John 8:26
I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.
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(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. There are present to His mind now many things to say of them, and these, if said, would be in words of condemnation; but He refrains. There is present to His mind also the great work He had to do—to speak to the world the eternal truth of God.

But he that sent me is true.—The words express a marked contrast to the words and thoughts with which He would come in contact, if He said and judged concerning them. They refer to the calm repose of the divine life in heaven, as contrasted with the misunderstandings and objections with which the manifestation of that life on earth had been encompassed. He turns from them to the thought of Him who sent Him, and who is true.

And I speak to the world those things which I have heard of him.—Better, I speak unto the world the things which I heard from Him. It is the truth brought into and announced in the world, and which was heard during the pre-incarnate life with the Father. (Comp. John 8:28; John 8:38.)

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.I have many things to say - There are many things which I might say to reprove and expose your pride and hypocrisy. By this he implied that he understood well their character, and that he was able to expose it. This, indeed, he had shown them in his conversations with them.

And to judge of you - To reprove in you. There are many things in you which I might condemn.

But he that sent we is true - Is worthy to be believed, and his declarations about men are to be credited. The meaning of this verse may be thus expressed: "I have indeed many things to say blaming or condemning you. I have already said many such things, and there are many more that I might say; but I speak only those things which God has commanded. I speak not of myself I come to execute his commission, and he is worthy to be heard and feared. Let it not be thought, therefore, that my judgment is rash or harsh. It is such as is commanded by God."

26, 27. I have many things to say and to judge of you; but he that sent me is true, &c.—that is, I could, and at the fitting time, will say and judge many things of you (referring perhaps to the work of the Spirit which is for judgment as well as salvation, Joh 16:8), but what I do say is just the message My Father hath given Me to deliver. Judging is not put here for judicial condemnation; but for reproving and accusing, which is one part of judging. You accuse and reprove me; I have many things of which I could also accuse and convince you; but let me say what I will, you will not believe me. But you will not escape the judgment of my Father, who is true, he will judge you. I speak unto men nothing but what it is his will that I should declare to them.

I have many things to say, and to judge of you,.... Being God omniscient, he knew their persons and actions, their lives and conversations, and all their sins and transgressions, which he could justly have complained of, and charged them with, and proved against them, and judged and condemned them for; but this was not his present business, he came not to judge and condemn, but to save: wherefore he waved these things, and took no notice of them, leaving them to his Father, who would call them to an account, and punish them for them:

but he that sent me is true; as to his promises concerning the mission of his Son, to be the Saviour of sinners; so to his threatenings, to bring down vengeance on those that disbelieve him, and reject him:

and I speak to the world, or "in the world",

those things which I have heard of him; as concerning his love, grace, and mercy to those that should believe in him, so of the destruction of the despisers and rejecters of him; which things he spoke not in secret, in a corner, but publicly and openly, before all the world, to Jews and Gentiles, and to as many as were in the treasury, in the temple at this time; see John 18:20.

{10} 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.

(10) God is the avenger of Christ's despised doctrine.

John 8:26. The question in John 8:25 was a reproach. To this (not to John 8:24, as Godet maintains) refers the word πολλά, which is placed with full emphasis at the beginning of the verse; the antithetical ἀλλʼ, however, and the excluding word ταῦτα, inform us that He does not say the πολλά which He has to speak and judge of them (and which He has in readiness, in store); but merely that which He has heard from Him who sent Him. Comp. John 16:12; 2 John 1:12. Similarly Euth. Zigabenus, after Chrysostom and B. Crusius. After the question in John 8:25, we must imagine a reproving pause. The paraphrase: “I have very much to speak concerning you, and especially to blame; but I refrain therefrom, and restrict myself to my immediate task, which is to utter forth to the world that which I have heard from God the True, who has sent me (namely, what I heard during my existence with God, before my mission; comp. on John 8:28[20])—in other words, to the communication of divine truth to the world.” For divergent views of the course of thought, see Schott, Opusc. I. p. 94 ff. After the example of older writers, Lücke and De Wette take the view that Jesus meant to say: “But, however much I have to judge concerning you, my κρίσις is still ἈΛΗΘΉς; for I speak to the world only what I have heard from my Father, who is true.” Comp. also Tholuck. In this way, however, the antithesis has to be artificially formed, whilst the expressed antithesis between that which Jesus has to speak (ἔχω λαλεῖν) and that which He actually says (λέγω) is neglected. This is in answer to Ewald also, who imports into ἈΛΛ’ the meaning: “Yet I will not therefore be afraid, like a man;” and against Hengstenberg, who, after ΠΟΛΛᾺΚΡΊΝΕΙΝ, supplies in thought: “This is the reason why you will not accept my utterances in relation to my person.”

