Vincent's Word Studies
Jesus went unto the mount of Olives.
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.
And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,
They say unto him, Master, this woman was taken in adultery, in the very act.
Now Moses in the law commanded us, that such should be stoned: but what sayest thou?
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.
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.
And again he stooped down, and wrote on the ground.
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.
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?
She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.
Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.
The light of the world (τὸ φῶς τοῦ κόσμου)
Not λύχνος, a lamp, as John the Baptist (John 8:35). Light is another of John's characteristic terms and ideas, playing a most important part in his writings, as related to the manifestation of Jesus and His work upon men. He comes from God, who is light (1 John 1:5). "In Him was life, and the life was the light of men" (John 1:4). The Word was among men as light before the incarnation (John 1:9; John 9:5), and light came with the incarnation (John 3:19-21; John 8:12; John 12:46). Christ is light through the illuminating energy of the Spirit (John 14:21, John 14:26; John 16:13; 1 John 2:20, 1 John 2:27), which is received through love (John 14:22, John 14:23). The object of Christ's work is to make men sons of light (John 12:36, John 12:46), and to endow them with the light of life (John 8:12).
In John 8:20, we are told that Jesus spake these words in the Treasury. This was in the Court of the Women, the most public part of the temple. Four golden candelabra stood there, each with four golden bowls, each one filled from a pitcher of oil by a youth of priestly descent. These were lighted on the first night of the Feast of Tabernacles. It is not unlikely that they may have suggested our Lord's figure, but the figure itself was familiar both from prophecy and from tradition. According to tradition, Light was one of the names of the Messiah. See Isaiah 9:1; Isaiah 42:6; Isaiah 49:6; Isaiah 60:1-3; Malachi 4:2; Luke 2:32.
Walk in darkness (περιπετήσει ἐν τῇ σκοτία)
This phrase is peculiar to the Gospel and First Epistle.
Shall have (ἕξει)
Not only shall see it, but shall possess it. Hence Christ's disciples are the light of the world (Matthew 5:14). Compare lights, or, properly, luminaries (φωστῆρες) a name, applied to believers in Philippians 2:15.
The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true.
Thou barest record of thyself
Rev., witness. A technical objection, evading the real purport of Jesus' declaration. The Rabbinical writings declared that no man could give witness for himself.
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.
Literally, even if.
I know (οἷδα)
With a clear inward consciousness. See on John 2:24.
Whence I came and whither Igo
Two essential facts of testimony, viz., origin and destiny. "The question was one about His own personal consciousness, of which only Himself could bear witness" (Lange). "If the sun or the day could speak, and should say: 'I am the sun!' and it were replied, 'No, thou mayest be the night, for thou bearest witness of thyself!' how would that sound? Argue it away if thou canst" ("Berlenburg Bible," cited by Stier, "Words of the Lord Jesus").
And whither Igo
The best texts read, ἢ, or.
Ye judge after the flesh; I judge no man.
And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me.
The best texts, however, read ἀληθινή, true to the perfect ideal of judgment.
It is also written in your law, that the testimony of two men is true.
In your law (ἐν τῷ νόμῳ τῷ ὑμετέρῳ)
Literally, in the law, that which is yours. Yours has an emphatic force: of which you claim a monopoly. See John 7:49.
It is written (γέγραπται)
The perfect tense: it has been written, and stands written. The common form of citation elsewhere, but used by John of the Old Testament scriptures only here. His usual form is γεγραμμένον ἐστίν, the participle with the finite verb, literally, it is having been written.
The witness of two men
See Deuteronomy 19:15.
The Father - beareth witness of me
Thus there are two witnesses, and the letter of the law is fulfilled.
I am one that bear witness of myself, and the Father that sent me beareth witness of me.
Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.
The testimony of an unseen and unheard witness would not satisfy them.
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.
