John 8:50
And I seek not mine own glory: there is one that seeketh and judgeth.
Jump to: AlfordBarnesBengelBensonBICalvinCambridgeChrysostomClarkeDarbyEllicottExpositor'sExp DctExp GrkGaebeleinGSBGillGrayGuzikHaydockHastingsHomileticsICCJFBKellyKingLangeMacLarenMHCMHCWMeyerParkerPNTPoolePulpitSermonSCOTeedTTBVWSWESTSK
(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 one that seeketh and judgeth.—Comp. John 5:45. The thought here is that though He Himself seeks not His own glory, the Father seeketh for the honour of the Son, and judgeth between Him and those who dishonour Him. The result of the judgment as to those who keep not His word is expressed in the next verse; and as to Himself in John 16:10.

8:48-53 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; he shall by no means see death for ever. Though now they cannot avoid seeing death, and tasting it also, yet they shall shortly be where it will be no more forever, Ex 14:13.Mine own glory - My own praise or honor. In all his teaching this was true. He did not seek to exalt or to vindicate himself. He was willing to lie under reproach and to be despised. He regarded little, therefore, their taunts and accusations; and even now, he says, he would not seek to vindicate himself.

There is one that seeketh and judgeth - God will take care of my reputation. He seeks my welfare and honor, and I may commit my cause into his hands without attempting my own vindication. From these verses John 8:46-50 we may learn:

1. That where men have no sound arguments, they attempt to overwhelm their adversaries by calling odious and reproachful names. Accusations of heresy and schism, and the use of reproachful terms, are commonly proof that men are not only under the influence of unchristian feeling, but that they have no sound reasons to support their cause.

2. It is right to vindicate ourselves from such charges, but it should not be done by rendering railing for railing. "In meekness we should instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth," 2 Timothy 2:25.

3. We should not regard it as necessarily dishonorable if we lie under reproach. If we have a good conscience, if we have examined for ourselves, if we are conscious that we are seeking the glory of God, we should be willing, as Jesus was, to bear reproach, believing that God will in due time avenge us, and bring forth our righteousness as the light, and our judgment as the noonday, Psalm 37:6.

50. I seek not mine own glory: there is one that seeketh—that is, evidently, "that seeketh My glory"; requiring "all men to honor the Son even as they honor the Father"; judicially treating him "who honoreth not the Son as honoring not the Father that hath sent Him" (Joh 5:23; and compare Mt 17:5); but giving to Him (Joh 6:37) such as will yet cast their crowns before His throne, in whom He "shall see of the travail of his soul, and be satisfied" (Isa 53:11). Christ very often reminds them of this, that in what he spake and did, he sought not his own honour and reputation; which both obviated an objection they might make against him, and also convinced them of his truth and sincerity in what he did. But, saith he, though I seek not my own honour, yet there is one who cometh himself in my honour and glory; and you must expect that he should judge and condemn you for all your hard speeches which you have spoken against me.

I seek not mine own glory,.... In his doctrine, or in his miracles; which showed that he was no impostor, but a true, faithful, and upright person; and though he was so very much reproached and abused, he was not over solicitous of his own character, and of retrieving his honour, and of securing glory from man; he knew that Wisdom was justified of her children, and he committed himself to God that judgeth righteously, who would take care of his glory, and vindicate him from all the unjust charges and insults of men:

there is one that seeketh and judgeth; meaning God his Father, who had his glory at heart; who had glorified him on the mount, and would glorify him again, when he should raise him from the dead, and spread his Gospel in all the world; and when he would judge the nation of the Jews, and bring wrath upon them, upon their nation, city and temple, for their contempt and rejection of him.

And I seek not mine own glory: there is one {q} that seeketh and judgeth.

(q) That is, that will avenge both your despising of me and of him.