ΚἈΓΏ] and I, for my part, in contrast to God; the word is connected with ταῦτα, etc.

ΤΑῦΤΑ] this and nothing else. As to the main point, Chrysostom aptly says: ΤᾺ ΠΡῸς ΣΩΤΗΡΊΑΝ, Οὐ ΤᾺ ΠΡῸς ἜΛΕΓΧΟΝ.

ΕἸς Τ. ΚΌΣΜ.] See on Mark 1:39. Comp. Soph. El. 596: κήρυσσέ μʼ εἰς ἅπαντας. Not again ΛΑΛᾶ (Lachmann, Tischendorf), but ΛΈΓΩ, because the notion has become by antithesis more definite: what He has heard, that it is which He says; He has something else to say to the world than to speak of the worthlessness of His opponents. The former He does; the latter, much occasion as He has for doing it, He leaves undone.

[20] So also vv. 38, 40. Not as Beyschlag maintains: immediately before my public appearance. Comp. on John 6:46.

John 8:26. πολλὰ ἔχω … “many things have I to speak and to judge about you,” some of which are uttered in the latter part of this chapter.—ἀλλʼ ὁ πέμψας … But—however hard for you to receive—these things are what are given me to say by Him that sent me, and therefore I must speak them; and not to you only but to the world εἰς τὸν κόσμον.

26. Here again we have a series of simple sentences, the precise meaning of which and their connexion with one another cannot be determined with certainty. See on John 7:33. The following seems to be the drift of the verse: ‘I have very much to speak concerning you, very much to blame. But I keep to My immediate task of speaking to the world those truths which before the world was I heard from God that cannot lie, Who sent Me:’ i.e. Christ will not desist from teaching Divine truth in order to blame the Jews. It is as the Truth and the Light that He appears in these discourses.

which I have heard of him] Better, what I heard from Him, these things I speak unto the world, i.e. precisely these and nothing else. Comp. John 8:39.

Verse 26. - I have many things to speak and to judge concerning you. Hitherto, when the Lord uttered his great words of self-revelation, which always had an ethical end and were meant for the advantage of his hearers, they interrupted his speech and disputed his claims. They refused these testimonies to himself which, if true, would necessitate their instantaneous submission. He seems to have gathered all his self-witness together in the word, "I am," verify altogether, absolutely, from the beginning onwards, just what my words convey; but I have much more to say concerning you, even if I should have nothing more to say concerning myself. The testimonies and the judgments may be profoundly distasteful to you, but I dare not therefore withhold them. I am come to deliver them at any cost to myself or you. But he that sent me is true, whether you hear or forbear; and I am his Mouthpiece, so the truth has to be told. The thought of God, if we can only approach it, is the absolute truth about every thing and about every man. Jesus is the Word of God incarnate, and the Utterer of irreversible judgment. The things which I heard from him, these speak I into the world. Αἰς τὸν κόσμον, is a remarkable expression. "Speak into, so that the words may reach as far as and spread through the world" (Westcott). The expression seems to have left him above or outside the world, so that he appears as "the Mediator between two worlds." John 8:26I have many things, etc.

The connection of thought seems to be as follows: "I being such as my words show me to be, I must declare the whole message of Him by virtue of my essential union with whom I speak. Many things I have to declare and judge, and you may turn a deaf ear to them; nevertheless, I must speak the whole truth, the things which I have heard from Him who sent me and who is true."

I speak to the world (λέγω εἰς τὸν κοσμὸν)

The best texts read λαλῶ, which emphasizes not what Christ says (which would be λέγω), but the fact that He speaks. See on Matthew 28:18. The use of the preposition εἰς here is peculiar. Literally, "I speak into the world;" so that my words may reach and spread through the world. See for a similar construction 1 Thessalonians 2:9; 1 Thessalonians 4:8; Hebrews 2:3. So Sophocles, where Electra says, κήρυσσέ μ' εἰς ἅπαντας proclaim me to all: so that the report of me may reach all ears ("Electra," 606).

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