ver. 10.

v. 10, 30:

ver. 33 o Rom. ii. 28 :

ix. 7. Gal. iii. 7, 29.

Abraham's seed; t but 'ye seek to kill me, because my lch. vil. 19. word u hath no place in you. 38 m I speak > that which l m ch. ii. 32 : have seen with my Father : and y ye do x that which ye xiv. 10, 26. z have seen with your father. 39 They answered and said unto him, " Abraham is our father. Jesus saith unto n Matt. ii. 9. them, ° If ye were Abraham's children, ye would do the Rom. 10:38: works of Abraham. 40 p But now ye seek to kill me, a p ver. 57. man that hath a told you the truth, 9 which I [b have] heard a ver. 28. Cof God: this did not Abraham. 41 Ye do the d deeds of your father. e Then said they to him, Wefle not born of fornication ; ' we have one Father, even God. 42 Jesus r Isa. Ixili. 16: said unto them, * If God were your Father, ye would love si Sohn v. 1. t render, nevertheless.

U render, gaineth no ground.
I read, the things which. y read, ye too do.

read, with many ancient authorities, heard from.
a render, spoken unto you. b omit.
C render, from.

d render, works.
e read, They said.

f render, were.

xiv.8. Mal.

either to the liberation of the sabbatical former our Lord grants that they were year, or to the subject of Heb, iii. 5, 6. (ver. 37), but the latter (by implication ;

37.] • Ye are Abraham's seed, ac- see below on the construction) He denies cording to the flesh and the covenant: them. See Rom. ix. 6, 7, They are not all but'-and here the distinction appears Israel, which are of Israel: neither, be‘ye are doers of sin by seeking to kill Me, cause they are the seed of Abraham, are they because My word (see above on ver. 31) all children." 41. We were not born gaineth no ground-does not work (spread of fornication] Stier remarks, that they go forward,-' ne marche pas ') in you' now let fall Abraham as their father, being (not, among you). 38.] We have the convicted of unlikeness to him. They see same remarkable relation between speaking that a spiritual paternity must be meant, and doing, as in ver. 28: except that here and accordingly refer to God as their the doing is applied to the Jews only; Father. This consideration will rule the speaking being used in the same com- sense of the words not born of fornication, prehensive sense as there.

But which must therefore be spiritual also. notice the distinction in the restored And spiritually the children of fornication text between I have seen with my (see Hos. ii. 4) are idolaters. Ishmael father and ye heard from your father. cannot well be alluded to; for they would The possessive pronouns my, and your, not call the relation between Abraham and are not expressed in the original; the Hagar one of fornication. Still less can term father is common to both sen- there be, as Origen thought, any allusion tences, and on it the stress should be on the part of the Jews to our Lord giving laid in reading. The speaking and doing Himself out as being miraculously born, were in each case from the father of each. but being in reality that which they would But Jesus was “ with God," in a relation insinuate : for our Lord never proclaimed of abiding unity with His Father: they this of Himself. There may possibly be a were sprung from their father the devil, reference to the Samaritans (ver. 48), who he was the suggester of their course, the completely answered in the spiritual sense originator of their acts. Jesus was the to the children of fornication : see Deut. son, who remains in the house and sees the xxxi. 16; Isa. i. 21; Ezek. xvi. 15 ff.; father's acts: they the bond-slaves, merely xx. 30 al. 42.] •If you were the prescribed to, and under coercion.

children of God, the moral proof of such The word too implies accordingly,- by the descent would be, that you would love Me, same rule. 39, 40.] There is a dis- who am specially the Son of God, and tinction between seed and children. The who am come by the mission, and bearing

uch. V. 43:

1 John iii. 8.

tch. xvi. 97: me: * for I proceeded forth and 6 came from God; vii. 28, 29.

2. uh neither came I of myself, but he sent me. 43 * Why do x ch. vii, 17.

ye not understand my speech ? even because ye cannot y Matt. xiii. 38. hear my word. 44 y Ye are of your father the devil, and

the lusts of your father ye i will do. He was a murderer from the beginning, and k abode not in the truth, because there is no truth in him. When he speaketh a lie, he

speaketh of his own : for he is a liar, and the father l of it. 8 render, am come.

h render, for neither have I come. i render, like to do.

k render, standeth.

I render, for perspicuity, thereof. the character of God.' am come con- ment on these words, 1 John iii. 12, 15. veys the result of proceeded forth, as Meyer; But this itself was only a result of the who also remarks that. mere sending will introduction of death by sin, which was not exhaust the term proceeded forth, the work of the devil: Adam and Eve which must be taken in its deeper theolo- were the first whom he murdered. But gical meaning, of the proceeding forth of then again both these were only manifesthe Eternal Son from the essence of the tations of the fact here stated by divine Father. 43.] to understand a man's omniscience respecting him : that he was speech, -as here used, is literally to under a murderer. from the beginning, stand the idiom or dialect in which a inan the author and bringer in of that hate speaks, his manner of speech ;-see Matt. which is equivalent to murder, 1 John iii. xxvi. 73, where the same word is used in 15. The mention of murder is introthe original. But this of course does duced because the Jews went about to kill not here refer to the mere outward ex. Jesus; and the typical parallel of Cain pression of the Lord's discourses, but to and Abel is certainly hinted at in the the spiritual idiom in which He spoke, words. The A. V. abode,is unand which can only be spiritually under grammatical, the original word being prestood. Then my word is the matter of sent in sense. Still, it is not a mere those discourses, the Word itself. present, but a present dependent on and The connexion of the two clauses is, Why commencing with an implied past fact. do ye not understand my speech? Be. And that fact here is, the fall of the devil, cause ye cannot receive, hear with the which was not an insulated act, but in inner ear (see ch. vi. 60), that which I say. which state of apostasy from the truth he And the verification and ground of this standeth,-it is his condition. the cannot, is in the next verse. 44.] truth is objective : the truth of God:- in This verse is one of the most decisive tes. this he standeth not, because there is no timonies for the objective personality of truth ("truthfulness,' subjective) in him. the devil. It is quite impossible to sup. His lie has becomie bis very nature, and pose an accommodation to Jewish views, therefore he is thoroughly alien from the or a metaphorical form of speech, in so truth of God. He shewed this when he solemn and direct an assertion as this. spoke a lie to our first mother. of