The Treasury (γαζοφυλακίῳ)
From γάζα, treasure, a Persian word, occurring only once in the New Testament (Acts 8:27), and φυλακή, guard. Used by John only here. The Treasury was in the Court of the Women, so called, not because it was appropriated to the worship of women exclusively, but because they were not allowed to proceed further, except for sacrificial purposes. The court covered a space upwards of two hundred feet square, and was surrounded by a colonnade, within which, and against the wall, were the thirteen trumpet-shaped chests, called "trumpets" from their shape, for charitable contributions. This court was the most public part of the temple.
And no man laid hands on Him (καὶ οὐδεὶς ἐπίασεν αὐτὸν)
Notice the connection with the previous sentence by the simple and, where another writer would have said and yet: the sense being that though Jesus was teaching where He might easily have been apprehended, yet no one attempted to arrest Him. See on John 1:10. Laid hands on is better rendered, as elsewhere, took (compare John 7:30). The inconsistency of the A.V. in the renderings of the same word, of which this is only one of many instances, is noteworthy here from the fact that in the only two passages in which John uses the phrase laid hands on (John 7:30; John 7:44), he employs the common formula, ἐπιβάλλειν τὰς χεῖρας, or τὴν χεῖρα, and in both these passages the word πιάσαι is rendered take. The use of this latter word is confined almost exclusively to John, as it is found only three times elsewhere (Acts 3:7; Acts 12:4; 2 Corinthians 11:32).
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.
Properly, therefore, connecting the fact of Jesus' continuing to speak with His freedom from arrest.
Omit Jesus, and read, He said therefore.
Go away (ὑπάγω)
Withdraw myself from you; this sense being emphasized by the succeeding words, ye shall seek me. In expressing one's departure from men or from surrounding objects, we may emphasize merely the fact of removal, in which case ἀπέρχομαι, to go away, would be appropriate; or we may emphasize the removal as affecting some relation of the person to that from which he removes, as in John 6:67, where Jesus says to the disciples, "will ye also go away, or withdraw from me," in which case ὑπάγω is the proper word.
In your sin (ἐν τῇ ἁμαρτίᾳ ὑμῶν)
See on Matthew 1:21. Note the singular, sin, not sins. It is used collectively to express the whole condition of estrangement from God.
Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come.
Will He kill Himself (μήτι ἀποκτενεῖ ἑαυτὸν)?
The mockery in these words is alike subtle and bitter. The interrogative particle, μήτι, signifies surely He will not by any chance kill Himself; and the sense of the whole clause is, He will not surely go where we cannot reach Him, unless perchance He should kill Himself; and as that would insure His going to Gehenna, of course we could not go to Him there. The remark displays alike the scorn and the self-righteousness of the speakers.
And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.
Ye are from beneath (ἐκ τῶν κάτω ἐστὲ)
A phrase peculiar to John and to his Gospel. Jesus states the radical antagonism between His opposers and Himself, as based upon difference of origin and nature. They spring from the lower, sensual, earthly economy; He from the heavenly. Compare James 3:15 sqq.
From above (ἐκ τῶν ἄνω)
Ye are of this world (ἐκ τοῦ κόσμου τούτου ἐστὲ)
Peculiar to John, and occurring in the First Epistle. On κόσμου, world, see on John 1:9. Ye are of this earthly order or economy.
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.
I am he (ἐγώ εἰμι)
He is inserted in the versions and is not in the text. By retaining it, we read, I am the Messiah. But the words are rather the solemn expression of His absolute divine being, as in John 8:58 : "If ye believe not that I am." See Deuteronomy 32:39; Isaiah 43:10; and compare John 8:28, John 8:58 of this chapter, and John 13:19.
Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning.
Even the same that I said unto you from the beginning (τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν)
A very difficult passage, on which the commentators are almost hopelessly divided. There are two main classes of interpretations, according to one of which it is to be read interrogatively, and according to the other, affirmatively. The two principal representatives of the former class are Meyer, who renders "Do you ask that which all along (τὴν ἀρχὴν) I am even saying to you?" and Westcott, "How is it that I even speak to you at all (τὴν ἀρχὴν)"? So also Milligan and Moulton. This latter rendering requires the change of ὅ τι, the relative, that which, into the conjunction ὅτι, that.
