King James Version
John 8
59 verses with commentary
The Woman Caught in Adultery
Jesus went unto the mount of Olives.
View commentary (4 sources)
KJV Study Commentary
Jesus withdraws to the Mount of Olives, a place of prayer and solitude. This pattern of public ministry followed by private retreat demonstrates the rhythm of gospel work - active service balanced with communion with the Father. The Reformed tradition values both Word and prayer as essential to faithful ministry.
Ellicott’s Commentary for English Readers
VIII.
(1) It is an instructive example of the way in which the artificial division into chapters often mars the sense. that one verse of this section is found at the close of the last chapter, and the remainder in this.
**Jesus went unto the mount of Olives.**—The Mount of Olives is nowhere mentioned by St. John. In John 18:1 he describes the locality, but without this name (see Note there). His h...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**41-46. Jews murmured--**muttered, not in our Lord's hearing, but He knew it (Joh 6:43; Joh 2:25).
**he said, I am the bread, &c.--**Missing the sense and glory of this, and having no relish for such sublimities, they harp upon the "Bread from heaven." "What can this mean? Do we not know all about Him--where, when, and of whom He was born? And yet He says He came down from heaven!"
Matthew Henry’s Concise Commentary
Chapter 8
Chapter Outline
The Pharisees and the adulteress.(1-11)
Christ's discourse with the Pharisees.(12-59)
**Verses 1-11**
Christ neither found fault with the law, nor excused the prisoner's guilt; nor did he countenance the pretended zeal of the Pharisees. Those are self-condemned who judge others, and yet do the same thing. All who are any way called to blame the faults of...
Read full commentary →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.
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KJV Study Commentary
Jesus returns early to the temple to teach, demonstrating His commitment to public proclamation of truth. The people came to Him eagerly, showing the crowds' hunger for authentic spiritual teaching. Christ's pattern - withdrawal for prayer, return for teaching - models the source and practice of effective ministry.
Ellicott’s Commentary for English Readers
(2) **And early in the morning he came again into the temple.**—This agrees with His custom during the week preceding the Crucifixion. (Comp. Luke 21:37-38.) The words, “and He sat down and taught them,” are not found in the Cambridge MS., which is the oldest authority for the section.
Jamieson-Fausset-Brown Bible Commentary
**41-46. Jews murmured--**muttered, not in our Lord's hearing, but He knew it (Joh 6:43; Joh 2:25).
**he said, I am the bread, &c.--**Missing the sense and glory of this, and having no relish for such sublimities, they harp upon the "Bread from heaven." "What can this mean? Do we not know all about Him--where, when, and of whom He was born? And yet He says He came down from heaven!"
Matthew Henry’s Concise Commentary
Chapter 8
Chapter Outline
The Pharisees and the adulteress.(1-11)
Christ's discourse with the Pharisees.(12-59)
**Verses 1-11**
Christ neither found fault with the law, nor excused the prisoner's guilt; nor did he countenance the pretended zeal of the Pharisees. Those are self-condemned who judge others, and yet do the same thing. All who are any way called to blame the faults of...
Read full commentary →And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,
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KJV Study Commentary
The scribes and Pharisees bring a woman caught in adultery, setting a trap for Jesus. Their action reveals hardened hearts more concerned with catching Jesus in error than with justice or the woman's soul. This illustrates how religion without grace becomes cruel, using people as pawns in theological disputes.
Ellicott’s Commentary for English Readers
(3) **And the scribes and Pharisees . . .**—This is the common phrase of the earlier Gospels, but “the scribes” are never named by St. John. His word to denote the hierarchy in their opposition to Christ is “the Jews.” (See Note on John 1:19.)
Jamieson-Fausset-Brown Bible Commentary
**47-51. He that believeth, &c.--**(See on Joh 3:36; Joh 5:24).
Matthew Henry’s Concise Commentary
Chapter 8
Chapter Outline
The Pharisees and the adulteress.(1-11)
Christ's discourse with the Pharisees.(12-59)
**Verses 1-11**
Christ neither found fault with the law, nor excused the prisoner's guilt; nor did he countenance the pretended zeal of the Pharisees. Those are self-condemned who judge others, and yet do the same thing. All who are any way called to blame the faults of...
Read full commentary →They say unto him, Master, this woman was taken in adultery, in the very act.
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KJV Study Commentary
They announce the woman was caught 'in the very act,' emphasizing irrefutable guilt. Yet their concern is not her sin but creating a dilemma for Jesus. If He shows mercy, they'll accuse Him of violating Moses' law; if He condemns her, they'll report Him to Romans who reserved capital punishment authority. This reveals manipulative religion.
Ellicott’s Commentary for English Readers
(4) The Cambridge MS. reads, “the priests say unto Him, tempting Him, that they might have to accuse Him,” adding the word “priests,” and placing here the first words of the sixth verse of the Received text.
Jamieson-Fausset-Brown Bible Commentary
**47-51. He that believeth, &c.--**(See on Joh 3:36; Joh 5:24).
Matthew Henry’s Concise Commentary
Chapter 8
Chapter Outline
The Pharisees and the adulteress.(1-11)
Christ's discourse with the Pharisees.(12-59)
**Verses 1-11**
Christ neither found fault with the law, nor excused the prisoner's guilt; nor did he countenance the pretended zeal of the Pharisees. Those are self-condemned who judge others, and yet do the same thing. All who are any way called to blame the faults of...
Read full commentary →Now Moses in the law commanded us, that such should be stoned: but what sayest thou?
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KJV Study Commentary
They correctly cite Mosaic law commanding stoning for adultery, but ignore that both parties should be punished. Their selective law enforcement reveals their true agenda - not justice but trapping Jesus. This illustrates how Scripture can be cited accurately yet applied hypocritically, a constant danger in religious communities.
Ellicott’s Commentary for English Readers
(5) **Now Moses in the law commanded us, that such should be stoned.**—If we interpret the words strictly, the case they contemplate is not that referred to in Leviticus 20:10, and quoted here in the margin, but that of Deuteronomy 22:23-24, which was the only case for which stoning was specified as a punishment. It would be a case of rare occurrence, and perhaps for this very reason, one on which...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**47-51. He that believeth, &c.--**(See on Joh 3:36; Joh 5:24).
Matthew Henry’s Concise Commentary
Chapter 8
Chapter Outline
The Pharisees and the adulteress.(1-11)
Christ's discourse with the Pharisees.(12-59)
**Verses 1-11**
Christ neither found fault with the law, nor excused the prisoner's guilt; nor did he countenance the pretended zeal of the Pharisees. Those are self-condemned who judge others, and yet do the same thing. All who are any way called to blame the faults of...
Read full commentary →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.
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KJV Study Commentary
John reveals their motive - 'tempting him, that they might have to accuse him.' Religion becomes demonic when it seeks to destroy rather than restore. Jesus responds by writing on the ground, perhaps listing their sins or simply creating pause for reflection. His silence demonstrates wisdom in the face of manipulative questioning.
Ellicott’s Commentary for English Readers
(6) On the text, see Note on John 8:4. The last words, in italics, which are an explanatory gloss, should also be omitted. The verse will then read, “But Jesus stooped down, and with His finger wrote on the ground”—or, more exactly, *was writing on the ground.* It is the imperfect of the continued action, and it points to the narrator’s vivid remembrance of the scene. What precise meaning we are t...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**47-51. He that believeth, &c.--**(See on Joh 3:36; Joh 5:24).
Matthew Henry’s Concise Commentary
Chapter 8
Chapter Outline
The Pharisees and the adulteress.(1-11)
Christ's discourse with the Pharisees.(12-59)
**Verses 1-11**
Christ neither found fault with the law, nor excused the prisoner's guilt; nor did he countenance the pretended zeal of the Pharisees. Those are self-condemned who judge others, and yet do the same thing. All who are any way called to blame the faults of...
Read full commentary →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.
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KJV Study Commentary
When they persist, Jesus stands and delivers His famous response: 'He that is without sin among you, let him first cast a stone.' This brilliant answer upholds law's standard while exposing human inability to execute perfect justice. It shifts focus from the woman's sin to her accusers' sins, demonstrating that all fall short of God's glory.
Ellicott’s Commentary for English Readers
(7) **So when they continued asking him.**—He would have avoided their question, and continued, as is here implied, for some time in the action of writing; but they will now interrupt that action. It seems to them that He cannot avoid the snare in which they have placed Him, and that He is seeking the only escape in silence. But there is an answer of which they think not, and this He stands up to ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**47-51. He that believeth, &c.--**(See on Joh 3:36; Joh 5:24).
Matthew Henry’s Concise Commentary
Chapter 8
Chapter Outline
The Pharisees and the adulteress.(1-11)
Christ's discourse with the Pharisees.(12-59)
**Verses 1-11**
Christ neither found fault with the law, nor excused the prisoner's guilt; nor did he countenance the pretended zeal of the Pharisees. Those are self-condemned who judge others, and yet do the same thing. All who are any way called to blame the faults of...
Read full commentary →And again he stooped down, and wrote on the ground.
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KJV Study Commentary
Jesus stoops and writes again, maintaining calm dignity while His words work on consciences. His posture suggests He's not watching their reaction, giving them space to respond to conviction privately. This demonstrates pastoral wisdom - truth spoken, then space given for the Spirit to work. Reformed understanding recognizes only God can convict of sin.
Ellicott’s Commentary for English Readers
(8) **And wrote on the ground.—**The Cambridge MS. inserts, “with His finger,” as in John 8:6. The repeated action repeats His determination to avoid the office of judge. He has answered them, and He leaves His answer to do its work. There is a law written in their hearts, and this, while He now writes on the ground, is convicting them.
There is a strange addition at the end of the verse, in one o...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**52. Jews strove among themselves--**arguing the point together.
**How can, &c.--**that is, Give us His flesh to eat? Absurd.
Matthew Henry’s Concise Commentary
Chapter 8
Chapter Outline
The Pharisees and the adulteress.(1-11)
Christ's discourse with the Pharisees.(12-59)
**Verses 1-11**
Christ neither found fault with the law, nor excused the prisoner's guilt; nor did he countenance the pretended zeal of the Pharisees. Those are self-condemned who judge others, and yet do the same thing. All who are any way called to blame the faults of...
