle John recorded a debate between Jesus and a group of people who believed He was making false claims about Himself. Jesus told them, “If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free” (John 8:31-32). They told Him that they had never been in bondage to anyone and asked, “How can You say, ‘You will be made free’?” (v.33).

As the debate continued, Jesus kept saying that He was telling them the truth (vv.34,40,45-46,51). Some believed Him, but others remained angry at Him and unconvinced.

In a sense, that debate goes on today. Those who oppose Jesus seek to discredit His statements and twist them into lies. Jesus says, “I am telling you the truth,” and promises that He will give us a freedom we can find nowhere else.

The Bible record of Jesus’ life is worth “fact checking” as we determine who we will follow. All of us have a choice to make. By: David C. McCasland

Faith is believing, the promise is true,
Trusting in Jesus your strength to renew;
Resting so sweetly, secure on His Word,
Shielded from danger with Jesus the Lord.
—Teasley

God’s truth stands any test.

James Smith - WHY NOT BELIEVE ME? JOHN 8:46

“If I say the truth, why do ye not believe me?” “I have told you the truth”—

1. About My Character, John 8:12
2. About My Mission, John 8:18
3. About the Awfulness of Sin,John 8:24
4. About the Conditions of Discipleship, John 8:31
5. About Spiritual Freedom, John 8:36
6 About Your Own Condition, John 8:42–44

“Why do you not believe Me?”

John 8:47 "He who is of God hears the words of God; for this reason you do not hear them, because you are not of God."

AMP Whoever is of God listens to God. [Those who belong to God hear the words of God.] This is the reason that you do not listen [to those words, to Me]: because you do not belong to God and are not of God or in harmony with Him.

LBP Anyone whose Father is God listens gladly to the words of God. Since you don’t, it proves you aren’t his children.”

WNT He who is a child of God listens to God’s words. You do not listen to them: and why? It is because you are not God’s children.”

BGT John 8:47 ὁ ὢν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει· διὰ τοῦτο ὑμεῖς οὐκ ἀκούετε, ὅτι ἐκ τοῦ θεοῦ οὐκ ἐστέ.

KJV John 8:47 He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.

NET John 8:47 The one who belongs to God listens and responds to God's words. You don't listen and respond, because you don't belong to God."

CSB John 8:47 The one who is from God listens to God's words. This is why you don't listen, because you are not from God."

ESV John 8:47 Whoever is of God hears the words of God. The reason why you do not hear them is that you are not of God."

NIV John 8:47 He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God."

NLT John 8:47 Anyone who belongs to God listens gladly to the words of God. But you don't listen because you don't belong to God."

NRS John 8:47 Whoever is from God hears the words of God. The reason you do not hear them is that you are not from God."

NJB John 8:47 Whoever comes from God listens to the words of God; the reason why you do not listen is that you are not from God.

NAB John 8:47 Whoever belongs to God hears the words of God; for this reason you do not listen, because you do not belong to God."

YLT John 8:47 he who is of God, the sayings of God he doth hear; because of this ye do not hear, because of God ye are not.'

GWN John 8:47 The person who belongs to God understands what God says. You don't understand because you don't belong to God."

BBE John 8:47 He who is a child of God gives ear to the words of God: your ears are not open to them because you are not from God.

RSV John 8:47 He who is of God hears the words of God; the reason why you do not hear them is that you are not of God."

NKJ John 8:47 "He who is of God hears God's words; therefore you do not hear, because you are not of God."

ASV John 8:47 He that is of God heareth the words of God: for this cause ye hear them not, because ye are not of God.

MIT John 8:47 One who is from God is attentive to the words of God. The reason you do not listen is this: you are not from God."

DBY John 8:47 He that is of God hears the words of God: therefore ye hear them not, because ye are not of God.

NIRV John 8:47 "Everyone who belongs to God hears what God says. The reason you don't hear is that you don't belong to God."

Jn 8:37,43,45 1:12,13 6:45,46,65 10:26,27 17:6-8 1Jn 3:10 4:1-6 5:1 2Jn 1:9 3Jn 1:11
John 8 - Multiple Sermons and Commentaries

THE HEARING TEST TO DISCERN
WHO IS A CHILD OF GOD

He who is of God (present tense - continually) hears (akouo) the words (rhema) of God - Hears does not mean just hearing the words audibly, for the Pharisees did that. Rather, hears means to hear so as to obey (cf Jn 8:39 = "do the deeds of Abraham"). In Jn 8:43 Jesus had just declared " you cannot hear My word." Believers hear and respond to the Word of God. NET = "The one who belongs to God listens and responds to God's words." Jesus' audience does not belong to God's family, and so they cannot hear Jesus' words. Children of God hear His words and respond positively to what they hear as of God. And they do not just hear His Word but they heed or obey what they hear. In Jn 8:43 Jesus made it clear these Jews could not understand His Word, because they could not hear with spiritual ears. Here we see that their inability to hear the words of God proved they were not of God. Jesus drives this point home in the following clause.

Jesus words here are similar to those in John 10

“But you do not believe because you are not of My sheep. 27 “My sheep hear My voice, and I know them, and they follow Me; 28 and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. 29“My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand. 30“I and the Father are one.” (Jn 10:26-30)

For this reason (dia touto) - This phrase conveys the sense of "therefore" or "because of this." While it often refers to what precedes, in this context it is more logical to see it refer to what follows. Thus the NET renders it "You don't listen and respond, because you don't belong to God." CSB has "This is why you don't listen, because you are not from God." ESV has "The reason why you do not hear them is that you are not of God." In other words the reason they don't listen to and respond to (heed, obey) God's word is because they do not belong to God. They are not His children. They have never been “in” a right relationship with God. Their entire religious life is not connected to God

You do not hear (akouo) them, because you (present tense - continually) are (absolutely) not of God - Just in case they missed the meaning of what Jesus had just said in the preceding clause, He explains why they cannot hear the words of God. The reason is because they are not of God (the are of the devil). In other words, they were not born of God. To say it another way, they cannot understand God's words because they are spiritual words and they did not have the Holy Spirit to give them understanding (cf 1Cor 2:14+, cf 2Co 4:4). Not of God is a clear declaration from Jesus that these professed believers were not genuine believers. This would have added even more fuel to the anger they were already feeling toward Jesus!

ESV Study Bible (borrow) You do not hear in the sense of hearing, believing, and following.

Reformation Study Bible - Sin paralyzes our spiritual senses. Only an act of God's grace enables a sinner to hear His voice (cf. Jn 8:43; 10:3, 4, 16, 27).

Words (4487) rhema from verb rheo = to speak - to say, speak or utter definite words) refers to the spoken word, especially a word as uttered by a living voice. Laleo is another word translated speak but it refers only to uttering a sound whereas rheo refers to uttering a definite intelligible word. Rhema refers to any sound produced by the voice which has a definite meaning. It focuses upon the content of the communication. For example in Luke we read "And they understood none of these things, and this saying (rhema) was hidden from them, and they did not comprehend the things that were said." (Luke 18:34) The significance of rhema (as distinct from logos) is exemplified in the injunction to take the sword of the Spirit, which is the word of God, Eph 6:17+ "And take THE HELMET OF SALVATION, and the sword of the Spirit, which is the word (rhema) of God. In Ephesians 6:17 the reference is not to the whole Bible as such, but to the individual scripture which the Spirit brings to our remembrance for use in time of need, a prerequisite being the regular storing of the mind with Scripture.

Rhema in John -Jn. 3:34; Jn. 5:47; Jn. 6:63; Jn. 6:68; Jn. 8:20; Jn. 8:47; Jn. 10:21; Jn. 12:47; Jn. 12:48; Jn. 14:10; Jn. 15:7; Jn. 17:8;

John 8:48 The Jews answered and said to Him, "Do we not say rightly that You are a Samaritan and have a demon?"

BGT John 8:48 Ἀπεκρίθησαν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ· οὐ καλῶς λέγομεν ἡμεῖς ὅτι Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις;

KJV John 8:48 Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?

NET John 8:48 The Judeans replied, "Aren't we correct in saying that you are a Samaritan and are possessed by a demon?"

CSB John 8:48 The Jews responded to Him, "Aren't we right in saying that You're a Samaritan and have a demon?"

ESV John 8:48 The Jews answered him, "Are we not right in saying that you are a Samaritan and have a demon?"

NIV John 8:48 The Jews answered him, "Aren't we right in saying that you are a Samaritan and demon-possessed?"

NLT John 8:48 The people retorted, "You Samaritan devil! Didn't we say all along that you were possessed by a demon?"

NRS John 8:48 The Jews answered him, "Are we not right in saying that you are a Samaritan and have a demon?"

NJB John 8:48 The Jews replied, 'Are we not right in saying that you are a Samaritan and possessed by a devil?' Jesus answered:

NAB John 8:48 The Jews answered and said to him, "Are we not right in saying that you are a Samaritan and are possessed?"

YLT John 8:48 The Jews, therefore, answered and said to him, 'Do we not say well, that thou art a Samaritan, and hast a demon?'

GWN John 8:48 The Jews replied to Jesus, "Aren't we right when we say that you're a Samaritan and that you're possessed by a demon?"

BBE John 8:48 The Jews said to him in answer, Are we not right in saying that you are of Samaria and have an evil spirit?

RSV John 8:48 The Jews answered him, "Are we not right in saying that you are a Samaritan and have a demon?"

NKJ John 8:48 Then the Jews answered and said to Him, "Do we not say rightly that You are a Samaritan and have a demon?"

ASV John 8:48 The Jews answered and said unto him, Say we not well that thou art a Samaritan, and hast a demon?

MIT John 8:48 The Jews answered him, "Oh, did we not speak correctly when we said you are a Samaritan and have gone out of your mind!"

DBY John 8:48 The Jews answered and said to him, Say we not well that thou art a Samaritan and hast a demon?

NIRV John 8:48 The Jews answered Jesus, "Aren't we right when we say you are a Samaritan? Aren't you controlled by a demon?"

Say: Jn 8:52 13:13 Mt 15:7 Jas 2:19
You: Jn 4:9 Jn 7:20 Jn 10:20 Isa 49:7 53:3 Mt 10:25 12:24,31 Ro 15:3 Heb 13:13
John 8 - Multiple Sermons and Commentaries

Related Passages:

John 7:20 The crowd answered, “You have a demon! Who seeks to kill You?”

John 10:20 Many of them were saying, “He has a demon and is insane. Why do you listen to Him?”

THE JEWS GO ON
THE ATTACK!

The Jews answered and said to Him, "Do we not say rightly that You are a Samaritan and have a demon (daimonion) - NAB translates the whole accusation “you are a Samaritan, and possessed besides.” One is surprised these self-righteous, prideful men stayed silent so long, especially after Jesus declared the devil was their father. But now they are angered by Jesus' accusations and go on the attack with character assassination! To call Jesus a Samaritan was to put Him in the category of the people group which the Jews utterly detested and held in great contempt. They harbor the same feelings toward Jesus! Then note the irony! These children of the devil (Jn 8:44) have the gall to accuse Jesus of having a demon! By calling Jesus a Samaritan they could have meant either one who does not belong to the Jewish people or perhaps they may have intended a slur about His birth.

The MacArthur Study Bible (borrow) - The Jews could martial no convincing evidence that could convict Him of sin in the heavenly court. Since the Jews could not attack Jesus' personal life and conduct (Jn 8:46), they tried an ad hominem attack of personal abuse toward Him.

Reformation Study Bible - When cornered by the truth, Jesus' enemies turn to blasphemy (Matt. 12:24, 31).

Related Resource:

UBS Handbook - The question raised by Jesus’ antagonists indicated that they assume the answer is “Yes.” It is a rhetorical question and in some languages may be made a strong declarative statement, for example, “We were certainly right when we said that you are a Samaritan and have a demon in you.”

David Thompson - No matter what you say to us, we believe we are right and you are wrong. Learn a very important lesson here - you may believe you are right in your theological grasp of something and you can be dead wrong. Until any person comes to terms with the fact that Jesus Christ is the only God/Savior, they are dead wrong, no matter how religious they may appear to be. What is so interesting is that the Samaritans clearly identified Christ as being a pure Jew (Jn 4:9, 22, 25), and many of them believed (Jn 4:41-42). The Jews considered the Samaritans to be beneath them. This verbal charge is a contemptible expression because the Samaritans were a mixed people, not pure blood Jews and the Jews viewed them as religious heretics.....When you present the truth about the Grace of God to a religious world proud of their works, many will oppose you and try to discredit you. John Calvin was called a “devil.” Martin Luther was called a “heretic.” You and I can expect the same kind of thing if we accurately proclaim truth. You may be called “harsh”, “dogmatic”, “power-crazed”, “dictatorial”, “egotistical”, “negative.” It all comes from the same source, the Evil One.

