Jesus answered, "If I glorify Myself, My glory means nothing. The One who glorifies Me is My Father, of whom you say 'He is our God.'
I. IN RELATION TO THE FATHER.
1. His entire devotion to him. This includes:
(1) His perfect knowledge of him. "I know him." His knowledge of the Father was essential, absolute, and most intimate. It was not merely knowledge which he had gathered in the past, but which he derived and possessed in the present, then, on account of his oneness with him.
(2) His faithful confession of him. "I know him." He confessed him before men; did not hide the knowledge he possessed of the Father, but faithfully declared it.
(3) His thorough obedience to his will. "I keep his saying." His saying was his will expressed in and to Christ. The Father's saying was Jesus' message; this he faithfully kept and devotedly published. He swerved not from his Father's command on account of the most menacing threats of his foes, but most minutely and enthusiastically carried it out.
2. Some of the features of his peculiar honour.
(1) The honour of absolute self-denial and self-forgetfulness. He honoured not himself, but made himself of no reputation.
(2) The honour of the most devoted loyalty.
(3) Honour derived from the highest source, It was not self-sought, self-derived, nor self-conferred. This honour, he says, would be worthless. "My Father honoureth me." He was really what his Father made him, and he made him what he was because of his essential dignity and relationship and his official integrity and devotion.
3. His entire contrast with his foes.
(1) They were ignorant of him whom they called their God. "Ye have not known him." In spite of their great advantages, these had been lost. on them. Christ knew him absolutely, and manifested and proved his knowledge.
(2) They were utterly false. They were liars - false to themselves, to Jesus, and to God. Christ was true to all. He was the faithful and true Witness.
(3) Their claimed relationship to God was an empty boast. It was disproved by their spirit, language, actions, and whole conduct. Christ's relationship to God was real. His Sonship was most conclusively proved by his Divine knowledge, his public ministry, his Divine miracles, by his whole life.
II. IN HIS RELATION TO ABRAHAM, AND ABRAHAM TO HIM. These Jews claimed Abraham as their father, and attempted to cause a discord between him and Christ; but he reveals himself in relation to the patriarch.
1. In relation to his highest interest.
(1) The incarnate life of Jesus engaged the patriarch's most rapturous attention. "Your father Abraham rejoiced to see my day." The incarnate life of Jesus was revealed to him in the promise which God repeatedly made to him. This excited his interest, and became the subject of his ardent study. He meditated on it with delight, raised himself, as it were, on tiptoe to look over the shoulders of ages to catch a glimpse of it; stretched forward with eagerness and joy to behold it; made use of every light, and earnestly prayed for more.
(2) A vision of his incarnate life was granted him. "And he saw it." His faithful efforts met with success, and his eager faith was rewarded with the desired vision. Whether this refers to the general vision of his life of faith, or to some special one, is not certain. Perhaps it was specially enjoyed on the summit of Moriah, and through his own experience in offering up his only son he had a special vision of the incarnate life of the Son of God. This served as a telescope through which he saw the distant day close at hand, and beheld its leading features, and grasped its Divine and human bearings and import.
(3) This vision filled his soul with joy. "He saw it, and was glad." Being the chief vision of his life, his soul overflowed with delight and gladness. His was the joy of overflowing gratitude, intense satisfaction, and Divine fulfilment. Since he saw that day his joy was in his soul, a springtide which carried him at last to the brighter visions and diviner joy beyond.
2. In relation to Abraham's age. "Before Abraham," etc. This implies:
(1) The priority of his being. It was very little for him to say that he was before Abraham, considered in the full light of his statement, but it was a step in the right direction, and a reply to the objection of his opponents.
(2) The eternity of his being. "I am." "I was" here would place him among created beings, but "I am" at once reveals him as uncreated, eternal, self-existent, and independent of time and material conditions and circumstances, and makes him belong to the highest order of being.
(3) The unchangeability of his being. "I am." In time, and amid the changes of his visible and earthly existence, his eternal personality and consciousness are preserved unchanged. He is still the "I am."
