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John MacArthur · Citado em PreceptAustin
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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
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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
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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
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MacArthur - Ironically, those who came to put Jesus to shame left ashamed; those who came to condemn the woman went away condemned Steven
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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+). Bob Deffinbaugh - In Jn 8:12, Jesus invites men to follow Him as the “Light of the world.” Now, having been rejected by many as the true light, He issues a strong word of warning. He is going away. When He is gone, they will look for Him, but they will not find Him. Such people will “die in their sins,” (Jn 8:24) and they will not be able to go where He is going. What is clear to us (BELIEVERS) now is completely misunderstood by those who reject Him. He is speaking of His departure by death, and of His return to the Father in heaven. He is speaking of the most glorious death possible, His sacrificial, substitutionary (dying not for Himself but for our sins) atonement, whereby the penalty for our sins was paid, and sin’s power over us was broken. Our Lord’s adversaries presume they are going to heaven, and if Jesus is their enemy, then He must be going to hell. If Jesus is going to a place that they cannot go, then Jesus (in their minds) must be going to hell. And so they jump to the conclusion that He is speaking of His own death by suicide. I can almost hear them mumbling under their breath, “Good riddance!” Is He planning to take His own life? It almost seem as though He is going to spare them the trouble of killing Him. (The Light of the World) 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
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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. (Insights on John - Google Book) Ray
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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
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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
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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
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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)
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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
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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)
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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.
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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)
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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
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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.”
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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
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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.
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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)