1 Jesus went unto the mount of Olives. 2 And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.
It is likely that Jesus remained in Jerusalem for more than two months after the Feast of Tabernacles had ended, for we find Him there at the feast of dedication (John 10:21). He apparently departed not long after that (John 10:40) and did not return until Passover about four months later. It was Jesus’ custom to spend the night outside of Jerusalem in the Mount of Olives and then return to teach in the temple during the day (Luke 21:37-38). Unlike His many fellow Jews, He did not have a warm bed or even a roof over His head. No blanket, no pillow, no comfortable chair in the morning to sit and have breakfast. No, He slept outside on the ground.
3 And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, 4 They say unto him, Master, this woman was taken in adultery, in the very act. 5 Now Moses in the law commanded us, that such should be stoned: but what sayest thou?
The scribes and Pharisees were constantly trying to trap Jesus into some act that would discredit Him before the people. Some of their attempts were very sly, such as whether the Jews should pay tribute to Caesar (Mat 22:17). By forcing Him to agree with one side, the other would become His enemy. But His answer on that occasion was so powerfully demonstrated that they went away without winning even a token point. Everyone marveled at His answer. However, their trap using the woman caught in adultery was even more difficult to escape and the way He defuses the situation is stunning.
The Law commanded that adultery be punished by death, although it is unclear that it specified death by stoning (see Deut 22:22-24). It did require that the man be put to death along with the woman (Lev 20:10). Yet, in all the course of Israel’s long history, that law was only sparsely enforced. Many commentators believe that the Jews did not put to death adulterers in the time of Christ, first because the Romans did not allow them to carry out death sentences and second because adultery was rampant in the Jewish nation.
6 This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. 7 So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. 8 And again he stooped down, and wrote on the ground. 9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst.
The Pharisees were not seeking truth and righteousness, they were just out to trap Jesus in His own words so that they had grounds to condemn Him: “Master, the Law of Moses required that this woman be stoned for her adultery, but what do You say?” Probably they thought He would not consent to her stoning and that would give them reason to accuse Him in the Sanhedrin of breaking the Law. After all, He seemed to select Sabbath days for times to heal the sick and maimed, and He disregarded some of the pharisaical laws of washing and uncleanness. On the other hand, if He consented to her stoning, they would be able to accuse Him before Herod, for the Jews were required to yield their judgments to the Roman courts to decide. Herod had the power to have someone put to death for making subversive statements such as these.
While the Jews were right that Jesus would not favor stoning the woman, they failed to capitalize on His answer, which somehow allowed the woman to escape being stoned without Jesus having to actually speak against the Law. In fact, it is almost amusing to see the Pharisees fall in the very trap they had set for Jesus. They end up being the ones losing face instead of Him! When Jesus did not answer them immediately, they began pressing Him to respond, “Aha!” they thought, “We’ve got Him now, He doesn’t know what to say.” And then His answer, so calmly given but piercing to the heart, “Let the one among you which is without sin cast the first stone.” It took a little for the weight of His words to sink in, and then they began to feel the guilt and shame of their own sins.
And yet, we may wonder why these hardened men could be so conscience-stricken that they would stop their arguments and voluntarily depart. After all, their own law said something not much different (see Deut 17:7). Perhaps Jesus helped them arrive quickly to that point by His writing on the ground. Maybe He began by writing the name of the eldest, followed by a particularly shocking sin and the names of various harlots. That man could not believe his eyes, and hurriedly left, and Jesus began writing the name of next eldest along with his sin. He too could not leave fast enough. I doubt the last ones even waited around to see their names written and their sins exposed.
10 When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? 11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.
After the last accuser had left, Jesus stood up, and in life-changing words that still ring today He tells the woman, Neither do I condemn thee: go, and sin no more (compare John 5:14). The others had no grounds to condemn, being themselves sinners, and the One who did have authority to condemn chose to extend mercy instead of judgment. Go and sin no more. That is grace.
The disciples and others who had been listening to Christ speak surely were astonished by what they had just seen. The Law (represented by the Pharisees) could not stand before Christ, the new and living way, for it was found powerless to rectify the situation in that it was weak in the flesh (Rom 8:3). The early church spoke of the “tyrants” of sin, Satan, the Law, etc which stood in accusation and of Mankind until the great work of Christ broke their hold upon us. These men are like those tyrants.