The second class of interpreters, who construe the passage affirmatively, vary in their explanations of τὴν ἄρχην, which they render severally, altogether, essentially, first of all, in the beginning. There is also a third class, who take τὴν ἄρχην as a noun, and explain according to Revelation 21:6, "I am the beginning, that which I am even saying unto you." This view is represented mostly by the older commentators, Augustine, Bede, Lampe, and later by Wordsworth.
I adopt the view of Alford, who renders essentially, explaining by generally, or traced up to its principle (ἀρχὴ). Shading off from this are Godet, absolutely; Winer, throughout; Thayer, wholly or precisely. I render, I am essentially that which I even speak to you. If we accept the explanation of I am, in John 8:24, as a declaration of Jesus' absolute divine being, that thought prepares the way for this interpretation of His answer to the question, Who art thou? His words are the revelation of Himself. "He appeals to His own testimony as the adequate expression of His nature. They have only to fathom the series of statements He has made concerning Himself, and they will find therein a complete analysis of His mission and essence" (Godet).
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.
I 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).
They understood not that he spake to them of the Father.
They understood (ἔγνωσαν)
Perceived, as Rev.
Imperfect. Was speaking would be much better.
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.
See on John 3:14.
Ye shall know (γνώσεσθε)
Render, perceive, here as in John 8:27.
I am He
As in John 8:24, on which see note.
Of myself (ἀπ' ἐμαυτοῦ)
Hath taught (ἐδίδαξεν)
Rev., more correctly, taught. The aorist tense, regarding the teaching as a single act. Compare ἤκουσα, I heard, John 3:32.
I speak these things (παῦτα λαλῶ)
Not equivalent to so I speak (i.e., as the Father taught me), but an absolute declaration with reference to these present revelations.
And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.
The best texts omit.
See John 8:16.
Those things that please Him (τὰ ἀρεστὰ αὐτῷ)
Literally, as Rev., the things that are pleasing to Him. Always (πάντοτε) closing the sentence, is emphatic. Jesus' holy activity is habitual and continuous. See John 4:34.
As he spake these words, many believed on him.
Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;
Believed on Him (πεπιστευκότας αὐτῷ)
Note the different phrase, distinguishing the Jews from the mixed company in John 8:30. Rev., rightly, believed Him.
If ye continue (ἐὰν ὑμεῖς μείνητε)
The emphasis is on the ye, addressed to those whose faith was rudimentary; who believed Him, but did not yet believe on Him. Rev., abide.
In my word (ἐν τῷ λόγῳ τῷ ἐμῷ)
Literally, in the word which is mine: peculiarly mine, characteristic of me. The expression is intentionally stronger than my word. Compare my love (John 15:9).
Literally, truly; as Rev. As those who believe on me, not as those who are moved by temporary excitement to admit my claims.
And ye shall know the truth, and the truth shall make you free.
They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?
Were never in bondage (δεδουλεύκαμεν πώποτε)
Rev., better, have never yet been in bondage; thus giving the force of the perfect tense, never up to this time, and of the πώ, yet. In the light of the promises given to Abraham, Genesis 17:16; Genesis 22:17, Genesis 22:18, the Jews claimed not only freedom, but dominion over the nations. In their reply to Jesus they ignore alike the Egyptian, Babylonian, and Syrian bondage, through which the nation had successively passed, as well as their present subjection to Rome, treating these merely as bondage which, though a fact, was not bondage by right, or bondage to which they had ever willingly submitted, and, therefore, not bondage in any real sense. Beside the fact that their words were the utterance of strong passion, it is to be remembered that the Romans, from motives of policy, had left them the semblance of political independence. As in so many other cases, they overlook the higher significance of Jesus' words, and base their reply on a technicality. These are the very Jews who believed Him (John 8:31). Stier remarks: "These poor believers soon come to the end of their faith." The hint of the possible inconstancy of their faith, conveyed in the Lord's words if ye abide in my word, is thus justified.
Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.
Whosoever committeth (πᾶς ὁ ποιῶν)
Rev., more correctly, every one that committeth.
Sin (τὴν ἁμαρτίαν)
The servant (δοῦλος)
Or, a servant. Properly, a bond-servant or slave. See on Matthew 20:26.
And the servant abideth not in the house for ever: but the Son abideth ever.
Abideth not in the house forever
A slave has no permanent place in the house. He may be sold, exchanged, or cast out. Compare Genesis 21:10; Galatians 4:30. House. See Hebrews 3:6; John 14:2. The elder son in the parable of the prodigal (Luke 15:29), denies his sonship by the words, "These many years do I serve thee (δουλεύω)."
If the Son therefore shall make you free, ye shall be free indeed.
Used by John only here. It means essentially.
I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you.
Hath no place (οὐ χωρεῖ)
Rev., hath not free course, or maketh no way. This rendering is in harmony with John 8:30, John 8:31, concerning those who believed, but did not believe on Him, and who showed by their angry answer, in John 8:33, that the word of Jesus had made no advance in them. The rendering of the A.V. is not supported by usage, though Field ("Otium Norvicense") cites an undoubted instance of that sense from the Epistles of Alciphron, a post-Christian writer, who relates the story of a parasite returning gorged from a banquet and applying to a physician, who administered an emetic. The parasite, describing the effect of the medicine, says that the doctor wondered where such a mess had place (ἐχώρησε). For the rendering of the Rev., compare Aristophanes: πῶς οὖν οὐ χωρεῖ τοὔργον; "How is it that the work makes no progress?" ("Peace," 472). Plutarch, ἐχώρει διὰ τῆς πόλεως ὁ λόγος, "the word: (or report) spread (or advanced) through the city ("Caesar," 712).
I speak that which I have seen with my Father: and ye do that which ye have seen with your father.
Ye have seen
The best texts read ἠκούσατε, ye heard.
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.
See on John 1:12.
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.
A man (ἄνθρωπον)
Used only here by the Lord of Himself. To this corresponds His calling the Devil a manslayer at John 8:44. Perhaps, too, as Westcott remarks, it may suggest the idea of the human sympathy which, as a man, He was entitled to claim from them.
This did not Abraham
In the oriental traditions Abraham is spoken of as "full of loving-kindness."
Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.
Or, are doing.
From πέρνημι, to sell.
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.
I proceeded forth - from God (ἐκ τοῦ Θεοῦ ἐξῆλθον)
Rev., came forth. The phrase occurs only here and in John 16:28. Ἑξελθεῖν is found in John 13:3; John 16:30, and emphasizes the idea of separation; a going from God to whom He was to return (and goeth unto God). Ἑξελθεῖν παρά (John 16:27; John 17:8), is going from beside, implying personal fellowship with God. Ἑξελθεῖν ἐκ, here, emphasizes the idea of essential, community of being: "I came forth out of."
And am come (ἥκω)
As much as to say, and here Iam.
Of myself (ἀπ' ἐμαυτοῦ)
Of my own self-determination, independently, but my being is divinely derived. See on John 7:17.
Why do ye not understand my speech? even because ye cannot hear my word.
Speech - word (λαλιὰν - λόγον)
The former word refers to the form, the latter to the substance of discourse. So Matthew 26:73, of Peter, "thy speech (λαλιά) bewrayeth thee;" thy mode of speaking. If they had understood the substance, they would have understood the form.
See on John 7:7.
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.
Emphatic, in contrast with ἡμεῖς, we, of John 8:41.
Of your father (ἐκ)
See on Matthew 4:1. John uses Satan only once in the Gospel (John 13:27), frequently in Revelation, and nowhere in the Epistles. A few critics have adopted the very singular rendering, which the Greek will bear, ye are of the father of the devil. This is explained by charging John with Gnosticism, and making him refer to the Demiurge, a mysterious and inferior being descended from God, by whom God, according to the Gnostics, created the universe, and who had rebelled against God, and was the father of Satan. It is only necessary to remark with Meyer that such a view is both unbiblical and un-Johannine.