Read full commentary →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.
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KJV Study Commentary
Convicted by conscience, the accusers leave one by one, oldest first - perhaps those with longest lives had most accumulated guilt. Their departure proves Jesus' point: none are sinless, none qualified to execute judgment. Only the woman and Jesus remain - the only sinless One, the only qualified Judge, alone with the guilty. This sets up grace's triumph.
Ellicott’s Commentary for English Readers
(9) The readings of the texts here differ considerably, but without any essential difference of meaning. “Being convicted by their own conscience” is probably an addition made by some copyist to explain the meaning, which is quite clear without it.
**Beginning at the eldest.**—Literally, *beginning at the elders;* but our version gives the right sense, and prevents the possible mistake of understa...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**53-58. Except ye eat the flesh ... and drink the blood ... no life, &c.--**The harshest word He had yet uttered in their ears. They asked how it was possible to eat His flesh. He answers, with great solemnity, "It is indispensable." Yet even here a thoughtful hearer might find something to temper the harshness. He says they must not only "eat His flesh" but "drink His blood," which could not...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 8
Chapter Outline
The Pharisees and the adulteress.(1-11)
Christ's discourse with the Pharisees.(12-59)
**Verses 1-11**
Christ neither found fault with the law, nor excused the prisoner's guilt; nor did he countenance the pretended zeal of the Pharisees. Those are self-condemned who judge others, and yet do the same thing. All who are any way called to blame the faults of...
Read full commentary →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?
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KJV Study Commentary
Jesus asks, 'Where are those thine accusers? hath no man condemned thee?' This question emphasizes the absence of qualified judges. Human accusers fled before their own guilt, leaving only Christ - who has right to condemn but chooses to save. This moment pictures the gospel: the only righteous Judge offers pardon, not punishment.
Ellicott’s Commentary for English Readers
(10) **Where are those thine accusers?**—Here again the Cambridge MS. has a shorter reading—“Where are they?” “Hath no man condemned thee?” or, more exactly, *Did no man condemn thee?* The “man” is in contrast to “thine accusers” or “they.” “Of all who brought the charge against thee, was there not one to condemn thee?” The question is put to her to lead to thoughts of her sin. He has spoken words...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**53-58. Except ye eat the flesh ... and drink the blood ... no life, &c.--**The harshest word He had yet uttered in their ears. They asked how it was possible to eat His flesh. He answers, with great solemnity, "It is indispensable." Yet even here a thoughtful hearer might find something to temper the harshness. He says they must not only "eat His flesh" but "drink His blood," which could not...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 8
Chapter Outline
The Pharisees and the adulteress.(1-11)
Christ's discourse with the Pharisees.(12-59)
**Verses 1-11**
Christ neither found fault with the law, nor excused the prisoner's guilt; nor did he countenance the pretended zeal of the Pharisees. Those are self-condemned who judge others, and yet do the same thing. All who are any way called to blame the faults of...
Read full commentary →She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.
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KJV Study Commentary
The woman's simple 'No man, Lord' acknowledges both the absence of human accusers and addresses Jesus as 'Lord.' Jesus responds with grace and truth balanced perfectly: 'Neither do I condemn thee' (grace) and 'go, and sin no more' (truth). This is not permissiveness - He acknowledges her sin and calls for repentance - but He offers forgiveness before reformation. Grace enables obedience; it doesn'...
Read full commentary →Ellicott’s Commentary for English Readers
(11) **She said, No man, Lord.**—She simply answers His question. There is no plea for forgiveness. There is no attempt at defence. We know not what passed in her heart; we know not what was written upon her countenance. We know not whether the word “Lord” was simply the “Sir” of courtesy, or whether it contained something of the reverence of worship. He knew all.
**Neither do I condemn thee: go, ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**53-58. Except ye eat the flesh ... and drink the blood ... no life, &c.--**The harshest word He had yet uttered in their ears. They asked how it was possible to eat His flesh. He answers, with great solemnity, "It is indispensable." Yet even here a thoughtful hearer might find something to temper the harshness. He says they must not only "eat His flesh" but "drink His blood," which could not...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 8
Chapter Outline
The Pharisees and the adulteress.(1-11)
Christ's discourse with the Pharisees.(12-59)
**Verses 1-11**
Christ neither found fault with the law, nor excused the prisoner's guilt; nor did he countenance the pretended zeal of the Pharisees. Those are self-condemned who judge others, and yet do the same thing. All who are any way called to blame the faults of...
Read full commentary →I Am the Light of the World
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.
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KJV Study Commentary
Jesus declares 'I am the light of the world' (ego eimi to phos tou kosmou), the second major 'I am' statement in John's Gospel. The metaphor of light connotes revelation, guidance, life, and purity - contrasted with darkness representing ignorance, sin, and death. The universal scope 'of the world' (tou kosmou) indicates Christ's illumination extends to all humanity, not merely Israel. The promise...
Read full commentary →Ellicott’s Commentary for English Readers
[(2) JESUS IS TRUTH, LIGHT, AND LOVE (*cont*)*.*
(*b*)*Jesus is Light* (John 8:12 to John 9:41).
(*α*)He declares Himself to be the Light, and appeals to the witness of the Father and of Himself (John 8:12-20).]
(12) **Then spake Jesus again unto them, saying, I am the light of the world.**—Omitting the inserted section, this verse immediately follows John 7:52, but the words mark an interval, aft...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**53-58. Except ye eat the flesh ... and drink the blood ... no life, &c.--**The harshest word He had yet uttered in their ears. They asked how it was possible to eat His flesh. He answers, with great solemnity, "It is indispensable." Yet even here a thoughtful hearer might find something to temper the harshness. He says they must not only "eat His flesh" but "drink His blood," which could not...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 12-16**
Christ is the Light of the world. God is light, and Christ is the image of the invisible God. One sun enlightens the whole world; so does one Christ, and there needs no more. What a dark dungeon would the world be without the sun! So would it be without Jesus, by whom light came into the world. Those who follow Christ shall not walk in darkness. They shall not be left without ...
Read full commentary →The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true.
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KJV Study Commentary
The Pharisees challenge Jesus' self-testimony as invalid according to Jewish law requiring multiple witnesses. They focus on legal technicalities while missing the substance of His claims. This illustrates how religious formalism can blind people to truth standing before them. Yet Jesus will address their concern by identifying the Father as His second witness.
Ellicott’s Commentary for English Readers
(13) **Thou bearest record of thyself; thy record is not true.**—Better, *Thou bearest witness of Thyself; Thy witness is not true.* (Comp. Note on John 5:31.) The Authorised version here, by a change of word, renders the connection less obvious than it really is. The Pharisees, standing probably in the front of the crowd listening to Him, bring a technical objection to His statement, and one whic...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**53-58. Except ye eat the flesh ... and drink the blood ... no life, &c.--**The harshest word He had yet uttered in their ears. They asked how it was possible to eat His flesh. He answers, with great solemnity, "It is indispensable." Yet even here a thoughtful hearer might find something to temper the harshness. He says they must not only "eat His flesh" but "drink His blood," which could not...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 12-16**
Christ is the Light of the world. God is light, and Christ is the image of the invisible God. One sun enlightens the whole world; so does one Christ, and there needs no more. What a dark dungeon would the world be without the sun! So would it be without Jesus, by whom light came into the world. Those who follow Christ shall not walk in darkness. They shall not be left without ...
Read full commentary →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.
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KJV Study Commentary
Jesus responds that His self-testimony is valid because He knows His origin and destiny - He came from the Father and returns to Him. The Pharisees' ignorance of His identity disqualifies their judgment. True self-knowledge and knowledge of God make Christ's testimony uniquely reliable. The Reformed emphasis on divine revelation finds expression here - only God can reliably testify about God.
Ellicott’s Commentary for English Readers
(14) **Though I bear record of myself, yet my record is true.**—For “record” read in each instance *witness,* as in John 8:13. The pronoun is emphatic. “Even if *I* do bear witness of Myself, yet My witness is true.” He had before quoted their law of evidence (John 5:31), and showed that He fulfilled its canons. He is about to show this again (John 8:17-18), but He claims first that in reality the...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**53-58. Except ye eat the flesh ... and drink the blood ... no life, &c.--**The harshest word He had yet uttered in their ears. They asked how it was possible to eat His flesh. He answers, with great solemnity, "It is indispensable." Yet even here a thoughtful hearer might find something to temper the harshness. He says they must not only "eat His flesh" but "drink His blood," which could not...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 12-16**
Christ is the Light of the world. God is light, and Christ is the image of the invisible God. One sun enlightens the whole world; so does one Christ, and there needs no more. What a dark dungeon would the world be without the sun! So would it be without Jesus, by whom light came into the world. Those who follow Christ shall not walk in darkness. They shall not be left without ...
Read full commentary →Ye judge after the flesh; I judge no man.
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KJV Study Commentary
Jesus contrasts the Pharisees' fleshly judgment with His refusal to judge according to appearances. 'After the flesh' means by external, human standards - reputation, position, ethnicity, wealth. Christ judges by spiritual reality, discerning hearts. When He does judge (v. 16), His judgment is true because it's shared with the Father. This establishes righteous judgment's standard.
Ellicott’s Commentary for English Readers
(15) **Ye judge after the flesh; I judge no man.**—The pronouns are placed in emphatic contrast. “You on your part . . . I for My part.” We must beware of the common mistake of finding the origin of this thought of judgment in John 8:10-11, which as we have seen do not belong to this context. It arises rather from John 8:13. The statement of the Pharisees, “Thou art bearing witness concerning Thys...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**59. These things said he in the synagogue--**which seems to imply that what follows took place after the congregation had broken up.
Matthew Henry’s Concise Commentary
**Verses 12-16**
Christ is the Light of the world. God is light, and Christ is the image of the invisible God. One sun enlightens the whole world; so does one Christ, and there needs no more. What a dark dungeon would the world be without the sun! So would it be without Jesus, by whom light came into the world. Those who follow Christ shall not walk in darkness. They shall not be left without ...