Steven Cole - For a Jew to call someone a Samaritan was a degrading put-down. It was both a racial and a religious slur. The Jews despised the Samaritans, whom they considered half-breeds and heretics. They would often walk miles out of their way if they were traveling from Jerusalem to Galilee just to avoid contaminating their feet with Samaritan dust. Jesus chose not to respond to that charge, perhaps because He did not want to implicitly support their racism by insisting that He was not a Samaritan. (Challenging Jesus)

Spurgeon - You know this form of answer; it is an old trick, when there is no case, abuse the plaintiff. So, when there is no answer to what Christ has said, call him a Samaritan, and say that he has a devil.....Always abuse your adversary if you cannot answer him: this is always the devil’s tactic. When he cannot overthrow religion, then he seeks to append opprobrious titles to those who profess it. It is an old and stale trick, and has lost much of its force. Our Saviour did not answer the accusation of his being a Samaritan, but inasmuch as what they said about his having a devil would touch his doctrine, he answered that.

Robertson - On the spur of the moment in their rage and fury they can think of no meaner things to say. They know, of course, that Jesus was not a Samaritan, but he had acted like a Samaritan in challenging their peculiar spiritual privileges (4:9, 39). The charge of having a demon was an old one by the Pharisees (Matt. 12:24) and it is repeated later (John 10:20).

NET Note on the Jews - Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple courts (Jn 8:20) and had initially believed his claim to be the Messiah (cf. Jn 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed!... It is not clear what is meant by the charge (Samaritan and have a demon). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14–24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.

John 8:49 Jesus answered, "I do not have a demon; but I honor My Father, and you dishonor Me.

AMP Jesus answered, I am not possessed by a demon. On the contrary, I honor and reverence My Father and you dishonor (despise, vilify, and scorn) Me.

LBP “No,” Jesus said, “I have no demon in me. For I honor my Father—and you dishonor me.

BGT John 8:49 ἀπεκρίθη Ἰησοῦς· ἐγὼ δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου, καὶ ὑμεῖς ἀτιμάζετέ με.

KJV John 8:49 Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me.

NET John 8:49 Jesus answered, "I am not possessed by a demon, but I honor my Father– and yet you dishonor me.

CSB John 8:49 "I do not have a demon," Jesus answered. "On the contrary, I honor My Father and you dishonor Me.

ESV John 8:49 Jesus answered, "I do not have a demon, but I honor my Father, and you dishonor me.

NIV John 8:49 "I am not possessed by a demon," said Jesus, "but I honor my Father and you dishonor me.

NLT John 8:49 "No," Jesus said, "I have no demon in me. For I honor my Father-- and you dishonor me.

NRS John 8:49 Jesus answered, "I do not have a demon; but I honor my Father, and you dishonor me.

NJB John 8:49 I am not possessed; but I honour my Father, and you deny me honour.

NAB John 8:49 Jesus answered, "I am not possessed; I honor my Father, but you dishonor me.

YLT John 8:49 Jesus answered, 'I have not a demon, but I honour my Father, and ye dishonour me;

GWN John 8:49 Jesus answered, "I'm not possessed. I honor my Father, but you dishonor me.

BBE John 8:49 And this was the answer of Jesus: I have not an evil spirit; but I give honour to my Father and you do not give honour to me.

RSV John 8:49 Jesus answered, "I have not a demon; but I honor my Father, and you dishonor me.

NKJ John 8:49 Jesus answered, "I do not have a demon; but I honor My Father, and you dishonor Me.

ASV John 8:49 Jesus answered, I have not a demon; but I honor my Father, and ye dishonor me.

MIT John 8:49 Jesus replied, "I am not deranged, but I honor my father and you dishonor me.

DBY John 8:49 Jesus answered, I have not a demon; but I honour my Father, and ye dishonour me.

NIRV John 8:49 "I am not controlled by a demon," said Jesus. "I honor my Father. You do not honor me.

I do not have a demon Pr 26:4,5 1Pe 2:23
but: Jn 8:29 11:4 12:28 13:31,32 14:13 17:4 Isa 42:21 49:3 Mt 3:15-17 Php 2:6-11
John 8 - Multiple Sermons and Commentaries

JESUS DENIES
DEMON POSSESSION

Jesus answered, "I (absolutely) do not have a demon (daimonion) - Jesus does not say anything about their accusation that He was a Samaritan, but flatly denies their blasphemous charge that He was demon possessed.

But I honor (timao) My Father, and you dishonor (atimazo) Me - Since they dishonored Jesus, they also dishonored the Father. Jesus had stated a similar truth in John 5:22-23+ “For not even the Father judges anyone, but He has given all judgment to the Son, 23 so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him."

Reformation Study Bible - Jesus' conduct, in honoring the Father and not seeking self-glory, is the opposite of what a demon-possessed person would do.

Kostenberger - His calm, nonretaliatory response, “I honor my Father, and you dishonor me,” evokes reminiscences of Isaiah’s suffering Servant (cf. 1 Pet. 2:23, alluding to Isa. 53:7). According to Jewish law, rejection of someone’s messenger was tantamount to rejection of the sender as well (see commentary at Jn 5:25; 8:28). In many non-Western societies, honor and shame are of utmost importance; the dishonoring of a person is regarded as practically inexcusable (Malina 1981: 25–50). Jesus’ charge, then, is that His opponents fail to give Him due honor as the Father’s Son (Barrett 1978: 350) (See John - Page 269)

John 8:50 "But I do not seek My glory; there is One who seeks and judges.

AMP However, I am not in search of honor for Myself. [I do not seek and am not aiming for My own glory.] There is One Who [looks after that; He] seeks [My glory], and He is the Judge.

LBP And though I have no wish to make myself great, God wants this for me and judges those who reject me.

WNT I, however, am not aiming at glory for myself: there is One who aims at glory for me—and who judges.

BGT John 8:50 ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου· ἔστιν ὁ ζητῶν καὶ κρίνων.

KJV John 8:50 And I seek not mine own glory: there is one that seeketh and judgeth.

NET John 8:50 I am not trying to get praise for myself. There is one who demands it, and he also judges.

CSB John 8:50 I do not seek My glory; the One who seeks it also judges.

ESV John 8:50 Yet I do not seek my own glory; there is One who seeks it, and he is the judge.

NIV John 8:50 I am not seeking glory for myself; but there is one who seeks it, and he is the judge.

NLT John 8:50 And though I have no wish to glorify myself, God is going to glorify me. He is the true judge.

NRS John 8:50 Yet I do not seek my own glory; there is one who seeks it and he is the judge.

NJB John 8:50 I do not seek my own glory; there is someone who does seek it and is the judge of it.

NAB John 8:50 I do not seek my own glory; there is one who seeks it and he is the one who judges.

YLT John 8:50 and I do not seek my own glory; there is who is seeking and is judging;

GWN John 8:50 I don't want my own glory. But there is someone who wants it, and he is the judge.

BBE John 8:50 I, however, am not in search of glory for myself: there is One who is searching for it and he is judge.

RSV John 8:50 Yet I do not seek my own glory; there is One who seeks it and he will be the judge.

NKJ John 8:50 "And I do not seek My own glory; there is One who seeks and judges.

ASV John 8:50 But I seek not mine own glory: there is one that seeketh and judgeth.

MIT John 8:50 I am not questing for my glory; there is one who seeks that and evaluates.

DBY John 8:50 But I do not seek my own glory: there is he that seeks and judges.

NIRV John 8:50 I am not seeking glory for myself. But there is One who brings glory to me. He is the judge.

I seek not: Jn 5:41 7:18
there: Jn 5:20-23,45 12:47,48
John 8 - Multiple Sermons and Commentaries

JESUS' WARNING:
GOD JUDGES

D A Carson points out that "Jesus can truly say that he honours the Father (Jn 8:49) only if he can also truly say that he does not seek glory (cf Jn 1:14, 5:44) for himself." (Borrow The Gospel according to John)

But I do not seek (zeteo) My glory (doxa) - Jesus was not on a quest to make Himself great. In fact most of the Jews despised Him. People still hate Him because He tells them the truth about sin and hell and they do not like it! Notice He begins with a "but" so what is He contrasting? What were the Jews founding their hopes on? Their father Abraham. They were proud of their heritage.

Charles Swindoll explains it this way "By the end of the encounter, Jesus had laid His ax against the root of their rebellion: pride. Jesus, though equal with the Father, did not seek His own glory, but did everything to glorify the Father. The Pharisees, on the other hand, glorified themselves and dared to label God as the source of their glory." (BORROW Insights on John)

Andreas Kostenberger on I do not seek My glory - Despite his lofty claims, Jesus avers that none of his previous words should be construed as an attempt to elevate himself (Morris 1995: 415). He does not seek honor for himself, though “there is one who seeks it, and he is the judge.”This ominous statement serves as a reminder (and warning) that the Father will “vindicate the truth of his testimony and condemn his accusers for rejecting it” (Beasley-Murray 1999: 136; cf. Ps. 7:9–11; 35:22–28). (See John - Page 269)

There is One who (present tense - continually) seeks (zeteo) and (present tense - continually) judges (krino) - The idea is that His Father is continually seeking glory and honor for His Son. As the NLT paraphrases it "God is going to glorify me." Judges speaks of the Father's judgment between Jesus and the Jews. God’s judgment is on one hand to declare that Jesus’ is due the glory He will receive and on the other hand to condemn His accusers for rejecting Him and refusing to give Him glory. In short, God the Father seeks His Son's glory and will ultimately judge all who reject His Son.

David Thompson - God the Father sanctions the honoring of God the Son. If God the Father seeks to have God the Son honored, those who refuse to honor the Son will face the severe judgment of God the Father.

John 8:51 "Truly, truly, I say to you, if anyone keeps My word he will never see death."

Wuest - Most assuredly, I am saying to you, If anyone keeps my word, death he will never, positively not, look at with interest and attention.

AMP I assure you, most solemnly I tell you, if anyone observes My teaching [lives in accordance with My message, keeps My word], he will by no means ever see and experience death.

BGT John 8:51 ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα.

KJV John 8:51 Verily, verily, I say unto you, If a man keep my saying, he shall never see death.

NET John 8:51 I tell you the solemn truth, if anyone obeys my teaching, he will never see death."

CSB John 8:51 I assure you: If anyone keeps My word, he will never see death-- ever!"

ESV John 8:51 Truly, truly, I say to you, if anyone keeps my word, he will never see death."

NIV John 8:51 I tell you the truth, if anyone keeps my word, he will never see death."

NLT John 8:51 I tell you the truth, anyone who obeys my teaching will never die!"

NRS John 8:51 Very truly, I tell you, whoever keeps my word will never see death."

NJB John 8:51 In all truth I tell you, whoever keeps my word will never see death.

NAB John 8:51 Amen, amen, I say to you, whoever keeps my word will never see death."

YLT John 8:51 verily, verily, I say to you, If any one may keep my word, death he may not see -- to the age.'

GWN John 8:51 I can guarantee this truth: Whoever obeys what I say will never see death."

BBE John 8:51 Truly I say to you, If a man keeps my word he will never see death.

RSV John 8:51 Truly, truly, I say to you, if any one keeps my word, he will never see death."

NKJ John 8:51 "Most assuredly, I say to you, if anyone keeps My word he shall never see death."

ASV John 8:51 Verily, verily, I say unto you, If a man keep my word, he shall never see death.

MIT John 8:51 This is basic truth I declare to you: If anyone keeps my message, he surely will never—for eternity—experience death."

DBY John 8:51 Verily, verily, I say unto you, If any one shall keep my word, he shall never see death.

NIRV John 8:51 What I'm about to tell you is true. Anyone who obeys my word will never die."

If: Jn 3:15,16 Jn 5:24 Jn 6:50 Jn 11:25-26
keeps: Jn 8:55 15:20
see: Jn 8:12 Ps 89:48 Lu 2:26
John 8 - Multiple Sermons and Commentaries

Related Passages:

John 5:24 “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.

John 6:50 “This is the bread which comes down out of heaven, so that one may eat of it and not die.

John 11:25-26 Jesus said to her, “I am the resurrection and the life; he who believes in Me will live even if he dies, 26 and everyone who lives and believes in Me will never die. Do you believe this?”

JESUS THROWS OUT
LIFE PRESERVER

Truly, truly (amen, amen), I say to you - Jesus introduces this declaration with a double "amen," which should have gotten their full attention! Jesus was in effect mercifully offering them a way to attain genuine salvation. Grace upon grace! Jesus' double "Amen" puts the stamp of absolute assurance on His promise to those who keep His Word - Wuest paraphrases it "death he will never, positively not, look at with interest and attention."

if anyone keeps (tereo) My word (logos) he will (strong double negative - ou me - absolutely) never see (theoreo) death - The IF identifies this as a conditional clause which had the potential to be realized in the hearers.

J Vernon McGee - I wish we could see Him standing in that crowd. They hate Him so much that they want to kill Him. They have murder in their hearts, and He has nothing but love in His. He is going to go to the Cross to die for them. They are thinking of death for Him, but He is offering them life. "If a man keep my saying, he shall never see death." He is offering them eternal life, spiritual life. My friend, this Jesus is more than a man.

What does He mean by the phrase keeps My word (logos)? Is Jesus teaching salvation by works? Of course not. He is teaching that obedience to His Word was crucial. In John 8:30 it says the came to believe in Him as He spoke the Word. In this passage, Jesus is saying that belief is shown to be saving belief by the individual's subsequent response. If they keep His Word, they show that their heart has believed and they have a supernatural desire and power from God which enables them to keep His Word. The root is their believing His Word. The fruit is their keeping His Word. His Word would refer to all that He had spoken to them that opens the door to the Kingdom of Heaven and eternal life.

