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Bob Utley · Citado em PreceptAustin
João 8
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.
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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.
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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."
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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! They missed the crucial connection between the Son and the Heavenly Father. They missed the real "missing link" of the Father and Son and not a hypothetical transitional fossil. R C H
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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.”....There is a major problem with the context of Jn 8:31: 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 - teknon) 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 (ED: INDEED IT WAS A PROPHECY THAT THEY WOULD SEEK TO FULFILL IN Jn 8:59!). (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 Jn 8:31 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
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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: What is the difference between a Christian and a disciple? | GotQuestions.org How can we experience true freedom in Christ? | GotQuestions.org What is Christian freedom? | GotQuestions.org What does it mean that for freedom Christ has set us free (Galatians 5:1)? | GotQuestions.org Christian liberty – what does the Bible say? | GotQuestions.org 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: What does the Bible say about perseverance? | GotQuestions.org What are some Bible verses about perseverance? | GotQuestions.org How does the “testing of your faith” produce perseverance (James 1:3)? | GotQuestions.org 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!
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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).
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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+.
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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).
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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.
João 8
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
João 8
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).