I said therefore to you that you will die in your sins; for unless you believe that I am he, you will die in your sins.”
They said therefore to him, “Who are you?” Jesus said to them, “Just what I have been saying to you from the beginning.
I have many things to speak and to judge concerning you. However he who sent me is true; and the things which I heard from him, these I say to the world.”
They didn’t understand that he spoke to them about the Father. Jesus therefore said to them, “When you have lifted up the Son of Man, then you will know that I am he, and I do nothing of myself, but as my Father taught me, I say these things. He who sent me is with me. The Father hasn’t left me alone, for I always do the things that are pleasing to him.”
As he spoke these things, many believed in him.
John Calvin 1540 · Public Domain On vv24–30 24. You shall die in your sins. Having formerly…
24. You shall die in your sins. Having formerly employed the singular number, in your sin, he now resorts to the plural number, in your sins; but the meaning is the same, except that in the former passage he intended to point out that unbelief is the source and cause of all evils. Not that there are no other sins but unbelief, or that it is unbelief alone which subjects us to the condemnation of eternal death before God, as some men too extravagantly talk; but because it drives us away from Christ, and deprives us of his grace, from which we ought to expect deliverance from all our sins. That the Jews reject the medicine with obstinate malice, is their mortal disease; and hence it arises that the slaves of Satan do not cease to heap up sins on sins, and continually to bring down upon themselves fresh condemnations. And, therefore, he immediately adds, —
If you do not believe that I am. For there is no other way for lost men to recover salvation, but to betake themselves to Christ. The phrase, that I am, is emphatic; for, in order to make the meaning complete, we must supply all that the Scripture ascribes to the Messiah, and all that it bids us expect from him. But the sum and substance is — the restoration of the Church, the commencement of which is the light of faith, from which proceed righteousness and a new life. Some of the ancient writers have deduced from this passage the Divine essence of Christ; but that is a mistake, for he speaks of his office towards us. This statement is worthy of observation; for men never consider sufficiently the evils in which they are plunged; and though they are constrained to acknowledge their destruction, yet they neglect Christ, and look around them, in every direction, for useless remedies. Wherefore we ought to believe that, until the grace of Christ be manifested to deliver us, nothing but a boundless mass of all evils reigns perpetually in us.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv25–27 He shall at length know who Christ is, which…
He shall at length know who Christ is, which will diligently hear, what he saith.
That is, I am Christ, and the savior, for so I told you from the beginning that I was.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv24–30 24 I said therefore unto you, that ye shall…
24 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.
Ver. 24. For if ye believe not, &c.] And yet Venator the Arminian saith, Nego hanc propositionem, Nemo potest salvus fieri, qui Christo per veram fidem non est insitus. Is not this to contradict Christ to his face; what an os durum hard speech is this!
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv24–30 In the Greek it is only, if ye believe…
In the Greek it is only, if ye believe not that I am. Some refer this to Christ’s Divine nature; (I am, is the name of God, Exo 3:14); but others rather think that Christ here speaketh of himself as the Messiah and Mediator, and so the object of people’s faith; and he out of whom there is no salvation: the latter indeed includes the former; for cursed is he that trusteth in man, and maketh flesh his arm, Jer 17:5. The text plainly holds forth an impossibility of salvation for those who, under the revelations of the gospel, receive not and believe not in Christ as Mediator.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv25, 29, 30 The Jews hearing our Saviour denouncing such a terrible…
The Jews hearing our Saviour denouncing such a terrible threatening against them, because they believed not on him in the foregoing verses; here they perversely ask him, Who he was? Our Saviour replies, That he was the same that he was from the beginning, even the very Christ; and that they were the very same, they were also the mortal enemies and opposers of the truth. But that the time was hastening, when they should be fully convinced who he was; namely, when they had lifted him up upon his cross, when he was risen again, and ascended into heaven, and brought that destruction upon them, which he had so often threatened.
Learn hence, That the sufferings of Christ were clear and convincing demonstrations, both who he was, and what he was. The darkening of the sun, the quaking of the earth, the rending of the rocks, the opening of the graves, were such convincing proofs of his deity, that they could not but say, Verily, this was the Son of God.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv24–30 I have many things to say, and to judge…
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:
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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 Joh 18:20.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv24–29 If ye believe not that I AM - Here…
If ye believe not that I AM - Here (as in ver. 58) our Lord claims the Divine name, I AM, Exod. iii, 14. But the Jews, as if he had stopped short, and not finished the sentence, answered, Who art thou?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv25, 26, 28, 29, 30 Verse 25. Who art thou?] This marks the indignation…
Verse 25. Who art thou?] This marks the indignation of the Pharisees-as if they had said: Who art thou that takest upon thee to deal out threatenings in this manner against us?