See on Mark 4:19.
Ye will do (θέλετε ποιεῖν)
Wrong. Properly, ye will to do. Rev., it is your will to do. See on John 7:17.
Only here and 1 John 3:15. Literally, a manslayer; from ἄνθρωπος, man, and κτείνω, to kill. The epithet is applied to Satan, not with reference to the murder of Abel, but to the fact of his being the author of death to the race. Compare Romans 7:8, Romans 7:11; Hebrews 2:14.
From the beginning
Of the human race.
Stood not (οὐκ ἕστηκεν)
This may be explained in two ways. The verb may be taken as the perfect tense of ἵστημι, which is the form for the English present tense, I stand. In that case it would describe Satan's present standing in the element of falsehood: he standeth not in the truth. Or it may be taken as the imperfect tense of στήκω, I keep my standing, or simply, I stand, in which case the form will be ἔστηκεν, and it will mean that even before his fall he was not true, or that he did not remain true to God, but fell. Meyer, who takes it in the former sense, observes: "Truth is the domain in which he has not his footing; to him it is a foreign, heterogeneous sphere of life.... The lie is the sphere in which he holds his place." So Mephistopheles in Goethe's "Faust":
"I am the spirit that denies!
And justly so; for all things from the void
Called forth, deserve to be destroyed;
'Twere better, then, were naught created.
Thus, all which you as sin have rated, -
Destruction, - aught with evil blent, -
That is my proper element."
When he speaketh a lie (ὅταν λαλῇ τὸ ψεῦδος)
More strictly, whenever - the lie, as opposed to the truth, regarded as a whole. Two interpretations are given. According to one, the Devil is the subject of speaketh: according to the other, the subject is indefinite; "when one speaketh;" stating a general proposition.
Of his own (ἐκ τῶν ἰδίων)
Literally, out of the things which are his own. "That which is most peculiarly his ethical nature" (Meyer).
For he is a liar, and the father of it (ὅτι ψεύστης ἐστὶ καὶ ὁ πατὴρ αὐτοῦ)
Three interpretations are given. 1. That of the A.V. and Rev. "He is a liar, and the father of the lie." 2. "He is a liar, and the father of the liar (since of it may also be rendered of him)." 3. Making ὁ πατὴρ αὐτοῦ, his father, the subject of the sentence, and referring his to one, the indefinite subject of speaketh ("when one speaketh a lie"). Thus the rendering will be, Because his father is a liar.As to Jesus' course of thought - if we accept either of the first two renderings, it turns on the character of Satan. After stating that the Jews are children of the Devil, He goes on to describe the Devil as a murderer and a liar, and enlarges on the latter characteristic by saying that falsehood is his natural and peculiar element. Whenever he lies he speaks out of his own false nature, for he is a liar, and the father of the lie or of the liar. If we accept the third rendering, the thought turns rather on the character of the Jews as children of Satan. He utters first, the general charge, ye are the children of the Devil, and as such will do his works. Hence you will be both murderers and liars. He was a murderer, and ye are seeking to kill me. He stood not in the truth, neither do ye; for, when one speaketh a lie, he speaketh out of his own false nature, by a birthright of falsehood, since his father also is a liar.
And because I tell you the truth, ye believe me not.
And because I((ἐγὼ δὲ ὅτι)
Render but, instead of and. You would believe falsehood if I should speak it, but because I tell you the truth, you do not believe. The I is emphatic. I, because I tell you, etc.
Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?
See on John 3:20. Rev., convicteth.
Not fault or error, but sin in general, as everywhere in the New Testament.
The truth (ἀλήθειαν)
Without the article, and therefore not the whole truth, but that which is true as to any part of divine revelation.
He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.
He that is of (ὁ ὣν ἐκ)
The familiar construction. See on John 1:46.
Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?
Say we not well
Indicating a current reproach. Well (καλῶς) is literally, finely, beautifully. Sometimes ironical, as Mark 7:6.
