Jesus Christ In The Writings Of John
JESUS AND ABRAHAM
Lesson Text:
John 8:31-38; 44-59 (KJV)
Subject:
The Glorious Liberty of the Children of God
Golden Text:
“Your father Abraham rejoiced to see My day: and he saw it, and was glad.” (John 8:56)
Lesson Plan:
1. INTRODUCTION
2. THE TEST OF DISCIPLESHIP (V. 31)
3. THE GLORIOUS LIBERTY OF THE CHILDREN OF GOD (VS. 32-38)
4. WHOSE CHILDREN ARE YE? (VS. 38, 44-50)
5. GREATER THAN ABRAHAM (VS. 51-59)
6. CONCLUSION
Setting of the Lesson:
Time: The next day after the last lesson, which was the octave of the feast, when the temple would be once more thronged by worshippers (Edersheim).
Place: Jerusalem; the temple; in one of the porches around the court of the Gentiles.
Beginning Suggestions:
The introduction to this lesson will naturally be brief, recalling the events of the last lesson, and returning with Jesus to the temple the next day. Note the result of the Lord’s teaching – many believed on Him.
The first eight verses contain the part of the lesson where this lesson will dwell. Therefore the subject: The Glorious Liberty of the Children of God.
I. Those in the school of Christ are the children of God (v. 31) Disciples are learners, attending school. Christians are those who continually go to the school of Christ, studying and obeying His Holy Word.
Illustration
This can be illustrated by common school life. A visitor is not a student. A servant who looks in occasionally is not a student. A student attends regularly, consuming lessons from the teacher. Christ is the Teacher, so wise, loving, helpful, knowing all truth; teaching by His living example.
In order to belong to this spiritual school, to be a disciple of Christ – a Christian – one must accept Him as Teacher and Master, endeavoring to do His will, learning His lessons.
II. Glorious liberty (vs. 32-37) In these verses we have a contest between the slavery of sin and the freedom of the Gospel.
Illustration
This liberty in Christ can be iIlustrated the slavery of sin by the power of bad habits.
It is often thought that to become a Christian is to enter into slavery, because we must obey laws, and be subject to God. But obedience to love makes us masters and not slaves.
Illustration
Laws are like fences by the roadside, restraining those who wish to do evil. But to those who wish to travel without trespassing, the fences are guides, not restraints.
Consider how the Gospel brings freedom in all ways. How it ever tends to free thought, free minds, free bodies, free nations. Refer to Scripture passages about this liberty.
III. Children and heirs (vs. 38, 44-50)
The test of being children is the family likeness. This is true of the children of God. It is also true of qualities. We may be children of anger or of love; children of selfishness, or children of goodness and purity. And we are heirs of that of which we are children.
IV. Their Teacher (vs. 51-59)
We learn from v. 46 that Jesus is perfect in life and character. From v. 51 we learn what reward He will give His disciples, the same referred to in v. 31. Then from the later verses we learn that He was the greatest of men, living in eternal existence, therefore knowing all truth.
Where can we find such a Teacher, such a school, such liberty, such rewards.
1. INTRODUCTION
Jesus came to the temple the next day after the incidents of our last lesson, teaching in the court of the women, near the treasury (John 8:20). Then, in another place, perhaps in one of the porches of the court of the Gentiles (because it is probably only there that they would cast stones at Him), Jesus continued His teaching, and many believed on Him. In this lesson, our Lord speaks first to these, and afterwards to the Jews who overheard what He had said, and made objections to it.
SCRIPTURE READING: JOHN 8:31
2. THE TEST OF DISCIPLESHIP
8:31 ... “Then said Jesus to those Jews which believed on Him.” New King James, “who believed Him.” There is a change in the expression regarding their belief. In v. 30 John uses the strong phrase “believe on Him.” Here he uses the much weaker “believed Him” (Cambridge Bible). Are we then to regard the Jews in this verse as included in the “many” of the last? Certainly not, because of the essential difference between the expressions used in the two verses, “believed in Him” and “believed Him”; the former denoting a true faith in Jesus, an acceptance of Him which included a surrender of the heart, the “self,” to Him. The latter denotes an acceptance of His words as true. Those who “believed Him” were heading toward higher faith, though now a long way from attaining that goal. Will they draw nearer to Him and “believe in Him,” or will they return to His enemies? Schaff points out that the instructing and encouraging words Jesus now speaks, prove to be the test of their faith. They had the belief of the head, but not of the heart. They believed Him but did not believe in Him.
