Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh8.rwp

Text File | 1993-03-13 | 47KB | 810 lines

8:1 {But Jesus went} (\Iêsous de eporeuthê\). Same deponent use
of \poreuomai\ as in #7:53| and in contrast to the Sanhedrin's
conduct, though it seems "pointless" (Dods). Apparently Jesus was
lodging in the home of Mary, Martha, and Lazarus.

8:2 {Early in the morning} (\orthrou\). Genitive of time,
\orthros\ meaning daybreak, old word, not in John, though in #Lu
24:1; Ac 5:21|. John uses \prôi\ (#18:28; 20:1; 21:4|). {He came
again into the temple} (\palin paregeneto eis to hieron\). If the
paragraph is genuine, the time is the next day after the eighth
and last day of the feast. If not genuine, there is no way of
telling the time of this apparently true incident. {And all the
people came unto him} (\kai pâs ho laos êrcheto pros auton\).
Imperfect middle of \erchomai\ picturing the enthusiasm of the
whole (\pas\) crowd now as opposed to the divisions in chapter 7.
{Taught} (\edidasken\). Imperfect active of \didaskô\. He took
his seat (\kathisas\, ingressive active participle of \kathizô\)
as was customary for Jesus and began to teach (inchoative
imperfect). So the picture.

8:3 {The scribes and the Pharisees} (\hoi grammateis kai hoi
Pharisaioi\). John does not mention "scribes," though this
combination (note two articles) is common enough in the Synoptics
(#Lu 5:30; 6:7|, etc.). {Bring} (\agousin\). Vivid dramatic
present active indicative of \agô\. Dods calls this "in itself an
unlawful thing to do" since they had a court for the trial of
such a case. Their purpose is to entrap Jesus. {Taken in
adultery} (\epi moicheiâi kateilemmenên\). Perfect passive
participle of \katalambanô\, old compound to seize (#Mr 9:18|),
to catch, to overtake (#Joh 12:35|), to overcome (or overtake) in
#1:5|. {Having let her in the midst} (\stêsantes autên en
mesôi\). First aorist active (transitive) participle of
\histêmi\. Here all could see her and what Jesus did with such a
case. They knew his proneness to forgive sinners.

8:4 {Hath been taken} (\kateilêptai\). Perfect passive indicative
of \katalambanô\ (see verse #3|), caught and still guilty. {In
adultery} (\moicheuomenê\). Present passive participle of
\moicheuô\, "herself suffering adultery" (#Mt 5:32|). Used of
married people. Not in John. {In the very act} (\ep'
autophôrôi\). Old adjective (\autophôros, autos\, self, and
\phôr\, thief) caught in the act of theft, then extended to any
crime in which one is caught. Old idiom, but not elsewhere in the
Greek Bible. One example in a Berlin papyrus.

8:5 {Commanded} (\eneteilato\). First aorist middle indicative of
\entellô\, old verb to enjoin (#Mt 4:6|). {To stone such} (\tas
toiautas lithazein\). Present active infinitive of \lithazô\
(from \lithos\), from Aristotle on. Stoning was specified for the
case of a betrothed woman guilty of adultery (#De 22:23f.|) and
for a priest's daughter if guilty. In other cases just death was
commanded (#Le 20:10; De 22:22|). The Talmud prescribes
strangulation. This case may have strictly come within the
regulation as a betrothed virgin. {What then sayest thou of her?}
(\su oun ti legeis;\). "Thou then, what dost thou say?" This was
the whole point, to catch Jesus, not to punish the woman.

8:6 {Tempting him} (\peirazontes auton\). Evil sense of this
present active participle of \peirazô\, as so often (#Mr 8:11;
10:2|, etc.). {That they might have whereof to accuse him} (\hina
echôsin katêgorein autou\). Purpose clause with \hina\ and
present active subjunctive of \echô\. This laying of traps for
Jesus was a common practice of his enemies (#Lu 11:16|, etc.).
Note present active infinitive of \katêgoreô\ (see #Mt 12:10| for
the verb) to go on accusing (with genitive \autou\). It was now a
habit with these rabbis. {Stooped down} (\katô kupsas\). First
aorist active participle of \kuptô\, old verb to bow the head, to
bend forward, in N.T. only here and verse #8; Mr 1:7|. The use of
\katô\ (down) gives a vivid touch to the picture. {With his
finger} (\tôi daktulôi\). Instrumental case of \daktulos\ for
which see #Mt 23:4|. {Wrote on the ground} (\kategraphen eis tên
gên\). Imperfect active of \katagraphô\, old compound, here only
in N.T., to draw, to delineate, to write down, apparently
inchoative, began to write on the sand as every one has done
sometimes. The only mention of writing by Jesus and the use of
\katagraphô\ leaves it uncertain whether he was writing words or
drawing pictures or making signs. If we only knew what he wrote!
Certainly Jesus knew how to write. And yet more books have been
written about this one who wrote nothing that is preserved than
any other person or subject in human history. There is a
tradition that Jesus wrote down the names and sins of these
accusers. That is not likely. They were written on their hearts.
Jesus alone on this occasion showed embarrassment over this
woman's sin.

8:7 {When they continued asking} (\hôs epemenon erôtôntes\).
Imperfect active indicative of \epimenô\ (waiting in addition or
still, \epi\, old verb) with supplementary active participle of
\erôtaô\, to question. See same construction in #Ac 12:16| The
verb \epimenô\ does not occur in John. They saw that Jesus seemed
embarrassed, but did not know that it was as much because of "the
brazen hardness of the prosecutors" as because of the shame of
the deed. {He lifted himself up} (\anekupsen\). First aorist
active indicative of \anakuptô\, the opposite of \katakuptô\, to
bend down (verse #8|) or of \katô kuptô\ (verse #6|). {He that is
without sin} (\ho anamartêtos\). Verbal adjective (\an\ privative
and \hamartêtos\ from \hamartanô\), old word, either one who has
not sinned as here and #De 29:19| or one who cannot sin, not in
the N.T. {Among you} (\humôn\). Objective genitive. {First cast}
(\prôtos baletô\). The nominative \prôtos\ means first before
others, be the first to cast, not cast before he does something
else. See #20:4|. The verb is second aorist imperative of
\ballô\, old verb to fling or cast. Jesus thus picks out the
executioner in the case.