Rieger - He who follows the light of life which shines from the words of Jesus, does not see death, just as one who goes to meet the sun does not see the shadows behind him.

Boice on keeps My word (summary points) - (1) First, it means that you must hear Christ’s word; that is, you must hear with understanding. Indeed, how else can a person keep it unless he hears it in the sense of understanding what it means.... (2) Second, to keep Christ’s word also means to commit oneself to Christ or to believe him.... (3) Finally, to keep Christ’s word obviously also means to obey him

Robertson on keeps My word- Common phrase in John (Jn 8:51, 52, 55; 14:23, 24; 15:20; 17:6; 1 John 2:5).

Spurgeon - This statement quite staggered them; yet it is true. To believers,— It is not death to die; they simply pass out of this world into a larger and yet more glorious life. They descend not to death, but they rise to immortality.

One is reminded of Jesus' words in John 5:24+

“Truly, truly (amen, amen), I say to you, he who hears My word (E.G., THE VERY WORDS HE IS SPEAKING TO THE JEWS HERE IN Jn 8: 51) , and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life."

“Is this death? This is not bad; there is no valley. This is bliss. This is glorious.”
-- D. L. Moody as he was dying

He will (strong double negative - ou me - absolutely) never (aion) see (theoreo) death (thanatos) - Peterson paraphrases it "you’ll never have to look death in the face.” The meeting of the condition will result in that person never seeing death. Jesus is not saying they would never die physically, but that the believer's experience of physical death would be far different than that of unsaved persons.

Spurgeon on never see death - Our face is turned away from death…The Greek is not fully interpreted by the word ‘see’ (theoreo): it is an intenser word. According to Westcott, the sight here mentioned is that of ‘a long, steady, exhaustive vision, whereby we become slowly acquainted with the nature of the object to which it is directed.’…While unforgiven, I cannot help gazing upon it, and foreseeing it as my doom. When the gospel of the Lord Jesus comes to my soul, and I keep his saying by faith, I am turned completely round. My back is upon death, and my face is towards life eternal.”

Hendriksen - The enemies will not be able to say that they never had an opportunity to listen to the proclamation of the Gospel! To keep the word of Christ means to: a. accept it by faith, b. obey it, and c. stand guard over it. See also 8:55; 14:23, 24; 15:20; 17:6; and 1 John 2:5. Any one (whether Jew or Gentile, it does not matter in the least!) who does this will certainly never see (i.e., experience; cf. on 3:3) death (BORROW Exposition of the Gospel according to John - chapters 7-21)

Spurgeon - What glorious gospel brilliance Christ suddenly flashes upon these men! He promises even to them that, if they will keep his saying, they shall live for ever, they shall be partakers of an eternal, unquenchable life. It might have seemed to us to be like casting pearls before swine to proclaim that great truth to such hearers; but our Master’s infinite wisdom does not permit us to think so....The sting of it shall be taken away; he may fall asleep; he will do so, but he shall not see death.

The verb theoreo conveys the meaning to come to the understanding of something and figuratively as in John 8:51 refers to seeing with the sense of to undergo or to experience something. Jesus' point is that they absolutely would never experience death like those who die as unbelievers.

Robertson - Spiritual death, of course

Marvin Vincent on He shall not see death (θάνατον οὐ μὴ θεωρήσῃ). The phrase θεωρεῖν θάνατον, to see death, occurs only here in the New Testament. The double negative signifies in nowise, by no means. Θεωρήσῃ, (theorese) see, denoting steady, protracted vision, is purposely used, because the promise contemplates the entire course of the believer’s life in Christ. It is not, shall not die forever, but shall live eternally. Upon this life, which is essentially the negation and contradiction of death, the believer enters from the moment of his union with Christ, and moves along its entire course, in time no less than in eternity, seeing only life, and with his back turned on death. The reverse of this truth, in connection with the same verb, is painfully suggestive. The question is pertinent why the Revisers have retained see, and have not substituted behold, as in so many instances.

Boice on death - If the grave does not hold terror of judgment, of a judicial separation from God for eternity, then it holds the prospect of a full union with him. And this means that death is a gain, as Paul says in Philippians. To be absent from this life is to be present with God. Thus, although an actual physical death may be accompanied by pain, it always has overtones of glory and is a homecoming.

Keeps (guards, heeds, observes) (5083) tereo from teros - a guard or warden) means to keep an eye on, to keep something in view, to hold firmly, to attend carefully, or to watch over it (watchful care - Jesus' prayer to His Father for His disciples - Jn 17:11). Tereo speaks of watching over, of taking care of, of guarding something which is in one’s possession keeping it from loss or injury. It means to watch as one would some precious thing. The idea is to observe attentively, to heed, to keep watch over and to retain in custody. Tereo with the idea of obey - Mt 19:17, Mt 23:3 (tereo = observe), Mt 28:20, Jn 8:51, 52 (one who keeps Jesus' Word = a believer = one who will never see the second death in hell), Jn 9:16 (keep = observe the Sabbath), Jn 14:15 (description of a genuine disciple - love is not just with one's lips but is validated by one's life lived in loving obedience to God), Jn 14:21, 23, 24 (no love = no obedience = not a believer - Note Jesus is not talking about legalistic obedience but Spirit enabled obedience which is the only obedience that pleases the Father!), Jn 15:10 (used twice), Jn 15:20 (used twice), Jn 17:6 (the 11 disciples), Acts 15:5, 1Ti 6:14, James 2:10, 1Jn 2:3, 4, 5, 3:22, 1Jn 3:24, 1Jn 5:2, 3, Rev 1:3 (heed), Rev 2:26, 3:3, 3:8, 3:10, 12:17, 14:12, Rev 22:7 (heeds), Rev 22:9.

See (behold, look, observe, watch) (2334) theoreo from theaomai = to look at closely or attentively or contemplatively - even with a sense of wonder; cp theoros = a spectator) (Gives us English = theater, theorize) usually refers to physical sight but can also refer to perception and understanding. It means to gaze, to look with interest and purpose, to carefully examine with emphasis on or attention to details. To behold intensely or attentively. To observe something with sustained attention, be a spectator. Our English word scrutinize conveys this sense, for it means to examine closely and minutely. To be a spectator and thus to understand or perceive. To contemplate (Heb 13:7). Theoreo in some contexts can include the idea of to behold with amazement. For example, in Mark 5:15 theoreo is not translated merely "see" but "observe" for as Vincent explains that theoreo "was more than simple seeing. The verb means looking steadfastly, as one who has an interest in the object, and with a view to search into and understand it: to look inquiringly and intently." (Ed Note: And even with a sense of amazement.)

Theoreo - 51v - Matt. 27:55; Matt. 28:1; Mk. 3:11; Mk. 5:15; Mk. 12:41; Mk. 15:40; Mk. 15:47; Mk. 16:4; Lk. 10:18; Lk. 14:29; Lk. 21:6; Lk. 23:35; Lk. 23:48; Lk. 24:37; Lk. 24:39; Jn. 2:23; Jn. 4:19; Jn. 6:19; Jn. 6:40; Jn. 6:62; Jn. 7:3; Jn. 8:51; Jn. 9:8; Jn. 10:12; Jn. 12:19; Jn. 12:45; Jn. 14:17; Jn. 14:19; Jn. 16:10; Jn. 17:24; Jn. 20:6; Jn. 20:12; Jn. 20:14; Acts 3:16; Acts 4:13; Acts 7:56; Acts 8:13; Acts 9:7; Acts 10:11; Acts 17:16; Acts 17:22; Acts 19:26; Acts 20:38; Acts 21:20; Acts 25:24; Acts 27:10; Acts 28:6; Heb. 7:4; 1 Jn. 3:17; Rev. 11:11; Rev. 11:12

Kenneth Wuest: ”One of the passages in the English translation which presents difficulties in interpretation is Jn 8:51, where our Lord says, “Verily, verily, I say unto you, If a man keep my saying, he shall never see death.” We have called this “Golden Nugget,” “The Christian’s ‘Thanatopsis’.” The word “thanatopsis” comes from two Greek words which together mean “seeing death.” Our Lord here presents the Christian view of death.The assertion in the Greek is very strong. The idea is, “shall absolutely not see death.” Then the statement is made stronger by the addition of a phrase which in other places in the NT is translated “forever.” (aion) Thus, “If any man keep my saying, he shall absolutely not see death, never.” The key to the interpretation of the verse is found in the meaning of the word “see.” There are six words in the Greek language which mean “to see.” The first refers simply to the act of physical sight (Mt 12:22). The second refers to physical sight that is accompanied by mental discernment (1Jn 1:1, “have seen”). The third means “to look upon, contemplate, view attentively,” used, for instance, of a civilian watching a military parade (1Jn 1:1, “looked upon”). The fourth means “to scrutinize with the purpose of bringing about the betterment of the person so observed” (Heb 2:6 episkeptomai - concerned” Acts 20:28, episkopos - “overseers”). The fifth word means “to fix one’s eyes upon,” metaphorically “to fix one’s mind upon one as an example” (Acts 3:4, atenizo - “fastening his eyes upon him with John,” ). Even Peter and John judged their beggars as to their worthiness to receive alms. The sixth word is the one used in Jn 8:51. It is used, primarily, not of an indifferent spectator, but of one who looks at a thing with interest and for a purpose. It expresses a fixed contemplation and a full acquaintance. Now, the death spoken of here is physical death, for the Jews speak of Abraham as being dead, and our Lord does not correct them by saying that He was speaking of spiritual death. He therefore says that when a Christian is being put to sleep in Jesus (1Th 4:14, Greek), as he is dying, he will not look at Death with interest and for a purpose. He will be an indifferent spectator of Death, for he will have his eyes fixed on Jesus. The terrors of that awful thing called death, are not experienced by the one who puts his faith in the Lord Jesus. His attention will not be focused on death, nor will he feel its bitterness. This is what Paul means when he says (1Co 15:55), “O death, where is thy sting?” But those that go out of this life rejecting Him, have before them all the terrors of death. Oh, reader, are you sure that you are trusting in the precious blood of Jesus poured out in the substitutionary atonement on the Cross for you personally? We read in Heb 2:9 that Jesus tasted death for every man. That is, He not only died, but He experienced all the terror and bitterness of death in order that those who place their trust in Him as Saviour, will not experience the terror and bitterness of it all. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) (Greek expert Marvin Vincent has a different take - see above)

C Spurgeon - Our face is turned away from death. Here am I, poor sinner, convinced of sin and aroused to a fear of wrath. What is before my face? What am I compelled to gaze upon? The Greek is not fully interpreted by the word ‘see’: it is stronger. According to Westcott, the sight is that of ‘a long, steady, exhaustive vision, whereby we become slowly acquainted with the nature of the object to which it is directed.’ The awakened sinner is made to look at eternal death, the threatened punishment of sin. He stands gazing upon the result of sin with terror and dismay. Oh the wrath to come! The death that never dies! While unforgiven, I cannot help gazing upon it and foreseeing it as my doom. When the gospel of the Lord Jesus comes to my soul and I keep his saying by faith, I am turned completely round. My back is upon death and my face is towards life eternal. Death is removed, life is received and more life is promised. What do I see within, around and before me? Life in Christ Jesus! He ‘is our life’. In my future on earth, what do I see? Final falling from grace? No, for Jesus says, ‘I give unto them eternal life’. What do I see far away in eternity? Unending life. ‘He that believeth on me hath everlasting life.’ Now I begin to realize the meaning of that text, ‘I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die.’ The man who has received the saying of the Lord Jesus has ‘passed from death unto life’, ‘shall not come into condemnation’ and shall never gaze on death. All that lies before the believer is life ‘more abundantly,’ to the full, eternal. What has become of our death? Our Lord endured it. He died for us. (The Man Who Shall Never See Death)

Believers Never See Death H. Moore. John 8:51 -

The best of all is, God is with us!

His (John Wesley's) death scene was one of the most peaceful and triumphant in the annals of the Church. Prayer, praise, and thankfulness were ever on His lips. Many golden sentences, worthy to be had in everlasting remembrance, were uttered during his last hours. "Our friend Lazarus sleepeth." "He is all! He is all!" "There is no need for more than what I said in Bristol; my words then were — 'I the chief of sinners am, But Jesus died for me!'" "We have boldness to enter into the holiest by the blood of Jesus." "That is the foundation, the only foundation, and there is no other." "How necessary it is for everyone to be on the right foundation!" "The Lord is with us, the God of Jacob is our refuge." "Never mind the poor carcase." "The clouds drop fatness." "He giveth His servants rest." "Be causeth His servants to lie down in peace." "I'll praise: I'll praise." "Lord, Thou givest strength to those that can speak, and to those that cannot. Speak, Lord, to all our hearts, and let them know that Thou looseth the tongue." "Jesus! Jesus!" His lips are wetted, and he says his usual grace, "We thank Thee, O Lord, for these and all Thy mercies. Bless the Church and king; and grant us truth and peace, through Jesus Christ our Lord, forever and ever." Those who look out of the windows are darkened, and he sees only the shadow of his friends around his bed: "Who are these?" "We are come to rejoice with you: you are going to receive your crown." "It is the Lord's doing," he calmly replies, "and marvellous in our eyes." "I will write," he exclaims, and the materials are placed within his reach; but the "right hand has forgotten her cunning," and "the pen of the once ready writer" refuses to move. "Let me write for you, sir," says an attendant. "What would you say?" Nothing, but that God is with us. Now we have done all. Let us all go." And now, with all his remaining strength, he cries out, "The best of all is, God is with us!" And again, lifting up his fleshless arm in token of victory, and raising his failing voice to a pitch of holy triumph, he repeats the heart-reviving words, "The best of all is, God is with us!" A few minutes before ten o'clock on the morning of the 2nd of March, 1791, he slowly and feebly whispered, "Farewell! farewell!" — and, literally, "without a lingering groan," calmly "fell on sleep, having served his generation by the will of God."