Jesus saith unto them, Even the same that I said unto you from the beginning.] Rather, Just what I have already told you, i.e. that I am the light of the world - the Christ-the Saviour of mankind. There are a variety of renderings for this verse among the critics. Some consider την αρχην (which makes the principal difficulty in the text) as the answer of our Lord. Who art thou? I am την αρχην, the chief, the supreme; and have therefore a right to judge, and to execute judgment. But if our Lord had intended to convey this meaning, he would doubtless have said η αρχη, or ο αρχων, and not την αρχην, in the accusative case. This mode of reading appears to have been followed by the Vulgate, some copies of the Itala, and some of the fathers; but this construction can never be reconciled to the Greek text. Others take την αρχην as an adverb, in which sense it is repeatedly used by the best Greek writers; and, connecting the 25th with the 26th verse, they translate thus: I have indeed, as I ASSURE ye, many things to say of you, and to condemn in you. See Wakefield. Raphelius takes up the words nearly in the same way, and defends his mode of exposition with much critical learning; and to him I refer the reader. I have given it that meaning which I thought the most simple and plain, should any departure from our own version be thought necessary: both convey a good and consistent sense.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv25, 28, 30 Joh 8:25-27. Then said they, Who art thou? —…
Joh 8:25-27. Then said they, Who art thou? — This question they ask in derision, and not with any desire to be instructed. And Jesus saith, Even the same that I said unto you from the beginning — Namely, of my public ministry, or from the time I first spake to you. Or, as Whitby renders it, I am what I before told you I was; a sense of the expression, την αρχην, (here rendered, from the beginning,) which he justifies by several passages of the Septuagint, particularly Gen 13:4; Gen 41:21; Gen 42:18; Gen 42:20; that is, I am one sent of God to reveal his will to you. I have many things to say and to judge of you — That is, you say and judge many things of me, which from my words and deeds will appear to be false; but I have many things to say of you, what you are as to your spirit and conduct, and what you will be through the just judgment of God, which, though you will not believe, will be found true; for he that sent me to say them is true, and I speak those things which I have heard of him — I deliver truly what he hath given me in charge, and he will finally verify my words. They understood not — So exceeding stupid were they, and so blinded by the prejudices of their minds; that he spake to them of the Father — Of God, as the person who sent him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv24–30 That I am he - That I am the…
That I am he - That I am the Messiah.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv25–28 Who art thou? Jesus said to them: The beginning,[3]…
Who art thou? Jesus said to them: The beginning,[3] who also speak to you. This text and the construction of it is obscure, both in the Latin and in the Greek. St. Augustine and some of the Latin Fathers, expound it in this manner: I am the beginning of all things, who now being made man, speak to you. But this does not seem the construction, if we consult the Greek text; (where the beginning is not in the nominative, but in the accusative case) and therefore St. Augustine having considered more attentively the Greek, thinks that something must be understood, as believe me to be the beginning: he looks upon this to be the sense and the construction, as being connected with what was said two verses before; to wit, if you believe not that I am he, the true Messias, you shall die in you sins. "That they might," says St. Augustine (tract. 38, num. 11, p. 560) "know what they were to believe," he made them this answer, as if he had said: believe me to be the beginning, the cause, the author of all things, who am now become man, and speak to you. Other later interpreters are of opinion that the beginning is here a Grecism, and signifies that same as at first, or from the beginning. The sense therefore and construction may be, I am, what I said and told you at first, and from the beginning; that is, I am your Messias, the true Son of God, sent into the world, &c. (Witham) --- The Pharisees, indignant at the liberty with which Jesus spoke to them, demand of him in a rage, Who art thou, to speak to us in this imperious manner, to say that we shall die in our sins? Jesus answered them, that he was the Beginning, Author, Creator, and Ruler of all things. This is the more orthodox and more becoming interpretation. Or, I am, in the first place, what I have already told you; viz. (ver. 12.) I am the light of the world; he that followeth me, walketh not in darkness, but shall have the light of life. Or, it may mean, I am what I have always from the beginning told you. I am the Son of God, the Messias, &c. (Calmet)
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[BIBLIOGRAPHY]
Principium qui et loquor vobis. St. Augustine reads, quia loquor vobis, as we find in some Greek manuscripts and in St. Cyril, p. 511. In the common copies wer read, Greek: ten archen, oti kai lalo umin. And as Greek: ten archen is in the accusative case, so we may take principium; and to be taken adverbially, to signify the same as primum, a principio, imprimis. Maldonatus is of the same opinion, as well as many others, and brings examples to shew that Greek: ten archen (i.e. Greek: kata ten archen) is often taken for primum: and so the sense will be, I am what I told you from the beginning, i.e. the Messias, and this I now tell you again. We may also take notice, that the Greek construction is hard to be accounted for, Greek: ten archen oti, not Greek: os, qui, nor Greek: e, to agree with Greek: arche.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv24, 25, 26, 28, 29, 30 if ye believe not that I am he, ye…
if ye believe not that I am he, ye shall die in your sins--They knew well enough what He meant (Mar 13:6, Greek; compare Mat 24:5). But He would not, by speaking it out, give them the materials for a charge for which they were watching. At the same time, one is irresistibly reminded by such language, so far transcending what is becoming in men, of those ancient declarations of the God of Israel, "I AM HE" (Deu 32:39; Isa 43:10, Isa 43:13; Isa 46:4; Isa 48:12). See on Joh 6:20.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv24–30 24. I am he—The italic word he is unnecessarily…
24. I am he—The italic word he is unnecessarily supplied by the translators. The words are,
If ye believe not that I am—If they believe not that his avowed nature was his real nature; that the being, the I he claimed to be, was true and actual. Jesus was careful not to assume to these Jews the name of Messiah, for they would forthwith expect that he would be the hero Messiah of their fancy.