This story parallels Mankind’s personal guilt before God, in that all except Christ have sinned and therefore cannot stand in condemnation of his fellow man. We may point to the Scriptures to warn others that no adulterer shall inherit the Kingdom of God (1Cor 6:9), and indeed that is a responsibility. However, no man has the authority himself to judge or condemn; he may only proclaim what the Bible has declared. Even this woman’s husband had no right to withhold forgiveness; in fact, he could have been one of the men who brought the woman before Christ and still he would have left without throwing a stone!
Jesus forgave the woman of her sin, and we do not see that she even had to ask Him. Surely He knew her heart as completely as He knew the hearts of her accusers. He gave her a clean slate, an opportunity to start anew and follow a life of righteousness and purity. Perhaps no other passage in all the Bible gives more hope to those deeply lost in sin as does this one, although the salvation of the thief on the cross comes close. “Christ receiveth sinful men,” said the songwriter, and that is clearly in evidence here.
It is disappointing to read evangelical commentators (Barnes, Clarke, Gill, JFB, Poole) attempt to make this account a civil issue and not a moral one, so as not to break their respective churches’ unholy alliance with the civil authorities in punishments and executions of those who disobeyed the civil law. They do not even offer proofs for their blatantly wrong statements. JFB even dares to say that Jesus did not forgive the woman, He simply ignored her sin. That commentator continues, “[Jesus] meddles not with the magistrate’s office, nor acts the Judge in any sense.” I cannot imagine that an honest reader would arrive at such conclusion. Only great and irrational bias would do so.
12 Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.
The comparison of light and darkness with Christ and evil is made at least five times in the book of John (John 1:9; 8:12; 9:5; 12:35, 46). In the Sermon on the Mount, Jesus says His people are the light of the world (Mat 5:14), although that would be in a secondary sense. See also Luke 2:32; 2Cor 4:4.
Some commentators (see JFB) propose a time gap between verses 11-12 and place the following discourse in the evening, perhaps in connection with the festival of lights which is celebrated at the time of the feast of tabernacles. As the lights were being lit and the dark areas began to be illuminated, Jesus used the occasion to teach a spiritual truth.
Who, other than the Son of God, would even dare or think to proclaim, “I am the light of the world.” Statements such as these should be carefully considered by skeptics and doubters, for it can only be absolutely true or very false. It is either the authentic claim of a true individual or wild words of a madman. The rest of Jesus’ life shows without doubt that He was no madman. Jesus is the light of life (John 1:4). The physical light that disperses darkness and allows us to see clearly is able to give us the light of understanding, but the spiritual light of Jesus is able to give us the light of eternal life!
13 The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true. 14 Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go. 15 Ye judge after the flesh; I judge no man. 16 And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. 17 It is also written in your law, that the testimony of two men is true. 18 I am one that bear witness of myself, and the Father that sent me beareth witness of me.
Though the Jews manipulated it greatly, their Scripture required a matter to be established by the mouths of two or three witnesses (Deut 19:15). On that basis they accuse Jesus’ teaching and authority as invalid. Jesus points out that just because there is only one witness does not make the account untrue, and that His record is true. Jesus had already spoken clearly on this subject in John 5:30-39, in which He offered several witnesses to His identity: John the Baptist, His works of miracles and signs, and His Father’s Scriptures. Here in verses 17-18 He briefly repeats that topic.
Ye judge after the flesh. They were judging Him in an earthly, physical manner when they should have been judging Him in a heavenly, spiritual way, by weighing His works and words against God’s standard. As He said in the previous chapter, Judge not according to the appearance, but judge righteous judgment (John 7:24). Jesus’ judgments are always right because He knows completely the hearts and minds of men.
I judge no man. This may align with passages like John 3:17; 12:47, but should not be taken to express the full truth of the subject. Other passages make it known that Jesus does judge both men and the world (John 5:22, 30; 9:39). And later in this same conversation Jesus tells them, I have many things to say and to judge of you (John 5:22). Read in the context, I think Jesus is saying that, unlike His adversaries, He judges no man after the manner of the flesh. He does judge, but His judgment is righteous and true, because it is based upon heavenly, spiritual values. The Jews’ outward, fleshly views cannot compare with Jesus’ judgment.
The witness of God the Father is also discussed in John 5:37.
19 Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.