8:8 {Again he stooped down} (\palin katakupsas\). First aorist
active participle of \katakuptô\, old and rare verb (in Epictetus
II, 16. 22) instead of \katô kupsas\ in verse #6|. {With his
finger} (\tôi daktulôi\). Not genuine, only in D and Western
class. {Wrote on the ground} (\egraphen eis tên gên\). Imperfect
active of the simplex \graphô\, not \katagraphô\. The second
picture of Jesus writing on the ground.

8:9 {Went out} (\exêrchonto\). Inchoative imperfect. Graphic
picture. {One by one} (\heis kath' heis\). Not a Johannine
phrase, but in #Mr 14:19| where also the second nominative is
retained as if \kath'\ (\kata\) is regarded as a mere adverb and
not as a preposition. {Beginning from the eldest} (\arxamenoi apo
tôn presbuterôn\). "From the elder (comparative form, common in
_Koiné_ as superlative) men," as was natural for they had more
sins of this sort which they recalled. "They are summoned to
judge themselves rather than the woman" (Dods). {Was left alone}
(\kateleiphthê monos\). First aorist effective passive indicative
of \kataleipô\, to leave behind, with predicate nominative
\monos\. "Jesus was left behind alone." {And the woman, where she
was, in the midst} (\kai hê gunê en mesôi ousa\). The woman was
left behind also "being in the midst" as they had placed her
(verse #3|) before they were conscience stricken and left.

8:10 {Lifted up himself} (\anakupsas\). First aorist active
participle of \anakuptô\ as in verse #7|. {Where are they?} (\Pou
eisin;\). Jesus had kept on writing on the ground as the accusers
had slipped away one by one. {Did no man condemn thee?} (\oudeis
se katekrinen;\). First aorist active indicative of \katakrinô\,
old and common verb to give judgment against (down on) one, but
not in John. No one dared to cast a stone at the woman on
Christ's terms.

8:11 {No man, Lord} (\Oudeis, Kurie\). "No one, Sir." She makes
no excuse for her sin. Does she recognize Jesus as "Lord"?
{Neither do I condemn thee} (\Oude egô se katakrinô\). Jesus does
not condone her sin. See #8:15| for "I do not judge (condemn) any
one." But he does give the poor woman another chance. {Henceforth
sin no more} (\apo tou nun mêketi hamartane\). See also #5:14|
where this same language is used to the impotent man. It
literally means (prohibition with present active imperative):
"Henceforth no longer go on sinning." One can only hope that the
woman was really changed in heart and life. Jesus clearly felt
that even a wicked woman can be saved.

8:12 {Again therefore} (\palin oun\). This language fits in
better with #7:52| than with #8:11|. Just suppose Jesus is in the
temple on the following day. {Unto them} (\autois\). The
Pharisees and crowds in the temple after the feast was past. {I
am the light of the world} (\egô eimi to phôs tou kosmou\). Jesus
had called his followers "the light of the world" (#Mt 5:14|),
but that was light reflected from him. Already Jesus (the Logos)
had been called the true light of men (#1:9; 3:19|). The Psalmist
calls God his Light (#27:1|). So #Isa 60:19|. At the feast of
tabernacles in the Court of the Women where Jesus was on this day
(#8:20|) there were brilliant candelabra and there was the memory
of the pillar of cloud by day and of fire by night. But with all
this background this supreme and exclusive claim of Jesus
(repeated in #9:5|) to being the light of the whole world (of
Gentiles as well as of Jews) startled the Pharisees and
challenged their opposition. {Shall have the light of life}
(\hexei to phôs tês zôês\). The light which springs from and
issues in life (Westcott). Cf. #6:33,51| about Jesus being the
Bread of Life. In this sublime claim we come to a decisive place.
It will not do to praise Jesus and deny his deity. Only as the
Son of God can we justify and accept this language which
otherwise is mere conceit and froth.

8:13 {Of thyself} (\peri seautou\). This technical objection was
according to the rules of evidence among the rabbis. "No man can
give witness for himself" (_Mishnah, Ketub_. 11. 9). Hence, they
say, "not true" (\ouk alêthes\), not pertinent. "They were still
in the region of pedantic rules and external tests." In #Joh
5:31| Jesus acknowledged this technical need of further witness
outside of his own claims (#Joh 19-30|) and proceeded to give it
(#Joh 32-47|) in the testimony of the Baptist, of the Father, of
his works, of the Scriptures, and of Moses in particular.

8:14 {Even if} (\kan\). That is \kai ean\, a condition of the
third class with the present active subjunctive \marturô\. Jesus
means that his own witness concerning himself is true (\alêthes\)
even if it contravenes their technical rules of evidence. He can
and does tell the truth all by himself concerning himself. {For I
know whence I came and whither I go} (\hoti oida pothen êlthon
kai pou hupagô\). In this terse sentence with two indirect
questions Jesus alludes to his pre-existence with the Father
before his Incarnation as in #17:5| and to the return to the
Father after the death and resurrection as in #13:3; 14:2f|. He
again puts both ideas together in one crisp clause in #16:28| for
the apostles who profess to understand him then. But here these
Pharisees are blind to the words of Jesus. "But ye know not
whence I come nor whither I go" (\humeis de ouk oidate pothen
erchomai ê pou hupagô\). He had spoken of his heavenly destiny
(#7:33|). Jesus alone knew his personal consciousness of his
coming from, fellowship with, and return to the Father. Stier
(_Words of the Lord Jesus_) argues that one might as well say to
the sun, if claiming to be the sun, that it was night, because it
bore witness of itself. The answer is the shining of the sun.