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Ye shall die in your sins—They would perish in sin because they reject the only redemption from sin.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv24–30 24. ye shall die in your sins] Here ‘die’…
24. ye shall die in your sins] Here ‘die’ is emphatic, not ‘sin’ as in Joh_8:21. Moreover the plural is here correct; it is no longer the state of sin generally, but the separate sins of each that are spoken of. Before it was ‘in your sin shall ye die;’ here it is ‘ye shall die in your sins.’
for if ye believe not] This is the only way in which they can be delivered—faith in Him. Comp. Joh_1:12, Joh_3:15-18, Joh_6:40.
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that I am he] Better, that I am. It not merely means ‘that I am the Messiah,’ but is the great name, which every Jew at once understood, I AM. Comp. Joh_8:28; Joh_8:58, Joh_13:19, Joh_18:5; Exo_3:14; Deu_32:39; Isa_43:10.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv24–30 (24) I said therefore unto you, that ye shall…
(24) I said therefore unto you, that ye shall die in your sins.—He now further explains what He meant by these words in Joh_8:21. The words, as they are twice repeated in this verse, differ in two particulars from their earlier form. One is, that the singular substantive “sin” has given place to the plural “sins.” He brings home to them the definite and known acts of sin which resulted from their sinful state. Another is, that the order of the words is changed. It is not so easy to preserve this in English; but we may read in Joh_8:21 “In your sin ye shall die,” and here “Ye shall die in your sins.” The believing not is itself a state of sin. (Comp. Joh_16:9.) It is a separation from the only source of life, and is necessarily accompanied by death.
If ye believe not that I am he.—The word “He” is not found in the Greek text, and this is marked by the italics in English; but they have been thinking and speaking of the Messiah, though the name has not been mentioned since Joh_7:42. It was the name ever first in their thoughts, and our version represents the generally received interpretation. It may, however, be doubted whether this interpretation gives to us the full meaning of the words “I am,” as used in this absolute way by our Lord, and as recorded in this Gospel. Within this same chapter they meet us again in Joh_8:28; Joh_8:58, and in the account of the arrest in the Garden of Gethsemane we find them repeated. (See Notes on Joh_18:5 et seq.) The words had a sacred history which told of the revelation of Jehovah to Moses (Exo_3:14). Uttered as they were by Him who had just claimed to be “from above” and to be “not of this world,” and uttered as they were within the precincts of Jehovah’s Temple, and in the presence of His priests and people, they may well have carried to their minds this deeper meaning, and have been intended as a declaration of His divine existence. The meaning then would be, “If ye believe not that I am, that in Me there is existence which is the life of all who receive it, ye must die in your sins.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv24–30 Therefore I said unto you, Ye shall die in…
Therefore I said unto you, Ye shall die in your sins: for if ye shall not have believed that I am (HE), ye will die in your sins. This last clause, "for," etc., gives our Lord"s reason in full for the terrific fact. It is a virtual reference of the unregenerate, earthly, low-born condition of his hearers to the fact of their unbelief in him. This fleshly, worldly state may be, might be, reversed by their faith in his essential character, an adequate moral surrender to his claims. Let them believe him to be that which he really is, the separation would then cease, and, like himself, they too might be "called out of the world." They might be "born of the Spirit," enter into the fellowship of the Son of God, become "not of this world," "even as he is not of this world." They might "arise, and go to their Father." There is no impassable chasm between them, though it is an appalling one to be crossed only by a faith which is itself the form and essence of regeneration. The faith is especially defined. Three times in this chapter our Lord represents the object of faith, the central focus of the Divine revelation, to be "I AM." The predicate is unexpressed here, and the same may be said in ver. 28 and ver. 58. Elsewhere the predicate may easily be gathered from the context. (Joh_9:9 Joh_18:5, Joh_18:6, 8 Mar_13:6 Luk_21:8) Meyer and many others have said, "The true predicate here is "the Christ:" "I am the coming One," "the promised One," "the Sent of God. It is a somewhat dubious proceeding to draw the central idea of this chapter from an unexpressed ellipsis. The I am" of these passages cannot be regarded as equivalent