The KJV capitalizes the word Father, the translators apparently believing that the Jews had knowledge of Jesus’ heavenly Father. That is a very doubtful inference to make, for they claimed God was their Father too (John 8:41) and believed Him to be in heaven. It is much more likely that the Jews were referring to Jesus’ earthly father in the same derisive manner they had earlier (John 6:42). “Where is your father? Oh, he’s probably home in Galilee, working in his carpenter shop. That’s your star witness?” (John 6:42).
20 These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.
According to Josephus, the treasury was found in or near the court of women, so called because it was that part of the Temple open to all Jews (but not Gentiles). It was a large court that contained thirteen chests where people would place their money offerings. Being a large, public area, it is possible that Jesus went there frequently (see Mark 12:41-42; Luke 21:1-4). He appeared boldy in the temple, and it was not for lack of trying that the Jews could not arrest Him, but because His hour had not yet come.
21 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. 22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come. 23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.
With these words Jesus foretold His death and ascension into heaven. Very similar instances upon this subject can be found in John 7:34; 13:33. They could not follow Him because they were of the world and He is from heaven; they would die in their sins and be estranged from God (John 3:31) because they would not believe in Him. In the previous occasion, the Jews wondered if they would not find Him because He was going to preach to the Gentiles, whom they counted as dogs (John 7:35). Now they apparently discern correctly that He is speaking of His death, but accuse Him of planning suicide, which according to the Jews meant eternal damnation in Hell. It was a serious charge, filled with venom and derision, yet Jesus does not become angry and simply observes that such wickedness is from beneath…of this world, and for this they would die in their sins.
24 I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins. 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. 26 I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. 27 They understood not that he spake to them of the Father. 28 Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. 29 And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.
Throughout this chapter, the Jews are mocking and criticizing Christ, and their contempt grows into such anger that at last they will try to stone Him (John 8:59). The event that finally incensed them beyond control was Jesus’ proclamation, Before Abraham was, I AM (John 8:58), and they correctly connected His words with God’s answer to Moses: “My name is, I AM THAT I AM” (Ex 3:13-14). The listening Jews were already suspicious of Jesus because of what He says in the present passage: If ye believe not that I am [he] ye shall die in your sins…When ye have lifted up the Son of man, then shall ye know that I am [he] (v24, 28). The words in parentheses are not in the Greek text, although they could be implied (compare John 9:9). That His choice of words did arouse their suspiciones is confirmed by their response: Who art thou? Who makest thou thyself? (v25, 53).
Three times in this discourse Jesus says, I am, and His intention is unmistakable. By using the name that God gave Himself, Jesus makes Himself out to be God. The Jews were outraged. The Jehovah’s Witnesses and other groups who do not believe that Jesus is God find themselves in the shocking position of taking up stones with the Jews to kill Jesus for proclaiming Himself to be the great I AM.
I have many things to say and to judge of you. Meaning either that He would yet do so, or that while there was much He could judge of them He would refrain from so doing because He did and said only what the Father wanted Him to do and say (John 16:12). The book of Matthew devotes several chapters to Jesus’ pointed condemnation of the Pharisees and other religious leaders of the Jews. His judgments are true because they originate in heaven, with the Father, the One who sent Jesus into the world. The selfish and jealous Jews were so focused on protecting themselves and their positions of power that they would not open their minds to understand what Jesus was teaching. They were constantly a step behind in following His logic (see similar in John 7:27-29).
When ye have lifted up the Son of man. This is an amazing prophecy which gives the manner of His death (John 3:14) and who was responsible. Yet the people listening wouldn’t understand until afterward, just as Jesus said. “Then shall ye know that I am, and that all I do and say originates with the Father.” Jesus’ identity would be confirmed when the Father raised Him from the dead (John 12:32; 14:10). Luke’s account of Jesus’ crucifixion seems especially written to identify and confirm that the Jews did recognize that Jesus was the Son of God when He was lifted up (Luke 23:44-48).
30 As he spake these words, many believed on him. 31 Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; 32 And ye shall know the truth, and the truth shall make you free.
