Which of you
This phrase invites the audience to introspection and self-examination. In the Greek, "τίς ἐξ ὑμῶν" (tis ex hymōn) challenges the listeners directly, emphasizing personal accountability. Historically, Jesus is addressing the Pharisees and religious leaders, who prided themselves on their adherence to the law. This question is a rhetorical device, highlighting the impossibility of finding fault in Jesus, who is sinless.

can prove Me guilty
The Greek word "ἐλέγχει" (elenchei) means to convict or expose. This term is often used in legal contexts, suggesting a courtroom scenario where evidence is required. Jesus is essentially putting Himself on trial before His accusers, confident in His innocence. This reflects His divine nature and perfect adherence to God's law, setting Him apart from all humanity.

of sin
The Greek word for sin, "ἁμαρτία" (hamartia), refers to missing the mark or falling short of God's standards. In the Jewish context, sin was a transgression against the law given by God. Jesus' claim here is profound, asserting His sinlessness, which is a cornerstone of Christian theology. His sinlessness is essential for His role as the perfect sacrifice for humanity's sins.

If I speak the truth
The phrase "εἰ ἀλήθειαν λέγω" (ei alētheian legō) underscores Jesus' role as the bearer of divine truth. In the Gospel of John, truth is a central theme, often associated with Jesus Himself (John 14:6). The truth He speaks is not just factual correctness but divine revelation, offering a path to salvation and a deeper understanding of God's will.

why do you not believe Me?
This question challenges the audience's spiritual perception and openness to divine truth. The Greek "διὰ τί ὑμεῖς οὐ πιστεύετε μοι" (dia ti hymeis ou pisteuete moi) highlights a disconnect between hearing and believing. Historically, the religious leaders' refusal to believe stems from their hardened hearts and preconceived notions about the Messiah. This question invites readers to reflect on their own faith and openness to Jesus' message.

(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 the last question was probably followed by a pause, during which any one might have answered the challenge. No one of all who had watched Him in Galilee and Judaea dared utter a syllable. Their silence is the seal to His own testimony. But if He is thought of by these as without sin, they cannot think of His words as untrue. They admit, then, that He speaks the truth, and yet they do not believe. On the absolute sinlessness of Christ, comp. 1John 3:5; 2Corinthians 5:21; 1Peter 1:19; 1Peter 1:22. . . .

Verse 46. - Which of you convieteth me of sin? Ἐλέγχω is used in the sense of John 16:6-8 (see note) - Which of you can justify a charge of sin against me? can bring it home to me or others? Sin (ἁμαρτία) is not mere "error," as Erasmus and some others have urged, because the word throughout the New Testament (and in the classics when not accompanied by some explanatory term) always means "contrariety to the will of God," moral offence not intellectual defect (so Meyer, Luthardt, Godet, Westcott). Nor is it sound exegesis to limit ἁμαρτία to one particular form of sin (such as "false doctrine," Calvin, Melancthon, Tholuck). There is no need to limit its reference; and in the unanswered query, while we cannot say that by itself this passage is sufficient to demonstrate the sinlessness of Christ, it reveals a sublime depth in his translucent consciousness that places him - unless he were the most deluded or self-sufficient of human teachers - on a different position from all other Divine messengers. In proportion as other great moral prophets have set their own standard high, they have become conscious of their own defects; and from Moses to St. Paul, from Augustine to St. Francis, the saintliest men have been the most alive to their own departures from their ideas of right. The standard of Jesus is higher than that of any other, and he appears nevertheless absolutely without need of repentance, above the power of temptation, beyond the range of conviction. True, the Jews brought a charge of madness and folly upon him immediately; but, so far from convincing him or mankind, they stand forever covered with the shame of their own incompetence to apprehend his message or himself. He being, then, without sin, and assuming that he stands in the eternal truth, and is the absolute Truth of things, and that he cannot from his moral purity deceive or misinform them, and that his testimony to himself is final, sufficient, and trustworthy, asks, If I say the truth - without your having convicted me of sin or brought any moral obliquity or offence against me - if I say (the) truth, why do ye not believe me? The reason is in them rather than in him. Their non-belief discloses no flaw in his revelation, but makes it evident that they and he are on different planes of being, with a discrepant, opposed, moral paternity. "Why do ye not believe me?" He marvelled at their unbelief! He is from God; they are from God's great enemy. The moral perfection of Jesus as the God-Man is absolutely necessary to his character as "God's Lamb," as "the Only Begotten," "the Son," and as "the Judge," of the human race. As he subsequently said, "The prince of this world cometh, and hath nothing fit me." To account for this sinless, perfect humanity, the entire conception of the Divine nature blended in indissoluble union with his own is found imperative at every epoch of Christ's life. At every development of his official character, in every new combination of circumstance, in conflict and sorrow, when smarting from treachery and dying alone upon the cross, he is "perfect," he fulfils the perfect norm, he reaches the standard of Divine humanity. There is no discrepance here with even Mark's account of his language to the young ruler (Mark 10:18), for he does not there say that he is not good, nor does he do other than suggest that he is identified with the One who is good.

Parallel Commentaries ...


Which
Τίς (Tis)
Interrogative / Indefinite Pronoun - Nominative Masculine Singular
Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

of
ἐξ (ex)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

you
ὑμῶν (hymōn)
Personal / Possessive Pronoun - Genitive 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

can prove Me guilty
ἐλέγχει (elenchei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1651: (a) I reprove, rebuke, discipline, (b) I expose, show to be guilty. Of uncertain affinity; to confute, admonish.

of
περὶ (peri)
Preposition
Strong's 4012: From the base of peran; properly, through, i.e. Around; figuratively with respect to; used in various applications, of place, cause or time.

sin?
ἁμαρτίας (hamartias)
Noun - Genitive Feminine Singular
Strong's 266: From hamartano; a sin.

If
εἰ (ei)
Conjunction
Strong's 1487: If. A primary particle of conditionality; if, whether, that, etc.

I speak
λέγω (legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

[the] truth,
ἀλήθειαν (alētheian)
Noun - Accusative Feminine Singular
Strong's 225: From alethes; truth.

why
διὰ (dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

{do} you
ὑμεῖς (hymeis)
Personal / Possessive Pronoun - Nominative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

not
οὐ (ou)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

believe
πιστεύετέ (pisteuete)
Verb - Present Indicative Active - 2nd Person Plural
Strong's 4100: From pistis; to have faith, i.e. Credit; by implication, to entrust.

Me?
μοι (moi)
Personal / Possessive Pronoun - Dative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.


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NT Gospels: John 8:46 Which of you convicts me of sin? (Jhn Jo Jn)