to the "I am that I am" of Exodus, or to the incommunicable name of the eternal One, but it is analogous to it. Throughout the prophets the unique and solitary grandeur of the Divine nature in its special covenant relations with Israel is expressed by the phrase, "I AM HE." This was the sum of the object of the Old Testament faith. (Deu_32:39 Isa_41:13 Isa_43:10, etc.) In like manner, the fulness of the Divine Ego in the incarnate Word is inexpressible by any one predicate. His entire revelation of himself had given this amplitude and indefinable breadth to his Personality. He had called himself the Son of God, the living Water, the veritable Bread, the Bread of God and of heaven, the Light of the world. He was indefinitely more than the current, popular idea of the Christ, immeasurably different from that which they persisted in expecting. Faith in that he is, in what he is, and in what he has revealed to them, is the germ of the life eternal. To refuse this faith is to refuse the hope that breaks over the gloom of Sheol, and to leave the full burden of sin upon the conscience. Compare St. Paul"s words, (1Co_15:17, 1Co_15:18) "If Christ be not risen... ye are yet in your sins."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv25, 28 Then said they unto Him, Who art Thou?
Joh_8:25-27
Then said they unto Him, Who art Thou?
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…Even the same that I said unto you from the beginning.
By thus expressing Himself, Jesus evidently declared Himself to be the expected One. He avoided, however, the term Messiah, as subject to too much misunderstanding among the Jews. It was, however, just this term which His hearers desired to extort from Him, and it was with this object that they asked the question: Who art Thou? In other words: Have at least the courage to speak out plainly. In fact, an express declaration on this point might have furnished them matter for a capital accusation. The answer of Jesus is: Absolutely what I also declared unto you--neither more nor less than My words imply. 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. The application of this reply of Jesus was that, to discover His true nature and the position He filled towards Israel and the world, it was sufficient to weigh the testimony which He had for some time borne to Himself. Neither more nor less was to be expected from Him than He Himself stated. In this manner He would be successively recognized as the true Temple (chap. 2); the Living Water (chap. 4); the true Son of God (chap. 5); the Bread of heaven (chap. 6); etc. And thus His name of Christ would be spelt out in some sort, letter by letter, in the heart of the believer, would there take the form of a spontaneous discovery, which would be infinitely more advantageous than if learnt by rote under external teaching. In fact, the confession Thou art the Christ, to be a saving one, must be as with St. Peter (chap. 6:66-69), the fruit of the experience of faith (Mat_16:17). Jesus never sought or accepted an adherence arising from any other principle. This reply is one of the most characteristic traits of our Lords wisdom, and perfectly explains why He so frequently forbade the twelve to say that He was the Christ. (F. Godet, D. D.)
Christs teaching is
I. CONSISTENT (Joh_8:25). Probably it was desired that He should make a proclamation of Himself inconsistent with His former utterances; if so it was disappointed. All His utterances meet in Him as rays meet in the sun. This is remarkable if we consider
1. The various and trying circumstances under which He spoke. It was often under intense suffering and great provocation, and often in answer to men who did their utmost to make Him contradict Himself.
2. The diversity in the minds and circumstances of those who reported His speeches. How different in faculties, taste, culture, habits, and angles of observation were His four biographers; and yet their reports agree.
II. PROGRESSIVE (Joh_8:26). Christ suited His teaching to the capacities and characters of His hearers. In His mind there was an infinite treasury of truth; but His administration of it was gradual. Indeed no finite intelligence could take in all that was in the mind of Christ; it would take Eternity to unfold all His wonderful thoughts. This progressiveness
1. Supplies a motive to stimulate human inquiry. Christ will teach you according to your capacity. The more you learn of Him, the more He will teach you.
2. Shows His suitability as a Teacher for mankind. Men have naturally a craving for knowledge; and the more they know, the more intense their craving becomes. They therefore want a teacher of boundless resources.
III. DIVINE. He that sent Me, etc. (Joh_8:26). He taught not human things, but the things of God--absolute realities--concerning the Divine nature, government, claims, etc.