In spite of His rejection by the Jewish authorities, many of the Jews did believe on Jesus. It was His manner and words that convinced them. The Jews criticized, questioned, slandered and ridiculed Jesus throughout His earthly ministry, but we never once see Him become angry or discomforted, and that unusual quality must have contributed greatly to confirming the belief of His followers. The normal response of man is to become defensive and agitated upon receiving slander, but Jesus calmly and easily parried every verbal thrust and then cut them to the heart with His own piercing truths. The Jews, and not this sole Man, were the ones who broke beneath the strain as the contents of their wicked hearts were revealed.
Yet, hearing and believing as one-time events will not save: If ye continue in My word, then are ye My disciples indeed. This simple phrase contains a lot of important truths for every disciple of Christ. If ye (a condition implying voluntary, personal, responsible, individual choice) continue in(ongoing act of following and remaining faithful) My Word (the commandments and doctrine of Jesus Christ, the Son of God) then are ye My disciples indeed (genuine and certain followers of Christ). The one that claims to believe in Christ but does not follow His doctrine is a liar; we are able to recognize those who are disciples indeed in this way (1John 2:3-4). That is not a popular thought among many churches today, but it is the truth from the very mouth of Christ. “It is not our place to judge,” we commonly (and erroneously) hear. Making the foregoing observation is no judgment, its a statement of fact!
The truth shall make you free. In the next verses we see the Jews taking offense at Jesus’ statement, but for the Christian it all makes sense. Jesus also said, I am the way, the Truth, and the Life (John 14:6), and in verse 36 He will make that connection clear, saying, If the Son therefore shall make you free, ye shall be free indeed. While Jesus is the Truth and He alone has the power to free, believing and continuing in the truth of His Word are essential and inseparable components of salvation. Yet, amazingly, some Christians attempt to divorce these two, and deny that the Word refers to His written doctrine. “Believe on Jesus Christ,” they say, “And not on His written Word. Jesus Christ is the Word, and to believe on the written Word is to worship it in the place of Christ.” The error in such thinking should be evident, but it continues to be preached by the educated, intellectual crowd because they are unwilling to accept the Scriptures as the true words of Jesus. Shockingly, their false statement makes the knowledge of Christ impossible, the Gospel of Christ to have no credible foundation, and the will of God a matter of personal, human determination. Christ and His plan for mankind is discovered almost exclusively in His doctrine as recorded in written Word of Life (John 1:17) which the Holy Spirit will help us to understand it (John 16:13).
33 They answered him, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? 34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. 35 And the servant abideth not in the house for ever: but the Son abideth ever. 36 If the Son therefore shall make you free, ye shall be free indeed.
The Jews misunderstood Jesus again according to their familiar pattern of listening physically and literally when Jesus was speaking spiritually. The Greek word that the KJV translates servant is the same Greek word for slave, and in this context the better translation is slave. The one who lives in sin is a slave to sin and the Devil, as also the Apostle details in Rom 6:15-22 (and 2Pet 2:19). Christ has come to set us spiritually free fom that prison of death (Rom 8:2; 1Cor 15:57).
The Jews professed to be Abraham’s seed, and in the literal sense they were (John 8:37); but not in the greater, spiritual sense (John 8:39; Gal 3:7). The Jews also claimed to have never been in bondage to any man, but they were either lying, ignorant, or following a flawed rationale, for in fact they had been in bondage more time than free! Egypt, Syria, Babylon, Phylistia and Rome had all brought Israel into servitude. Perhaps they were hoping to distract Jesus into a side-argument. If so, He did not take the bait.
The servant abideth not in the house. A slave has no inheritance in a household, but the son belongs in the family line forever. In setting free the one who believes in Him, Jesus adopts him as a son such that he is a joint-heir with Christ in the future, heavenly blessings (Rom 8:14-17; Gal 4:5-6; 1John 3:1-2). Such a person is free indeed!
The Greek manuscripts had no punctuation, but the KJV translators chose to capitalize the word son in verses 35-36, thus deciding for us how to read that verse. In my opinion, they are wrong in verse 35, where the word son does not refer to Jesus but to all those who become sons of God by adoption. The Son in verse 36 refers to Christ.
37 I know that ye are Abraham’s seed; but ye seek to kill me, because my word hath no place in you. 38 I speak that which I have seen with my Father: and ye do that which ye have seen with your father. 39 They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham. 40 But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.