(4) His unquestionable Divinity. If his being is uncreated, eternal, self-existent, and unchangeable, he must be Divine. This he most emphatically and solemnly asserts: "Verily, verily," etc.
III. HIS REVELATION OF HIMSELF IN RELATION TO HIS OPPONENTS.
1. They understood it. It was intellectually intelligible to them. They were too acquainted with the attributes and designations of Jehovah to misunderstand the language of Christ, and their application to himself was felt by them, as their conduct proves.
2. It became to them unbearable. "They took up stones," etc. A proof of:
(1) Inability to refute his statement. When stone throwing begins, arguments are at an end. Stone throwing is a sign of weakness.
(2) Inability to be convinced. Their false and malicious nature was patent against conviction. They could not rise to the Divinity of his Person and mission. This inability was sad, but wilful and criminal.
(3) Inability to control themselves. Passion was their master; hatred was on the throne. They fail to conceal them.
3. It widened the gulf between him and them. It was wide before - wider now. As he revealed himself in the sublimest manner as their promised Messiah and the Son of God, they in consequence revealed themselves in stone throwing as his most implacable and deadly foes.
4. His revelation was suitably appended by his apparently miraculous escape. "But Jesus hid himself," etc. Hid himself in the folds of his glory. A suitable sequel to his revelation of himself as their Divine Deliverer. How easily and effectively could he defend himself, and retaliate in their fashion! But he preferred his own. He had a royal road. He departed as a King. He could walk through the crowd unobserved, and through the stones unhurt. The weak are more ready to attack than the strong, but there is more majesty in the retreat of the strong than in the attack of the weak. When stone throwing begins, it is time for the messenger of peace to retire. The stones may kill his person, but cannot kill his published message, and he may be wanted elsewhere.
1. Natural relationships often survive the spiritual. The natural relationship between these people and Abraham, and even between them and God, still remained, while the spiritual was all but gone. This is true of God and evil spirits.
2. When the spiritual relationship is destroyed, the natural availeth nothing. It is only the foundation of an empty boast and hypocritical self-righteousness, and at last the source of painful reminiscences and contrasts.
3. The best of fathers often have the worst of children. This is true of Abraham, and even of God - the best Father of all.
4. Much of the religious capital of the present is derived entirely from the past. Many claim relationship with, and boast of, the reformers and illustrous men of bygone ages, and this is all their stock-in-trade. Their names are on their lips, while their principles are under their feet.
5. It was the chief mission of Christ to explain and establish the spiritual relationship between man and God. To establish it on a sound basis - the basis of faith, obedience, and love. To be the real children of God and of our pious ancestors, we must partake of their spiritual nature and principles. This Jesus taught with fidelity, although it cost him at last a cruel cross.
6. We are indirectly indebted to the cavils of foes for some of the sublimest revelations of Jesus of himself. It was so here. Their foul blasphemies, after all, served as advantageous backgrounds to his grand pictures of incarnate Divinity and love; so that we are not altogether sorry that they called him a "Samaritan" and a demon, as in consequence he shines forth with peculiar brilliancy as the Friend of sinners, the Son of God, and the Saviour of mankind. - B.T.
If I honour Myself, My honour is nothing.
I. THE BESTOWER OF THE HONOUR. The value of the honour depends on him who bestows it. Honour bestowed for price, or by self, unworthy hands, or those incapable of judging, is worthless. It was no honour for Felix to be flattered by Tertullus. The Father, however, knows what He is bestowing, and Him on whom He is bestowing it. He is a fit judge of both the Person and the honour. We may be well assured, therefore, that the honour received by Christ is well bestowed.
II. THE RECEIVER OF THE HONOUR. The Son — very God and very Man. The God-Man in whom the two natures meet. A new thing on earth and in heaven. One in whom all created and uncreated perfection meet. The only one without flaw.
III. THE NATURE OF THE HONOUR.
1. It is Divine honour; but it is more. It is not only all the honour which the Father and the Spirit receive, it is something arising out of the superadded humanity, and which neither the Father nor the Spirit can receive.