Read full commentary →And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me.
View commentary (4 sources)
KJV Study Commentary
When Jesus judges, His judgment is true because it's united with the Father's judgment. The phrase 'I am not alone' emphasizes the perfect unity between Father and Son. Reformed theology treasures this truth: Christ's work perfectly represents the Father's will. There's no division in the Godhead, no tension between Old Testament God and New Testament Jesus. Their judgment is unified and therefore...
Read full commentary →Ellicott’s Commentary for English Readers
(16) **And yet if I judge, my judgment is true.**—Though judgment was not the object of His mission, it was, as He had taught in John 3:19 (see Note there) the result of the manifestation of the Light. But in the cases in which the result followed, the judgment was not according to the flesh, but was in accord with the essential truth. The better reading here is, probably, the deeper word for *ide...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**60-65. Many ... of his disciples--**His pretty constant followers, though an outer circle of them.
**hard saying--**not merely harsh, but insufferable, as the word often means in the Old Testament.
**who can hear--**submit to listen to it.
Matthew Henry’s Concise Commentary
**Verses 12-16**
Christ is the Light of the world. God is light, and Christ is the image of the invisible God. One sun enlightens the whole world; so does one Christ, and there needs no more. What a dark dungeon would the world be without the sun! So would it be without Jesus, by whom light came into the world. Those who follow Christ shall not walk in darkness. They shall not be left without ...
Read full commentary →It is also written in your law, that the testimony of two men is true.
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KJV Study Commentary
Jesus cites the law the Pharisees claim to uphold: two witnesses establish truth. By Jewish legal standards they profess, His testimony should be accepted. This shows Christ doesn't oppose the law but fulfills it perfectly, meeting even its judicial requirements while transcending them.
Ellicott’s Commentary for English Readers
(17) **It is also written in your law.**—He now proceeds to show again that the technical requirement of the Law was satisfied by His witness. The term *“your* law” is material, as addressed to those who were professed expounders of it and accused Him of being a transgressor of it. (Comp. the parallel reference to the Law in John 10:34; John 15:25.) To assert that Jesus placed Himself in a positio...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**60-65. Many ... of his disciples--**His pretty constant followers, though an outer circle of them.
**hard saying--**not merely harsh, but insufferable, as the word often means in the Old Testament.
**who can hear--**submit to listen to it.
Matthew Henry’s Concise Commentary
**Verses 17-20**
If we knew Christ better, we should know the Father better. Those become vain in their imaginations concerning God, who will not learn of Christ. Those who know not his glory and grace, know not the Father that sent him. The time of our departure out of the world, depends upon God. Our enemies cannot hasten it any sooner, nor can our friends delay it any longer, than the time ...
Read full commentary →I am one that bear witness of myself, and the Father that sent me beareth witness of me.
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KJV Study Commentary
Jesus identifies His two witnesses: Himself and the Father who sent Him. This astounding claim asserts both His deity (His testimony counts) and the Father's testimony to Him. The Father's witness includes the voice at Jesus' baptism, the signs Jesus performs, and the Scripture's testimony. Reformed theology emphasizes Scripture as the Father's testimony to the Son.
Ellicott’s Commentary for English Readers
(18) **I am one that bear witness of myself.**—The Greek has no word to express the English “one.” It is more exactly, *I am He who beareth witness.* The twofold witness is (1) in His own individuality—I, who know whence I came and whither I go, testify of Myself to you who know neither; and (2) in the fact that the Father sent Him. He is the Ambassador from the Father, accredited by the Father’s ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**60-65. Many ... of his disciples--**His pretty constant followers, though an outer circle of them.
**hard saying--**not merely harsh, but insufferable, as the word often means in the Old Testament.
**who can hear--**submit to listen to it.
Matthew Henry’s Concise Commentary
**Verses 17-20**
If we knew Christ better, we should know the Father better. Those become vain in their imaginations concerning God, who will not learn of Christ. Those who know not his glory and grace, know not the Father that sent him. The time of our departure out of the world, depends upon God. Our enemies cannot hasten it any sooner, nor can our friends delay it any longer, than the time ...
Read full commentary →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.
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KJV Study Commentary
The Pharisees' question 'Where is thy Father?' reveals profound spiritual blindness. Standing before the incarnate Son, they ask where the Father is. Jesus' response is devastating: knowing Him means knowing the Father; their failure to know Him proves they don't know God. This destroys claims to know God apart from Christ - all true knowledge of God comes through the Son.
Ellicott’s Commentary for English Readers
(19) **Then said they unto him, Where is thy Father**?—The words seem to be asked in scorn. “You speak of two witnesses. We accept you as one. Where is the other? He should be present before us if his evidence is to be accepted.” They must have known well from the earlier discourse that He claimed God as His Father, and the recurring phrase, “the Father that sent Me,” must have now made this clear...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**60-65. Many ... of his disciples--**His pretty constant followers, though an outer circle of them.
**hard saying--**not merely harsh, but insufferable, as the word often means in the Old Testament.
**who can hear--**submit to listen to it.
Matthew Henry’s Concise Commentary
**Verses 17-20**
If we knew Christ better, we should know the Father better. Those become vain in their imaginations concerning God, who will not learn of Christ. Those who know not his glory and grace, know not the Father that sent him. The time of our departure out of the world, depends upon God. Our enemies cannot hasten it any sooner, nor can our friends delay it any longer, than the time ...
Read full commentary →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.
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KJV Study Commentary
Jesus speaks in the treasury, the most public part of the temple, yet none arrests Him because His hour hasn't come. Divine sovereignty over all circumstances is emphasized repeatedly in John. No human hostility can thwart God's redemptive plan or hasten Christ's death one moment before the appointed time. This provides ultimate assurance for believers.
Ellicott’s Commentary for English Readers
(20) **These words spake Jesus in the treasury.**—Comp. Notes on Mark 12:41 and Luke 21:1. From the passage it is clear that the word “treasury” was applied to the brazen trumpet-shaped chests placed in the court of the women for the reception of alms. There were thirteen of them, and each bore an inscription showing to what purpose the alms placed in it would be devoted. Here the word is apparent...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**60-65. Many ... of his disciples--**His pretty constant followers, though an outer circle of them.
**hard saying--**not merely harsh, but insufferable, as the word often means in the Old Testament.
**who can hear--**submit to listen to it.
Matthew Henry’s Concise Commentary
**Verses 17-20**
If we knew Christ better, we should know the Father better. Those become vain in their imaginations concerning God, who will not learn of Christ. Those who know not his glory and grace, know not the Father that sent him. The time of our departure out of the world, depends upon God. Our enemies cannot hasten it any sooner, nor can our friends delay it any longer, than the time ...
Read full commentary →Where I Am Going, You Cannot Come
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.
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KJV Study Commentary
Jesus warns that He will go away (to the cross, resurrection, and ascension) and they will seek Him but die in their sins. The tragedy of dying in sin rather than in Christ defines eternal destinies. Where Jesus goes (to the Father), they cannot come without faith. This demonstrates the urgency of believing while Christ is present - there are no second chances after death.
Ellicott’s Commentary for English Readers
[(b) *Jesus is Light *(*continued*)*.*
(*β*)His return to the Father misunderstood by the Jews, and explained by Him (John 8:21-29).]
(21) **Then said Jesus again unto them.**—The best MSS. omit the word “Jesus,” and read, *He said, therefore, again unto them.* The word “therefore” connects the discourse which follows with something which has gone before, probably with the fact that no man laid ha...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**60-65. Many ... of his disciples--**His pretty constant followers, though an outer circle of them.
**hard saying--**not merely harsh, but insufferable, as the word often means in the Old Testament.
**who can hear--**submit to listen to it.
Matthew Henry’s Concise Commentary
**Verses 21-29**
Those that live in unbelief, are for ever undone, if they die in unbelief. The Jews belonged to this present evil world, but Jesus was of a heavenly and Divine nature, so that his doctrine, kingdom, and blessings, would not suit their taste. But the curse of the law is done away to all that submit to the grace of the gospel. Nothing but the doctrine of Christ's grace will be a...
Read full commentary →Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come.
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KJV Study Commentary
The Jews mockingly ask if Jesus will kill Himself, since He says they cannot follow Him. Their hardness manifests in cynical jest about the gravest spiritual warnings. Suicides were considered especially cursed, so suggesting Jesus would kill Himself was deeply insulting. Yet their mockery ironically touches truth - Jesus will lay down His life voluntarily, though by crucifixion, not suicide.
Ellicott’s Commentary for English Readers
(22) **Then said the Jews, Will he kill himself?**—They see the deeper meaning of His words, and yet cannot see how that meaning is to be fulfilled. “He is going away, and He clearly refers to His death. But the issues of life are in the darkness of the future. Who can know the hour of His own departure? There is only one class of persons who can speak with certainty of thus going away, and these ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**66-71. From that time, &c.--**or, in consequence of this. Those last words of our Lord seemed to have given them the finishing stroke--they could not stand it any longer.
**walked no more--**Many a journey, it may be, they had taken with Him, but now they gave Him up finally!
Matthew Henry’s Concise Commentary
**Verses 21-29**
Those that live in unbelief, are for ever undone, if they die in unbelief. The Jews belonged to this present evil world, but Jesus was of a heavenly and Divine nature, so that his doctrine, kingdom, and blessings, would not suit their taste. But the curse of the law is done away to all that submit to the grace of the gospel. Nothing but the doctrine of Christ's grace will be a...
Read full commentary →And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.
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KJV Study Commentary
Jesus identifies the fundamental divide: 'Ye are from beneath; I am from above.' This establishes two humanities - those born of flesh (from beneath) and those born of Spirit (from above). Natural origin versus spiritual origin determines destiny. The Reformed doctrine of total depravity and regeneration finds clear expression: humanity's earthly origin leaves them unable to ascend to heavenly thi...