Christians Do not Taste of Death - Edward Perronet. John 8:51

A daughter of Mrs. Gov. Wright recently passed away amid Tabor splendour. As she approached death, she said, "I'm going up! I'm going up! You see I'm going up on the ineffable glory. What a glorious approach!" To her husband she said, "Oh! if you could only see what I see, you would know why I long to go." To her pastor, who was reading of the "valley of the shadow of death," she said, "There is no valley." The night preceding her death, she abode in the third heaven of rapture. Being informed that her feet were in the Jordan, she said, "Oh, I am so glad!" Her last words were, "Jesus is peace."

(C. D. Foss.) Oh what has the Lord discovered to me this night! Oh the glory of God! the glory of God and heaven! Oh the lovely beauty, the happiness, of paradise! God is all love, He is nothing but love. Oh, help me praise Him! Oh, help me to praise Him! I shall praise Him forever! I shall praise Him forever.

(Robert Wilkinson.) Glory to God in the height of His Divinity! Glory to God in the depths of His humanity! Glory to God in His all-sufficiency. Into His hands I commend my spirit.

Contrasts in Death - One of our old Scottish ministers, two hundred years ago, lay dying. At his bedside were several of his beloved brethren, watching his departure. Opening his eyes, he spoke to them these singular words: "Fellow passengers to glory, how far am I from the New Jerusalem?" "Not very far," was the loving answer; and the good man departed, to be with Christ.

"I'm dying," said one of a different stamp, "and I don't know where I'm going." "I'm dying," said another, "and it's all dark." "I feel," said another, "as if I were going down, down, down!" "A great and a terrible God," said another, three times over; "I dare not meet Him." "Stop that clock!" cried another, whose eye rested intently on a clock which hung opposite the bed. He knew he was dying and he was unready. He had the impression that he was to die at midnight. He heard the ticking of the clock, and it was agony in his ear. He saw the hands, minute by minute, approaching the dreaded hour, and he had no hope. In his blind terror he cried out, "Stop that clock!" Alas! what would the stopping of the clock do for him? Time would move on all the same. Eternity would approach all the same. The stopping of the clock would not prepare him to meet his God.

Happy Dying - "I am so far from fearing death, which to others is the king of terrors," exclaimed Dr. Donne, "that I long for the time of dissolution." When Mr. Venn inquired of the Rev. W. Grimshaw how he did, "As happy as I can be on earth, and at sure of glory as if I were in it: I have nothing to do but to step out of this bed into heaven."

The fear of death destroyed: — Fox relates, in his "Acts and Monuments," that a Dutch martyr, feeling the flames, said, "Ah, what a small pain is this, compared with the glory to come!"

The same author tells us that John Noyes took up a faggot at the fire, and kissing it, said, "Blessed be the time that ever I was born, to come to this preferment."

When an ancient martyr was severely threatened by his persecutors, he replied, "There is nothing visible or invisible that I fear. I will stand to my profession of the name and faith of Christ, come of it what will."

Hilary said to his soul, "Thou hast served Christ this seventy years, and art thou afraid of death? Go out, soul, go out!" An old minister remarked, a little before his death, "I cannot say I have so lived as that I should not now be afraid to die; but I can say I have so learned Christ that I am not afraid to die."

A friend, surprised at the serenity and cheerfulness which the Rev. Ebenezer Erskine possessed in the immediate view of death and eternity, proposed the question, "Sir, are you not afraid of your sins?" "Indeed, no," was his answer; "ever since I knew Christ I have never thought highly of my frames and duties, nor am I slavishly afraid of my sins."

Realizations of the Text - John 8:51

"Throw back the shutters and let the sun in," said dying Scoville M'Collum, one of my Sabbath school boys.

(Talmage.)Light breaks in! light breaks in! Hallelujah! exclaimed one when dying.

Sargeant, the biographer of Martyn, spoke of "glory, glory," and of that "bright light"; and when asked, "What light?" answered, his face kindling into a holy fervour, "The light of the Sun of Righteousness."

A blind Hindoo boy, when dying, said joyfully, "I see I now I have light. I see Him in His beauty. Tell the missionary that the blind see. I glory in Christ."

Thomas Jewett, referring to the dying expression of the English infidel, "I'm going to take a leap in the dark," said to those at his bedside, "I'm going to take a leap in the light."

While still another dying saint said, "I am not afraid to plunge into eternity."

A wounded soldier, when asked if he were prepared to depart, said, "Oh yes; my Saviour, in whom I have long trusted, is with me now, and His smile lights up the dark valley for me."

A dying minister said, "It is just as I said it would be, 'There is no valley,'" emphatically, repeating, "Oh, no valley. It is clear and bright — a king's highway." The light of an everlasting life seemed to dawn upon his heart; and touched with its glory, he went, already crowned, into the New Jerusalem.

A Christian woman lay dying. Visions of heaven came to her. She was asked if she really saw heaven. Her answer was, "I know I saw heaven; but one thing I did not see, the valley of the shadow of death. I saw the suburbs."

A young man who had but lately found Jesus was laid upon his dying bed. A friend who stood over him asked, "Is it dark?" "I shall never," said he, "forget his reply. 'No, no,' he exclaimed, 'it is all light! light! light!'" and thus triumphantly passed away.

John 8:52 The Jews said to Him, "Now we know that You have a demon. Abraham died, and the prophets also; and You say, 'If anyone keeps My word, he will never taste of death.'

Wuest - The Jews said to Him, Having come to know it perfectly before, we are now confirmed in our opinion that you have a demon. Abraham died, and the prophets. And as for you, you are saying, If a person keeps my word, he shall never, positively not, taste of death.

BGT John 8:52 εἶπον [οὖν] αὐτῷ οἱ Ἰουδαῖοι· νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ σὺ λέγεις· ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ γεύσηται θανάτου εἰς τὸν αἰῶνα.

KJV John 8:52 Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.

NET John 8:52 Then the Judeans responded, "Now we know you're possessed by a demon! Both Abraham and the prophets died, and yet you say, 'If anyone obeys my teaching, he will never experience death.'

CSB John 8:52 Then the Jews said, "Now we know You have a demon. Abraham died and so did the prophets. You say, 'If anyone keeps My word, he will never taste death-- ever!'

ESV John 8:52 The Jews said to him, "Now we know that you have a demon! Abraham died, as did the prophets, yet you say, 'If anyone keeps my word, he will never taste death.'

NIV John 8:52 At this the Jews exclaimed, "Now we know that you are demon-possessed! Abraham died and so did the prophets, yet you say that if anyone keeps your word, he will never taste death.

NLT John 8:52 The people said, "Now we know you are possessed by a demon. Even Abraham and the prophets died, but you say, 'Anyone who obeys my teaching will never die!'

NRS John 8:52 The Jews said to him, "Now we know that you have a demon. Abraham died, and so did the prophets; yet you say, 'Whoever keeps my word will never taste death.'

NJB John 8:52 The Jews said, 'Now we know that you are possessed. Abraham is dead, and the prophets are dead, and yet you say, "Whoever keeps my word will never know the taste of death."

NAB John 8:52 (So) the Jews said to him, "Now we are sure that you are possessed. Abraham died, as did the prophets, yet you say, 'Whoever keeps my word will never taste death.'

YLT John 8:52 The Jews, therefore, said to him, 'Now we have known that thou hast a demon; Abraham did die, and the prophets, and thou dost say, If any one may keep my word, he shall not taste of death -- to the age!

GWN John 8:52 The Jews told Jesus, "Now we know that you're possessed by a demon. Abraham died, and so did the prophets, but you say, 'Whoever does what I say will never taste death.'

BBE John 8:52 The Jews said to him, Now we are certain that you have an evil spirit. Abraham is dead, and the prophets are dead; and you say, If a man keeps my word he will never see death.

RSV John 8:52 The Jews said to him, "Now we know that you have a demon. Abraham died, as did the prophets; and you say, `If any one keeps my word, he will never taste death.'

NKJ John 8:52 Then the Jews said to Him, "Now we know that You have a demon! Abraham is dead, and the prophets; and You say,`If anyone keeps My word he shall never taste death.'

ASV John 8:52 The Jews said unto him, Now we know that thou hast a demon. Abraham died, and the prophets; and thou sayest, If a man keep my word, he shall never taste of death.

MIT John 8:52 The Jews said to him, "Now we know for sure you are demented. Abraham died. The prophets died. You say: If anyone keeps my word he will never experience death on into eternity.

DBY John 8:52 The Jews therefore said to him, Now we know that thou hast a demon. Abraham has died, and the prophets, and thou sayest, If any one keep my word, he shall never taste death.

NIRV John 8:52 Then the Jews cried out, "Now we know you are controlled by a demon! Abraham died. So did the prophets. But you say that anyone who obeys your word will never die.

Now: Jn 8:48 9:24
Abraham: Zec 1:5,6 Heb 11:13
taste: Heb 2:9
John 8 - Multiple Sermons and Commentaries

JEWS RESPOND TO GRACIOUS INVITATION
WITH MORE BLASPHEMY!

Once again these spiritually deaf men think Jesus is referring to natural death of all men.

The Jews said to Him, "Now we know (ginosko) that You have a demon - NET = "Now we know you're possessed by a demon! Both Abraham and the prophets died, and yet you say, 'If anyone obeys my teaching, he will never experience death." The Jews repeat the insult of Jn 8:48, which Jesus flatly denied (Jn 8:49), and are now firmly convinced they are correct in light of His incredible statement regarding death, for they know no one escapes death (Ps 89:48, Zech 1:5)! In other words, they are fully convinced Jesus is possessed because they misunderstood His remark about never seeing death.

Abraham died, and the prophets also; and You (is scornfully emphatic) say, 'If anyone keeps My word (logos), he will never taste of death - In their quote they change "see death" to taste of death. Taste of death is a Hebraic way to describe dying. They think Jesus is out of His mind, because everyone knows that every man dies some day, even the great patriarch Abraham who was the "friend of God" (Isa 41:8, Jas 2:23). The Jews reason like natural men and fail to understand what was actually a gracious promise to them (to never see death), if they had only had spiritual eyes to see!

What is so sad is the very phrase these unbelieving Jews used (taste of death) to attack Jesus was the same phrase used by the writer of Hebrews to describe Jesus' death so that even these Jews would not have to taste death (if only they had believed in Jesus) - "But we do see Him who was made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone." (Heb 2:9+)

Kistemaker - Of course, even on the merely physical plane there was also Gen. 5:24 and 2 Kings 2:11, and these prophets (Enoch and Elijah) had not died, not even physically! But Jesus had not been speaking about physical death. Hence, when these hostile Jews now repeat and by implication vehemently reject the Lord’s majestic promise as if it were a palpable absurdity, they are simply proving the truth of his saying recorded in Jn 8:43 "Why do you not understand what I am saying? It is because you cannot hear My word."

Mounce writes "How could believing what this untutored Galilean had to say prevent a person from dying? Obviously he is mad. And he surely would be, except for the fact that what he said is true. There is no middle ground: Jesus is either the Son of God or a raving lunatic. The decision as to which he is falls on every individual, and the eternal fate of every human being hangs on that crucial decision." (See The Expositor's Bible Commentary)

John 8:53 "Surely You are not greater than our father Abraham, who died? The prophets died too; whom do You make Yourself out to be?"

Wuest - As for you, you are not greater than our father Abraham who was such that he died, are you? And the prophets died. Whom are you making yourself?

AMP Are You greater than our father Abraham? He died, and all the prophets died! Who do You make Yourself out to be?

BGT John 8:53 μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἀβραάμ, ὅστις ἀπέθανεν; καὶ οἱ προφῆται ἀπέθανον. τίνα σεαυτὸν ποιεῖς;

KJV John 8:53 Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?

NET John 8:53 You aren't greater than our father Abraham who died, are you? And the prophets died too! Who do you claim to be?"

CSB John 8:53 Are You greater than our father Abraham who died? Even the prophets died. Who do You pretend to be?"

ESV John 8:53 Are you greater than our father Abraham, who died? And the prophets died! Who do you make yourself out to be?"

NIV John 8:53 Are you greater than our father Abraham? He died, and so did the prophets. Who do you think you are?"

NLT John 8:53 Are you greater than our father Abraham? He died, and so did the prophets. Who do you think you are?"

NRS John 8:53 Are you greater than our father Abraham, who died? The prophets also died. Who do you claim to be?"

NJB John 8:53 Are you greater than our father Abraham, who is dead? The prophets are dead too. Who are you claiming to be?'