IV. NOT ALWAYS UNDERSTOOD (Joh_8:27). In this they represent an enormous class in every age, who understand not Christ, but misinterpret Him. Conclusion--Have we put to Christ in earnest the question, Who art Thou? and have we received in docility, faith, and love back into our own hearts an answer from Him? (D. Thomas, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv25, 28, 29, 30 25. Who art thou? No doubt asked with a…
25. Who art thou? No doubt asked with a sneer; hence, he only refers them to his past words.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv28, 30 Joh 8:28-29. “Then Jesus said, When you may lift…
THE CRUCIFIXION
Joh 8:28-29. “Then Jesus said, When you may lift up the Son of man, then you shall know that I am He; and I do nothing of Myself; but as the Father taught Me, these things I speak.” In that memorable sermon to Nicodemus, in the beginning of His ministry, in His reference to Moses lifting up the serpent, our Lord assures us by what death He is going to die. Here He repeats the affirmation. This was quite a new departure, as the Jews had no such a punishment, it being peculiarly Roman. Hence, His death by the hands of the Gentiles, by the most cruel of all methods, He predicts ever and anon. When His ministry thus wound up, it was too late for those hard-hearted, unbelieving Jews, as doubtless the Holy Spirit withdrew, leaving them to their dreadful doom; meanwhile, the darkening sun, rending rocks, heaving earthquakes, bursting tombs, risen saints, rending veil, descending angels, empty sepulcher, etc., would inundate them with conviction that they had actually killed the Prince of light, not a few of them repenting and getting saved during the Pentecostal revival, but vast multitudes only the more hardened, evidently having crossed the dead- line, and sealed their doom in endless woe. “The One having sent Me is with Me; He has not left Me alone, because I always do those things pleasing unto Him.” Jesus is our only Paragon. Such is the bountiful redeeming grace which He gives His humble followers, that we are enabled always to do those things pleasing to the Father, thus walking in His footprints and emulating His example.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v30 Joh 8:30 - Joh 8:31.
John
THREE ASPECTS OF FAITH
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Joh 8:30 - Joh 8:31.
The Revised Version accurately represents the original by varying the expression in these two clauses, retaining ‘believed on Him’ in the former, and substituting the simple ‘believed Him’ in the latter. The variation in two contiguous clauses can scarcely be accidental in so careful a writer as the Apostle John. And the reason and meaning of it are obvious enough on the face of the narrative. His purpose is to distinguish between more and less perfect acceptance of Jesus Christ. The more perfect is the former, ‘they believed on Him’; the less perfect is the latter, the simple acceptance of His word on His claim of Messiahship, which is stigmatised as shallow, and proved to be transient by the context.
They were ‘Jews’ which believed, and they continued to be so whilst they were believing. Now, the word ‘Jew’ in this Gospel always connotes antagonism to Jesus Christ; and as for these persons, how slight and unreliable their adhesion to the Lord is, comes out in the course of the next few verses; and by the end of the chapter they are taking up stones to stone Him. So John would show us that there is a kind of acceptance which may be real, and may be the basis of something much better hereafter, but which, if it does not grow, rots and disappears; and he would draw a broad line of distinction between that and the other mental act, far deeper, more wholesome, more lasting and vital, which he designates as ‘believing on Him.’ I take these words, then, for consideration, not so much to deal with other thoughts suggested by them, as because they afford me a starting-point for the consideration of the various phases of the act of believing, its blessings and its nature, and its relation to its objects, which are expressed in the New Testament by the various grammatical connections and constructions of this word.
Now, the facts with which I wish to deal may be very briefly stated. There are three ways in which the New Testament represents the act of believing, and its relation to its Object, Christ. These three are, first, the simple one which appears in the text as ‘believed Him.’ Then there is a second, which appears in two forms, slightly different, but which, for our purpose, may be treated as substantially the same-’believing on Him.’ And then there is a third, which, literally and accurately translated is, ‘believing unto’ or ‘into Him.’ That phrase is John’s favourite one, and rather unfortunately, though perhaps necessarily, it has been generally rendered by our translators by the less forcible ‘believing in,’ which gives the idea of repose in, but does not give the idea of motion towards. These three, then, I think, do set forth, if we will ponder them, very large lessons as to the essence of this act of believing, as to the Object upon which it fastens, and as to the blessings which flow from it, which it will be worth our while to consider now. I may cast the whole into the shape of three exhortations: believe Him, believe on Him, believe unto Him.
I. First, then, believe Christ.
We accept a man’s words when we trust the man. Even if belief, or faith, is represented in the New Testament, as it very rarely is, as having for its object the words of revelation, behind that acceptance of the words lies confidence in the person speaking. And the beginning of all true Christian faith has in it, not merely the intellectual acceptance of certain propositions as true, but a confidence in the veracity of Him by whom they are made known to us-even Jesus Christ our Lord.