Read full commentary →Ellicott’s Commentary for English Readers
(23) There is indeed a gulf which they cannot pass, but it is not that between souls in Abraham’s bosom and souls in Hades. It is the gulf between heaven and earth. This He brings out in two pairs of antithetic clauses. (Comp. Note on John 1:3.) These clauses interpret each other, and no deeper meaning is to be given to the first pair than is borne by the second. We may arrange them in a pair of a...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**66-71. From that time, &c.--**or, in consequence of this. Those last words of our Lord seemed to have given them the finishing stroke--they could not stand it any longer.
**walked no more--**Many a journey, it may be, they had taken with Him, but now they gave Him up finally!
Matthew Henry’s Concise Commentary
**Verses 21-29**
Those that live in unbelief, are for ever undone, if they die in unbelief. The Jews belonged to this present evil world, but Jesus was of a heavenly and Divine nature, so that his doctrine, kingdom, and blessings, would not suit their taste. But the curse of the law is done away to all that submit to the grace of the gospel. Nothing but the doctrine of Christ's grace will be a...
Read full commentary →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.
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KJV Study Commentary
Jesus states the consequence plainly: unless they believe 'that I am he,' they will die in their sins. The phrase 'I am' (ego eimi) is the divine name from Exodus 3:14, claiming deity. Belief in Christ's divine identity is not optional but necessary for salvation. This exclusivity offends modern pluralism but remains Christ's clear teaching - faith in Him alone saves.
Ellicott’s Commentary for English Readers
(24) **I said therefore unto you, that ye shall die in your sins.**—He now further explains what He meant by these words in John 8:21. The words, as they are twice repeated in this verse, differ in two particulars from their earlier form. One is, that the singular substantive “sin” has given place to the plural “sins.” He brings home to them the definite and known acts of sin which resulted from t...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**66-71. From that time, &c.--**or, in consequence of this. Those last words of our Lord seemed to have given them the finishing stroke--they could not stand it any longer.
**walked no more--**Many a journey, it may be, they had taken with Him, but now they gave Him up finally!
Matthew Henry’s Concise Commentary
**Verses 21-29**
Those that live in unbelief, are for ever undone, if they die in unbelief. The Jews belonged to this present evil world, but Jesus was of a heavenly and Divine nature, so that his doctrine, kingdom, and blessings, would not suit their taste. But the curse of the law is done away to all that submit to the grace of the gospel. Nothing but the doctrine of Christ's grace will be a...
Read full commentary →Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning.
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KJV Study Commentary
When asked 'Who art thou?', Jesus responds that He is exactly who He's been claiming 'from the beginning.' His identity hasn't changed or evolved - He's consistently revealed Himself as the divine Son. This emphasizes the consistency of Christ's self-revelation and His disciples' responsibility to believe what He's plainly said.
Ellicott’s Commentary for English Readers
(25) **Then said they unto him, Who art thou?**—They ask the question in the tone of scorn which they have already expressed in John 8:22. The pronoun is the emphatic word: “*Thou,* who art *thou?”* and the phrase was in frequent use to express contempt. He had said, “I am;” but they do not understand the words to be a divine name. Long before this time the name formed from these words, and which ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**66-71. From that time, &c.--**or, in consequence of this. Those last words of our Lord seemed to have given them the finishing stroke--they could not stand it any longer.
**walked no more--**Many a journey, it may be, they had taken with Him, but now they gave Him up finally!
Matthew Henry’s Concise Commentary
**Verses 21-29**
Those that live in unbelief, are for ever undone, if they die in unbelief. The Jews belonged to this present evil world, but Jesus was of a heavenly and Divine nature, so that his doctrine, kingdom, and blessings, would not suit their taste. But the curse of the law is done away to all that submit to the grace of the gospel. Nothing but the doctrine of Christ's grace will be a...
Read full commentary →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.
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KJV Study Commentary
Jesus indicates He has much more to say in judgment of them, but restrains Himself, speaking only what the Father gives Him to speak. This demonstrates both the severity of their sin (much could be said against them) and Christ's submission to the Father. True prophetic ministry speaks God's word, not personal opinion or vindictive accusation.
Ellicott’s Commentary for English Readers
(26) **I have many things to say and to judge of you.**—The order of thought here is not certain, and will depend, in part, upon the interpretation we give to the previous verse. These words seem to arise from their judgment of Him as expressed in their scornful question, “Who art thou?” He has, indeed, immediately before (John 8:23), spoken of them. He is about in this discourse to do so again. T...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**66-71. From that time, &c.--**or, in consequence of this. Those last words of our Lord seemed to have given them the finishing stroke--they could not stand it any longer.
**walked no more--**Many a journey, it may be, they had taken with Him, but now they gave Him up finally!
Matthew Henry’s Concise Commentary
**Verses 21-29**
Those that live in unbelief, are for ever undone, if they die in unbelief. The Jews belonged to this present evil world, but Jesus was of a heavenly and Divine nature, so that his doctrine, kingdom, and blessings, would not suit their taste. But the curse of the law is done away to all that submit to the grace of the gospel. Nothing but the doctrine of Christ's grace will be a...
Read full commentary →They understood not that he spake to them of the Father.
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KJV Study Commentary
John notes they didn't understand Jesus spoke of the Father. This spiritual blindness despite clear teaching demonstrates the truth of 1 Corinthians 2:14 - natural man cannot receive spiritual things. Understanding requires spiritual illumination, not merely hearing words. This illustrates the Reformed doctrine that regeneration precedes and enables spiritual comprehension.
Ellicott’s Commentary for English Readers
(27) **They understood not that he spake **(better, *was speaking*) **to them of the Father.**—We have seen in Note on John 8:21 that a new discourse commences there, and that the hearers are not necessarily the same as those who had asked the question and heard the answer of John 8:19. Still the speakers then, and those spoken of now, are “the Jews” (comp. John 8:13; John 8:22); and they are prob...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**66-71. From that time, &c.--**or, in consequence of this. Those last words of our Lord seemed to have given them the finishing stroke--they could not stand it any longer.
**walked no more--**Many a journey, it may be, they had taken with Him, but now they gave Him up finally!
Matthew Henry’s Concise Commentary
**Verses 21-29**
Those that live in unbelief, are for ever undone, if they die in unbelief. The Jews belonged to this present evil world, but Jesus was of a heavenly and Divine nature, so that his doctrine, kingdom, and blessings, would not suit their taste. But the curse of the law is done away to all that submit to the grace of the gospel. Nothing but the doctrine of Christ's grace will be a...
Read full commentary →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.
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KJV Study Commentary
Jesus prophesies His crucifixion ('when ye have lifted up the Son of man') as the event that will prove His identity and mission. The cross, appearing to be Christ's defeat, will actually vindicate Him. His obedient death and subsequent resurrection will demonstrate He does nothing independently but only what the Father commands. The cross proves Christ's authority.
Ellicott’s Commentary for English Readers
(28) **Then said Jesus unto them.**—Better, *There-fore* . . . The teaching arises immediately out of the want of understanding just mentioned.
**When ye have lifted up the Son of man.**—Better, *When ye shall have lifted up* . . . (Comp. Notes on John 3:14; John 6:62; John 12:32; John 12:34.) Both the Crucifixion and Ascension are implied here. Now. for the first time, they are marked out as the ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 21-29**
Those that live in unbelief, are for ever undone, if they die in unbelief. The Jews belonged to this present evil world, but Jesus was of a heavenly and Divine nature, so that his doctrine, kingdom, and blessings, would not suit their taste. But the curse of the law is done away to all that submit to the grace of the gospel. Nothing but the doctrine of Christ's grace will be a...
Read full commentary →And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.
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KJV Study Commentary
<strong>He that sent me is with me: the Father hath not left me alone</strong>—Jesus asserts unbroken communion with the Father in the present tense (μετ' ἐμοῦ ἐστιν/<em>met' emou estin</em>). This isn't past fellowship remembered or future hope, but continuous divine presence. The verb <em>aphēken</em> (ἀφῆκεν, 'left') in the aorist negates any moment of abandonment—anticipating the cry 'My God, ...
Read full commentary →Ellicott’s Commentary for English Readers
(29) **The Father hath not left me alone.**—The Greek words mean exactly, *the Father* (or, as the better MSS. read, without change of meaning, *He*)* left Me not alone,* and they are sometimes taken to refer to the time of His mission into the world. The context rather points to their application to every moment of life. He was ever conscious of a Presence which they knew not of, but which the fu...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 7 Joh 7:1-53. Christ at the Feast of Tabernacles.
**1-2. After these things--**that is, all that is recorded after Joh 5:18.
**walked in Galilee--**continuing His labors there, instead of going to Judea, as might have been expected.
**sought to kill him--**referring back to Joh 5:18. Hence it appears that our Lord did not attend the Passover mentioned in Joh 6:4--being the third since...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 21-29**
Those that live in unbelief, are for ever undone, if they die in unbelief. The Jews belonged to this present evil world, but Jesus was of a heavenly and Divine nature, so that his doctrine, kingdom, and blessings, would not suit their taste. But the curse of the law is done away to all that submit to the grace of the gospel. Nothing but the doctrine of Christ's grace will be a...
Read full commentary →As he spake these words, many believed on him.
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KJV Study Commentary
<strong>As he spake these words, many believed on him</strong>—The immediate response to Jesus's claim of divine mission and perfect obedience was faith from 'many' (πολλοὶ/<em>polloi</em>). The verb 'believed' (ἐπίστευσαν/<em>episteusan</em>) is aorist, pointing to a decisive act of faith. The preposition εἰς (<em>eis</em>, 'on/into') indicates not mere intellectual agreement but personal trust d...
Read full commentary →Ellicott’s Commentary for English Readers
(30) **Many believed on him.**—Wonder has often been expressed at the want of apprehension spoken of in John 8:27. There is surely no less room for wonder in the faith spoken of here. Those who believe are of the rulers (“those Jews,” John 8:31). The words which they now heard (John 8:28-29) contain nothing of what we commonly call proof. They are an appeal to the future which should prove them tr...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 7 Joh 7:1-53. Christ at the Feast of Tabernacles.