8:15 {After the flesh} (\kata tên sarka\). According to the
standards of the flesh (#2Co 5:16|). The Baptist had said: "There
stands one among you whom ye know not" (#Joh 1:26|). The Light of
the World had come, but they loved darkness rather than light
(#3:19|), because the god of this age had blinded their thoughts
so that they could not see the illumination of the gospel of the
glory of Christ who is the image of God (#2Co 4:4|).

8:16 {Yea and if I judge} (\kai ean krinô de egô\). "And even if
I pass judgment." Condition of third class again. {True}
(alêthinê). See #1:9| for \alêthinos\, genuine, soundly based
(cf. \dikaia\ in #5:30|), "satisfying our perfect conception"
(Westcott), not merely true (\alêthes\) in the particular facts
(verse #14|). {For I am not alone} (\hoti monos ouk eimi\). Jesus
now takes up the technical criticism in verse #13| after
justifying his right to speak concerning himself. {But I and the
Father that sent me} (\all egô kai ho pempsas me patêr\). See
#16:32| for a like statement about the Father being with Christ.
It is not certain that \patêr\ is genuine here (omitted by Aleph
D, but in B L W), but the Father is clearly meant as in
#7:18,33|. Jesus gives the Father as the second witness.

8:17 {Yea and in your law} (\kai en tôi nomôi de tôi humeterôi\).
Same use of \kai--de\ as in verse #16|. They claimed possession
of the law (#7:49|) and so Jesus takes this turn in answer to the
charge of single witness in verse #13|. He will use similar
language (your law) in #10:34| in an _argumentum ad hominem_ as
here in controversy with the Jews. In #15:24| to the apostles
Jesus even says "in their law" in speaking of the hostile Jews
plotting his death. He does not mean in either case to separate
himself wholly from the Jews and the law, though in Matthew 5 he
does show the superiority of his teaching to that of the law. For
the Mosaic regulation about two witnesses see #De 17:6; 19:15|.
This combined witness of two is not true just because they agree,
unless true in fact separately. But if they disagree, the
testimony falls to the ground. In this case the Father confirms
the witness of the Son as Jesus had already shown (#5:37|).

8:18 {The Father} (\ho patêr\). Clearly genuine here. So these
are the two witnesses that Jesus presents to the Pharisees in
defence of his claim to be the Light of the World (verse #12|).

8:19 {Where is thy Father?} (\pou estin ho patêr sou;\). "The
testimony of an unseen and unheard witness would not satisfy
them" (Vincent). Bernard understands the Pharisees to see that
Jesus claims God the Father as his second witness and so ask
"where," not "who" he is. Augustine has it: _Patrem Christi
carnaliter acceperunt_, Christ's human father, as if the
Pharisees were "misled perhaps by the Lord's use of \anthrôpon\
(verse #17|)" (Dods). Cyril even took it to be a coarse allusion
to the birth of Jesus as a bastard according to the Talmud.
Perhaps the Pharisees used the question with _double entendre_,
even with all three ideas dancing in their hostile minds. {Ye
would know my Father also} (\kai ton patera mou an êideite\).
Conclusion of second-class condition determined as unfulfilled
with \an\ and second perfect active of \oida\ used as imperfect
in both condition and conclusion. See this same point made to
Philip in #14:9|. In #14:7| Jesus will use \ginôskô\ in the
condition and \oida\ in the conclusion. The ignorance of the
Pharisees about Jesus proves it and is due to their ignorance of
the Father. See this point more fully stated in #5:36-38| when
Jesus had his previous controversy in Jerusalem. In #7:28| Jesus
said that they knew his home in Nazareth, but he denied then that
they knew the Father who sent him. Jesus will again on this
occasion (#8:55|) deny their knowledge of the Father. Later he
will deny their knowledge of the Father and of the Son (#16:3|).
The Pharisees are silenced for the moment.

8:20 {In the treasury} (\en tôi gazophulakiôi\). See already #Mr
12:41; Lu 21:1| for this word for the treasure-chambers of the
temple. "It abutted on the Court of the Women, and against its
walls were placed chests, trumpet-like in form, as receptacles
for the offerings of the worshippers" (Bernard). The Persian word
_gaza_ (treasure) occurs only once in the N.T. (#Ac 8:27|) and
the compound (\phulakê\, guard) only here in John. Jesus hardly
taught within a treasure-chamber. It probably means "at the
treasury in the temple." This court was probably the most public
part of the temple (Vincent). {And} (\kai\)="and yet" as in
#1:10|, etc. {Because his hour was not yet come} (\hoti oupô
elêluthei hê hôra autou\). {Reason} (\hoti\) given why no one
seized (\epiasen\, cf. #7:30|) him. \Elêluthei\ is past perfect
active of \erchomai\, "had not yet come." This very use of \hôra\
appears in #2:4| and the very clause in #7:30| which see.

8:21 {Again} (\palin\). Probably \palin\ (again) in verse #12|
refers to a day after the feast is over since the last day is
mentioned in #7:37|. So then here again we probably move on to
another day still beyond that in verse #12|. {And ye shall seek
me} (\kai zêtêsete me\). As in #7:34|, "the search of despair"
(Bernard), seeking for the Messiah when it is too late, the
tragedy of Judaism today (#1:11|). {And ye shall die in your sin}
(\kai en têi hamartiâi humôn apothaneisthe\). Future middle
indicative of \apothnêskô\ which is the emphatic word here (cf.
#Eze 3:18; 18:18; Pr 24:9|). Note singular \hamartiâi\ (sin)
here, but plural \hamartiais\ (sins) when the phrase is repeated
in verse #24| (sin in its essence, sin in its acts). {Ye cannot
come} (\humeis ou dunasthe elthein\). Precise language of #7:34|
to the Jews and to the apostles in #13:33|.