I do not need to insist upon that at any length here-it would take me away from my present purpose; but what I do wish to emphasise is, that from the very starting-point, the smallest germ of the most rudimentary and imperfect faith which knits a soul to Jesus Christ has Him for its Object, and is thus distinguished from the mere acceptance of truths which, on other grounds than the authority of the speaker, may legitimately commend themselves to a man.
Then believe Him. Now, that breaks up into two thoughts, which are all that I intend to deduce from it now, although many more might be suggested. The one is this, that the least and the lowest that Jesus Christ asks from us is the entire and unhesitating acceptance of His utterances as final, conclusive, and absolutely true. Whatever more Jesus Christ may be, He is, by His life and words, the Communicator of divine and certain truth. He is a Teacher, though He is a great deal more. And whatever more Christian faith may be-and it is a great deal more-it requires, at least, the frank and full recognition of the authority of every word that comes from His lips. A Christianity without a creed is a dream. Bones without flesh are very dry, no doubt; but what about flesh without bones? An inert, shapeless mass. You will never have a vigorous and true Christian life if it is to be moulded according to the fantastic dream of these latter days, which tells us that we may take Jesus as the Guide of our conduct and need not mind about what He says to us. ‘Believe Me’ is His requirement. The words of His mouth, and the revelations which He has made in the sweetness of His life, and in all the graciousness of His dealings, are the very unveiling to man of absolute and final and certain truth.
But then, on the other hand, let us remember that, while all this is most clear and distinct in the teaching of Scripture, it carries us but a very short way. We find, in the instance from which we take our starting-point in this sermon, the broad distinction drawn, and practically illustrated in the conduct of the persons concerned, between the simple acceptance of what Christ says, and a true faith that clings to Him for evermore. And the same kind of disparagement of the lower process of merely accepting His word is found more than once in connection with the same phrases. We find, for instance, the two which are connected in our texts used in a previous conversation between our Lord and His antagonists. When He says to them, ‘This is the work of God, that ye believe on Him whom He hath sent,’ they reply, dragging down His claim to a lower level, ‘What sign showest Thou, that we may see, and believe Thee?’ He demanded belief on Himself; they answer, ‘We are ready to believe you, on condition that we see something that may make the rendering of our belief a logical necessity for us.’
Let us lay to heart the rudimentary and incomplete character of a faith which simply accepts the teaching of Jesus Christ, and does no more. The notion that orthodoxy is Christianity, that a man who does not contradict the teaching of the New Testament is thereby a Christian, is a very old and very perilous and very widespread one. There are many of us who have no better claim to be called Christians than this, that we never denied anything that Jesus Christ said, though we are not sufficiently interested in it, I was going to say, even to deny it. This rudimentary faith, which contents itself with the acceptance of the truth revealed, hardens into mere formalism, or liquefies into mere careless indifference as to the very truth that it professes to believe. There is nothing more impotent than creeds which lie dormant in our brains, and have no influence upon our lives. I wonder how many readers of this sermon, who fancy themselves good Christians, do with their creed as the Japanese used to do with their Emperor-keep him in a palace behind bamboo screens, and never let him do anything, whilst all the reality of power was possessed by another man, who did not profess to be a king at all. Do you think you are Christians because you would sign thirty-nine or three hundred and ninety articles of Christianity, if they were offered to you, while there is not one of them that influences either your thinking or your conduct? Do not let us have these ‘sluggish kings,’ with a mayor of the place to do the real government, but set on the throne of your hearts the principles of your religion, and see to it that all your convictions be translated into practice, and all your practice be informed by your convictions.
This belief in a set of dogmas, on the authority of Jesus Christ, about which dogmas we do not care a rush, and which make no difference upon our lives, is the faith about which James has so many hard things to say; and he ventures upon a parallel that I should not like to venture on unless I were made bold by his example: ‘Thou believest, O vain man! thou doest well: the devils also believe, and’-better than you, in that their belief does something for them, they ‘believe-and tremble!’ But what shall we say about a man who professes himself a disciple, and neither trembles, nor thrills, nor hopes, nor dreads, nor desires, nor does any single thing because of his creed? Believe Jesus, but do not stop there.
II. Believe on Christ.
Now, as I have remarked already, and as many of you know, there is a slightly different, twofold form of this phrase in Scripture. I need not trouble you with the minute distinction between the one and the other. Both forms coincide in the important point on which I wish to touch. That representation of believing on Christ carries us away at once from the mere act of acceptance of His word on His authority to the far more manifestly voluntary, moral, and personal act of reliance upon Him. The metaphor is expanded in various ways in Scripture, and instead of offering any thoughts of my own about it, I would simply ask attention to three of the forms in which it is set forth in the Old and in the New Testaments.