8:31 ... “If ye continue [continue to receive it, study it, live by it, obey it] in My Word [My teaching, the doctrines I inculcate, the truths I teach, the commands I give], then are ye My disciples indeed.” True followers and learners. Jesus did not say, “You have believed on Me, therefore you are saved”; but in effect He said, “Now that you have believed, if you really want to be My disciples, do what I have commanded.” Ultimate salvation of ‘believers’ depended then, as it does today, upon obeying the Gospel of Christ, presented first on Pentecost in Acts 2.
A disciple of Jesus is one who accepts Jesus Christ as Teacher and Master; one who attends His school. To just visit a school does not make one a member. Sitting on pews or chairs with other students, passing the time in a school-room, does not make one a student of that class. However, accepting the Teacher, submitting to His discipline, obeying His rules, pursuing the required studies, and continuing in these things, makes one a student of that school.
The school of Christ
Jesus Himself is the Teacher and Master, directing our studies and guiding the discipline. He is a wise, learned, loving, faithful, helpful, constant Teacher.
The lessons to be learned are to know Christ’s will, to become like Him in character (Eph. 4:13; Col. 4:12; 2 Tim. 3:16, 17); becoming an embodiment of the beatitudes and the fruits of the spirit.
Our whole life is the term time.
The school-books are the Bible and the discipline of life. He sends not only commands, promises and examples from His Holy Word, but special discipline, teaching each virtue. There is something in our lives that cherishes every good quality, desiring to cultivate every virtue. When we have special trials of patience, temper, and/or honesty, then we need to remember that we are in Christ’s school, and that He is teaching us a lesson. In times of prosperity, peace, and joy, we are learning other lessons in the same school.
When we become a member of Christ’s school, we abide there and learn from Him.
SCRIPTURE READING: JOHN 8:32-38
3. THE GLORIOUS LIBERTY OF THE CHILDREN OF GOD
8:32 ... “And ye shall know the truth.” This will be the result of continuing in Christ’s Holy Word. They would know the reality of things. They would see things as they are. They would come into the right doctrines and see them in their right relations. There is no other place where we can learn the truth except in continuing in Christ’s Holy Word, loving, obedient, docile students in His school.
8:32 ... “And the truth shall make you free.” Free from the bondage of ignorance, error, and sin; as Clark points out, free from the slavery of evil passions, groveling views, and corrupt propensities. Serving God is the highest freedom. When the truth of Jesus Christ comes to the heart, it works at once a wonderful freedom from harassing cares and turbulent passions, from Satan’s tyranny, and from the fear of death. It comprehends the freeing of the intellect (2 Cor. 3:17), and as Jacobus points out, the freeing of the will from the bondage of sinful nature (Rom. 7:23). Jesus knew that deliverance from the Roman yoke was the great work expected of the Messiah. He therefore spiritualized this hope (Godet).
The power can set us free (v. 32). The psalmist said: “Thy word is a lamp to my feet, and a light to my path’ (Ps. 119:105). The apostle John said of Jesus: “The Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:14). In the Bible we find His Word personified. We find Him as the One through whom we are led back home (John 14:1-6). In the Bible, written by inspired men, we meet the most inspirational Person we could ever know. He said, “I came that they might have life, and might have it abundantly” (John 10:10b). Our God is truly inspirational, in more ways than one.
Neither Jesus’ followers nor His opponents were prepared to see in the episodes of His life the evidence of Immanuel – “God with us.” We, as readers of the whole truth about Jesus, should be careful not to anticipate the truth. We must let it unfold before us. We should not deliberately ignore this principle. Jesus spoke of coming to the truth, not anticipating it prematurely (John 8:32).
Freedom of the children of God
Cicero said, “He is free who lives as he will.” A sinner is never free.
He is not free to do wrong, because his conscience, nature, the law of God, the fear of punishment, hinder him.
He cannot do right freely, because his evil nature and bad habits prevent him.