8:22 {Will he kill himself?} (\mêti apoktenei heauton;\).
Negative answer formally expected, but there is a manifest sneer
in the query. "The mockery in these words is alike subtle and
bitter" (Vincent). It was a different group of Jews in #7:31| who
cynically suggested that he was going to work among the Greeks in
the Dispersion. Here they infer that Jesus refers to the next
world. They suggest the depths of Gehenna for him as the abode of
suicides (Josephus, _War_ III. viii. 5). Of course the rabbis
could not join Jesus there! Edersheim argues against this view.

8:23 {Ye are from beneath} (\humeis ek tôn katô\). This language,
peculiar to John, could take up the idea in Josephus that these
rabbis came from Gehenna whence they will go as children of the
devil (#8:44|), but the use of \ek tou kosmou toutou\ ("of this
world" in origin) as parallel to what we have here seems to prove
that the contrast between \katô\ and \anô\ here is between the
earthly (sensual) and the heavenly as in #Jas 3:15-17|. See also
#Col 3:1|. This is the only use of \katô\ in John (except #8:6|).
These proud rabbis had their origin in this world of darkness
(#1:9|) with all its limitations. {I am from above} (\egô ek tôn
anô eimi\). The contrast is complete in origin and character,
already stated in #3:31|, and calculated to intensify their
anger.

8:24 {For except ye believe} (\ean gar mê pisteusête\). Negative
condition of third class with \ean mê\ and ingressive aorist
active subjunctive of \pisteuô\, "For unless ye come to believe."
{That I am he} (\hoti egô eimi\). Indirect discourse, but with no
word in the predicate after the copula \eimi\. Jesus can mean
either "that I am from above" (verse #23|), "that I am the one
sent from the Father or the Messiah" (#7:18,28|), "that I am the
Light of the World" (#8:12|), "that I am the Deliverer from the
bondage of sin" (#8:28,31f.,36|), "that I am" without supplying a
predicate in the absolute sense as the Jews (#De 32:39|) used the
language of Jehovah (cf. #Isa 43:10| where the very words occur
\hina pisteusête--hoti egô eimi\). The phrase \egô eimi\ occurs
three times here (#8:24,28,58|) and also in #13:19|. Jesus seems
to claim absolute divine being as in #8:58|.

8:25 {Who art thou?} (\Su tis ei;\). Proleptic use of \su\ before
\tis\, "Thou, who art thou?" Cf. #1:19|. He had virtually claimed
to be the Messiah and on a par with God as in #5:15|. They wish
to pin him down and to charge him with blasphemy. {Even that
which I have also spoken unto you from the beginning} (\tên
archên hoti kai lalô humin\). A difficult sentence. It is not
clear whether it is an affirmation or a question. The Latin and
Syriac versions treat it as affirmative. Westcott and Hort follow
Meyer and take it as interrogative. The Greek fathers take it as
an exclamation. It seems clear that the adverbial accusative \tên
archên\ cannot mean "from the beginning" like \ap' archês\
(#15:27|) or \ex archês\ (#16:4|). The LXX has \tên archên\ for
"at the beginning" or "at the first" (#Ge 43:20|). There are
examples in Greek, chiefly negative, where \tên archên\ means "at
all," "essentially," "primarily." Vincent and Bernard so take it
here, "Primarily what I am telling you." Jesus avoids the term
Messiah with its political connotations. He stands by his high
claims already made.

8:26 {I have many things to speak and to judge concerning you}
(\polla echô peri humôn lalein kai krinein\). Instead of further
talk about his own claims (already plain enough) Jesus turns to
speak and to judge concerning them and their attitude towards him
(cf. verse #16|). Whatever they think of Jesus the Father who
sent him is true (\alêthês\). They cannot evade responsibility
for the message heard. So Jesus goes on speaking it from the
Father.

8:27 {They perceived not} (\ouk egnôsan\). Second aorist active
indicative of \ginôskô\. "Preoccupied as they were with thoughts
of an earthly deliverer" (Westcott) and prejudiced against
recognizing Jesus as the one sent from God. {That he spake to
them of the Father} (\hoti ton patera autois elegen\). Indirect
assertion, but with the present indicative (\legei\) changed to
the imperfect (\elegen\) as was sometimes done (#2:25|) after a
secondary tense.

8:28 {When ye have lifted up the Son of man} (\hotan hupsôsête
ton huion tou anthrôpou\). Indefinite temporal clause with
\hotan\ (\hote + an\) and the first aorist active subjunctive of
\hupsoô\, to lift up (_Koiné_ verb from \hupsos\, height), used
several times in John of the Cross of Christ (#3:14; 8:28;
12:32,34|). It is unnecessary to render the aorist subjunctive as
if a future perfect, simply "whenever ye lift up" (actually lift
up, ingressive aorist). In #Ac 2:33| the verb is used of the
Ascension. {Shall ye know} (\gnôsesthe\). Future (ingressive
aoristic) middle of \ginôskô\. _Cognoscetis ex re quod nunc ex
verbo non creditis_ (Bengel). But the knowledge from the facts
like the fall of Jerusalem will come too late and will not bring
a change of heart. The Holy Spirit will convict them concerning
judgment (#16:8|). For {I am} (\egô eimi\) see on verse »24|. {As
the Father taught me} (\Kathôs edidasken me ho patêr\). This
claim Jesus repeats (see verse #26|) and clearly makes on his
arrival at the feast (#7:16f.|). This fact marks Jesus off from
the rabbis.

8:29 {Is with me} (\met' emou estin\). The Incarnation brought
separation from the Father in one sense, but in essence there is
complete harmony and fellowship as he had already said (#8:16|)
and will expand in #17:21-26|. {He hath not left me alone} (\ouk
aphêken me monon\). First aorist active indicative of \aphiêmi\.
"He did not leave me alone." However much the crowds and the
disciples misunderstood or left Jesus, the Father always
comforted and understood him (#Mr 6:46; Mt 14:23; Joh 6:15|).
{That are pleasing to him} (\ta aresta autôi\). This old verbal
adjective, from \areskô\, to please, in N.T. only here, #Ac 6:2;
12:3; 1Jo 3:32|. The joy of Jesus was in doing the will of the
Father who sent him (#4:34|).