**1-2. After these things--**that is, all that is recorded after Joh 5:18.
**walked in Galilee--**continuing His labors there, instead of going to Judea, as might have been expected.
**sought to kill him--**referring back to Joh 5:18. Hence it appears that our Lord did not attend the Passover mentioned in Joh 6:4--being the third since...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 30-36**
Such power attended our Lord's words, that many were convinced, and professed to believe in him. He encouraged them to attend his teaching, rely on his promises, and obey his commands, notwithstanding all temptations to evil. Thus doing, they would be his disciples truly; and by the teaching of his word and Spirit, they would learn where their hope and strength lay. Christ spo...
Read full commentary →The Truth Will Set You Free
Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;
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KJV Study Commentary
Continuing in Christ's word distinguishes genuine disciples from false professors. The conditional 'if ye continue' doesn't suggest works-based salvation but evidential proof—true faith perseveres. 'My word' emphasizes obedience to Christ's teaching, not mere intellectual agreement. This verse introduces the freedom theme (v. 32, 36), showing that discipleship brings liberation, not bondage.
Ellicott’s Commentary for English Readers
(31) **Then said Jesus to those Jews which believed on him.**—Better, *to those Jews who had believed Him.* The act of faith is mentioned in the previous verse. They are here placed among the believers, with an expression of contrast mixed with, perhaps, something of wonder—Jews and yet believers.
**If ye continue in my word.**—Or, *If ye abide in My word.* Comp. Note on John 15:7, where we have t...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3-5. His brethren said--**(See on Mt 13:54-56).
**Depart ... into Judea, &c.--**In Joh 7:5 this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (Ac 1:14), they seem to have had their prejudices removed, perhaps after His resurrection. Indeed here their l...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 30-36**
Such power attended our Lord's words, that many were convinced, and professed to believe in him. He encouraged them to attend his teaching, rely on his promises, and obey his commands, notwithstanding all temptations to evil. Thus doing, they would be his disciples truly; and by the teaching of his word and Spirit, they would learn where their hope and strength lay. Christ spo...
Read full commentary →And ye shall know the truth, and the truth shall make you free.
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KJV Study Commentary
<strong>And ye shall know the truth, and the truth shall make you free.</strong> This promise occurs within Jesus's extended discourse with Jews who claimed to believe in Him (John 8:31-59), yet their subsequent hostile responses revealed superficial faith. The verse connects genuine discipleship, truth, and freedom in profound ways.<br><br>"And ye shall know" (καὶ γνώσεσθε/<em>kai gnōsesthe</em>)...
Read full commentary →Ellicott’s Commentary for English Readers
(32) **And ye shall know the truth.**—In the great Intercessory Prayer of John 17, Jesus prays for His disciples: “Sanctify them in the truth: Thy word is truth” (John 8:17). In the answer to the question of Thomas in John 14, He declares, “I am the way, the truth, and the life” (John 8:6). It is this thought that is present in the connection between continuance in His word and knowledge of the tr...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3-5. His brethren said--**(See on Mt 13:54-56).
**Depart ... into Judea, &c.--**In Joh 7:5 this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (Ac 1:14), they seem to have had their prejudices removed, perhaps after His resurrection. Indeed here their l...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 30-36**
Such power attended our Lord's words, that many were convinced, and professed to believe in him. He encouraged them to attend his teaching, rely on his promises, and obey his commands, notwithstanding all temptations to evil. Thus doing, they would be his disciples truly; and by the teaching of his word and Spirit, they would learn where their hope and strength lay. Christ spo...
Read full commentary →They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?
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KJV Study Commentary
<strong>We be Abraham's seed, and were never in bondage to any man</strong>—This response reveals staggering historical amnesia or deliberate evasion. The claim 'never in bondage' (οὐδενὶ δεδουλεύκαμεν πώποτε/<em>oudeni dedouleukamen pōpote</em>) is demonstrably false. Israel's defining national narrative begins with Egyptian slavery (Exodus 1-15). The judges period featured repeated subjugation t...
Read full commentary →Ellicott’s Commentary for English Readers
(33) **They answered him**—*i.e.,* the Jews who had believed in Him (John 8:31). There is no indication that this answer was made by others standing near, nor would this supposition have been made but for the difficulty of applying some of the words which follow (John 8:40; John 8:44) to those who had ever professedly been believers; but the explanation is to be found in our Lord’s own warning wor...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3-5. His brethren said--**(See on Mt 13:54-56).
**Depart ... into Judea, &c.--**In Joh 7:5 this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (Ac 1:14), they seem to have had their prejudices removed, perhaps after His resurrection. Indeed here their l...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 30-36**
Such power attended our Lord's words, that many were convinced, and professed to believe in him. He encouraged them to attend his teaching, rely on his promises, and obey his commands, notwithstanding all temptations to evil. Thus doing, they would be his disciples truly; and by the teaching of his word and Spirit, they would learn where their hope and strength lay. Christ spo...
Read full commentary →Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.
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KJV Study Commentary
<strong>Verily, verily, I say unto you</strong>—The double ἀμὴν ἀμήν (<em>amēn amēn</em>) introduces solemn, authoritative truth. Jesus uses this formula 25 times in John's Gospel to preface critical revelations. This isn't opinion or suggestion but divine declaration demanding absolute acceptance.<br><br><strong>Whosoever committeth sin is the servant of sin</strong>—The Greek present participle ...
Read full commentary →Ellicott’s Commentary for English Readers
(34) **Whosoever committeth sin is the servant of sin.**—The Cambridge MS. and some of the Fathers omit the words “of sin”; but this is clearly to avoid the difficulty of the connection of thought, and they must be regarded as an integral part of the text.
**Committeth sin.**—The Greek word is a present participle, expressing the continuance of the deeds of sin. It means, not simply the committing...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6-10. My time is not yet come--**that is, for showing Himself to the world.
**your time is always ready--**that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down up...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 30-36**
Such power attended our Lord's words, that many were convinced, and professed to believe in him. He encouraged them to attend his teaching, rely on his promises, and obey his commands, notwithstanding all temptations to evil. Thus doing, they would be his disciples truly; and by the teaching of his word and Spirit, they would learn where their hope and strength lay. Christ spo...
Read full commentary →And the servant abideth not in the house for ever: but the Son abideth ever.
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KJV Study Commentary
<strong>The servant abideth not in the house for ever: but the Son abideth ever</strong>—Jesus contrasts two figures: δοῦλος (<em>doulos</em>, slave/servant) and υἱός (<em>huios</em>, son). The slave has no permanent place (οὐ μένει/<em>ou menei</em>, 'does not remain') in the household; he can be sold, dismissed, or expelled. The son remains εἰς τὸν αἰῶνα (<em>eis ton aiōna</em>, 'into the age'—f...
Read full commentary →Ellicott’s Commentary for English Readers
(35) **And the servant abideth not.**—Better, *Now the bondman abideth not* . . ., as in the last verse.
**The Son abideth ever.**—Better, *for ever,* as in the earlier clause. The Greek words are precisely the same. This contrast between the position of the slave, who is a chattel that may be bought or bartered or sold, and has no affinity with the members of the house, and no permanent right in ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6-10. My time is not yet come--**that is, for showing Himself to the world.
**your time is always ready--**that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down up...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 30-36**
Such power attended our Lord's words, that many were convinced, and professed to believe in him. He encouraged them to attend his teaching, rely on his promises, and obey his commands, notwithstanding all temptations to evil. Thus doing, they would be his disciples truly; and by the teaching of his word and Spirit, they would learn where their hope and strength lay. Christ spo...
Read full commentary →If the Son therefore shall make you free, ye shall be free indeed.
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KJV Study Commentary
Jesus declares 'If the Son therefore shall make you free, ye shall be free indeed' (ean oun ho huios humas eleutherosa, ontos eleutheroiesesthe). The conditional 'if' assumes the reality being discussed - when the Son liberates, genuine freedom results. The emphasis on 'the Son' invokes Jesus' unique authority as the Father's Son who has legitimate authority over the household. The verb eleutheroo...
Read full commentary →Ellicott’s Commentary for English Readers
(36) **If the Son therefore shall make you free.**—Now the thought of John 8:31-32 is repeated in special reference to the position they had claimed for themselves. There is need for the emancipation of which He has spoken, and His mission in the world is to proclaim it. If they will enter into spiritual union with Him, and *abide* in this new spiritual relation, it will make them new creatures, f...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6-10. My time is not yet come--**that is, for showing Himself to the world.
**your time is always ready--**that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down up...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 30-36**
Such power attended our Lord's words, that many were convinced, and professed to believe in him. He encouraged them to attend his teaching, rely on his promises, and obey his commands, notwithstanding all temptations to evil. Thus doing, they would be his disciples truly; and by the teaching of his word and Spirit, they would learn where their hope and strength lay. Christ spo...
Read full commentary →I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you.
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KJV Study Commentary
<strong>I know that ye are Abraham's seed</strong>—Jesus concedes the biological fact they claimed (v.33). The verb 'know' (οἶδα/<em>oida</em>) indicates certain knowledge—He doesn't dispute their genealogy. Physical descent from Abraham is real but, as He'll prove, spiritually irrelevant. The conjunction 'but' (ἀλλὰ/<em>alla</em>) introduces devastating contrast between biological heritage and sp...
Read full commentary →Ellicott’s Commentary for English Readers
(37) **I know that ye are Abraham’s seed.**—He uses the word which they had used in John 8:33, acknowledging their merely physical descent from Abraham. He has since used the word “Son,” but does not apply it to them. In John 8:39 He refuses to acknowledge that they are Abraham’s “children.”
**But ye seek to kill me.**—The difficulty of understanding these words to refer to those who believed on H...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6-10. My time is not yet come--**that is, for showing Himself to the world.
**your time is always ready--**that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down up...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 37-40**
Our Lord opposed the proud and vain confidence of these Jews, showing that their descent from Abraham could not profit those of a contrary spirit to him. Where the word of God has no place, no good is to be expected; room is left there for all wickedness. A sick person who turns from his physician, and will take neither remedies nor food, is past hope of recovery. The truth bo...
Read full commentary →I speak that which I have seen with my Father: and ye do that which ye have seen with your father.