He is compelled to bear the consequences of his sin against his will.
But the faithful child of God is free
Being free from sin, he is free from the slavery of sin.
He is free from the curse of the law, and the forebodings of conscience.
He has mental freedom. Nothing gives so much mental freedom as the Gospel; for the Gospel conquers the great enemies of freedom, i.e., prejudice, selfishness, and falsehood. The Christian cares more for the truth than for life. He freely ranges every field of thought. God his Father has made all things; therefore it is His children’s privilege to study all. And as a fact, under the Gospel is the greatest mental freedom this world knows.
He is free from corroding cares and burdens.
He has the freedom of Christian action. His life is the free outflowing of his Christian nature, like the morning song of a bird. Laws are like fences by the roadside, not restraints but guides.
This freedom grows more and more complete as one becomes perfect in the Christian life.
How does the truth give freedom?
The truth of “pardon” gives freedom from the fear of punishment.
The truth of confession to God and man gives freedom from guilt.
The truth of God’s loving care gives freedom from corroding cares and burdens.
The truths of the Gospel give freedom from sin and the tyranny of bad habits and our evil nature.
The broad truths of God in heaven and earth give mental freedom.
The truths of salvation, a new heart, the presence of the Holy Spirit, imparts the new life, making Christian action free and natural.
As a knowledge of natural law enables us to make that law our servant and helper, making us masters of nature, so, knowledge of the spiritual laws makes us masters in that realm, enabling us to make its powers our servants and helpers.
“Ye shall know the truth, and the truth shall make you free.” Their faith had not made them free, nor does faith alone make us free today. Abiding in Jesus’ Word, knowing the truth and obeying it – these, too, are prerequisites for eternal life.
To all the people of all ages, to the sum total of all who ever “believed on” Jesus Christ, these words are the Savior’s unqualified personal mandate, “Abide in My Word if you would truly be My disciples!”
8:33 ... “They answered Him.” He answerers are ‘those that believed,’ not some others among the hearers. They had not yet become disciples, were not yet distinct from the mass of unbelievers. Therefore, in speaking to them, He ascribes to them the sins of their race (Alford).
8:33 ... “We be Abraham’s seed.” And therefore endowed with all the privileges of true Israelites, whose laws forbade the enslaving of their countrymen.
8:33 ... “And were never in bondage to any man.” Lange points out that these words can only mean: Often as we have been under oppression (under Egyptians, Babylonians, Syrians), we have never acknowledged any oppressor as master, but have always submitted only from necessity, reserving our rights to freedom, and striving after it. vs. 35, 36 clearly prove that the hearers of Jesus were thinking of neither their national independence nor their spiritual superiority, but of the “civil” and consequently individual liberty which as Jews they enjoyed. With the exception of a single, specially foreseen case, the law forbade slavery with regard to members of the Israelite community. It was therefore a very rare occurrence for a Jew to be reduced to the condition of a slave. Godet points out that, for the most part, the dignity of freedom shone on the brow of all who bore the name of the seed of Abraham.
8:33 ... “How sayest Thou, Ye shall be made free?” They totally misunderstood the slavery and freedom to which He referred. In view of the whole nation being in bondage at that time to Rome, one might wonder just how to take a boast of this kind. Perhaps it merely meant that they had never willingly consented to any such servitude, which was true. Jesus was talking about their being in slavery to sin, despite the fact that they had “believed on” Him; their actual release from such spiritual bondage would come under the benevolent terms of the new covenant – that is, if they would follow Christ and obey the Gospel.
8:34 ... “Whosoever committeth sin.” Jesus did not bring political freedom. He brought a far more important spiritual freedom. Jesus here tries to relieve their error.
8:34 ... “Is the servant.” The bond-servant, the slave, of sin. Because his evil nature and bad habits hold dominion over him, compelling him to do that which he knows is wrong, and which he often resists in vain. Two of the commonest illustrations of this slavery are alcohol and drugs. But all sin is equally a bondage.