NAB John 8:53 Are you greater than our father Abraham, who died? Or the prophets, who died? Who do you make yourself out to be?"

YLT John 8:53 Art thou greater than our father Abraham, who died? and the prophets died; whom dost thou make thyself?'

GWN John 8:53 Are you greater than our father Abraham, who died? The prophets have also died. Who do you think you are?"

BBE John 8:53 Are you greater than our father Abraham, who is dead? and the prophets are dead: who do you say that you are?

RSV John 8:53 Are you greater than our father Abraham, who died? And the prophets died! Who do you claim to be?"

NKJ John 8:53 "Are You greater than our father Abraham, who is dead? And the prophets are dead. Whom do You make Yourself out to be?"

ASV John 8:53 Art thou greater than our father Abraham, who died? and the prophets died: whom makest thou thyself?

MIT John 8:53 You are not greater than our father Abraham—who died!—are you? The prophets also died. Who do you pass yourself off to be?"

DBY John 8:53 Art thou greater than our father Abraham, who has died? and the prophets have died: whom makest thou thyself?

NIRV John 8:53 Are you greater than our father Abraham? He died. So did the prophets. Who do you think you are?"

greater: Jn 8:58 4:12 10:29,30 12:34 Isa 9:6 Mt 12:6,41,42 Ro 9:5 Heb 3:2,3 Heb 7:1-7
whom: Jn 5:18 10:33 19:7
John 8 - Multiple Sermons and Commentaries

JEWS REACT TO JESUS'
OFFER OF GRACE!

Surely You are not greater than our father Abraham, who died? The prophets died too - The Jews expect a negative answer to their ironic question (because He is greater!) In typical fashion, the Jews understand Jesus in earthly, physical terms, pointing out that both Abraham and all the prophets died. In other words they are saying there is no one who will never see death as He had promised in John 8:51.

It is interesting that Jesus addressed their question about greatness in Matthew 12:41-42

“The men of Nineveh will stand up with this generation at the judgment, and will condemn it because they repented at the preaching of Jonah; and behold, something greater than Jonah is here. 42 “The Queen of the South will rise up with this generation at the judgment and will condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, something greater than Solomon is here.

The additional irony is that a despised Samaritan woman ask a similar question " “You are not greater than our father Jacob, are You, who gave us the well, and drank of it himself and his sons and his cattle?” (Jn 4:12). And yet this woman believed in Jesus as the Messiah which the Jews rejected!

Robertson - The question was designed to put Jesus in a difficult position, for Abraham and the prophets all “died.” They do not see that Jesus uses death in a different sense.

Whom do You make Yourself out to be - In exasperation, the Jews asked arrogantly "Who do you think you are!” He is about to tell them not Who He thinks He is, but Who in fact He is, the "I Am!"

Bob Utley - “whom do You make Yourself out to be?” This was exactly the point! Jesus states the conclusion clearly in Jn 8:54, 58 and they try to stone Him for blasphemy (cf. Jn 8:59).

Robertson - They suspect that Jesus is guilty of blasphemy as they charged in Jn 5:18 in making himself equal with God. Later they will make it specifically (Jn 10:33; 19:7). They set a trap for Jesus for this purpose.

John 8:54 Jesus answered, "If I glorify Myself, My glory is nothing; it is My Father who glorifies Me, of whom you say, 'He is our God';

BGT John 8:54 ἀπεκρίθη Ἰησοῦς· ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν· ἔστιν ὁ πατήρ μου ὁ δοξάζων με, ὃν ὑμεῖς λέγετε ὅτι θεὸς ἡμῶν ἐστιν,

KJV John 8:54 Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:

NET John 8:54 Jesus replied, "If I glorify myself, my glory is worthless. The one who glorifies me is my Father, about whom you people say, 'He is our God.'

CSB John 8:54 "If I glorify Myself," Jesus answered, "My glory is nothing. My Father-- you say about Him, 'He is our God'-- He is the One who glorifies Me.

ESV John 8:54 Jesus answered, "If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say, 'He is our God.'

NIV John 8:54 Jesus replied, "If I glorify myself, my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me.

NLT John 8:54 Jesus answered, "If I want glory for myself, it doesn't count. But it is my Father who will glorify me. You say, 'He is our God,'

NRS John 8:54 Jesus answered, "If I glorify myself, my glory is nothing. It is my Father who glorifies me, he of whom you say, 'He is our God,'

NJB John 8:54 Jesus answered: If I were to seek my own glory my glory would be worth nothing; in fact, my glory is conferred by the Father, by the one of whom you say, 'He is our God,'

NAB John 8:54 Jesus answered, "If I glorify myself, my glory is worth nothing; but it is my Father who glorifies me, of whom you say, 'He is our God.'

YLT John 8:54 Jesus answered, 'If I glorify myself, my glory is nothing; it is my Father who is glorifying me, of whom ye say that He is your God;

GWN John 8:54 Jesus said, "If I bring glory to myself, my glory is nothing. My Father is the one who gives me glory, and you say that he is your God.

BBE John 8:54 Jesus said in answer, If I take glory for myself, my glory is nothing: it is my Father who gives me glory, of whom you say that he is your God.

RSV John 8:54 Jesus answered, "If I glorify myself, my glory is nothing; it is my Father who glorifies me, of whom you say that he is your God.

NKJ John 8:54 Jesus answered, "If I honor Myself, My honor is nothing. It is My Father who honors Me, of whom you say that He is your God.

ASV John 8:54 Jesus answered, If I glorify myself, my glory is nothing: it is my Father that glorifieth me; of whom ye say, that he is your God;

MIT John 8:54 Jesus replied, "If I honor myself, my self-congratulations amount to nothing. My father, the very one you call our God, is the one who acclaims me.

DBY John 8:54 Jesus answered, If I glorify myself, my glory is nothing: it is my Father who glorifies me, of whom ye say, He is our God.

NIRV John 8:54 Jesus replied, "If I bring glory to myself, my glory means nothing. You claim that my Father is your God. He is the one who brings glory to me.

If: Jn 8:50 2:11 5:31,32 7:18 Pr 25:27 2Co 10:18 Heb 5:4,5
it is My Father: Jn 5:22-29,41 7:39 13:31,32 16:14,15 Jn 17:1,5 Ps 2:6-12 110:1-4 Da 7:13,14 Ac 3:13 Eph 1:20-23 Php 2:9-11 1Pe 1:12,21 2Pe 1:17
you say: Jn 8:41 Isa 48:1,2 66:5 Ho 1:9 Ro 2:17-29
John 8 - Multiple Sermons and Commentaries

Related Passages:

John 12:28 “Father, glorify Your name.” Then a voice came out of heaven: “I have both glorified it, and will glorify it again.”

John 13:31-32 Therefore when he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in Him; 32 if God is glorified in Him, God will also glorify Him in Himself, and will glorify Him immediately.

JESUS NOT SEEKING
SELF-GLORIFICATION

Jesus does not directly answer the Jew's derisive question "Who in the world do you think you are (paraphrased)?" Kostenberger says that "Jesus’ response confirms the underlying thrust of the Jews’ question at the end of the previous verse, that is, that Jesus’ mission is self-appointed and his claims are self-exalting." (See John - Page 271)

Colin Kruse thinks that the Jews "were convinced Jesus had an inflated opinion of his own importance, because he claimed the divine prerogative of preserving people from death. They believed he was glorifying himself." (Borrow The Gospel According to John)

Jesus answered, "If I glorify (doxazo) Myself, My glory (doxa) is (absolutely) nothing (oudeis); it is My Father who (present tense - continually) glorifies (doxazo) Me, of Whom you (present tense - continually) say, 'He is our God - Jesus says self glory is meaningless and is to be discounted (good lesson for all us as His followers). Once again Jesus clearly states that God is His Father, which has already made the Jews very angry (Jn 5:18+). They continually claim to know God, but as the sentence continues in the next verse (Jn 8:55), Jesus makes it blatantly clear that they absolutely do not know God! Woe!

We see Jesus pray for His Father to glorify Him - John 17:1; 5 Jesus spoke these things; and lifting up His eyes to heaven, He said, “Father, the hour has come; glorify Your Son, that the Son may glorify You,....“Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was." (cf John 13:31-32)

Reformation Study Bible - the days of His earthly ministry, Jesus did not seek honor even though it belonged to Him as the Son of God. Christ's glory was visible to those who had eyes to see it (1:14). It was apparent in His resurrection and ascension (1 Tim. 3:16), and will be seen fully at His Second Coming.

Barclay - “It is not difficult to honour oneself; it is easy enough – in fact, fatally easy – to bask in the sunshine of one’s own approval.”

Carson - Jesus refutes any suggestion that he has promoted himself. He well understands that any self-praise, any self-glory, independent of the glory of God, means nothing (cf. Heb. 5:5). That is why his own submission is so absolute. At the same time, however, Jesus insists that the Father is the one who glorifies me (cf. notes on Jn 5:23; 8:50; 17:1, 4–5). From Jesus’ perspective, the irony is that his opponents claim this God as their own, but they display no knowledge of this God’s profound commitment to glorify his unique Son (cf. Jn 5:37ff.). (Borrow The Gospel according to John)

J C 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.

Hendriksen - The glory of a vain pretender or usurper, a braggart or megalomaniac, is empty. It has no substance or merit. But Jesus definitely does not belong to this class....The very One who by these base and wicked vilifiers is proudly called “Our God” glorifies the Son whom they reject! This proves how empty was their claim and how wicked their attack. The Father is ever engaged in (notice continuative force of the present participle) the glorification of the Son. He does this by enabling the Son to perform mighty works (Jn 11:4; cf. Acts 2:22), by causing his virtues to stand out in connection with his suffering and rewarding him for it (Jn 12:16; 13:31; 17:1, 2, 5; cf. Phil. 2:9–11); and at times even by a direct voice from heaven (see on Jn 1:34). “This Father you call Our God,” says Jesus, and he continues: (BORROW Exposition of the Gospel according to John - chapters 7-21)

MacArthur - Jesus’ claims were not those of a demoniac or a maniac, because the glory He possesses was not evil or satanic, but divine. It was His by His eternal relation to His Father (Jn 17:24)—the very One of whom the Jewish leaders said, “He is our God.” For them to piously claim to know God while blaspheming and rejecting His Son was ludicrous.

John 8:55 and you have not come to know Him, but I know Him; and if I say that I do not know Him, I will be a liar like you, but I do know Him and keep His word.

BGT John 8:55 καὶ οὐκ ἐγνώκατε αὐτόν, ἐγὼ δὲ οἶδα αὐτόν. κἂν εἴπω ὅτι οὐκ οἶδα αὐτόν, ἔσομαι ὅμοιος ὑμῖν ψεύστης· ἀλλὰ οἶδα αὐτὸν καὶ τὸν λόγον αὐτοῦ τηρῶ.

KJV John 8:55 Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.

NET John 8:55 Yet you do not know him, but I know him. If I were to say that I do not know him, I would be a liar like you. But I do know him, and I obey his teaching.

CSB John 8:55 You've never known Him, but I know Him. If I were to say I don't know Him, I would be a liar like you. But I do know Him, and I keep His word.

ESV John 8:55 But you have not known him. I know him. If I were to say that I do not know him, I would be a liar like you, but I do know him and I keep his word.

NIV John 8:55 Though you do not know him, I know him. If I said I did not, I would be a liar like you, but I do know him and keep his word.

NLT John 8:55 but you don't even know him. I know him. If I said otherwise, I would be as great a liar as you! But I do know him and obey him.

NRS John 8:55 though you do not know him. But I know him; if I would say that I do not know him, I would be a liar like you. But I do know him and I keep his word.

NJB John 8:55 although you do not know him. But I know him, and if I were to say, 'I do not know him,' I should be a liar, as you yourselves are. But I do know him, and I keep his word.

NAB John 8:55 You do not know him, but I know him. And if I should say that I do not know him, I would be like you a liar. But I do know him and I keep his word.

YLT John 8:55 and ye have not known Him, and I have known Him, and if I say that I have not known Him, I shall be like you -- speaking falsely; but I have known Him, and His word I keep;

GWN John 8:55 Yet, you haven't known him. However, I know him. If I would say that I didn't know him, I would be a liar like all of you. But I do know him, and I do what he says.

BBE John 8:55 You have no knowledge of him, but I have knowledge of him; and if I said I have no knowledge of him I would be talking falsely like you: but I have full knowledge of him, and I keep his word.

RSV John 8:55 But you have not known him; I know him. If I said, I do not know him, I should be a liar like you; but I do know him and I keep his word.

NKJ John 8:55 "Yet you have not known Him, but I know Him. And if I say,`I do not know Him,' I shall be a liar like you; but I do know Him and keep His word.

ASV John 8:55 and ye have not known him: but I know him; and if I should say, I know him not, I shall be like unto you, a liar: but I know him, and keep his word.

MIT John 8:55 You are unacquainted with him, yet I know him. Were I to state that I do not know him, I would be disingenuous like you. But I understand him and conserve his word.

DBY John 8:55 And ye know him not; but I know him; and if I said, I know him not, I should be like you, a liar. But I know him, and I keep his word.