The Jews were very proud that they were Abraham’s seed, and basically thought their election and salvation was set and sealed forever. Yet, while the Law did seem to privilege the Jews alone before God, exceptions had been made. Rahab and Ruth were not Jews, but they are even found in the lineage of Christ. John the Baptist told the prideful Jews, “Do not trust in the fact that you have Abraham as your father, for God is able to raise up children of Abraham from dead stones!” (Mat 3:9). Ishmael was the first blood child of Abraham, but he did not inherit the promise. Adoption is every bit as sure and legitimate a sonship as is to be a naturally born son.
I speak that which I have seen with my Father: and ye de that which ye have seen with your father. Essentially Jesus is saying, “Your father is not My Father,” to which the Jews say, Abraham is our father. And Jesus answers, If ye were Abraham’s children, ye would do the works of Abraham. They caught His implication, but cannot overthrow its weight. Jesus is speaking God’s truth to them and living blamelessly before them, and they respond by trying to kill Him. They cannot be sons of Abraham, who loved the truth and lived it faithfully. No, they were simply doing the deeds of their father (v41).
In the third chapter to the Galatians the apostle Paul speaks at length concerning Abraham’s descendants as he tries to show the Jewish Christians the futility of keeping the Law of Moses. The real evidence that one is a child of Abraham is a spiritual consideration based on similar faith and obedience. Physical bloodlines do not matter; adoption is available.
41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God. 42 Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. 43 Why do ye not understand my speech? even because ye cannot hear my word. 44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.
Ye are of your father the devil, and the lusts of your father ye will do. This passage contains some of the harshest, most judgmental words in all of Scripture, and they are declared after the Jews profess to have God for their Father (v41). Until now in this chapter, Jesus’ critics have ben responding in very physical terms, but at last they enter into His spiritual speech, saying, “God is our father.” Jesus shows that cannot be, seeing that He came from God and spoke His truth to them (John 7:28-29), and yet they would not believe Him.
We be not born of fornication. The thoughts of the Jews’ minds are unclear. Did they know the circumstances of Jesus’ birth, and were accusing Jesus of being born of fornication? Or were they simply standing proud upon their pure bloodlines to Abraham? Probably the latter is correct, for Jesus had just denied their Abrahamic descendency and implied that they were doing the deeds of [another] father.
If God were your Father, ye would love Me. Compare to v39, “If Abraham were your father, you would do the works of Abraham.” The two categories of men are very clearly defined: Those who love God and believed the words of the One he had sent, and those who love the lusts of the devil and do his deeds. They did not understand [His] speech because His Word had no place in them (v37), having been deceived by the father of lies and thus become his children.
I proceeded forth and came from God. Some use this phrase to deny the divinity of Jesus Christ, saying that the Greek here makes reference to a natural, human birth. This is a strawman argument, as I have shown in the note on John 1:14, for we do not deny that Jesus was born naturally as a human.
The devil was a murderer from the beginning and is the father of lies (1John 3:8), guilty of the death of every man, both physically and spiritually. Satan’s first sin was rebellion against God, and his second sin was lying to Eve, which led to the sentence of death upon every man (Rom 5:12).
45 And because I tell you the truth, ye believe me not. 46 Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? 47 He that is of God heareth God’s words: ye therefore hear them not, because ye are not of God. 48 Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?
The simple, factual words of Christ in verses 45-48 could not be countered by the Jews, and so they turn to personal attack, “You are nothing but a demon-possessed Samaritan,” they sneer. The importance of seeking, finding and following truth cannot be overstated, and by His miracles and signs Jesus supplied ample proof that His was speaking the words of God. Some men seek and find the truth, but do not have the fortitude to follow it. The Pharisees, however, were not even seeking. Their ears and hearts were shut; they could not hear Christ.
Because I tell you the truth, ye believe Me not. The word is specific. They were children of their father, the liar, and they loved lies and untruth; therefore, because Jesus spoke the truth they rejected it. It is a very strong denunciation that goes to the root of the problem. They are not of God and thus not of the truth; they will not listen because He is speaking the truth, and they love lies.
Which of you convinceth me of sin? None of them could come even close to proving that Jesus’ words were untrue. Why then would they not believe? Their best accusation was that He had broken the sabbath by working a miracle of healing upon it, but that charge He had overthrown easily. At the end of His life, they came up empty of accusations, and resorted to false witnesses in order to condemn Him.