8:35 ... “And the servant [any bond-servant] abideth not in the house [household] for ever.” Stier and Bengel point out that the reference here is to Hagar, Ishmael, and Isaac: the “bond” and the “free.” They had spoken of themselves as the “seed of Abraham.” The Lord shows them that their may be of that see “two kinds,” “the son,” properly so called, and the “slave.” The latter does not abide in the house for ever: it is not his right or his position. “Cast out the bondwoman and her son.”
8:35 ... “But the son abideth ever.” “Consequently, these Jews, while continuing the slaves, or bond-servants, of sin, had not the rights of children in the family of God, and were liable to be cut off from both the household and its general privileges at any hour when the Master should please” (Clark). Ellicott points out that if we again read vs. 31, 32 (where “continue” is the same word in the Greek as “abideth” here), noting the close connection between abiding, truth, and freedom, we have, it is believed, a simpler clue to the meaning than any of the usual explanations. He goes further, pointing out that in this verse the thought is that if they were really the children of Abraham, they would be of Abraham’s spiritual nature, abiding in his home, and inheriting the promises made to him. They had not continued in the spiritual freedom of sons, but had departed from the house, and had become, spiritually, bondmen.
This verse is a reminder to all sinners that the penalty of sin is death. As bondservants of sin, our days in the house of flesh are limited. This introduced another element of the bondage from which the truth makes us free, i.e., the bondage of our mortality.
“The old dispensation with its special privileges for Israel has ended. Abraham’s true children will remain in his household (the new covenant) and enjoy its privileges permanently; but Abraham’s slaves (think of Hagar) will be driven out. Only a son enjoys freedom. Therefore, if the Son of God will make them free, they will be free indeed.” (Hendrikensen)
In view of the teaching of Christ on the true children of Abraham a little later, Hendriksen saw Ishmael as the bondservant, and Issac as the “son” of this verse. The distinction between the true sons of Abraham, that is, the “spiritual seed” and the mere fleshly descendants, is of utmost importance in understanding the Scriptures. Christ is the true “seed” of Abraham; and all of the “spiritual seed” of Abraham are “in Christ.”
8:36 ... “If the Son therefore shall make you free.” “It is the right of the son, as the representative of the family and heir of the patrimony, to pronounce the enfranchisement of the slave, and to raise him to the rank of a member of the family” (Godet). If therefore the Son of God makes them free by His power and truth, then will they have true freedom, as He promised in v. 32.1
8:37 ... “I know that ye are Abraham’s seed,” or “offspring.” “The acknowledgment of their claim to natural descent from Abraham serves only to strengthen the reproof that follows” (Lange).
8:37 ... “But ye.” The Jews as a whole under their leaders, of whom these to whom Jesus spoke were a part, having the same spirit.
8:37 ... “Seek to kill Me [as in the John 7:32, 44, 45], because My Word hath no place.” Hath not free course ‘in you,’ because you do not allow My Word of truth to enter your hearts and lives, and permeate your character. The truth arouses opposition in you, and not love. The argument is that they were not true children of Abraham, because they were not like Abraham in character and actions. Therefore they must be the bondslaves of the family, and not sons, for sons inherit a likeness to their parents.
Jesus freely acknowledged their physical descent from Abraham, but in the same breath pointed out their murderous intentions against Jesus Christ, the “seed” singular (Gal. 3:16) in whom all the great promises of Abraham were to be realized. What a contradiction in their conduct. Spiritually, those men were the sons of the devil, as Jesus would shortly say.
SCRIPTURE READING: JOHN 8:38, 44-50
4. WHOSE CHILDREN ARE YE?
8:38 ... “I speak that which I have seen with My Father.” Implying existence with Him. He reports the truths He brought with Him from heaven, the things He had seen. They were divine. The Son is like the Father.2 In other words, if you were really God’s children through Abraham, you too would love and receive these truths from your Father.
8:38 ... “Ye do that which ye have seen [“heard from”] your father.” As explained in v. 44, where the Lord builds the conversation to its climax. They were the children of Satan because they did the deeds of Satan.3
8:44 ... “Ye are of [“from”] your father the devil.” Because they are like him, imitate him, serve him. It should be noted again that these men, denominated as sons of the devil, were “believers on” the Lord Jesus. However they did not love Him and would not obey Him. If we are in fact justified by “faith alone,” then why weren’t these sons of the devil justified? They imitate him in two respects:
8:44 ... “He was a murderer from the beginning.” Why was he a murderer? Because, from the very outset, he endeavored to seduce into disobedience, to destroy, the human race. Abbott points out that his declaration “Ye shall not surely die” (Gen. 3:4) was not merely a lie, but a lie whose object was the death of mankind.