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KJV Study Commentary
<strong>I speak that which I have seen with my Father</strong>—The perfect tense ἑώρακα (<em>heōraka</em>, 'I have seen') indicates completed action with ongoing results: Jesus has seen and continues to bear witness to what He's seen. This isn't secondhand report or learned tradition but eyewitness testimony from eternity. The preposition παρὰ (<em>para</em>, 'with/beside') indicates intimate pres...
Read full commentary →Ellicott’s Commentary for English Readers
(38) **I speak that which I have seen with** **my Father.**—Some of the older MSS. read “the” for “My,” but without change of sense. For the thought, comp. John 8:28, where we have the same connection between doing and speaking. He is the Word, and His work is to speak what He had seen in His eternal existence with the Father.
**And ye do that which ye have seen with your father.**—For “seen,” the...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6-10. My time is not yet come--**that is, for showing Himself to the world.
**your time is always ready--**that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down up...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 37-40**
Our Lord opposed the proud and vain confidence of these Jews, showing that their descent from Abraham could not profit those of a contrary spirit to him. Where the word of God has no place, no good is to be expected; room is left there for all wickedness. A sick person who turns from his physician, and will take neither remedies nor food, is past hope of recovery. The truth bo...
Read full commentary →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.
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KJV Study Commentary
<strong>Abraham is our father</strong>—They reassert biological descent (σπέρμα Ἀβραάμ/<em>sperma Abraam</em>, v.33, 37) as guarantee of covenant status. In Jewish theology, Abraham's merit (זְכוּת אָבוֹת/<em>zekhut avot</em>, 'merit of the fathers') provided spiritual covering for his descendants. The Mishnah records belief that Abraham's righteousness could atone for Israel's sins. They trusted ...
Read full commentary →Ellicott’s Commentary for English Readers
(39) **They answered and said unto him, Abraham is our father.**—They feel the meaning which has not yet been expressed (comp. John 8:44), and claim the descent from Abraham which He has already allowed (John 8:37).
**If ye were Abraham’s children, ye would do the works of Abraham.**—Almost all the better MSS. read, “If ye are,” for “If ye were.” This must mean, “If ye are Abraham’s children—but t...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11-13. Jews--**the rulers.
**sought him--**for no good end.
**Where is He?--**He had not been at Jerusalem for probably a year and a half.
Matthew Henry’s Concise Commentary
**Verses 37-40**
Our Lord opposed the proud and vain confidence of these Jews, showing that their descent from Abraham could not profit those of a contrary spirit to him. Where the word of God has no place, no good is to be expected; room is left there for all wickedness. A sick person who turns from his physician, and will take neither remedies nor food, is past hope of recovery. The truth bo...
Read full commentary →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.
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KJV Study Commentary
<strong>But now ye seek to kill me, a man that hath told you the truth, which I have heard of God</strong>—Jesus starkly contrasts their murderous intent with His truthful revelation. The present tense ζητεῖτε (<em>zēteite</em>, 'you seek') indicates ongoing, active plotting. The verb 'kill' (ἀποκτεῖναι/<em>apokteinai</em>) is brutally direct—not 'oppose' or 'reject' but murder. Their hostility ai...
Read full commentary →Ellicott’s Commentary for English Readers
(40) **But now ye seek to kill me**—i.e., As a matter of fact, in opposition to the conduct which would characterise the true children of Abraham, ye are seeking to kill Me. (Comp. Note on John 8:37.)
**A man that hath told you the truth, which I have heard **(better, *which I heard*) **from God.**—The term “a man,” expresses His revelation, by means of human form, of the divine truth which He hea...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11-13. Jews--**the rulers.
**sought him--**for no good end.
**Where is He?--**He had not been at Jerusalem for probably a year and a half.
Matthew Henry’s Concise Commentary
**Verses 37-40**
Our Lord opposed the proud and vain confidence of these Jews, showing that their descent from Abraham could not profit those of a contrary spirit to him. Where the word of God has no place, no good is to be expected; room is left there for all wickedness. A sick person who turns from his physician, and will take neither remedies nor food, is past hope of recovery. The truth bo...
Read full commentary →Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.
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KJV Study Commentary
<strong>Ye do the deeds of your father</strong>—Jesus repeats His accusation from verse 38, now driving toward explicit identification. The present tense ποιεῖτε (<em>poieite</em>, 'you are doing') indicates habitual action, not isolated incidents. Their consistent behavior—rejecting truth, plotting murder—reveals paternity. Children imitate fathers; their deeds expose whose children they truly ar...
Read full commentary →Ellicott’s Commentary for English Readers
(41) **Ye do the deeds of your father.**—It is better to read *works* rather than “deeds,” as in John 8:39. They did not the works of Abraham. They did the works of that father, who is now more clearly pointed out, but still not named. Before, when he was referred to (John 8:38), they could answer that Abraham was their father; but their works prove that they are not the true children of Abraham (...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11-13. Jews--**the rulers.
**sought him--**for no good end.
**Where is He?--**He had not been at Jerusalem for probably a year and a half.
Matthew Henry’s Concise Commentary
**Verses 41-47**
Satan prompts men to excesses by which they murder themselves and others, while what he puts into the mind tends to ruin men's souls. He is the great promoter of falsehood of every kind. He is a liar, all his temptations are carried on by his calling evil good, and good evil, and promising freedom in sin. He is the author of all lies; whom liars resemble and obey, with whom al...
Read full commentary →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.
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KJV Study Commentary
<strong>If God were your Father, ye would love me</strong>—The conditional εἰ (<em>ei</em>) with imperfect tense ἠγαπᾶτε (<em>ēgapate</em>) creates contrary-to-fact statement: 'If God were your Father (but He's not), you would love me (but you don't).' This is devastating logic: true children resemble their Father; God loves the Son; therefore, God's children must love the Son. Their hatred of Jes...
Read full commentary →Ellicott’s Commentary for English Readers
(42) **If God were your Father, ye would love me.**—This follows because they would then be in a relationship of spiritual affinity to Him. God’s children would bear the spiritual image of their Father, and would love Him who came from God, but they were seeking to kill Him (John 8:40).
**I proceeded forth and came from God.**—Better, *am come, am here.* His presence with them was the result of Hi...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**14-15. about the midst of the feast--**the fourth or fifth day of the eight, during which it lasted.
**went up into the temple and taught--**The word denotes formal and continuous teaching, as distinguished from mere casual sayings. This was probably the first time that He did so thus openly in Jerusalem. He had kept back till the feast was half through, to let the stir about Him subside, and ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 41-47**
Satan prompts men to excesses by which they murder themselves and others, while what he puts into the mind tends to ruin men's souls. He is the great promoter of falsehood of every kind. He is a liar, all his temptations are carried on by his calling evil good, and good evil, and promising freedom in sin. He is the author of all lies; whom liars resemble and obey, with whom al...
Read full commentary →Why do ye not understand my speech? even because ye cannot hear my word.
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KJV Study Commentary
<strong>Why do ye not understand my speech?</strong>—The question τί τὴν λαλιὰν τὴν ἐμὴν οὐ γινώσκετε (<em>ti tēn lalian tēn emēn ou ginōskete</em>) expresses both genuine inquiry and rhetorical condemnation. The noun λαλιά (<em>lalia</em>) means 'manner of speech,' 'utterance,' 'what is said'—focusing on the communication itself, not just its content. The verb γινώσκω (<em>ginōskō</em>) means to ...
Read full commentary →Ellicott’s Commentary for English Readers
(43) **Why do ye not understand my speech, . . . my word.**—The distinction between “speech” (the form) and “word” (the matter which was spoken) is rightly preserved. Comp. John 12:48, “the word that I have spoken.” A good instance of the meaning of “speech is found in Matthew 26:73, “thy speech betrayeth thee.” From John 8:33 onwards, they had constantly misunderstood His expressions. The reason ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**14-15. about the midst of the feast--**the fourth or fifth day of the eight, during which it lasted.
**went up into the temple and taught--**The word denotes formal and continuous teaching, as distinguished from mere casual sayings. This was probably the first time that He did so thus openly in Jerusalem. He had kept back till the feast was half through, to let the stir about Him subside, and ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 41-47**
Satan prompts men to excesses by which they murder themselves and others, while what he puts into the mind tends to ruin men's souls. He is the great promoter of falsehood of every kind. He is a liar, all his temptations are carried on by his calling evil good, and good evil, and promising freedom in sin. He is the author of all lies; whom liars resemble and obey, with whom al...
Read full commentary →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. of his own: or, from his own will or disposition
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KJV Study Commentary
Christ's stark declaration that unbelieving Jews are 'of your father the devil' shocks modern readers but reveals spiritual paternity—children resemble their father. The devil is a 'murderer from the beginning' (referencing Cain and ultimately all death through sin) and the 'father of lies'. This establishes two families: God's children who love truth, and Satan's children who embrace lies. The ha...
Read full commentary →Ellicott’s Commentary for English Readers
(44) **Ye are of your father the devil.**—“Ye” is emphatic. “Ye who have claimed Abraham and God as your father. *Ye* are of the father, but that father is the devil.” The possessive pronoun (your) is not expressed in the Greek, and the form of the sentence is one which would have required it if it were included in the sense. The father who has been referred to in John 8:38; John 8:41 is now defin...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**16-18. doctrine ... not mine, &c.--**that is, from Myself unauthorized; I am here by commission.
Matthew Henry’s Concise Commentary
**Verses 41-47**
Satan prompts men to excesses by which they murder themselves and others, while what he puts into the mind tends to ruin men's souls. He is the great promoter of falsehood of every kind. He is a liar, all his temptations are carried on by his calling evil good, and good evil, and promising freedom in sin. He is the author of all lies; whom liars resemble and obey, with whom al...
Read full commentary →And because I tell you the truth, ye believe me not.
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KJV Study Commentary
<strong>And because I tell you the truth, ye believe me not.</strong> Jesus identifies the tragic irony at the heart of unbelief—His opponents reject Him precisely because He speaks <em>alētheia</em> (ἀλήθεια), truth. The causal conjunction "because" (ὅτι/<em>hoti</em>) indicates their unbelief stems from, not despite, His truthfulness. This paradox reveals the depth of human depravity: fallen hum...