The first of them, and the one which we may regard as governing the others, is that found in the words of Isaiah, ‘Behold, I lay in Zion a stone, a sure Foundation’; and, as the Apostle Peter comments, ‘He that believeth on Him shall not be confounded.’ There the thoughts presented are the superposition of the building upon its Foundation, the rest of the soul, and the rearing of the life on the basis of Jesus Christ.
How much that metaphor says to us about Him as the Foundation, in all the aspects in which we can apply that term! He is the Basis of our hope, the Guarantee of our security, the Foundation-stone of our beliefs, the very Ground on which our whole life reposes, the Source of our tranquillity, the Pledge of our peace. All that I think, feel, desire, wish, and do, ought to be rested upon that dear Lord, and builded on Him by simple faith. By patient persistence of effort rearing up the fabric of my life firmly upon Him, and grafting every stone of it-if I might so use the metaphor-into the bedding-stone, which is Christ, I shall be strong, peaceful, and pure.
The storm comes, the waters rise, the winds howl, the hail and the rain ‘sweep away the refuge of lies,’ and the dwellers in these frail and foundationless houses are hurrying in wild confusion from one peak to another, before the steadily rising tide. But he that builds on that Foundation ‘shall not make haste,’ as Isaiah has it; shall not need to hurry to shift his quarters before the flood overtake him; shall look out serene upon all the hurtling fury of the wild storm, and the rise of the sullen waters. So, reliance on Christ, and the honest making of Him the Basis, not of our hopes only, but of our thinkings and of our doings, and of our whole being, is the secret of security, and the pledge of peace.
Then there is another form of the same phrase, ‘believing on,’ in which is suggested not so much the figure of building upon a foundation, as of some feeble man resting upon a strong stay, or clinging to an outstretched and mighty arm. The same metaphor is implied in the word ‘reliance.’ We lean upon Christ when, forsaking all other props, and realising His sufficiency and sweetness, we rest the whole weight of our weariness and all the impotence of our weakness upon His strong and unwearied arm, and so are saved. All other stays are like that one to which the prophet compares the King of Egypt-the papyrus reed in the Nile stream, on which, if a man leans, it will break into splinters which will go into his flesh, and make a poisoned wound. But if we lean on Christ, we lean on a brazen wall and an iron pillar, and anything is possible sooner than that that stay shall give.
There is still another form of the metaphor, in which neither building upon a foundation, nor leaning upon a support which is thought of as below what rests upon it, are suggested, but rather the hanging upon something firm and secure which is above what hangs from it. The same picture is suggested by our word ‘dependence.’ ‘As a nail fastened in a sure place,’ said one of the prophets, ‘on Him shall hang all the glory of His Father’s house.’
‘Hangs my helpless soul on Thee.’
The rope lowered over the cliffs supports the adventurous bird-nester in safety above the murmuring sea. They who clasp Christ’s hand outstretched from above, may swing over the deepest, most vacuous abyss, and fear no fall.
So, brother, build on Christ, rely on Him, depend on Him, and it shall not be in vain. But if you will not build on the sure Foundation, do not wonder if the rotten one gives way. If you will not lean on the strong Stay, complain not when the weak one crumbles to dust beneath your weight. And if you choose to swing over the profound depth at the end of a piece of pack-thread, instead of holding on by an adamantine chain wrapped round God’s throne, you must be prepared for its breaking and your being smashed to pieces below.
III. The last exhortation that comes out of this comparative study of these phrases is-Believe into Christ.
That is a very pregnant and remarkable expression, and it can scarcely, as you see, be rendered into our language without a certain harshness; but still it is worth while to face the harshness for the sake of getting the double signification that is involved in it. For when we speak of believing unto or into Him, we suggest two things, both of which, apparently, were in the minds of the writers of the New Testament. One is motion towards, and the other is repose in, that dear Lord.
So, then, true Christian faith is the flight of the soul towards Christ. Therein is one of the special blessednesses of the Christian life, that it has for its object and aim absolutely infinite and unattainable completeness and glory, so that unwearied freshness, inexhaustible buoyancy, endless progress, are the dower of every spirit that truly trusts in Christ. All other aims and objects are limited, transient, and will be left behind. Every other landmark will sink beneath the horizon, where so many of our landmarks have sunk already, and where they will all disappear when the last moment comes. But we may have, and if we are Christian people we shall have, bright before us, sufficiently certain of being reached to make our efforts hopeful and confident, sufficiently certain of never being reached to make our efforts blessed with endless aspirations, the great light and love of that dear Lord, to yearn after whom is better than to possess all besides, and following hard after whom, even in the very motion there is rest, and in the search there is finding. Religion is the flight of the soul, the aspiration of the whole man after the unattainable Attainable-’that I may know Him, and be found in Him.’