2. It is human honour — honour in connection with His perfect manhood, of which He is the only example, and as such is entitled to all the honour which God intended for the race. Nay, more; honour such as Adam could not receive, because arising from His manhood's connection with the Godhead. Thus the Godhead gets an honour such as it could not have got save in virtue of its connection with the creaturehood, and vice versa. There is in this way a peculiar honour created, and a peculiar vessel for receiving it. From this too springs peculiar honour to the Father such as no one else can give.
IV. THE TIMES AND WAYS IN WHICH THIS HONOUR IS BESTOWED. At His birth, baptism, transfiguration, resurrection, ascension, second coming. Every day, dishonoured by man, the Father honoured Him when here. At present, in heaven, He receives glory and honour. Hereafter ill His kingdom, the honour is to be fully bestowed.
V. THE RESULTS OF ALL THIS. The bearings of this honour on the universe are inconceivable. It is the pledge and measure of all the blessings the universe shall receive forever. The results are:
1. To the Father. Through this honour the Father is more fully manifested and glorified; for all that the Son receives and does is to the glory of God the Father.
2. To the Holy Spirit. It is the Spirit's office to glorify the Son, and by means of this His Godhead is declared and illustrated, and His wisdom and power displayed.
3. To the whole Godhead.
4. To the Church. Christ's honour is hers; for all that He has is hers. The Bridegroom's glory is not for Himself alone. She shares His riches, His inheritance, His kingdom, by faith now, in reality by and by.
5. To heaven. The greatness of the King's honour adds to the glory of His palace, and metropolis.
6. To angels. He is their head as well as ours, though not so closely knit to them as to us. They are His hosts, His servants, His royal retinue, and each shines more brightly from the glory put upon Him.
7. To earth. At present we do not see any change, but the curse is to pass away, and earth to be made more fair than Paradise. For was it not His birthplace, and His body of its dust?
8. To the universe. Every planet and fragment of creation shall receive fresh lustre from this newly lighted sun. Conclusion: Let us honour Christ now. He will be honoured hereafter, but now that He receives so much dishonour let us honour Him. Sinner, honour Him by coming to Him for salvation. The honour which the Father puts upon Him is the security for a present pardon, and God honours Him by blessing you.
(H. Bonar, D. D.)
PlacesJerusalem, Mount of Olives
TopicsClaim, Gives, Glorifies, Glorifieth, Glorify, Glorifying, Glory, Honor, Honoreth, Honour, Honoureth, Myself, Namely, Nothing, Real
Outline1. Jesus delivers the woman taken in adultery.
12. He declares himself the light of the world, and justifies his doctrine;
31. promises freedom to those who believe;
33. answers the Jews who boasted of Abraham;
48. answers their reviling, by showing his authority and dignity;
59. and slips away from those who would stone him.
Dictionary of Bible ThemesJohn 8:54
Eversley. Chester Cathedral. 1872. St John viii. 58. "Before Abraham was, I am." Let us consider these words awhile. They are most fit for our thoughts on this glorious day, on which the Lord Jesus ascended to His Father, and to our Father, to His God, and to our God, that He might be glorified with the glory which He had with the Father before the making of the world. For it is clear that we shall better understand Ascension Day, just as we shall better understand Christmas or Eastertide, …
Charles Kingsley—All Saints' Day and Other Sermons
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September 15 Morning
February 27 Evening
December 10 Evening
February 28 Evening
April 9. "I do Always those Things that Please Him" (John viii. 29).
The Light of the World
'Never in Bondage'
Three Aspects of Faith
July the Fifth the Discipleship that Tells
On the Words of the Gospel, John viii. 31, "If Ye Abide in My Word, Then are Ye Truly My Disciples," Etc.
Believing on Jesus, and Its Counterfeits
Sermon for the Fourth Sunday in Lent
Morgan -- the Perfect Ideal of Life
Of the Imitation of Christ, and of Contempt of the World and all Its Vanities
Messianic Claims Met by Attempt to Stone Jesus.
The Course of the World.
The First Chapter: Imitating Christ and Despising all Vanities on Earth
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