Read full commentary →Ellicott’s Commentary for English Readers
(45) **And because I tell you the truth.**—The pronoun is full of emphatic meaning. And I, as contrary to him, because 1 tell you the truth, as contrary to the lie which is his characteristic.
**Ye believe me not**—*i.e.,* ye believe not what I say. It does not mean, Ye believe not on Me, but Ye accept not the truth which I speak. There is something startling in this sharp opposition of truth and ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**16-18. doctrine ... not mine, &c.--**that is, from Myself unauthorized; I am here by commission.
Matthew Henry’s Concise Commentary
**Verses 41-47**
Satan prompts men to excesses by which they murder themselves and others, while what he puts into the mind tends to ruin men's souls. He is the great promoter of falsehood of every kind. He is a liar, all his temptations are carried on by his calling evil good, and good evil, and promising freedom in sin. He is the author of all lies; whom liars resemble and obey, with whom al...
Read full commentary →Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?
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KJV Study Commentary
<strong>Which of you convinceth me of sin?</strong> Jesus issues an extraordinary challenge: <em>elegchō</em> (ἐλέγχω) means to convict, expose, prove guilty—Jesus demands His accusers produce evidence of sin in His life. This unprecedented claim to sinlessness stands alone in Scripture. No prophet, priest, or king ever dared such a challenge. Moses struck the rock in anger (Numbers 20:11-12), Dav...
Read full commentary →Ellicott’s Commentary for English Readers
(46) **Which of you convinceth me of sin?**—He appeals to their knowledge of His sinless life, as in John 8:29. He asserted His own knowledge of entire conformity to His Father’s will. It is an appeal that spotless purity alone could make, and is His own testimony uttered in the dignity of certain knowledge. (Comp. John 14:30.)
**If I say the truth, why do ye not believe me?**—We may suppose that ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**16-18. doctrine ... not mine, &c.--**that is, from Myself unauthorized; I am here by commission.
Matthew Henry’s Concise Commentary
**Verses 41-47**
Satan prompts men to excesses by which they murder themselves and others, while what he puts into the mind tends to ruin men's souls. He is the great promoter of falsehood of every kind. He is a liar, all his temptations are carried on by his calling evil good, and good evil, and promising freedom in sin. He is the author of all lies; whom liars resemble and obey, with whom al...
Read full commentary →He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.
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KJV Study Commentary
<strong>He that is of God heareth God's words</strong>—Jesus establishes the fundamental test of spiritual life. "Is of God" (ὁ ὢν ἐκ τοῦ Θεοῦ/<em>ho ōn ek tou Theou</em>) indicates origin, source, belonging—those born of God, regenerated by the Spirit. "Heareth" (ἀκούει/<em>akouei</em>) means more than auditory reception; it implies understanding, receiving, obeying. Jesus's sheep "hear his voice...
Read full commentary →Ellicott’s Commentary for English Readers
(47) **He that is of God heareth God’s words.**—Again He answers the question which He has Himself asked, and gives more fully the same reason which He gave in John 8:43. In John 8:44 He asserted that they were of the father the devil, and therefore lived to do the lusts of the devil. In the same way he who is of God does the will of God, and hears the words of God. The words of God are those whic...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-20. Did not Moses, &c.--**that is, In opposing Me ye pretend zeal for Moses, but to the spirit and end of that law which he gave ye are total strangers, and in "going about to kill Me" ye are its greatest enemies.
Matthew Henry’s Concise Commentary
**Verses 41-47**
Satan prompts men to excesses by which they murder themselves and others, while what he puts into the mind tends to ruin men's souls. He is the great promoter of falsehood of every kind. He is a liar, all his temptations are carried on by his calling evil good, and good evil, and promising freedom in sin. He is the author of all lies; whom liars resemble and obey, with whom al...
Read full commentary →Before Abraham Was, I Am
Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?
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KJV Study Commentary
The religious leaders' response reveals their bankruptcy of argument. Unable to answer Jesus's logic (v.46-47), they resort to ad hominem attacks. <strong>Say we not well that thou art a Samaritan, and hast a devil?</strong> This dual slander attempts to discredit Jesus through ethnic bigotry and demonic accusation.<br><br>"Samaritan" (Σαμαρίτης/<em>Samaritēs</em>) was a devastating epithet from J...
Read full commentary →Ellicott’s Commentary for English Readers
(48) **Say we not well that thou art a Samaritan, and hast a devil?**—The words imply that the saying was customary among the Pharisees. The knowledge of this, and the simple way in which the fact is told, is one of many instances of the writer’s minute acquaintance with what was said and done by the leaders of the Jerusalem party. There is no instance given of the term “Samaritan” being applied t...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-20. Did not Moses, &c.--**that is, In opposing Me ye pretend zeal for Moses, but to the spirit and end of that law which he gave ye are total strangers, and in "going about to kill Me" ye are its greatest enemies.
Matthew Henry’s Concise Commentary
**Verses 48-53**
Observe Christ's disregard of the applause of men. those who are dead to the praises of men can bear their contempt. God will seek the honour of all who do not seek their own. In these verses we have the doctrine of the everlasting happiness of believers. We have the character of a believer; he is one that keeps the sayings of the Lord Jesus. And the privilege of a believer; h...
Read full commentary →Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me.
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KJV Study Commentary
<strong>Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me.</strong> Jesus's response is direct, calm, and dignified—neither stooping to counter-insult nor ignoring the charge. "I have not a devil" (ἐγὼ δαιμόνιον οὐκ ἔχω/<em>egō daimonion ouk echō</em>) flatly denies the accusation. The emphatic "I" (ἐγώ) contrasts His true nature with their false charges.<br><br>"B...
Read full commentary →Ellicott’s Commentary for English Readers
(49) **Jesus answered, I have not a devil.**—One of the disciples, who was probably present on this day, and heard these words, speaks of Christ our example, “who, when He was reviled, reviled not again; when He suffered He threatened not; but committed Himself to Him that judgeth righteously” (1Peter 2:23). The charge of being a Samaritan He passes over. His words soon after taught that a Samarit...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**21-24. I have done one work, &c.--**Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, 16, 18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 48-53**
Observe Christ's disregard of the applause of men. those who are dead to the praises of men can bear their contempt. God will seek the honour of all who do not seek their own. In these verses we have the doctrine of the everlasting happiness of believers. We have the character of a believer; he is one that keeps the sayings of the Lord Jesus. And the privilege of a believer; h...
Read full commentary →And I seek not mine own glory: there is one that seeketh and judgeth.
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KJV Study Commentary
<strong>And I seek not mine own glory</strong>—Jesus disclaims self-seeking motives. "I seek" (ζητῶ/<em>zētō</em>) in the negative (οὐ) indicates Jesus does not pursue, strive for, or desire (ζητέω) His own glory (δόξα/<em>doxa</em>). This stands in stark contrast to the religious leaders who "loved the glory that comes from man more than the glory that comes from God" (12:43, cf. 5:44). Jesus's c...
Read full commentary →Ellicott’s Commentary for English Readers
(50) **And I seek not mine own glory.**—The words are immediately connected with those which have preceded. They dishonoured Him. This to one who sought His own glory would have been matter of concern. For Him whose whole life was one of self-denial, their dishonour finds nothing which it can wound. His words repeat what He had taught them before. (See Notes on John 5:41; John 7:18.)
**There is on...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**21-24. I have done one work, &c.--**Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, 16, 18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 48-53**
Observe Christ's disregard of the applause of men. those who are dead to the praises of men can bear their contempt. God will seek the honour of all who do not seek their own. In these verses we have the doctrine of the everlasting happiness of believers. We have the character of a believer; he is one that keeps the sayings of the Lord Jesus. And the privilege of a believer; h...
Read full commentary →Verily, verily, I say unto you, If a man keep my saying, he shall never see death.
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KJV Study Commentary
This promise—'if a man keep my saying, he shall never see death'—doesn't deny physical death but promises eternal life. 'Keep my saying' means obey and treasure Christ's words. 'Never see death' uses emphatic double negative in Greek ('ou me'), guaranteeing immunity from spiritual death. This outrages Jews who cite Abraham and prophets who died, missing Christ's point: He speaks of eternal life.
Ellicott’s Commentary for English Readers
(51) **If a man keep my saying, he shall never see death.**—Better, *If a man keep My word.* Our version obscures the close connection with the thought of “continuing in His word” in John 8:31; and also that with “He that heareth my word,” in John 5:24. This last passage is the key to the words before us. Here, as there, the thought of judgment and death leads to the opposite thought of coming not...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**21-24. I have done one work, &c.--**Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, 16, 18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 48-53**
Observe Christ's disregard of the applause of men. those who are dead to the praises of men can bear their contempt. God will seek the honour of all who do not seek their own. In these verses we have the doctrine of the everlasting happiness of believers. We have the character of a believer; he is one that keeps the sayings of the Lord Jesus. And the privilege of a believer; h...
Read full commentary →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.
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KJV Study Commentary
The religious leaders' response demonstrates spiritual blindness and willful misunderstanding. <strong>Now we know that thou hast a devil</strong> (νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις/<em>nyn egnōkamen hoti daimonion echeis</em>)—the adverb "now" (νῦν) indicates they consider Jesus's promise of eternal life (v.51) as final proof of insanity or demonic deception. The perfect tense "we know" (ἐγνώκαμε...
Read full commentary →Ellicott’s Commentary for English Readers
(52) **Abraham is dead, and the prophets.**—They still “do not understand His speech,” and take His words in a merely physical sense. In that sense they were impossible, for they are contradicted by the fact that death came to the great Patriarch and the prophets, and if to them, then surely, much more to ordinary men. They regard it as conclusive that their assertion in John 8:48 is correct. No o...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**21-24. I have done one work, &c.--**Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, 16, 18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 48-53**
Observe Christ's disregard of the applause of men. those who are dead to the praises of men can bear their contempt. God will seek the honour of all who do not seek their own. In these verses we have the doctrine of the everlasting happiness of believers. We have the character of a believer; he is one that keeps the sayings of the Lord Jesus. And the privilege of a believer; h...