Oh, how such thoughts ought to shame us who call ourselves Christians! Growth, progress, getting nearer to Christ, yearning ever with a great desire after Him!-do not the words seem irony when applied to most of us? Think of the average type of sluggish contentment with present attainments that marks Christian people-tortoises in their crawling rather than eagles in their flight. And let us take our portion of shame, and remember that the faith which believes Him, and that which believes on Him, both need to be crowned and perfected by that which believes towards Him, of which the motto is, ‘Forgetting the things that are behind, I reach forward to the things that are before.’
But there is another side to this last phase of faith. That true believing towards or unto Christ is the rest of the soul in Him. By faith that deep and most real union of the believing soul with Jesus Christ is effected which may be fitly described as our entrance into and abode in Him. The believer is as if incorporated into Him in whom he believes. Indeed, the Apostle ventures to use a more startling expression than incorporation when he says that ‘he that is joined to the Lord is one Spirit.’ If by faith we press towards, by faith we shall be in, Christ. Faith is at once motion and rest, search and finding, desire and fruition. The felicity of this last form of the phrase is its expression of both these ideas, which are united in fact as in word. A rare construction of the verb to believe, with the simple preposition in, coincides with this part of the meaning of believing unto or into, and need not be separately considered.
With this understanding of its meaning, we see how natural is John’s preference for this construction. For surely, if he has anything to tell us, it is that the true Christian life is a life enclosed, as it were, in Jesus Christ. Nor need I remind you how Paul, though he starts from a different point of view, yet coincides with John in this teaching. For, to him, to be ‘in Christ’ is the sum of all blessedness, righteousness, peace, and power. As in an atmosphere, we may dwell in Him. He may be the strong Habitation to which we may continually resort. One of the Old Testament words for trusting means taking refuge, and such a thought is naturally suggested by this New Testament form of expression. ‘I flee unto Thee to hide me.’ In that Fortress we dwell secure.
To be in Jesus, wedded to Him by the conjunction of will and desire, wedded to Him in the oneness of a believing spirit and in the obedience of a life, to be thus in Christ is the crown and climax of faith, and the condition of all perfection. To be in Christ is life; to be out of Him is death. In Him we have redemption; in Him we have wisdom, truth, peace, righteousness, hope, confidence. To be in Him is to be in heaven. We enter by faith. Faith is not the acceptance merely of His Word, but is the reliance of the soul on Him, the flight of the soul towards Him, the dwelling of the soul in Him. ‘Come, My people, into thy chambers, and shut thy doors about thee . . . until the indignation be overpast.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv24, 26, 28 Sin. (See Scofield "Rom 3:23").
sins
Sin. (See Scofield "Rom 3:23").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v28 The distinguishing sign:
The distinguishing sign:
v. 28. 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.
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v. 29. And He that sent Me is with Me; the Father hath not left Me alone; for I do always those things that please Him.
v. 30. As He spake these words, many believed on Him.
In spite of all the enmity and the lack of understanding, the Lord continues to proclaim His message concerning Himself and His office in the world. He points forward to the great culmination of His labors in the world. The time would come that they would raise up the Son of Man, nail Him to the cross. Through this death He would enter into the glory of His Father. This fact would become a distinguishing mark. He that believes on the crucified Christ has the necessary spiritual understanding of the Gospel and its meaning. They that reject the crucified Christ will find that He will become their Judge. To them He will be revealed in the majesty of His divine power, and they will understand when it is too late that He did nothing in His labors on earth on His own initiative, by arrogant presumption, but that He had spoken only what the Father had taught Him to say. For the union between the two persons of the Godhead is so intimate that all their great undertakings for the salvation of mankind are done together. For although He has been sent out by the Father, yet the Father is with Him; there is a distinction of persons, but one divine essence. He is true to the purpose of the Father, to the divine will for the salvation of the world; and therefore His conduct pleases the Father at all times, there is perfect sympathy and correspondence between them. Now finally some of the divine truths penetrated into the hearts and minds of some of the hearers, and many were won for Christ. His Word, whenever and wherever it is preached, will always have some effect and success, on account of its inherent power.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv25, 28 They said
They said
The word "They" refers to the Jewish leaders. (See: John 8:22)
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these things I say to the world
Here the "world" is a metonym for the people who live in the world. AT: "these things I say to all the people" (See: Metonymy)
the Father
This is a special title for God. Some languages may require the use of a possessive before the noun. AT: "his Father" (See: Translating Son and Father)
translationWords
judge
send
true
God the Father
world
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv24, 25, 28, 30 8:24 unless you believe that I Am who I…
8:24 unless you believe that I Am who I claim to be: Jesus used God’s divine name (see 4:26; Exod 3:14), but the listeners missed the nuance (John 8:25). • die in your sins: Jesus’ presence in the world, as the light penetrating the darkness, is the world’s only chance for salvation.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.