8:30 {Many believed on him} (\polloi episteusan eis auton\).
Ingressive aorist active indicative, came to believe, nominally
at any rate, as in #2:23|. But the tension was keen and Jesus
proceeded to test the faith of these new believers from among the
Pharisees.

8:31 {Which had believed him} (\tous pepisteukotas autôi\).
Articular perfect active participle of \pisteuô\ with dative
\autôi\ (trusted him) rather than \eis auton\ (on him) in verse
#30|. They believed him (cf. #6:30|) as to his claims to being
the Messiah with their own interpretation (#6:15|), but they did
not commit themselves to him and may represent only one element
of those in verse #30|, but see #2:23| for \pisteuô eis\ there.
{If ye abide in my word} (\ean humeis meinête en tôi logôi tôi
emôi\). Third-class condition with \ean\ and first aorist
(constative) active subjunctive. {Are ye truly my disciples}
(\alêthôs mathêtai mou este\). Your future loyalty to my teaching
will prove the reality of your present profession. So the
conclusion of this future condition is put in the present tense.
As then, so now. We accept church members on _profession_ of
trust in Christ. Continuance in the word (teaching) proves the
sincerity or insincerity of the profession. It is the acid test
of life.

8:32 {And ye shall know the truth} (\kai gnôsesthe tên
alêtheian\). Truth is one of the marks of Christ (#1:14|) and
Jesus will claim to Thomas to be the personification of truth
(#14:6|). But it will be for them knowledge to be learned by
doing God's will (#7:17|). The word is from \alêthês\ (\a\
privative and \lêthô\, to conceal, unsealed, open). See also
verses #40,44,45|. {And the truth shall make you free} (\kai hê
alêtheia eleutherôsei humas\). Future active indicative of
\eleutheroô\, old verb from \eleutheros\ (from \erchomai\, to go
where one wishes and so free). One of Paul's great words for
freedom from the bondage of the law (#Ro 6:18; Ga 5:1|). The
freedom of which Jesus here speaks is freedom from the slavery of
sin as Paul in #Ro 8:2|. See #Joh 8:36|. This freedom is won
alone by Christ (#8:36|) and we are sanctified in truth
(#17:19|). In #1:17| truth is mentioned with grace as one of the
marks of the gospel through Christ. Freedom (intellectual, moral,
spiritual) is only attainable when we are set free from darkness,
sin, ignorance, superstition and let the Light of the World shine
on us and in us.

8:33 {We be Abraham's seed} (\Sperma Abraam esmen\). "We are
Abraham's seed," the proudest boast of the Jews, of Sarah the
freewoman and not of Hagar the bondwoman (#Ga 4:22f.|). Yes, but
the Jews came to rely solely on mere physical descent (#Mt 3:9|)
and so God made Gentiles the spiritual children of Abraham by
faith (#Mt 3:7; Rom. 9:6f.|). {And have never yet been in bondage
to any man} (\kai oudeni dedouleukamen pôpote\). Perfect active
indicative of \douleuô\, to be slaves. This was a palpable
untruth uttered in the heat of controversy. At that very moment
the Jews wore the Roman yoke as they had worn that of Assyria,
Babylon, Persia, Alexander, the Ptolemies, the Syrian (Seleucid)
kings. They had liberty for a while under the Maccabees. "These
poor believers soon come to the end of their faith" (Stier). But
even so they had completely missed the point in the words of
Jesus about freedom by truth.

8:34 {Every one that committeth sin is the bondservant of sin}
(\pas ho poiôn tên hamartian doulos estin [tês hamartias]\). The
Western class omits \tês hamartias\ (sin), but that is the idea
anyhow. Note the use of \poiôn\ (present active participle,
continuous habit or practice), not \poiêsas\ (aorist active
participle for single act), precisely as in #1Jo 3:4-8|. Note
also #3:21| for \ho poiôn tên alêtheian\ (the one who practises
the truth). Sin, like the worst narcotic, is habit forming. Hence
the problem today for criminologists for paroled or pardoned
criminals nearly always go back to crime, sink again into sin,
the slaves of sin. Xenophon has this notion of the slavery of sin
(_Memor_. IV. 5. 3). So Paul clearly in #Ro 6:17,20| "slaves of
sin" (\douloi tês hamartias\).

8:35 {The bondservant} (\ho doulos\) ... {the son} (\ho huios\).
There is a change in the metaphor by this contrast between the
positions of the son and the slave in the house. The slave has no
footing or tenure and may be cast out at any moment while the son
is the heir and has a permanent place. Cf. Ishmael and Isaac (#Ge
21:10|) and Paul's use of it in #Ga 4:30|. We do not know that
there is any reference here to Hagar and Ishmael. See also #Heb
3:5| (#Nu 12:7|) for a like contrast between Moses as servant
(\therapôn\) in God's house and Christ as Son (\huios\) over
God's house.

8:36 {If therefore the son shall make you free} (\ean oun ho
huios humas eleutherôsêi\). Condition of third class with \ean\
and first aorist (ingressive) active subjunctive. "If therefore
the Son set you free," as he has the power to do. {Ye shall be
free indeed} (\ontôs eleutheroi esesthe\). Old and common adverb
from participle \ontôn\, actually, really (cf. #Lu 24:34|). But
this spiritual freedom was beyond the concept or wish of these
Jews.