NIRV John 8:55 You do not know him. But I know him. If I said I did not, I would be a liar like you. But I do know him. And I obey his word.

have not: Jn 8:19 7:28,29 15:21 16:3 17:25 Jer 4:22 9:3 Ho 5:4 Ac 17:23 2Co 4:6
but: Jn 1:18 6:46 7:29 10:15 Mt 11:27 Lu 10:22
will: Jn 8:44 1Jn 2:4,22 5:10 Rev 3:9
and keep: Jn 8:29,51
John 8 - Multiple Sermons and Commentaries

JESUS CALLS THE JEWS
LIARS RIGHT TO THEIR FACE!

Jesus continues with His statement in Jn 8:54 that the Jews claim God as their God, but now refutes their claim to know Him. As MacArthur says "For them to piously claim to know God while blaspheming and rejecting His Son was ludicrous."

And you have (absolutely) not come to know (ginosko) Him, but I know (eido) Him - "Though you boastfully monopolize him, calling him Our God, you do not know him. But I do know him." (Kistemaker) Come to know is in the perfect tense speaking of a past complete act with ongoing result. In this case the Jews had not past complete act of knowing God and this ignorance persisted! Again Jesus is saying the Jews who had professed belief did not know His Father because they did not truly believe in Jesus' Word. In other words if they truly knew God the Father, they would have acknowledge Jesus as the Messiah sent by God. This they refused to do. Note that the first verb know (ginosko) means that the Jews absolutely had no personal experience, no intimate relationship with God. Think about this statement! This is amazing. These are some of the most religious men on the planet, and they think through their religious activity and "knowledge" of the OT, they actually are intimately acquainted with God in Heaven. It is as if their religious activity is a sham! Of course, keep in mind that while most of the Jews rejected Jesus (Jn 1:12), God always had a remnant of genuine Jewish believers (Zacharias and Elizabeth, Lk 1:13, Simeon Lk 2:25-34, Anna Lk 2:36-37, et al).

THOUGHT - Religious fervor and activity is no assurance that a person truly knows the Most High God. One wonders how much church activity is carried out with fervor by individuals who really do not have a personal relationship with Jesus. And yet they think that their fervent religious activity assures them a close relationship with God.

As MacArthur says "Their delusion was that they were God’s children and that Jesus was in league with the Devil (cf. Matt. 12:24)."

And if I say that I do not know (eido) Him, I will be a liar (pseustes) like you - MIT = "I would be disingenuous like you" Jesus is calling the Jews liars because they claimed to know God when they did not and this surely stimulated a rise of a few more points in their blood pressures! In calling them liars, Jesus is now making clear what He had implied in Jn 8:44 where He said their father was the the devil and so like father, like son!

but I do know (eido) Him - This verb for know means He knows intuitively, beyond a shadow of a doubt. Of course Jesus also knows him in the sense of ginosko, that is intimately and experientially (cf Jn 10:15 "the Father knows [ginosko] Me", Jn 17:15 uses ginosko three times)

And (present tense - continually) keep (tereo) His word - Jesus manifested perfect obedience to His Father. See this same idea of perfect obedience in Jn 8:29 where Jesus affirms "I always do the things that are pleasing to Him.”

Robertson - The word pseustēs (liar), in spite of the statement that they are the children of the devil, the father of lying (Jn 8:44), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in 1Jn 2:4, 22; 1Jn 4:20; 1Jn 5:10. It is not hard to imagine the quick anger of these Pharisees.

John 8:56 "Your father Abraham rejoiced to see My day, and he saw it and was glad."

rejoiced: Ge 22:18 Lu 2:28-30 10:24 Ga 3:7-9 Heb 11:13,39 1Pe 1:10-12
John 8 - Multiple Sermons and Commentaries

Related Passages:

Genesis 17:1-2 Now when Abram was ninety-nine years old, the LORD appeared to Abram and said to him, “I am God Almighty; Walk before Me, and be blameless. 2 “I will establish My covenant between Me and you, And I will multiply you exceedingly.”

Genesis 18:1-9 Now the LORD appeared to him by the oaks of Mamre, while he was sitting at the tent door in the heat of the day. 2 When he lifted up his eyes and looked, behold, three men were standing opposite him; and when he saw them, he ran from the tent door to meet them and bowed himself to the earth, 3 and said, “My Lord, if now I have found favor in Your sight, please do not pass Your servant by. 4 “Please let a little water be brought and wash your feet, and rest yourselves under the tree; 5 and I will bring a piece of bread, that you may refresh yourselves; after that you may go on, since you have visited your servant.” And they said, “So do, as you have said.” 6So Abraham hurried into the tent to Sarah, and said, “Quickly, prepare three measures of fine flour, knead it and make bread cakes.” 7 Abraham also ran to the herd, and took a tender and choice calf and gave it to the servant, and he hurried to prepare it. 8He took curds and milk and the calf which he had prepared, and placed it before them; and he was standing by them under the tree as they ate. 9 Then they said to him, “Where is Sarah your wife?” And he said, “There, in the tent.” 10 He said, “I will surely return to you at this time next year; and behold, Sarah your wife will have a son.” And Sarah was listening at the tent door, which was behind him.

Hebrews 11:13 All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth.

ABRAHAM REJOICED
TO SEE JESUS' DAY

There are numerous interpretations of what Abraham saw that made him rejoice.

Your father Abraham rejoiced (agalliao) to see My day, and he saw it and was glad (chairo) - In essence Jesus is claiming that He is far greater than Abraham who rejoiced to see His day. Abraham saw it and was glad. You Jews see it and are angry!

THOUGHT - When any precious truth regarding the Lord Jesus is revealed to a believer, it makes (or should make) their day! That is why we need to go to His Word every day to allow His Spirit to illuminate some truth about Him, the living Word (Jn 1:1).

Spurgeon - He will not answer their questions, for they do not ask that they may learn. They ask that they may cavil; so he multiplies his riddles. He lets the light blind them yet more, Now he speaks, not so much of the undying life of believers, as of his own eternal existence, long before the prophets and Abraham of whom they had spoken......There is a great force in the original language here, “He was glad.” There was an excessive joy which holy men had in looking forward to the coming of Christ. I do not think that we give ourselves enough room for joy in our religion. There are some persons who think it the right thing to restrain their emotions. They have no burstings forth of joy, and seldom a shout of sacred song. But oh! my brethren, if there is anything that deserves the flashing eye, and the leaping foot, and the bounding heart, it is the great truth that Jesus Christ has come into the world to save sinners, even the chief. Let us be glad so often as we make mention of his name.

Barton - Abraham, by some revelation not directly recorded in Genesis, saw the coming day of the Messiah (cf. Hebrews 11:8-13). Several possibilities have been proposed: (1) According to rabbinic tradition, Abraham was given foresight about the future of his descendants. Jesus, perhaps knowing this tradition, pinpointed the one event that would have made Abraham rejoice—the day when the Messiah, his descendant, would come to deliver the world; (2) Genesis 17:7 mentions God's establishment of an everlasting covenant with Abraham's offspring, which some take to be a messianic promise; (3) Genesis 22:8 records Abraham's prophetic words that "God himself will provide the lamb for the burnt offering," (niv) which received their complete fulfillment in Jesus. Of the three interpretations, the first makes the most sense because the text speaks of "my day"—i.e., the time of Christ's presence on earth. (Borrow John - Life Application Commentary)

Believer's Study Bible on what Abraham saw - Probably Christ's "day" refers to His incarnation and all that it involves. It is possible that God had taught Abraham something about the Messiah's coming and mission through the sacrifice of Isaac (cf. Gen. 22:1-19).

Reformation Study Bible - Abraham saw Christ's day as he embraced in faith many promises given to him by God, promises that demanded the coming of Christ to be fulfilled. Since the context of the discussion has been Satan as a murderer and Jesus as one whose death delivers from death, it may have special reference to God's providing the ram as a substitute when Abraham was prepared to sacrifice Isaac. This statement shows clearly that even in Old Testament times, believers were saved through faith in Christ presented to them in the foreshadowing given by God to reveal His redemptive plan (cf. Acts 4:12).

ESV Study Bible (borrow) Jesus is possibly referring to a whole pattern of joyful and confident faith in Abraham’s life, rather than one specific event. If the reference is to one event, some possibilities are Gen. 12:1-3; or 17:17, 20; or 22:8, 13-18; cf. Rom. 4:13-21.

John MacArthur - Hebrews 11:13 records that Abraham saw and welcomed Christ’s day. He saw in his son Isaac the beginning of God’s fulfillment of His covenant with him (Ge 12:1–3; 15:1–21; 17:1–8), which would culminate in the coming of the Messiah.

F F Bruce - “But when did he ‘exult’ to see the day of Christ? Perhaps when he said to Isaac on their way to the place of sacrifice, ‘God will provide himself with a lamb for the burnt-offering’ (Genesis 22:8).”

Henry Morris suggests " Abraham evidently saw the "my day" of Christ when "the word of the LORD came unto Abram in a vision" (Genesis 15:1). On that occasion, the Lord had said, "I am thy shield, and thy exceeding great reward" (Genesis 15:1), and this was the very first of the great "I am's" of the Bible. This vision of the Word of the Lord was Christ in a pre-incarnate theophany. (See The Angel of the LORD)

A T Robertson -This joy of Abraham is referred to in Heb. 11:13 (saluting, [aspasamenoi], the promises from afar).

NIV Study Bible (borrow) - All that was involved in the incarnation. Jesus probably was not referring to any one occasion but to Abraham's general joy in the fulfilling of the purposes of God in the Messiah, by which all nations on earth would receive blessing (see on Ge 12:2-3). he saw it. In faith, from afar.

Blum - Abraham rejoiced to see My day, that is, the messianic salvation which God promised ("all peoples on earth will be blessed through you"; Gen. 12:3). Abraham by faith was granted a son Isaac, through whom the Seed (Christ) would come. How much of the messianic times God revealed to His friend Abraham is unknown. But it is clear that he knew of the coming salvation and he rejoiced in knowing about it and expecting it. (See The Bible Knowledge Commentary)

J Vernon McGee - Did Abraham ever see Christ? He certainly did. The appearance of God to people in the Old Testament was an appearance of Jesus Christ to these people

MacArthur - Hebrews 11:13 records that Abraham saw and welcomed Christ’s day. He saw in his son Isaac the beginning of God’s fulfillment of His covenant with him (Gen. 12:1–3; 15:1–21; 17:1–8), which would culminate in the coming of the Messiah. Once again (cf. Jn 8:39–40), Jesus contrasted His opponents’ behavior with that of their patriarch, proving that they were not Abraham’s spiritual children. They wanted to murder the very One in whose coming Abraham rejoiced (cf. v. 37). (See John Commentary)

NET Note - What is the meaning of Jesus' statement that the patriarch Abraham "saw" his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch's lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Ge 22:13–15 lies behind Jesus' words. This passage, known to rabbis as the Akedah ("Binding"), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice - an occasion of certain rejoicing.

Ryrie makes a different suggestion - How much Abraham knew of a coming deliverer is unspecified in the OT. Various explanations are given for the meaning of "My day": the Incarnation, Resurrection (Heb. 11:19), the heavenly city (Heb. 11:10). Whatever Abraham saw it was most likely from heaven after he died and not while he was living on earth. (Borrow Ryrie Study Bible)

NIV Study Bible (borrow) on my day - All that was involved in the incarnation. Jesus probably was not referring to any one occasion but to Abraham's general joy in the fulfilling of the purposes of God in the Messiah, by which all nations on earth would receive blessing (see note on Ge 12:2-3). he saw it. In faith, from afar.

Hendriksen -What seems to us to be the most reasonable explanation of this saying is the following: Abraham exultantly rejoiced when God promised to give him a son. He could hardly wait until the promise was fulfilled. And when for the centenarian that happy day actually arrived, the child was called Isaac; i.e., laughter. The promise of the birth of that son (and also the realization of that promise) meant everything to Abraham; for not only were many temporal blessings connected with it but also the one great spiritual blessing, namely, that all the families of the earth would be blessed through this birth. Did Abraham, even in his day, understand that not Isaac himself would be the Hope of mankind but that Isaac’s birth would pave the way for the coming of the real Messiah? He certainly must have confidently expected that God would accomplish his designs through Isaac, for when God ordered him to sacrifice his son, he was thoroughly convinced that death would not have the last word, but that God, if necessary, would raise Isaac back to life (Gen. 22; cf. Heb. 11:17–19). And why was his heart so filled with joy in connection with Isaac’s birth? Isaac was his own son, the son of Sarah. But was there still a deeper reason? Yes, and it was this: he interpreted God’s promise (Gen. 15:4–6; 17:1–8; cf. 22:18) as meaning that in the line of Isaac that Blessed One would at length arrive through whom God would bless all the nations. Thus, as is stated specifically in Heb. 11:13, he (and others before and after him) died in faith, not having received (the fulfilment of) the promises, but having greeted them from afar. It was thus that Abraham saw the day of Christ and rejoiced. (BORROW Exposition of the Gospel according to John - chapters 7-21)

Rejoiced (Exulted, Jumped for joy) (21) agalliao from agan = much + hallomai = jump; gush, leap, spring up) means literally to "jump much", "leap for joy", skip and jump with happy excitement and so to be exceedingly joyful, overjoyed or exuberantly happy. The idea is this person shows their excessive, ecstatic joy by leaping and skipping. It describes jubilant exultation, a quality of joy that remains unhindered and unchanged by what happens. Barclay writes that agalliao "is the joy which leaps for joy. As it has been put, it is the joy of the climber who has reached the summit, and who leaps for joy that the mountain path is conquered." (Daily Study Bible)

Agalliao - 11x/11v - exultation(1), exulted(1), glad(2), greatly rejoice(2), rejoice(1), rejoiced(2), rejoiced greatly(2). Matt. 5:12; Lk. 1:47; Lk. 10:21; Jn. 5:35; Jn. 8:56; Acts 2:26; Acts 16:34; 1 Pet. 1:6; 1 Pet. 1:8; 1 Pet. 4:13; Rev. 19:7

Glad (5463) chairo means to be "cheer" full, calmly happy or well-off. Chairo implies and imparts joy. Chairo is used in a whole range of situations in which the emotion of joy is evoked. To be in a state of happiness and well being (often independent of what is happening when the Source is the Spirit!). Chairo means to enjoy a state of gladness, to be delighted. Several Greek lexicons (Zodhiates, Liddell-Scott, et al) associate the origin of chairo with charis or grace as follows - Chairo is from the root char-, "favorably disposed, leaning towards" and cognate with cháris, "grace" and so properly means to delight in God's grace ("rejoice") and literally, to experience God's grace (favor) or be conscious (glad) for His grace. It follows that rejoicing ("glad by grace") is principally internal and eternal because it depends only on grace. In contrast, "happiness" is external and temporal (requiring pleasant "happenings"). Thus Zodhiates writes "The word charis is related to chairo, to rejoice, and chara, joy, delight, the result of the activity of the grace of God in man."