8:44 ... “Abode not in the truth.” Referring perhaps to the fall of the devil from being an angel of light in heaven. But one thing is sure: from the beginning he deceived man. His first act toward the human race was a falsehood, and he has been a deceiver every since.
8:44 ... “There is no truth in him.” His heart is false, his intellect distorted, he loves what is not true, and delights in deceiving others. The fountain and spring of his life is falsehood.
8:44 ... “The father of it.” Of lying, producing this false nature in others.
Satan has many sons on earth today. How can we know them? Hatred of Christ and His teaching is inherent in their nature.
Satan is so powerful that angels dare not bring a railing accusation against him, yet he is nevertheless a creature, fallen from his first estate, destined to be destroyed. He does not share control of the universe with God; but, due to the fall, finds mortals naturally inclined to yield to the temptation he exerts upon them.
If children, then heirs; is the law of our being. If children of God, then heirs of God – His character, His home, His possessions, His care and love. If children of Satan, then heirs of Satan – his character, his deeds, his influences to evil, his torments.
8:45 ... “Because I tell you the truth, ye believe me not.” Because you, as children of the devil, do not want the truth or love the truth.
They wanted to be undisturbed in their errors.
Have you noticed that evil requires no reason for rejecting the truth, except for the fact of it being so. Evil cannot love righteousness.
Jesus now continues with His invincible logic. That “I tell you the truth” is proved by the fact stated in the form of a question.
8:46 ... “Which of you convinceth Me of sin?” (NKJV renders, “convicts Me of sin”). “Which of you.” The total sinlessness and perfection of the Savior’s life proved His Godhead; and all who ever knew Christ concurred fully in this judgment of absolute holiness pertaining to Him, a fact that His bitterest enemies allowed to stand unchallenged
To “convince” is to satisfy a man’s own mind regarding a particular truth; to “convict” a man is to prove him guilty. Jesus says “of sin,” implying falsehood, in this case the opposite of truth. If the Lord’s declaration regarding Himself, i.e., that He came not from the earth but from the Father above, and was the long-anticipated Messiah, was not true, it would have been false and fraudulent – not just a mistake, but a lie. By the implication of this question He asserts His sinlessness; defying His opponents to point out a single sin in His life, a single flaw in His character. The argument is this: If I am not the Son of God, find out some human defect that indicates a human origin and kinship. And this has never been done. Imagine if you will a pause, a moments’ expressive silence, no answer from the Pharisees, and then these following crushing words, calmly uttered:
8:47 ... “If I say the truth, why do ye not believe?” This stage of the interview having been reached, their faith had become no faith. Note also that this does not deny their fundamental position of “believing on Him” as the promised Messiah. They still recognized Him as the head of the theocracy, the rightful and lawful heir of the temple and of the extinct throne of Solomon. It was “what Jesus taught” that they did not believe (Matt. 21:38). Their hatred of the truth was so great that they deliberately decided to kill Christ and run religion according to their own preferences. This spirit is still in the world.
8:47 ... “He that is of God [as you say you are] heareth [to believe and obey] God’s words.” You do not hear them, therefore you are not of God as you assert. In other words, the only proof needed to demonstrate that one is a son of the devil is being unwilling to “hear” in the sense of “obeying” the Word of God.
8:48 ... “Then answered the Jews.” They could not answer His argument; therefore, as is common, they began to call Him hard names.
8:48 ... “Thou art a Samaritan,” i.e., an enemy, one filled with jealous hatred of the Jews. This was a gross racial epithet reserved for those utterly hated.4
8:48 ... “And hast a devil.” A demon; not the same original word used by Jesus above to represent the prince of the devils, but an evil-spirit demon. One possessed with a demon would naturally speak slanderous and bitter words, and bring unjust charges, as they called these words of Christ.
It seems incredible that they pressed their claims to righteousness by resorting to such vilification. They meant, “We are not children of the devil; You are the one who has a demon.”