8:37 {Yet ye seek to kill me} (\alla zêteite me apokteinai\). As
at the recent feast (#7:20,25,30,32; 8:20|). Some of these very
professed believers were even now glowering with murderous
vengeance. {Hath not free course in you} (\ou chôrei en humin\).
Intransitive use of \chôreô\, old verb from \chôros\ (space,
place), to have space or room for. They would not abide in
Christ's word (verse #31|). They had no longer room for his word
when once they understood the spiritual aspect of his message.
Jerusalem was now just like Galilee once before (#6:60-66|).

8:38 {With my Father} (\para tôi patri\). Locative case of
\patêr\ and article used as possessive (common idiom), "by the
side of my Father," picture of intimate fellowship like \pros ton
theon\ (face to face with God) in #1:1|. {From your father}
(\para tou patros\). Ablative case with \para\ (from the side of)
and same possessive use of \tou\ in each instance, though "the"
will really answer both times. But \ho patêr\ does not mean the
same person. Christ's Father by contrast is not their father.

8:39 {Our father is Abraham} (\ho patêr hêmôn Abraam estin\).
They saw the implication and tried to counter it by repeating
their claim in verse #33| which was true so far as physical
descent went as Jesus had admitted (verse #37|). {If ye were}
(\ei este\). Strictly, "if ye are" as ye claim, a condition of
the first class assumed to be true. {Ye would do} (\epoieite
an\). Read by C L N and a corrector of Aleph while W omits \an\.
This makes a mixed condition (protasis of the first class,
apodosis of the second. See Robertson, _Grammar_, p. 1022). But B
reads \poieite\ like the Sin. Syriac which has to be treated as
imperative (so Westcott and Hort).

8:40 {But now} (\nun de\). Clear statement that they are not
doing "the works of Abraham" in seeking to kill him. See this use
of \nun de\ after a condition of second class without \an\ in
#Joh 16:22,24|. {This did not Abraham} (\touto Abraam ouk
epoiêsen\). Blunt and pointed of their unlikeness to Abraham. {A
man that hath told you the truth} (\anthrôpon hos ten alêtheian
humin lelalêka\). \Anthrôpon\ (here=person, one) is accusative
case in apposition with {me} (\me\) just before. The perfect
active indicative \lelalêka\ from \laleô\ is in the first person
singular because the relative \hos\ has the person of \me\, an
idiom not retained in the English {that hath} (that have or who
have) though it is retained in the English of #1Co 15:9| "that
am" for \hos eimi\. {Which I heard from God} (\hên êkousa para
tou theou\). Here we have "I" in the English. "God" here is equal
to "My Father" in verse #38|. The only crime of Jesus is telling
the truth directly from God.

8:41 {Ye do the works of your father} (\humeis poieite ta erga
tou patros humôn\). Who is not Abraham and not God as Jesus
plainly indicates. {We were not born of fornication} (\hêmeis ek
porneias egennêthêmen\). First aorist passive indicative of
\gennaô\. This they said as a proud boast. Jesus had admitted
that they were physical (#De 23:2|) descendants of Abraham
(#37|), but now denies that they are spiritual children of
Abraham (like Paul in #Ro 9:7|). \Porneia\ is from \pornos\
(harlot) and that from \pernêmi\, to sell, a woman who sells her
body for sexual uses. It is vaguely possible that in this stern
denial the Pharisees may have an indirect fling at Jesus as the
bastard son of Mary (so Talmud). {We have one Father, even God}
(\hena patera echomen ton theon\). No "even" in the Greek, "One
Father we have, God." This in direct reply to the implication of
Jesus (verse #38|) that God was not their spiritual Father.

8:42 {Ye would love me} (\êgapate an eme\). Conclusion of
second-class condition with distinct implication that their
failure to love Jesus is proof that God is not their Father
(protasis). {For I came forth from God} (\egô gar ek tou theou
exêlthon\). Second aorist active indicative of \exerchomai\,
definite historical event (the Incarnation). See #4:30| for
\exêlthon ek\. In #13:3; 16:30| Jesus is said to have come from
(\apo\) God. The distinction is not to be pressed. Note the
definite consciousness of pre-existence with God as in #17:5|.
{And am come} (\kai hêkô\). Present active indicative with
perfect sense in the verb stem (state of completion) before rise
of the tense and here retained. "I am here," Jesus means. {Of
myself} (\ap' emautou\). His coming was not self-initiated nor
independent of the Father. "But he (\ekeinos\, emphatic
demonstrative pronoun) sent me" and here I am.

8:43 {My speech} (\tên lalian tên emên\) and {my word} (\ton
logon ton emon\). Perhaps \lalia\, old word from \lalos\ (talk),
means here more manner of speech than just story (#4:42|), while
\logos\ refers rather to the subject matter. They will not listen
(\ou dunasthe akouein\) to the substance of Christ's teaching and
hence they are impatient with the way that he talks. How often
that is true.