John 8:57 So the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham?"

BGT John 8:57 εἶπον οὖν οἱ Ἰουδαῖοι πρὸς αὐτόν· πεντήκοντα ἔτη οὔπω ἔχεις καὶ Ἀβραὰμ ἑώρακας;

KJV John 8:57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?

NET John 8:57 Then the Judeans replied, "You are not yet fifty years old! Have you seen Abraham?"

CSB John 8:57 The Jews replied, "You aren't 50 years old yet, and You've seen Abraham?"

ESV John 8:57 So the Jews said to him, "You are not yet fifty years old, and have you seen Abraham?"

NIV John 8:57 "You are not yet fifty years old," the Jews said to him, "and you have seen Abraham!"

NLT John 8:57 The people said, "You aren't even fifty years old. How can you say you have seen Abraham? "

NRS John 8:57 Then the Jews said to him, "You are not yet fifty years old, and have you seen Abraham?"

NJB John 8:57 The Jews then said, 'You are not fifty yet, and you have seen Abraham!'

NAB John 8:57 So the Jews said to him, "You are not yet fifty years old and you have seen Abraham?"

YLT John 8:57 The Jews, therefore, said unto him, 'Thou art not yet fifty years old, and Abraham hast thou seen?'

GWN John 8:57 The Jews said to Jesus, "You're not even fifty years old. How could you have seen Abraham?"

BBE John 8:57 Then the Jews said to him, You are not fifty years old; have you seen Abraham?

RSV John 8:57 The Jews then said to him, "You are not yet fifty years old, and have you seen Abraham?"

NKJ John 8:57 Then the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham?"

ASV John 8:57 The Jews therefore said unto him, Thou art not yet fifty years old, and hast thou seen Abraham?

MIT John 8:57 The Jews said to him, "You are under 50 years old, and you have seen Abraham?"

DBY John 8:57 The Jews therefore said to him, Thou hast not yet fifty years, and hast thou seen Abraham?

NIRV John 8:57 "You are not even 50 years old," the Jews said to Jesus. "And you have seen Abraham?"

John 8 - Multiple Sermons and Commentaries

JEWS QUESTION JESUS
REGARDING SEEING ABRAHAM

Despite the difference of opinions on what Jesus meant in saying Abraham rejoiced to see My day (John 8:56), the Jews understood Him literally and responded accordingly

So the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham? - The Jews twisted His words, for Jesus did not say He had seen Abraham (as they assert) but that Abraham had seen His day. Once again they prove themselves literalists and reason “How can a man who isn’t even fifty claim to have seen a man who lived 2,000 years ago?” Once again they show they cannot understand what Jesus is saying, because as He explained in Jn 8:43, they were completely unable to hear His Word with "spiritual" ears!

Spurgeon - Before there was any Abraham, there was this glorious Christ of ours existing as the Eternal I AM, in all the infinity of his glory. Now comes a thoroughly characteristic Jewish answer.....They allowed a wide margin in speaking of our Saviour’s age, for he was only thirty-three years old. It may be true that the sorrows of his life had so marred his countenance that he looked more like a man of fifty than one of three-and-thirty. I cannot tell, nor do I know whether that is what they meant; but it is singular that they should have said to him, “Thou art not yet fifty years old.”

John 8:58 Jesus said to them, "Truly, truly, I say to you, before Abraham was born, I am."

Truly, truly: Jn 8:34,51
Before: Jn 1:1,2 17:5,24 Pr 8:22-30 Isa 9:6 Mic 5:2 Col 1:17 Heb 1:10-12 Heb 13:8 Rev 1:11,17,18 2:8
I am: Ex 3:14 Isa 43:13 44:6,8 46:9 48:12 Rev 1:8
John 8 - Multiple Sermons and Commentaries

Related Passages:

John 8:24 “Therefore I said to you that you will die in your sins; for unless you believe that I am (ego eimi) He, you will die in your sins.”

John 8:28 So Jesus said, “When you lift up the Son of Man, then you will know that I am (ego eimi) He, and I do nothing on My own initiative, but I speak these things as the Father taught Me.

Exodus 3:14+ God said to Moses, “I AM WHO I AM”; and He said, “Thus you shall say to the sons of Israel, ‘I AM has sent me to you.’”

JESUS DECLARES
HE IS "I AM" - EGO EIMI!

Jesus said to them, "Truly, truly, I say to you, before Abraham was born, I am (ego eimi) - Truly, truly is Jesus' way of getting His hearers full attention! Jesus is clearly stating that He existed before Abraham came into existence. In addition the I am (ego eimi) is Jesus saying He has continuously existed, which of course can only be said of God. He clearly claimed to be eternal God. The contrast between was born (genesthai = entrance into existence of Abraham) and I am (ego eimi = timeless being - present tense) leaves no room for doubt as to Jesus' meaning.

THOUGHT - Dear skeptic, don't ever make the inane statement that Jesus never claimed to be God. He could not have stated this reality much more clearly. In fact it was stated so clearly that the Jews sought to stone Him to death! They knew exactly what He claimed with the declaration "I AM!"

Kostenberger points out that "Jesus does not merely claim preexistence—otherwise he could have said, “before Abraham was born, I was”—but deity." The present instance of ἐγὼ εἰμί (egō eimi, I am) startlingly culminates earlier occurrences of this expression in this chapter (e.g., Jn 8:24, 28) (See John - Page 273 )

Merrill Tenney - “I AM was recognized by the Jews as a title of deity.”

Dods - Before Abraham came into existence I am, eternally existent… No stronger affirmation of pre-existence occurs.”

ESV Study Bible (borrow) Jesus does not simply say, “Before Abraham was, I was,” which would simply mean that he is more than 2,000 years old. Rather, he uses the present tense “I am” in speaking of existence more than 2,000 years earlier, thus claiming a kind of transcendence over time that could only be true of God. The words “I am” in Greek use the same expression (Egō eimi) found in the Septuagint in the first half of God’s self-identification in Ex. 3:14, “I am who I am.” Jesus is thus claiming not only to be eternal but also to be the God who appeared to Moses at the burning bush. His Jewish opponents understood his meaning immediately and they “picked up stones” to stone him to death for blasphemy

Spurgeon - Here he claims his Deity to the fullest extent, and those who can read the New Testament, and profess to believe it, and yet not see Christ as a claimant of Deity, must be sinfully blind.....They had asked him, “Whom makest thou thyself?” and now they have his answer: “Before Abraham was, I am,” saith Christ. It is the very name by which God revealed himself to Moses at the burning bush, “I AM.” Yet Jesus takes this title to himself: “Before Abraham was,” — not, “I was;” notice that; but, “I am;” as if his life was one continued present existence, as indeed it is, for with God there is no past or future, but all things are ever-present to his infinite mind. When Jesus said, “Before Abraham was, I am,” he claimed the Godhead, he declared that he was certainly God, self-existent from all eternity.

TSK - That our Lord by this expression asserted his divinity and eternal existence, as the great I AM, appears evident from the use of the present tense, instead of the past tense, from its being in answer to the Jews, who enquired whether he had seen Abraham, and from its being thus understood by the multitude, who were exasperated at it to such a degree that they took up stones to stone him. The ancient Jews not only believed that the Messiah was superior to and Lord of all the patriarchs, and even of angels, but that his celestial nature existed with God from whom it emanated, before the creation, and that the creation was effected by his ministry.

QUESTION - Did Jesus say He is God?

ANSWER - It is true that Jesus never said the exact words, “I am God.” He did, however, make the claim to be God in many different ways, and those who heard Him knew exactly what He was saying. For example, in John 10:30, Jesus said, “I and the Father are one.” The Jews who heard Him make that statement knew well that He was claiming to be God, as witnessed by their reaction: “His Jewish opponents picked up stones to stone him” (John 10:31). When He asked them why they were attempting to stone Him, they said, “For blasphemy, because you, a mere man, claim to be God” (John 10:33). Stoning was the penalty for blasphemy (Leviticus 24:16), and the Jews plainly accused Jesus of claiming to be God.

Jesus made another statement claiming to be God when He said, “Very truly I tell you, . . . before Abraham was born, I am!” (John 8:58). The Jews, upon hearing Him, clearly understood that He was claiming preexistence and, more than that, to be Yahweh, the great “I AM” of Exodus 3:14. On this occasion, too, they tried to stone Him for blasphemy.

The Gospel of John begins with a statement of Jesus’ deity: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1, emphasis added). In verse 14, John identifies the Word: “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.” John is affirming that the Word (Jesus) is God, and He left heaven to come to earth in the form of a man to live with men and display the glory of God the Father.

The disciples of Jesus distinctly heard Him declare His deity. After Jesus’ resurrection, Thomas the doubting disciple finally understood Jesus’ deity, declaring Him to be “my Lord and my God” (John 20:28). If Jesus were not Lord and God, He would have corrected Thomas, but He did not; Thomas spoke the truth. After seeing Jesus walking on the water, His disciples worshipped Him (Matthew 14:33). When He appeared to them after the resurrection, they fell at His feet and worshipped Him (Matthew 28:9). The disciples were well aware of the Mosaic Law’s penalty for blasphemy, yet they worshipped Him as God, and Jesus accepted their worship. Jesus never rebuked people for worshipping Him, accepting their worship as good and proper.

Jesus’ deity is recognized throughout the New Testament. Paul eagerly awaited “the appearing of the glory of our great God and Savior, Jesus Christ” (Titus 2:13) and encouraged us to do the same. Both Paul and John declared that Jesus created the universe (John 1:3; Colossians 1:16–17), yet Genesis 1:1 clearly says that God created the heavens and the earth. This can only mean that Jesus is God. Even God the Father referred to Jesus as God: “About the Son he says, ‘Your throne, O God, will last for ever and ever’” (Hebrews 1:8, quoting Psalm 45:6).

Did Jesus say He was God? Yes, in many ways, including applying the names and attributes of God to Himself. He made it clear that He was God incarnate, proving it by His words, by His miracles, and finally by His resurrection from the dead. Although they doubted at first, those who were finally convinced of His deity understood why He had to die on the cross. If He were a mere man, His death would have been only sufficient to pay for His own sins, but because He was God in the flesh, His sacrifice was infinite and holy and able to pay for all the sins of the world. GotQuestions.org (used by permission)

Related Resources from Gotquestions.org:

John 8:58 David Reed - Borrow Jehovah's Witnesses : answered verse by verse - To avoid the obvious implication regarding the deity of Christ, Watchtower translators changed Jesus’ words in the New World Translation to read: “Before Abraham came into existence, I have been.”

See our discussion of Exodus 3:14, where God revealed himself to Moses as the “I AM.”

Norman Geisler - JOHN 8:58—Does this verse indicate that Jesus was merely preexistent (as opposed to being eternally preexistent)?

MISINTERPRETATION: In John 8:58 (NASB) we read, “Jesus said to them, ‘Truly, truly, I say to you, before Abraham was born, I am.’ ” By contrast, the Jehovah’s Witnesses’ New World Translation reads, “Jesus said to them: ‘Most truly I say to you, Before Abraham came into existence, I have been.’ ” This indicates that Jesus was preexistent but not eternally preexistent (certainly not as the great I Am of the Old Testament). “The question of the Jews (verse 57) to which Jesus was replying had to do with age, not identity. Jesus’ reply logically dealt with his age, the length of his existence” (Reasoning from the Scriptures, 1989, 418).