8:49 ... “I honour My Father.” By doing deeds and speaking words worthy of God, His Father. His teachings were true. His representations of God were noble and worthy. His character and example honored and reflected God.
8:49 ... And ye do dishonour Me.” They had spoken and acted in a disrespectful and insulting manner, as if Jesus were an imposter, or a man beside Himself. This they did with the blindness of corrupt hearts, which kept them from discovering His real character and merits.
They dishonored Jesus by failure to love and obey Him, and by the groundless slanders perpetrated against Him.
8:50 ... “And [but] I seek not mine own glory; there is one that seeketh and judgeth.” He will not protest against the dishonor they offered Him. Why? Because His cause is in the Father’s hands. That glory which he seeks not for Himself, the Father seeks to give Him. The Father is deciding, and will decide, between His enemies and Himself.
The Lord refused to be outraged by their insults. In His humiliation, He made Himself of no reputation. However, depraved humanity never fell lower than the vile exhibition revealed in this passage. Here, fallen men appear in the sad role of reviling the Son of God. But the precious and loving Savior did not fly into a rage, but calmly reminded them that God would seek and judge.
SCRIPTURE READING: JOHN 8:51-59
5. GREATER THAN ABRAHAM
“It is evident that with the last word of v. 50, Jesus had for the present finished with His questioners. But He knew that among those Jews who believed, and of whom the greater part had, when put to the test, immediately succumbed, there was a certain number who fulfilled the condition laid down by Him (v. 31: ‘If you continue steadfast in My word’); and it was to these that He addressed the promise of v. 51.” (Godet)
8:51 ... “He shall never.” There is a double negative in the Greek, emphasizing it, “shall certainly never,” “shall by no means.”
8:51 ... “See death.” There shall be to him no end of existence, no cessation of life and joy. To him physical death is only the gate to eternal life; not an end of existence, only a change.
This is not a promise of escape from mortality, but of eternal life. A more glorious promise has never and will never come to man. How strange that it should have been enunciated so earnestly in the midst of the vulgar and vituperative charges of His enemies. What a flower was this that bloomed in the sewer of their hatred of Jesus.
8:52 ... “Then said the Jews.” Judeans, who overheard Jesus’ words.
8:52 ... “Now we know.” To their minds only a lunatic, a madman, possessed by a demon, could make such an assertion, as they proceeded to argue.
8:52 ... “Abraham.” The great father of the race, who walked and talked with God.
8:52 ... “Is dead.” They use the word only in the physical sense. The noblest sayings ever to bless dying men are here scorned and ridiculed. The thrust of this entire interview had been spiritual, but they wanted none of it. Instead they literalized His words and mocked Him in scorn. There was no way to break through the crust of their hatred.
8:53 ... “Art Thou greater?” Can you do for others what all the heroes and saints of the past were unable to do, even for themselves?
8:53 ... “Whom makest Thou Thyself?” Whom and what do You pretend to be?
The Lord’s foes were right about one thing: His claims certainly did place Him on a much higher level than Abraham or any of the prophets. Before their very eyes, Christ made the blessed promised of breaking the bonds of death for everyone who ever lived on earth. However, these crude listeners could only bellow their rage and unbelief that anyone could be greater than Abraham or one of their prophets. Behold, a greater than Abraham is here.
8:54 ... “Jesus answered, If I honour [glorify] Myself, My honour [glory] is nothing.” To “honor” or “glorify” is to attribute honor, generally by words. Christ’s reply to the question, “Whom makest Thou Thyself?” is that He makes nothing of Himself, leaving others to interpret His character from His life and teachings. If they had believed His promise (v. 51), they would have recognized that He was greater than Abraham; but it would have been useless to repeat it. However, this repeated emphasis regarding His oneness with the Father gave added weight to the promise. It is as if He had said, “If I had made this wonderful promise of Myself as a man, to be fulfilled by My own power, it would amount to nothing.”
8:54 ... “It is My Father that honoureth [glorifieth] Me.” By giving Me the authority to make this promise and to fulfill it.
John later returns to a specific instance of God’s glorifying Jesus (John 12:28); but, in another sense, God was continually glorifying Jesus through the mighty signs He was empowered of God to perform.