8:44 {Ye are of your father the devil} (\humeis ek tou patros tou
diabolou\). Certainly they can "understand" (\ginôskete\ in #43|)
this "talk" (\lalian\) though they will be greatly angered. But
they had to hear it (\akouein\ in #43|). It was like a bombshell
in spite of the preliminary preparation. {Your will to do}
(\thelete poiein\). Present active indicative of \thelô\ and
present active infinitive, "Ye wish to go on doing." This same
idea Jesus presents in #Mt 13:38| (the sons of the evil one, the
devil) and #23:15| (twofold more a son of Gehenna than you). See
also #1Jo 3:8| for "of the devil" (\ek tou diabolou\) for the one
who persists in sinning. In #Re 12:9| the devil is one who leads
all the world astray. The Gnostic view that Jesus means "the
father of the devil" is grotesque. Jesus does not, of course,
here deny that the Jews, like all men, are children of God the
Creator, like Paul's offspring of God for all men in #Ac 17:28|.
What he denies to these Pharisees is that they are spiritual
children of God who do his will. They do the lusts and will of
the devil. The Baptist had denied this same spiritual fatherhood
to the merely physical descendants of Abraham (#Mt 3:9|). He even
called them "broods of vipers" as Jesus did later (#Mt 12:34|).
{A murderer} (\anthrôpoktonos\). Old and rare word (Euripides)
from \anthrôpos\, man, and \kteinô\, to kill. In N.T. only here
and #1Jo 3:15|. The Jews were seeking to kill Jesus and so like
their father the devil. {Stood not in the truth} (\en têi
alêtheiâi ouk estêken\). Since \ouk\, not \ouch\, is genuine, the
form of the verb is \esteken\ the imperfect of the late present
stem \stêkô\ (#Mr 11:25|) from the perfect active \hestêka\
(intransitive) of \histêmi\, to place. {No truth in him} (\ouk
estin alêtheia en autôi\). Inside him or outside (environment).
The devil and truth have no contact. {When he speaketh a lie}
(\hotan lalêi to pseudos\). Indefinite temporal clause with
\hotan\ and the present active subjunctive of \laleô\. But note
the article \to\: "Whenever he speaks the lie," as he is sure to
do because it is his nature. Hence "he speaks out of his own"
(\ek tôn idiôn lalei\) like a fountain bubbling up (cf. #Mt
12:34|). {For he is a liar} (\hoti pseustês estin\). Old word for
the agent in a conscious falsehood (\pseudos\). See #1Jo 1:10; Ro
3:4|. Common word in John because of the emphasis on \alêtheia\
(truth). {And the father thereof} (\kai ho patêr autou\). Either
the father of the lie or of the liar, both of which are true as
already shown by Jesus. {Autou} in the genitive can be either
neuter or masculine. Westcott takes it thus, "because he is a
liar and his father (the devil) is a liar," making "one," not the
devil, the subject of "whenever he speaks," a very doubtful
expression.

8:45 {Because I speak the truth} (\egô de hoti tên alêtheian
legô\). Proleptic emphatic position of \egô\. "Truth is
uncongenial to them" (Bernard). See #3:19| for their picture.

8:46 {Which of you convicteth me of sin?} (\Tis ex humôn elegchei
me peri hamaritas;\). See on #3:20; 16:8| (the work of the Holy
Spirit) for \elegchô\ for charge and proof. The use of \hamartia\
as in #1:29| means sin in general, not particular sins. The
rhetorical question which receives no answer involves sinlessness
(#Heb 4:15|) without specifically saying so. Bernard suggests
that Jesus paused after this pungent question before going on.
{Why do ye not believe me?} (\Dia ti humeis ou pisteuete moi;\).
This question drives home the irrationality of their hostility to
Jesus. It was based on prejudice and predilection.

8:47 {He that is of God} (\ho ôn ek tou theou\). See this use of
\ek\ in #3:31f|. "Their not listening proved that they were not
of God" (Dods). They were of the earth and the devil, not of God.

8:48 {Thou art a Samaritan and hast a demon} (\Samareitês ei su
kai daimonion echeis\). On the spur of the moment in their rage
and fury they can think of no meaner things to say. They know, of
course, that Jesus was not a Samaritan, but he had acted like a
Samaritan in challenging their peculiar spiritual privileges
(#4:9,39|). The charge of having a demon was an old one by the
Pharisees (#Mt 12:24|) and it is repeated later (#Joh 10:20|).

8:49 {I have not a demon} (\egô daimonion ouk echô\). This Jesus
says calmly, passing by the reference to the Samaritans as
beneath notice. {My Father} (\ton patera mou\). As in #2:16|. He
is not mad in claiming to honour God (cf. #7:18|). They were
insulting the Father in insulting him (cf. #5:23|). On \atimazô\
(\a\ privative and \timaô\, to dishonour) see #Lu 20:11|.

8:50 {But I seek not mine own glory} (\egô de ou zêtô tên doxan
mou\). As they did not seek the glory of God (#5:44; 8:4|). {And
judgeth} (\kai krinôn\). The Father judges between you and me,
though the Son is the Judge of mankind (#5:22|). "It is only the
\doxa\ (glory) that comes from God that is worth having"
(Bernard).

8:51 {If a man keep my word} (\ean tis ton emon logon têrêsêi\).
Condition of third class with \ean\ and constative aorist active
subjunctive of \têreô\. Repeated in verse #52|. See verse #43|
about hearing the word of Christ. Common phrase in John
(#8:51,52,55; 14:23,24; 15:20; 17:6; 1Jo 2:5|). Probably the same
idea as keeping the commands of Christ (#14:21|). {He shall never
see death} (\thanaton ou mê theôrêsêi eis ton aiona\). Spiritual
death, of course. Strong double negative \ou mê\ with first
aorist active subjunctive of \theôreô\. The phrase "see death" is
a Hebraism (#Ps 89:48|) and occurs with \idein\ (see) in #Lu
2:26; Heb 11:5|. No essential difference meant between \horaô\
and \theôreô\. See #Joh 14:23| for the blessed fellowship the
Father and the Son have with the one who keeps Christ's word.

8:52 {Now we know} (\nun egnôkamen\). Perfect active indicative
of \ginôskô\, state of completion, "Now since such talk we have
come to certain knowledge that thou hast a demon" (verse #48|).
{Is dead} (\apethanen\). Second aorist active indicative of
\apothnêskô\. "Abraham died." {And thou sayest} (\kai su
legeis\). Adversative use of \kai\, "and yet." Emphatic position
of \su\ (thou). Same condition quoted as in verse #51|. {He shall
never taste of death} (\ou me geusêtai thanatou eis ton aiona\).
Same emphatic negative with subjunctive as in verse #51|, but
\geusêtai\ (first aorist middle subjunctive of \geuô\ with
genitive case \thanatou\ (death). Another Hebraism for dying like
\theôrêsêi\ (see) in verse #51|. Used in #Heb 2:9| of the death
of Jesus and in Synoptics (#Mt 16:28; Mr 9:1; Lu 9:27|). It
occurs in the Talmud, but not in the O.T. The Pharisees thus did
not misquote Jesus, though they misunderstood him.