Read full commentary →Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?
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KJV Study Commentary
<strong>Art thou greater than our father Abraham, which is dead?</strong> The question drips with incredulity. "Greater than" (μείζων/<em>meizōn</em>) challenges Jesus's implicit claim to superiority over Abraham, Israel's patriarch and "friend of God" (James 2:23). "Our father Abraham" (τοῦ πατρὸς ἡμῶν Ἀβραάμ/<em>tou patros hēmōn Abraam</em>) claims covenant heritage—Abraham's physical descendant...
Read full commentary →Ellicott’s Commentary for English Readers
(53) **Art thou greater than our father Abraham, which is dead?**—The question is exactly the same, with the substitution of “Abraham” for “Jacob,” as that asked by the Samaritan woman in John 4:12 (see Note). “Surely thou art not greater than our father Abraham, who indeed died?”
**Whom makest thou thyself?**—“If Abraham, who received God’s covenant, himself died, and if the prophets, who uttered...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-27. some of them of Jerusalem--**the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.
Matthew Henry’s Concise Commentary
**Verses 48-53**
Observe Christ's disregard of the applause of men. those who are dead to the praises of men can bear their contempt. God will seek the honour of all who do not seek their own. In these verses we have the doctrine of the everlasting happiness of believers. We have the character of a believer; he is one that keeps the sayings of the Lord Jesus. And the privilege of a believer; h...
Read full commentary →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:
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KJV Study Commentary
<strong>Jesus answered, If I honour myself, my honour is nothing</strong>—Jesus reiterates the principle from verse 50. Self-generated honor (ἐὰν ἐγὼ δοξάσω ἐμαυτόν/<em>ean egō doxasō emauton</em>) is worthless (οὐδέν/<em>ouden</em>), literally "nothing." True glory must have objective reality, not subjective self-assessment. If Jesus merely promoted Himself without divine authority, His claims wo...
Read full commentary →Ellicott’s Commentary for English Readers
(54) **If I honour myself, my honour is nothing.**—The word rendered “honour” is not the same as that in John 8:49. It is better to read *glorify* here. Following all the better MSS. the tense is past. We have then, *If I shall have glorified Myself, My glory is nothing.* Stress is to be laid upon the pronoun. “If *I,* for My part, as distinct from the Father, shall have glorified *Myself*.”
**It ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-27. some of them of Jerusalem--**the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.
Matthew Henry’s Concise Commentary
**Verses 54-59**
Christ and all that are his, depend upon God for honour. Men may be able to dispute about God, yet may not know him. Such as know not God, and obey not the gospel of Christ, are put together, 2Th 1:8. All who rightly know anything of Christ, earnestly desire to know more of him. Those who discern the dawn of the light of the Sun of Righteousness, wish to see his rising. "Befor...
Read full commentary →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.
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KJV Study Commentary
<strong>Yet ye have not known him; but I know him</strong>—Jesus exposes their ignorance of God despite religious profession. "Ye have not known" (οὐκ ἐγνώκατε αὐτόν/<em>ouk egnōkate auton</em>) uses the perfect tense, indicating settled state: they remain in ignorance. "Known" (γινώσκω/<em>ginōskō</em>) means intimate, experiential knowledge, not mere information. They knew about God from Scriptu...
Read full commentary →Ellicott’s Commentary for English Readers
(55) **Yet ye have not known him; but I know him.**—The frequency of lip-assertion was not accompanied by any true heart-knowledge. The Father who glorified Him was the God whom they professed to serve. Their question, “Whom makest Thou Thyself? *“*has its explanation in the fact that this service was independent of any real knowledge of God. The two verbs “know” and “known” here do not represent ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-27. some of them of Jerusalem--**the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.
Matthew Henry’s Concise Commentary
**Verses 54-59**
Christ and all that are his, depend upon God for honour. Men may be able to dispute about God, yet may not know him. Such as know not God, and obey not the gospel of Christ, are put together, 2Th 1:8. All who rightly know anything of Christ, earnestly desire to know more of him. Those who discern the dawn of the light of the Sun of Righteousness, wish to see his rising. "Befor...
Read full commentary →Your father Abraham rejoiced to see my day: and he saw it, and was glad.
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KJV Study Commentary
<strong>Your father Abraham rejoiced to see my day: and he saw it, and was glad.</strong> Jesus makes an astonishing claim: Abraham, centuries before Christ's birth, "rejoiced" (ἠγαλλιάσατο/<em>ēgalliasato</em>) to see Christ's day. This verb indicates exuberant joy, jubilation—not passive observation but active delight. Abraham wasn't merely ancestor in Christ's genealogy but a believer who looke...
Read full commentary →Ellicott’s Commentary for English Readers
(56) **Your father Abraham rejoiced to see my day.**—They had asked in scorn if He were greater than their father Abraham (John 8:53). .His words have shown that He was. He now, with the thoughts of John 8:39 still present, contrasts the exultation of him whom they claimed as father, when he saw from afar the Messianic advent, with their rejection of the Messiah who is actually among them. Abraham...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**28-29. cried Jesus--**in a louder tone, and more solemn, witnessing style than usual.
**Ye both, &c.--**that is, "Yes, ye know both Myself and My local parentage, and (yet) I am not come of Myself."
**but he that sent me is true, &c.--**Probably the meaning is, "He that sent Me is the only real Sender of any one."
Matthew Henry’s Concise Commentary
**Verses 54-59**
Christ and all that are his, depend upon God for honour. Men may be able to dispute about God, yet may not know him. Such as know not God, and obey not the gospel of Christ, are put together, 2Th 1:8. All who rightly know anything of Christ, earnestly desire to know more of him. Those who discern the dawn of the light of the Sun of Righteousness, wish to see his rising. "Befor...
Read full commentary →Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?
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KJV Study Commentary
The religious leaders' response betrays complete misunderstanding of Jesus's claim. <strong>Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?</strong> They interpret Jesus's statement as claiming physical presence during Abraham's lifetime—absurd for someone "not yet fifty years old" (οὔπω πεντήκοντα ἔτη ἔχεις/<em>oupō pentēkonta etē echeis</em>), likely in...
Read full commentary →Ellicott’s Commentary for English Readers
(57) **Thou art not yet fifty years old.**—There is no reason to doubt that we have the correct reading here, though some, from Chrysostom downward, have sought to avoid what seemed to them a difficulty, by substituting “forty” for “fifty.” Others, and among them were the “Elders who in Asia conferred with John, the Lord’s disciple,” have held that our Lord was between forty and fifty years of age...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**28-29. cried Jesus--**in a louder tone, and more solemn, witnessing style than usual.
**Ye both, &c.--**that is, "Yes, ye know both Myself and My local parentage, and (yet) I am not come of Myself."
**but he that sent me is true, &c.--**Probably the meaning is, "He that sent Me is the only real Sender of any one."
Matthew Henry’s Concise Commentary
**Verses 54-59**
Christ and all that are his, depend upon God for honour. Men may be able to dispute about God, yet may not know him. Such as know not God, and obey not the gospel of Christ, are put together, 2Th 1:8. All who rightly know anything of Christ, earnestly desire to know more of him. Those who discern the dawn of the light of the Sun of Righteousness, wish to see his rising. "Befor...
Read full commentary →Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.
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KJV Study Commentary
Jesus' declaration 'Before Abraham was, I am' (πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί) stands as His most explicit claim to deity in the synoptic-like material. The contrast is grammatically striking: Abraham 'was' (γενέσθαι/genesthai, aorist infinitive of 'to become') indicates Abraham came into existence at a point in time, whereas Jesus says 'I am' (ἐγὼ εἰμί/egō eimi, present tense). Jesus doesn't say '...
Read full commentary →Ellicott’s Commentary for English Readers
(58) **Before Abraham was, I am.**—Better, *Before Abraham was born, I am.* (Comp. Note on John 1:6; and see another striking instance in Luke 6:36, “Become ye merciful as your Father also is merciful.”) Here they ask in wonder, not unmixed with scorn, if He was coeval with Abraham. The answer is that Abraham, like all men, came into being. There was a time when he was not. But there was never a t...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**30-32. sought to take ... none laid hands--**their impotence being equal to their malignity.
Matthew Henry’s Concise Commentary
**Verses 54-59**
Christ and all that are his, depend upon God for honour. Men may be able to dispute about God, yet may not know him. Such as know not God, and obey not the gospel of Christ, are put together, 2Th 1:8. All who rightly know anything of Christ, earnestly desire to know more of him. Those who discern the dawn of the light of the Sun of Righteousness, wish to see his rising. "Befor...
Read full commentary →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.
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KJV Study Commentary
<strong>Then took they up stones to cast at him</strong> (ἦραν οὖν λίθους ἵνα βάλωσιν ἐπ' αὐτόν, <em>eran oun lithous hina balosin ep' auton</em>)—The crowd's violent response to Jesus's claim <strong>'Before Abraham was, I am'</strong> (8:58) proves they understood His deity claim. Stoning was prescribed for blasphemy (Leviticus 24:16), and they recognized Jesus's ἐγώ εἰμι (<em>ego eimi</em>, 'I ...
Read full commentary →Ellicott’s Commentary for English Readers
(59) **Then took they up stones to cast at him.**—At last the meaning of His words flashes upon them. They had heard this I AM before (John 8:24) without perceiving that in it He applied to Himself the name Jehovah. Now there is no room for doubt. His own Divinity is the only explanation of what He has said; and it is in these words so plainly asserted, that those who had constantly misunderstood ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**30-32. sought to take ... none laid hands--**their impotence being equal to their malignity.
Matthew Henry’s Concise Commentary
**Verses 54-59**
Christ and all that are his, depend upon God for honour. Men may be able to dispute about God, yet may not know him. Such as know not God, and obey not the gospel of Christ, are put together, 2Th 1:8. All who rightly know anything of Christ, earnestly desire to know more of him. Those who discern the dawn of the light of the Sun of Righteousness, wish to see his rising. "Befor...
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