Thou art a Samaritan (Σαμαρείτης εἶ σὺ)
Literally, a Samaritan art thou: the σὺ, thou, terminating the sentence with a bitter emphasis: thou who professest such reverence for God and His law, art only a Samaritan, hostile to the true law and kingdom of God.
Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me.
I have not a devil
He ignores the charge of being a Samaritan, refusing to recognize the national distinction. For devil read demon.
And I seek not mine own glory: there is one that seeketh and judgeth.
There is one that seeketh
That seeks my honor and judges between me and my opposers.
Verily, verily, I say unto you, If a man keep my saying, he shall never see death.
See on 1 Peter 1:4.
Better, word, as Rev. See on John 8:43.
He shall not see death (θάνατον οὐ μὴ θεωρήσῃ)
The phrase θεωρεῖν θάνατον, to see death, occurs only here in the New Testament. The double negative signifies in nowise, by no means. Θεωρήσῃ see, denoting steady, protracted vision, is purposely used, because the promise contemplates the entire course of the believer's life in Christ. It is not, shall not die forever, but shall live eternally. Upon this life, which is essentially the negation and contradiction of death, the believer enters from the moment of his union with Christ, and moves along its entire course, in time no less than in eternity, seeing only life, and with his back turned on death. The reverse of this truth, in connection with the same verb, is painfully suggestive. The question is pertinent why the Revisers have retained see, and have not substituted behold, as in so many instances.
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.
Looking back to John 8:48. If we were too hasty then in saying that you have a demon, your words now fully justify us. They understood Him to be speaking of natural death.
Is dead (ἀπέθανε)
Better, died: referring to the historical fact.
Taste of death
They change the form of Jesus' statement. The Lord himself tasted of death. See Hebrews 2:9. The phrase taste of death does not occur in the Old Testament, but is common in Rabbinic writings. "The angel of death," say the Rabbis, "holdeth his sword in his hand at the bed's head, having on the end thereof three drops of gall. The sick man, spying this deadly angel, openeth his mouth with fear; and then those drops fall in, of which one killeth him, the second maketh him pale, the third rotteth."
Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?
Art thou (μὴ σὺ)
Thou, emphatic, and the negative interrogative particle implying a negative answer, thou art not surely greater.
Which is dead (ὅστις)
The compound pronoun ὅστις, which, is used explicatively, according to a familiar New Testament usage, instead of the simple relative. The sense is, seeing that he is dead. The compound relative properly indicates the class or kind to which an object belongs. Art thou greater than Abraham, who is himself one of the dead? So Colossians 3:5. "Mortify covetousness, seeing it is (ἥτις ἐστὶν) idolatry." See on Matthew 13:52; see on Matthew 21:41; see on Mark 12:18; see on Luke 12:1; see on Acts 7:53; see on Acts 10:41; see on 1 Peter 2:11.
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:
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.
Properly, word, as John 8:51. So Rev.
Your father Abraham rejoiced to see my day: and he saw it, and was glad.
With exultant joy. See on 1 Peter 1:6.
To see (ἵνα ἴδῃ)
The Greek construction is peculiar. Literally, that he should see; i.e., in the knowledge or anticipation that he should see.
The exact meaning of the expression is altogether uncertain.
Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?
Thou art not yet fifty years old (πεντήκοντα ἔτη οὔπω ἔχεις)
Literally, thou hast not yet fifty years. The age of completed manhood.
Hast thou seen
Again misquoting the Lord's words.
Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.
Was, I am (γενέσθαι, ἐγώ εἰμι)
It is important to observe the distinction between the two verbs. Abraham's life was under the conditions of time, and therefore had a temporal beginning. Hence, Abraham came into being, or was born (γενέσθαι). Jesus' life was from and to eternity. Hence the formula for absolute, timeless existence, I am (ἐγώ εἰμι). See on John 1:3; see on John 7:34.
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.
Going through the midst of them, and so passed by
The best texts omit.