By calling Him a Samaritan, the Jews were accusing Him of being in a condition even worse than being born of fornication (v41), for the Samaritans had corrupted the history and commandments of the Scriptures. A Gentile was held in higher esteem (however slightly) than a Samaritan. Concerning their charge that He had a devil, see John 10:20-21.
49 Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. 50 And I seek not mine own glory: there is one that seeketh and judgeth. 51 Verily, verily, I say unto you, If a man keep my saying, he shall never see death. 52 Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.
In another place Jesus addresses the absurdity of the claim that He was possessed of a devil. He was casting out Satan’s demons: how then can He be demon-possessed? Satan would never permit that his kingdom be torn down by his own servants. So when a stronger One comes and pushes his demons out, it must be of God (see Mat 12:24-29).
Ye do dishonour Me, and My Father. Apparently a simple statement of fact, given without anger or bitterness (John 5:23). The Father deserves all glory and honor, and He will glorify the Son even though men do not (John 8:54; 7:18; 17:1).
If a man keep My saying, he shall never see death. Spoken in the spiritual sense, not of the physical body but of the soul (Deut 30:19-20). The Jews however, again failed to appreciate His meaning, whether purposely or ignorantly does not matter. They again accuse Him of being demon-possessed for saying that He is able to keep men from dying, but are thinking physical death while He is speaking of spiritual death. See similar language in John 5:24; 6:50; 11:25. In the Revelation, John speaks of a second death, and that is the death no true Christian will ever see (Rev 2:11; 20:6; 20:14; 21:8).
53 Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? 54 Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God: 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. 56 Your father Abraham rejoiced to see my day: and he saw it, and was glad.
There is no way the Jews would believe that Jesus was the Son of God, it was far too much for them. His words were just too hard for them to accept, coming from a mere man. And we shouldn’t be too critical of them, for there are many today, even so-called Christians, who cannot accept that Jesus is God. Nevertheless, the following verses offer some strong and uncontestable proofs of His identity.
God honors and glorifies Christ, and it is His praise that counts (see note v49). Jesus does only what the Father wants Him to do (John 8:28); He keeps His saying.
Abraham rejoiced to see My day. They had thought to humiliate by accusing Him of giving Himself out to be greater than Abraham and the prophets, but Jesus will go far beyond that, saying that Abraham had rejoiced to see His day, and even that He was alive before Abraham (v58). In verse 56, however, Christ speaks in reference to who was the greater, Abraham or He Himself. And without doubt, Abraham did rejoice to see the future blessed days of Christ, although in shadows as from afar off (Heb 11:13). Abraham saw the voluntary sacrifice of Christ portrayed in Isaac, and he lived his entire life wandering as a pilgrim and stranger on the earth, desiring rather that heavenly country and no earthly city. I doubt there is a better OT example of a man who lived with an eye to those future, eternal blessings that can only be realized in knowing Christ.
There is a subtle play on words here. Abraham rejoiced and was glad. Isaac’s name means “laughter.” I sincerely believe that Abraham could have understood that Isaac was a type of the Savior. He may have even thought that Isaac was the Savior, for he thought that God would raise him from the dead. The word rejoice in v56 means to jump for joy.
57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? 58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. 59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.
This passage should be read in connection with verses 24 and 28 (see notes there). Three times in this chapter Jesus proclaims to be the I AM. The only person who claimed for Himself that title is Jehovah-God (Ex 3:14). If the Jews were only suspicious of His intent in verses 24 and 28, they were absolutely certain upon hearing His words here. The fourth utterance of I AM is found in John 18:5-6 on Mount Olivet, when the Jews who had come to arrest Him fell to the ground upon hearing His words.
Before Abraham was, I AM. They had kept their composure after being called the children of the devil (v44), but now they cannot contain their wrath, which certainly had been building up within them as this exchange has progressed. This is the second of three occasions in which the Jews attempt to kill Christ because He was making Himself to be God (John 5:18; 10:33). Stoning Him was supposedly a proper response according to the law of Lev 24:16.
Jesus however, always evaded their grasp, this time going through the midst of them and so passed out of the temple. There is some controversy among commentators whether this was a true miracle or a simple physical exercise. It is an unimportant point, but for myself, it appears to be a miraculous deliverance. His hour was not yet come.
The age of fifty was an important one in Jewish society, signaling the end of a man’s working life and the time at which his counsel was deemed to be worthy (Num 4:3). According to almost all scholars, Jesus was 30-35 years old at this time.