8:53 {Art thou greater than our father Abraham?} (\Mê su meizôn
ei tou patros hêmôn Abraam;\). Negative answer expected by \mê\
with ablative case of comparison in \patros\ after \meizôn\. The
question was designed to put Jesus in a difficult position, for
Abraham and the prophets all "died." They do not see that Jesus
uses death in a different sense. {Whom makest thou thyself?}
(\tina seauton poieis;\). \Seauton\ is predicate accusative with
\poieis\. They suspect that Jesus is guilty of blasphemy as they
charged in #5:18| in making himself equal with God. Later they
will make it specifically (#10:33; 19:7|). They set a trap for
Jesus for this purpose.

8:54 {If I glorify myself} (\ean egô doxasô emauton\).
Third-class condition with \ean\ and first aorist active
subjunctive (or future active indicative) of \doxazô\. {It is my
Father that glorifieth me} (\estin ho patêr mou ho doxazôn me\).
The position and accent of \estin\ mean: "Actually my Father is
the one," etc. {Of whom ye say} (\hon humeis legete\). The
accusative of the person (\hon\) with \legete\ is regular (cf.
#10:36|). {Your God} (\theos humôn\). So Aleph B D and apparently
correct, though A C L W Delta Theta have \hêmôn\ (our God). The
\hoti\ can be taken as recitative (direct quotation, \hêmôn\,
our) or declarative (indirect, that, and so \humôn\). The Jews
claimed God as their peculiar national God as they had said in
#41|. So Jesus turns this confession and claim against them.

8:55 {And ye have not known him} (\kai ouk egnôkate auton\).
Adversative use again of \kai\="and yet." Perfect active
indicative of \ginôskô\, the verb for experiential knowledge.
This was true of the \kosmos\ (#1:10; 17:25|) and of the hostile
Jews (#16:3|). Jesus prays that the world may know (#17:23|) and
the handful of disciples had come to know (#17:25|). {But I know
him} (\egô de oida auton\). Equipped by eternal fellowship to
reveal the Father (#1:1-18|). This peculiar intimate knowledge
Jesus had already claimed (#7:29|). Jesus used \oida\ (#8:19;
15:21|) or \ginôskô\ (#17:23,25|) for the knowledge of the
Father. No undue distinction can be drawn here. {And if I should
say} (\kan eipô\). Third-class condition (concession), "even if I
say," with \kai ean\ (\kan\) and second aorist active
subjunctive. "Suppose I say." {I shall be like you a liar}
(\esomai homoios humin pseustês\). Apodosis of the condition.
\Homoios\ (like) is followed by the associative-instrumental case
\humin\. The word \pseustês\ (liar), in spite of the statement
that they are the children of the devil, the father of lying
(#8:44|), comes with a sudden jolt because it is a direct charge.
This word liar is not considered polite today in public speech
when hurled at definite individuals. There is a rather free use
of the word in #1Jo 2:4,22; 4:20; 5:10|. It is not hard to
imagine the quick anger of these Pharisees.

8:56 {Rejoiced} (\êgalliasato\). First aorist middle indicative
of \agalliaomai\, a word of Hellenistic coinage from \agallomai\,
to rejoice. {To see} (\hina idêi\). Sub-final use of \hina\ and
second aorist active subjunctive of \horaô\. This joy of Abraham
is referred to in #Heb 11:13| (saluting, \aspasamenoi\, the
promises from afar). There was a Jewish tradition that Abraham
saw the whole history of his descendants in the vision of #Ge
15:6f.|, but that is not necessary here. He did look for and
welcome the Messianic time, "my day" (\tên hêmeran tên emên\).
"He saw it, and was glad" (\eiden kai echarê\). Second aorist
active indicative of \horaô\ and second aorist passive indicative
of \chairô\. Ye see it and are angry!

8:57 {Thou art not yet fifty years old} (\pentêkonta eti oupô
echeis\). Literally, "Thou hast not yet fifty years." Not meaning
that Jesus was near that age at all. It was the crisis of
completed manhood (#Nu 4:3|) and a round number. Jesus was about
thirty to thirty-three. {And hast thou seen Abraham?} (\Kai
Abraam heôrakas;\). So A C D and B W Theta have \heôrakes\, both
second person singular of the perfect active indicative of
\horaô\. But Aleph, Sin-syr., Coptic versions (accepted by
Bernard) have \kai Abraam heôrake se?\ "Has Abraam seen thee?"
Either makes sense here.

8:58 {Before Abraham was} (\prin Abraam genesthai\). Usual idiom
with \prin\ in positive sentence with infinitive (second aorist
middle of \ginomai\) and the accusative of general reference,
"before coming as to Abraham," "before Abraham came into
existence or was born." {I am} (\egô eimi\). Undoubtedly here
Jesus claims eternal existence with the absolute phrase used of
God. The contrast between \genesthai\ (entrance into existence of
Abraham) and \eimi\ (timeless being) is complete. See the same
contrast between \en\ in #1:1| and \egeneto\ in #1:14|. See the
contrast also in #Ps 90:2| between God (\ei\, art) and the
mountains (\genêthênai\). See the same use of \eimi\ in #Joh
6:20; 9:9; 8:24,28; 18:6|.

8:59 {They took up stones therefore} (\êran oun lithous\). First
aorist active indicative of \airô\, inferential use of \oun\. The
time for argument had past. {To cast at him} (\hina balôsin ep'
auton\). Final clause with \hina\ and the second aorist active
subjunctive of \ballô\. Vivid picture of a mob ready to kill
Jesus, already beginning to do so. {Hid himself} (\ekrubê\).
Second aorist passive indicative of \kruptô\. He was hidden. No
Docetic vanishing, but quietly and boldly Jesus went out of the
temple. His hour had not yet come. Once again three months later
the Pharisees will try to kill him, but he will pass out of their
hands (#10:39|).