8:54 ... “Of whom ye say.” But falsely, for your actions contradict your words. It seems incredible that these people so stoutly claimed to be God’s children, while at the same time being so vindictive in their hatred of that same God’s eternal and only Son.
8:55 ... “Yet ye have not known [learned] Him, but I know Him.” Abbott points out that “there is a double contrast in the two verbs. One signifying acquired the other direct intuitive knowledge. In the tenses, the one signifying a past act, ‘never have known,’ the other a perpetually present possession, ‘I always know.’ The sense may be expressed: ‘Ye have never acquired any knowledge of God, but I am always in fellowship with Him.’”
Despite all the superficial love of the Law of Moses, and all the feasts and sacrifices, neither the people now face to face with Jesus nor the nation as a whole had truly come to know the Lord. In the presence of Christ their ignorance was acute, because the Savior was one with God in all things.
8:55 ... “A liar like unto you.” Who say you know Him when you do not. The Lord could not have concealed the truth without violating His own sacred commission. Therefore there was no alternative to declaring God’s message, regardless of the disease it would bring upon the chosen nation.
8:55 ... “But I know Him, and keep His sayings.” Westcott paraphrased this: “Even in this crisis of separation, when My words will be misunderstood and so widen the breach between us (v. 26), I proclaim the knowledge which I have and fulfill My mission by keeping His word.”
Having answered the reproach, “Thou glorifiest Thyself,” Jesus comes to the principal question, “Art Thou greater than our father Abraham?” not hesitating to plainly reply (as paraphrased by Godet): “Yes, certainly, for after being the object of His hope on earth, I became that of His joy in paradise.”
8:56 ... “Your father Abraham.” There is a cutting irony in the apposition, Abraham, “your father.” Their father rejoicing in the expectation of a presence which excited only their malice and hatred (Godet).
8:56 ... “Rejoiced to see.” That he might see, in vision and in promise. “The partial vision moved him with the confident desire to gain a fuller sight” (Westcott).
8:56 ... “My day.” The manifestation of Christ; the coming of the kingdom of God in its fullness; the dispensation of the Gospel.
8:56 ... “And he saw it.”
The patriarch received the promise in which was contained the coming of the day of Christ. By faith he saw this day in the far distance (Gen. 15:4-6; 22:16-18)
In the fullness of time the day dawned; the heavenly host sang praises to God for its advent; and (none who remember the appearance of Moses and Elias on the Mount of Transfiguration can feel any difficulty in the words of this verse) Abraham, too, saw it and rejoiced (Schaff).
This was one of the most interesting things Jesus ever said. When did this occur? Coffman points out that “it did not happen in Abraham’s lifetime for ‘These all died in faith, not having received the promise, but having seen and greeted them from afar’ (Heb. 11:13).” This verse goes beyond what happened during Abraham’s life span, suggesting that just as Moses and Elijah had been granted personal conversation with Jesus (Matt. 17:3), something similar may have also been granted to Abraham. The whole mystery of this focuses the mind upon the words of the Lord, “He that keepeth My word shall not see death!”
8:57 ... “Thou art not yet fifty years old.” The meaning is: Thou art not yet an old man.
8:58 ... “Before Abraham was, I am.” Because He always existed with the Father (John 1:1-3), and His coming into the world was only a manifestation of His continued existence.
What a majestic statement, “I AM.” Jesus’ conclusion of this confrontation reminds us of God’s statement, “I AM THAT I AM” (Ex. 3:14). There can be no reasonable denial that Jesus here claimed equality with God. In fact, a close view of the teachings in this chapter reveals that Jesus presented Himself as one with Almighty God a dozen times. Regarding the conclusion of this confrontation, Coffman points out that “fittingly, it should be concluded with the greatest of John’s “I AM’s,” but which, for some incredible reason, is never listed in the “seven.”
8:59 ... “Then took they up stones.” Because of His last words. They clearly see what Jesus means. He has taken to Himself the Divine Name, and they prepare to stone Him for blasphemy (for which stoning was the Jewish punishment). Cambridge Bible points out that “material lying there for completing and repairing the temple would surely have supply them with missiles.”5
They did not misunderstand the words of Jesus. No, their error was in not believing His words. One can only wish that all exegetes had as clear a view of what Jesus meant as these enemies in our study who took up stones to kill Him. The statement that Jesus existed before Abraham is an affirmation of His deity.
