8:21-29 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 an argument powerful enough, and none but the Spirit of Christ's grace will be an agent powerful enough, to turn us from sin to God; and that Spirit is given, and that doctrine is given, to work upon those only who believe in Christ. Some say, Who is this Jesus? They allow him to have been a Prophet, an excellent Teacher, and even more than a creature; but cannot acknowledge him as over all, God blessed for evermore. Will not this suffice? Jesus here answers the question. Is this to honour him as the Father? Does this admit his being the Light of the world, and the Life of men, one with the Father? All shall know by their conversion, or in their condemnation, that he always spake and did what pleased the Father, even when he claimed the highest honours to himself.

Verse 21. - This verse introduces a new scene and place, and perhaps a new day. The audience may have greatly changed, even if it had within it some of the same bewildered and exasperated enemies. Again he said, therefore. The οϋν refers to the fact that his liberty had not been infringed. The providence of God, the fear of the people, the inadequacy or confusing nature of the reports of his speech which had been taken to the authorities, had for a while arrested the tragedy. "No one laid hands on him." In consequence of this circumstance he said unto them again (i.e. on a subsequent occasion), I go away, and ye shall seek me. So much he had said before to "the Jews," adding, "Ye shall not find me" (John 7:34). Thus also he spake, later on, to the disciples, adding, "Thither ye cannot come" (John 13:33). On all three occasions he was misunderstood. His departure was a mystery to the Jews, who thought, or at least said, that he, a pseudo-Messiah, might be contemplating a mission to the Greeks and to the Dispersion. His departure to the Father by a bloodstained pathway, by violent death, was unspeakably perplexing to his most intimate friends. The bare idea utterly conflicted with the current notion of the Christ; but it was in the last case (ch. 14.) modified by the promise that, though he was about to leave them and to return to his Father, yet he would come again - they should once more beheld him, and he would provide a place for them. Still, they would not be able for a while to follow him, even though willing to lay down their life for his sake (John 13:33, etc.). But in the face of a more bitter misunderstanding and an utter inability to perceive and know either him or the Father, Christ said not only, "Ye shall seek me," but ye shall die in your sin. The ἐν here indicates rather the condition in which they should die than the cause of their death. "In," not "of" (so Hengstenberg, Meyer, and Luthardt). He did not say, "perish by reason of this sin," but "die in this sin." They will die looking vaguely, hopelessly, for the Saviour whom they have, in such an hyperbole of spiritual dulness and of bitter malice alike, misunderstood and rejected. They will pass through the gate of death with no deliverance from sin secured. Knowing neither the Father nor the eternal life and light manifested in himself, they will seek and not find, they will die unsanctified, unatoned, unreconciled No gleam of light will play over the dark ness of the grave. Whither I go, ye cannot come. The eternal home of the Father's love will not open to such angry search. Such utter misunderstanding as they had evinced, such point blank refusal to walk in his light, will impede and block the way to the heart of the Father, whose perfect revelation and sufficient pleading they steadily resist. The language of this verse is probably the condensation and conclusion of s much longer debate.

Then said Jesus again unto them,.... It may be, immediately after he had said the above words; or rather some time after, it may be on the same day:

I go my way; meaning, the way of all flesh, or that he should die: the way of speaking shows, that his death was certain, a determined thing; which must be, and yet was voluntary: he was not driven, nor forced, but went freely; this being the path, the way, through which he must enter into his kingdom and glory:

and ye shall seek me; that is, shall seek the Messiah, as their deliverer and Saviour, when in distress; and whom he calls himself, because he was the true Messiah, and the only Saviour and Redeemer of his people, in a spiritual sense; otherwise they would not, nor did they seek Jesus of Nazareth:

and shall die in your sins; or "in your sin"; so it is in the Greek text, and in the Vulgate Latin, and Persic versions: meaning, in their sin of unbelief, and rejection of him the true Messiah: the sense is, that in the midst of their calamities, which should come upon them, for their sin against him, they should in vain seek for the Messiah, as a temporal deliverer of them; for their nation, city, and temple, and they therein should utterly perish, for their iniquity; and their ruin would not only be temporal, but eternal: since it follows,

whither I, go ye cannot come, signifying, that whereas he was going to his Father, to heaven and glory; to enjoy eternal happiness at his Father's right hand, in the human nature; they should never come there, but whilst many sat down in the kingdom of heaven, with their fathers Abraham, Isaac, and Jacob, who should come from afar, they would be shut out, and not suffered to enter in.

21-25. Then said Jesus again unto them, I go my way, &c.—(See on [1808]Joh 7:33).

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