John 8:50-51. I, however, in contrast to this unrighteousness by which you wound my honour, seek not the honour which belongs to me

ἔστιν ὁ ζητ. κ. κρίνων, there is one (comp. John 5:45) who seeks it (“qui me honore afficere velit,” Grotius), and pronounces judgment, that is, as a matter of fact, between me and my revilers. The expression καὶ κρίνων includes a reference, on the one hand, to the glorification of Jesus, by which He was to be justified (John 16:10; comp. the διό, Php 2:9); and, on the other, as regards His opponents, a hint at their just punishment (with eternal death, John 8:51). Hence He adds in John 8:51 a solemn assurance concerning that which is necessary to the obtaining of eternal life, instead of this punitive κρίσις, to wit, the keeping of His word; thus deciding that the exclusion of His opponents from eternal life was inevitable as long as they did not return to μετάνοια; but also pointing out the only way to salvation which was still remaining open to them. Quite arbitrarily some have treated John 8:51 as not forming part of His discourse to His enemies. Calvin and De Wette remark: After a pause, Jesus turns again to those who believed on Him, in the sense of John 8:31. Lücke maintains, indeed, that the discourse is addressed to His opponents, but regards it rather as the conclusion of the line of thought begun at John 8:31 f. than a direct continuation of John 8:50. The connection with John 8:50 is in this way likewise surrendered. The discourse is a direct continuation of the import of καὶ κρίνων, for the result of this κρίνειν to the opponents of Jesus is death.

ἐάν τις, etc.] Note the emphasis which is given to the pronoun by the arrangement of the words τὸν ἐμὸν λόγον. It is the word of Christ, whose keeping has so great an effect. τηρεῖν is not merely keeping in the heart (Tholuck), but, as always, when united with τὸν λόγον, τὰς ἐντολὰς, etc., keeping by fulfilling them (John 8:55; John 14:15; John 14:21; John 14:23 f., John 15:20, John 17:6). This fulfilment includes even the faith demanded by Jesus (John 3:36; comp. the conception of ὑπακοὴ πίστεως), and also the accomplishment of all the duties of life which He enjoins as the fruit and test of faith.

θάνατον οὐ μὴ θεωρ. εἰς τ. αἰ.] not: he will not die for ever (Kaeuffer, de ζωῆς αἰων., not. p. 114), but: he will never die, i.e. he will live eternally. Comp. John 8:52; John 11:25 ff; John 5:25; John 6:50. Death is here the antithesis to the Messianic ζωή, which the believer possesses even in its temporal development, and which he will never lose.

On θεωρ. comp. Psalm 89:44; Luke 2:25; see also on John 3:36. The article is not necessary to θάνατος (John 11:4, and very frequently in the N. T.); see Ellendt, Lex. Soph. II. p. 234.

50. And I seek not mine own glory] Better, But I seek not My glory. ‘It is not because I seek glory for Myself that I speak of your dishonouring Me: My Father seeks that for Me and pronounces judgment on you.’ Comp. John 8:54 and John 5:41.

John 8:50. Οὐ ζητῶ, I do not seek) as ye suppose; and therefore think it right, that I should be treated with insult.—ἔστιν, there is) I do not seek My own glory; nor is there any need that I should seek it; for My Father vindicates it.

Verse 50. - But, in honouring my Father, and in quietly bearing your unjustifiable reproaches, I am not seeking my glory (cf. vers. 28, 42; John 7:18). The claim of Christ to be and do so much is made because he has the happiness of the world, the salvation and life of men, and the glory of the Father as his consuming passion. He is not seeking his own glory; he is only crowning himself with the crown of utter self-abnegation. But, while he repudiates all care for his own glory, he knows that, there is One to whom that glory is dear, who seeketh his glory, and with whom it is perfectly safe, and who judgeth with absolute impartiality and infinite knowledge. Westcott quotes in illustration of ὁ ζητῶν, Philo on Genesis 42:22, "He that seeketh [maketh inquisition for blood] is not man, but God, or the Logos, or the Divine Law" ('De Jos.,' 29). John 8:50There is one that seeketh

That seeks my honor and judges between me and my opposers.

John 8:50 Interlinear
John 8:50 Parallel Texts

John 8:50 NIV
John 8:50 NLT
John 8:50 ESV
John 8:50 NASB
John 8:50 KJV

John 8:50 Bible Apps
John 8:50 Parallel
John 8:50 Biblia Paralela
John 8:50 Chinese Bible
John 8:50 French Bible
John 8:50 German Bible

Bible Hub

John 8:49
Top of Page
Top of Page