8:59 ... “But Jesus hid Himself.” Most likely by mingling with the multitude, thus concealing Himself from His opposers.6
8:59 ... “And went out [“went forth”] of the temple.” Clark suggests that “in this we see a special providence rather than a miracle.”
Reynolds wrote: “There is no need to imagine more than the exercise of His majestic energy before which demoniacs quailed, Pilate trembled, and the guards of the temple fell on their faces. The crisis was approaching. How often would He have gathered them, and given them eternal life, but they would not.”
The Lord’s patience, persistence and determination in His struggle to break down the great separation between Himself and this audience of Jewish leaders is truly amazing. And, it is equally amazing, when all prospect of healing their hearts failed, to behold the majesty and authority with which Jesus declared His Godhead and proceeded to deliver God’s message on earth.
6. CONCLUSION
We can read that the Father persisted in unfolding the true nature of His Son. For example, there is truth in describing Jesus in the words of Nathanael: “Rabbi, You are the Son of God; You are the King of Israel” (John 1:49). Jesus commended his sincerity – but his words smack of the old nationalism imbedded in the Jewish mindset of the times. Was Nathanael free from such influences?
The Jews yearned for a national revival and the glorious reign of a king whom they could look to as God’s anointed, chosen Son, as their forefathers had enjoyed during the reigns of David and Solomon. The Jewish multitudes yearned for Jesus to be king (John 6:15).
On one occasion Jesus’ power over death led the observers to a remarkable conviction. “A great prophet has arisen among us!” they said. “God has visited His people” (Luke 7:16). This was a great declaration made while they were filled with awe, but did this praise acknowledge Jesus as God? We must remember that the Israelites had seen God’s visitation among them occurring in His words or His works, without implying the incarnation of God Himself.7
Perhaps we should not be surprised that it was not until after the death, burial, and resurrection of Jesus that human lips declared Him to be Immanuel. How ironic that this earthshaking truth was uttered by the very person who had been skeptical. Thomas had seen the power of Jesus. He had heard His unparalleled teachings. Thomas had enjoyed the privilege of observing His perfect, righteous living. He had seen His deep compassion for those in distress. Perhaps he had even heard Jesus Himself say that He was “I AM” (John 8:58).
It is probable that all of this came into focus in the mind of Thomas as he stood before the resurrected Jesus. What he saw was no longer framed in a statement, doctrine, or propositional truth for his consideration. He saw the crucifixion scars on the body of Jesus. He knew that he was looking at resurrection – and he knew that no one has power over death but God. Therefore, ‘Thomas answered and said to Him, “My Lord and my God!” (John 20:28).
At last God, the spiritual Father, had made it clear. Jesus of Nazareth is His spiritual Son – Deity, in the flesh.
Footnotes:
1 Note: The Pharisees had claimed to be Abraham’s seed; but they were merely his fleshly descendants. However, the truth Christ was presenting is this: to truly be Abraham’s “spiritual” seed, they would have to be “in Christ,” or “in the Son,” and thus as Coffman points out, reckoned a part of the “seed’ singular (Gal. 3:16). Until they accepted Christ, their status would continue to be that of slave – not a son of Abraham.
2 For more information on the Father and Son, see God the Father and God the Son in Contents section of StudyJesus.com.
3 Note: the differences between the physical and spiritual descendants of Abraham is fully developed in Romans 8-9.
4 See under John 4:7.
5 Compare John 10:31, 33
6 Compare Luke 4:30.
7 1 Kings 17:22-24; 2 Kings 4:32-36; Jeremiah 29:10. Also, concerning Luke 7:16 in “A Commentary on the Gospel of Luke,” Boles said: “They at once recalled Elijah and Elisha and declared that a great prophet like these had risen ‘among us,’ and that God had visited His people again with a ‘prophet.’ When Jesus forthrightly affirmed His deity, it elicited ridicule, contempt, and persecution from the religious leaders (John 8:42-59).”