CORRECTING THE MISINTERPRETATION: Greek scholars agree that the Watchtower Society has no justification for translating ego eimi in John 8:58 as “I have been” (a translation that masks its connection to Exodus 3:14 where God reveals his name to be I Am). The Watchtower Society once attempted to classify the Greek word eimi as a perfect indefinite tense to justify this translation—but Greek scholars have responded by pointing out that there is no such thing as a perfect indefinite tense in the Greek.

The words ego eimi occur many times in John’s Gospel. Interestingly, the New World Translation elsewhere translates ego eimi correctly (as in John 4:26; 6:35, 48, 51; 8:12, 24, 28; 10:7, 11, 14; 11:25; 14:6; 15:1, 5; and 18:5, 6, 8). Only in John 8:58 does the mistranslation occur. The Watchtower Society is motivated to translate this verse differently in order to avoid it appearing that Jesus is the great I Am of the Old Testament. Consistency and scholarly integrity calls for John 8:58 to be translated the same way as all the other occurrences of ego eimi—that is, as “I am.”

Finally, as noted above, I Am is the name God revealed to Moses in Exodus 3:14–15. The name conveys the idea of eternal self-existence. Yahweh never came into being at a point in time, for he has always existed. To know Yahweh is to know the eternal one. It is therefore understandable that when Jesus made the claim to be I Am, the Jews immediately picked up stones with the intention of killing Jesus, for they recognized he was implicitly identifying himself as Yahweh. (When Cultists Ask)

Norman Geisler - JOHN 8:58—Does this verse indicate that all human beings have the I Am presence of God within them?

MISINTERPRETATION: New Agers Mark and Elizabeth Clare Prophet interpret these words of Jesus with a New Age twist, exalting all human beings to the level of God. The Prophets tell us that “Jesus’ I AM Presence looks just like yours. This is the common denominator. This is the coequality of the sons and daughters of God. He created you equal in the sense that he gave you an I AM Presence—he gave you a Divine Self” (Prophet, 1990, 83). Similarly, Christian Science founder Mary Baker Eddy said that “by these sayings Jesus meant, not that the human Jesus was or is eternal, but that the divine idea or Christ was and is so and therefore antedated Abraham; not that the corporeal Jesus was one with the Father, but that the spiritual idea, Christ, dwells forever in the bosom of the Father” (Eddy, Science and Health, 333–34). Is this a correct understanding of Jesus’ claim here?

CORRECTING THE MISINTERPRETATION: John 8:58 cannot be interpreted to mean that all human beings have an “I AM Presence.” In this verse, Jesus implicitly and uniquely ascribed the divine name Yahweh to himself. The backdrop of this is that I Am and Yahweh are equated in Exodus 3:14–15. Jesus was here equating himself with the God Almighty as God revealed himself in Exodus 3.
The Jews did not understand Jesus to be teaching that they too were identified as I Am. Nor did Jesus correct them, and say, “Oh, you misunderstand, for you too are I Am.” Jesus uniquely and exclusively claimed to be the great I Am of the Old Testament.
The reaction of the Jewish audience demonstrates that they understood Jesus to be making a unique claim to be deity. For “they took up stones to throw at Him” (v. 59) which was the appropriate reaction for one who “being a man, make Yourself out to be God” (cf. John 10:32–33). See also comments on Matthew 6:33; 24:23–24. (When Cultists Ask)

QUESTION - What did Jesus mean when He said “I AM”? WATCH THE ACCOMPANYING VIDEO

ANSWER - Jesus, in response to the Pharisees’ question “Who do you think you are?” said, “‘Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.’ ‘You are not yet fifty years old,’ the Jews said to him, ‘and you have seen Abraham!’ ‘I tell you the truth,’ Jesus answered, ‘before Abraham was born, I am!’ At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds” (John 8:56–59). The violent response of the Jews to Jesus’ “I AM” statement indicates they clearly understood what He was declaring—that He was the eternal God incarnate. Jesus was equating Himself with the "I AM" title God gave Himself in Exodus 3:14.

If Jesus had merely wanted to say He existed before Abraham’s time, He would have said, “Before Abraham, I was.” The Greek words translated “was,” in the case of Abraham, and “am,” in the case of Jesus, are quite different. The words chosen by the Spirit make it clear that Abraham was “brought into being,” but Jesus existed eternally (see John 1:1). There is no doubt that the Jews understood what He was saying because they took up stones to kill Him for making Himself equal with God (John 5:18). Such a statement, if not true, was blasphemy and the punishment prescribed by the Mosaic Law was death (Leviticus 24:11–14). But Jesus committed no blasphemy; He was and is God, the second Person of the Godhead, equal to the Father in every way.

Jesus used the same phrase “I AM” in seven declarations about Himself. In all seven, He combines I AM with tremendous metaphors which express His saving relationship toward the world. All appear in the book of John. They are

I AM the Bread of Life (John 6:35, 41, 48, 51);
I AM the Light of the World (John 8:12);
I AM the Door of the Sheep (John 10:7, 9);
I AM the Good Shepherd (John 10:11,14);
I AM the Resurrection and the Life (John 11:25);
I AM the Way, the Truth and the Life (John 14:6); and
I AM the True Vine (John 15:1, 5).
GotQuestions.org (Used by permission)

Timeless Savior

“Very truly I tell you,” Jesus answered, “before Abraham was born, I am!” John 8:58

Today's Scripture & Insight: John 8:48–59

Jeralean Talley died in June 2015 as the world’s oldest living person—116 years of age. In 1995, the city of Jerusalem celebrated its 3,000th birthday. One hundred sixteen is old for a person, and 3,000 is old for a city, but there are trees that grow even older. A bristlecone pine in California’s White Mountains has been determined to be older than 4,800 years. That precedes the patriarch Abraham by 800 years!

Jesus, when challenged by the Jewish religious leaders about His identity, also claimed to pre-date Abraham. “Very truly I tell you,” He said, “before Abraham was born, I am!” (John 8:58). His bold assertion shocked those who were confronting Him, and they sought to stone Him. They knew He wasn’t referring to a chronological age but was actually claiming to be eternal by taking the ancient name of God, “I am” (see Ex. 3:14). But as a member of the Trinity, He could make that claim legitimately.

In John 17:3, Jesus prayed, “This is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent.” The timeless One entered into time so we could live forever. He accomplished that mission by dying in our place and rising again. Because of His sacrifice, we anticipate a future not bound by time, where we will spend eternity with Him. He is the timeless one. Bill Crowder

The earth shall soon dissolve like snow,
the sun forbear to shine;
but God, who called me here below,
will be forever mine.
John Newton

Learn more about the life to come at discoveryseries.org/q1205.

Christ holds all things together. Colossians 1:17

John 8:59 Therefore they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple.

picked up stones: Jn 8:5,6 10:30-33 11:8 18:31 Lev 24:16 Lu 4:29 Ac 7:57
but: Jn 5:13 Jn 10:39,40 11:54 Ge 19:11 2Ki 6:18-20 Lu 4:30 24:31 Ac 8:39,40
John 8 - Multiple Sermons and Commentaries

Related Passages:

John 10:39 Therefore they were seeking again to seize Him, and He eluded their grasp.

Leviticus 24:16 ‘Moreover, the one who blasphemes the name of the LORD shall surely be put to death; all the congregation shall certainly stone him. The alien as well as the native, when he blasphemes the Name, shall be put to death.

John 7:30 So they were seeking to seize Him; and no man laid his hand on Him, because His hour had not yet come.

JEWS SEEK TO STONE
THE "BLASPHEMER"

Therefore - This is one of the more dramatic terms of conclusion in the entire Bible! Jesus has effectively told these professed believers, not only were they unbelieving, but that their father was the devil, so their blood pressure was already significantly elevated! But when He declared "I Am" that was the last straw for them because they now felt He was guilty of blasphemy in calling Himself God.

they picked up stones to throw at Him - Stoning was the way a blasphemer might be dealt with. But the Jews were not allowed to carry out capital punishment according to the Roman laws. Clearly they did not care what punishment the Romans might inflict on them as they now had heard enough from this blasphemer!

This reaction by the Jews reminds one of the reception of Jesus' first sermon in His hometown of Nazareth -

"And all the people in the synagogue were filled with rage as they heard these things. And they got up and drove Him out of the city, and led Him to the brow of the hill on which their city had been built, in order to throw Him down the cliff. But passing through their midst, He went His way. (Lu 4:28-30+)

MacArthur - Here is the grip of unbelief so powerful that in the face of irrefutable evidence they were unwilling to accept that as God in human flesh, Jesus was incapable of committing blasphemy; rather all of His claims, no matter how astonishing, were absolutely true. How ironic that the Jewish religious leaders, seemingly so passionate for God’s honor that they were ready to cast stones at a blasphemer, were, in fact, accusing God Himself of blaspheming God. (See John Commentary)

Spurgeon - This is always the sinner’s argument against the right: first, hard words, and then stones. They believed that He claimed to be God, as He certainly did, and therefore they tried to stone Him; and there is no foothold for those who say that Christ was a very good man, but only a Man. If He was not the Son of God, He was not a good man, for no good man would have left upon His followers, and upon His foes, too, the impression that He claimed to be God, if He was not; and no good man could have claimed to be God if He was not really so. Rank Him either amongst the grossest of impostors, or else as the Son of God, — one or the other. There is no halting-piece between the two. Blessed be Thy Name, O Son of Mary, Thou art also the Son of the Highest, and as such we worship and adore Thee!

HCSB Study Bible (borrow) - Stoning was the prescribed punishment for blasphemy (Lev. 24:16; cp. Deut. 13:6-11; John 10:31-33; 11:8). However, this was never to be enacted by mob violence (Deut. 17:2-7). In the OT, righteous men like Moses (Ex. 17:4), Joshua and Caleb (Num. 14:10), and David (1 Sam. 30:6) were nearly stoned. As on previous occasions, Jesus evaded arrest (John 7:30, 44; 8:20; see note at 2:4). His withdrawal from the Jews strikes a note of judgment similar to the removal of God's favor from King Saul (1 Sam. 15:23).

Spurgeon in another note wrote "They counted him a blasphemer, and so he was if he was not all he claimed to be. I have heard of some who reverence Christ, but do not believe him to be God; but how can that be? He evidently made himself out to be God, and this was the great charge the Jews brought against him. For this, indeed, they put him to death, because he made himself equal with God. If he was not equal with God,— if he was not really God,— he led men to think that he was; and if this was false, it was a great sin not consistent with the holy character of Christ. If he was not God, he was the grossest impostor who ever visited this world. But he was God, and nothing less; yet because he claimed this, the Jews took up stones to cast at him."

C. S. Lewis explained our options regarding Jesus this way

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: “I’m ready to accept Jesus as a great moral teacher, but I don’t accept His claim to be God.” That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God; or else a madman or something worse. You can shut Him up for a fool, you can spit at Him or kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronizing nonsense about His being a great human teacher. He has not left that open to us. He did not intend to. (Free - C. S. Lewis, Mere Christianity)

That’s an inviolable principle to always keep in mind:
Challenges to Jesus always fail!
-- Steven Cole

But Jesus hid Himself and went out of the temple - How Jesus could have hidden Himself in the Temple grounds is a mystery. What is not a mystery is the fact that this was not the hour appointed by the Father and no man could lay a hand or a stone on Him. And so He departs the Temple after one of the more intense dialogues in the Scripture.

Kostenberger - Jesus consistently eludes his pursuers until the appointed “time” (cf. Jn 7:30, 44; 8:20; see also Luke 4:30) (See John - Page 274)

Steven Cole - Jesus left the temple, where these Jews purported to worship God. This reminds us of Ezekiel’s vision, when the glory of the Lord left the temple (Ezek 10:18, 11:22–23) (ED: SEE Departure of the Glory of Jehovah from Solomon's Temple) The Jews had their religion, but they didn’t have God’s glory. To have religion without the Lord of glory is to have nothing. Whether you challenge Jesus boldly as a blasphemer or subtly by ignoring Him, the final result will be that He will leave you to die in your sins and face judgment. When you challenge Jesus, you lose! (Challenging Jesus)

Book

John

Search

Click chart to enlarge
Charts from Jensen's Survey of the NT - used by permission
Another Chart from Charles Swindoll

Click to enlarge

Herod's Temple - Click to enlarge

Note 4 tall (75') lighted "candelabras" in center of
the Court of the Women (See Note Below)

Source: Swindoll's Insight's on John

See Note at Bottom Right pointing to the Court of the Women
Click to Enlarge (Source: ESV global study bible)

Engraving at University of Texas

Book

GA4

Search

John 8 Commentary

Click chart to enlarge Charts from Jensen's Survey of the NT - used by permission Another Chart from Charles Swindoll

Click to enlarge

Herod's Temple - Click to enlarge

Note 4 tall (75') lighted "candelabras" in center of the Court of the Women (See Note Below)

Source: Swindoll's Insight's on John

See Note at Bottom Right pointing to the Court of the Women Click to Enlarge (Source: ESV global study bible)

Engraving at University of Texas

Book

GA4

Click chart to enlarge
Charts from Jensen's Survey of the NT - used by permission
Another Chart from Charles Swindoll

Note 4 tall (75') lighted "candelabras" in center of
the Court of the Women (See Note Below)

See Note at Bottom Right pointing to the Court of the Women
Click to Enlarge (Source: ESV global study bible)