ye like to do] The rendering of the bis own, not, 'according to his character,' A. V. here, as in several other places where - but 'out of his own resources,' trea. the same expression is used in the original sures;' see Matt. xii. 35.

the (compare for instance ch. v. 40; Matt. xi. father thereof] i.e. either of that which 27; Luke xi. 31), is wholly inadequate and is false, - the lie, implied in the word liar, misleading. The words “ Ye will dowhich was just preceded, -or, of the liar convey to the mind of the reader a mere generally. The former is not the fact, future, whereas the original means, your for the devil is not the father of that will is to do, you love, or, are inclined, to which is false, but of liars, by being do. The expression indicates, as in ch. v. himself one whose very nature has become 40, the freedom of the human will, as the a lie. Certainly by this he has become foundation of the condemnation of the sin the author, promoter, of falsehood among ner. a murderer] The most obvious men; but this kind of paternity is not reference seems to be, to the murder of here in question: the object being to shew Abel by Cain :-see the Apostle's owu com• that he was the father of these lying

1 John iv. 6.

45 m And because I tell you the truth, ye believe me not.
46 Which of you n convinceth me of sin ? ° And if I say
the truth, why do ye not believe me? 47 ? He that is of z chio.28,2%.
God heareth God's words: Pye therefore hear them not,
because ye are not of God. 48 Then answered the Jews,
and said unto him, Say we not well that thou art a
Samaritan, and a hast a devil ? 49 Jesus answered, I have
not a devil; but I honour my Father, and ye do dishonour 1, 20. ver.

m render, But because I speak.
n render, convicteth : see ch. xvi. 8 notes.
o read and render, If I speak truth.
P render, for this cause ye.

ach. vii. 20:

Jews. I therefore hold the latter inter- no answer, but commence reviling Him. pretation, with Bengel, Meyer, and Stier. These are now properly the Jews, in

45.] And the very reason why St. John's sense,—the principal among the ye do not believe Me (as contrasted with Jews. & Samaritan So they called him) is, because I speak the truth ;- you outcasts from the commonwealth of not being of the truth, but of him who is Israel :' and so afterwards they called the falsehood itself. This implies a charge of Christians. They imply, that He differed wilful striving against known and recog. from their interpretation of the law,-or nized truth. Euthymius fills up the con- perhaps, as He had convicted them of not text-If I told you lies, ye would have being the genuine children of Abraham, believed me, as speaking that which be- they cast back the charge with a senseless longs to your father : see ch. v. 43. recrimination. There may perhaps be a

46.] The meaning here of sin is reference to the occurrence related in ch. to be strictly adhered to, and not softened iv. 5 ff.; but it has been shewn that Thou into error in argument,' or falsehood.' art a Samaritan is found in the Rabbis as This would be to introduce, in this most addressed to one whose word is not to be solemn part of our Lord's discourse, a vapid believed. and hast a devil] · As in the tautology. The question is an appeal to first clause they sundered Hiin from the His sinlessness of life, as evident to them communion of Israel, so now from that of all, -as a pledge for His truthfulness of Israel's God.' Stier. Or perhaps they word : which word asserted, be it remem- mean the reproach more as expressing bered, that He was sent from God. And aggravated madness owing to dæmoniacal when we recollect that He who here possession. The Say we not well ? alludes challenges men to convict him of sin, never probably to the charge twice brought could bave upheld outward spotlessness against Him by the Pharisees, of casting merely (see Matt. xxiii. 26 – 28), the words out devils by the prince of the devils.' amount to a declaration of His absolute See Matt. ix. 34; xii. 24. 49.] The sinlessness, in thought, word, and deed. former term of reproach Jesus passes over, Or, the connexion may be as stated by and mildly answers (1 Pet. ii. 23) the Euthymius: “If it is not because I speak malicious charge of having a devil, by the truth that ye disbelieve me, tell me, an appeal to his whole life and teaching which of you convicts me of any sin done (see ch. iv. 34), which was not the work by me, on account of which you may have of one having a devil. There is no retort e pretext for disbelieving ?If I say of the charge in the emphatic I (it is not I the truth] and if it be thence (from the but you that have a devil), as Cyril and impossibility of convicting me of sin) evi Lücke imagine. At present the I, followed dent, that I speak the truth, why do ye by you, both emphatic, only brings out the not believe me? (not believe on me," two parties into stronger contrast. but simply believe me, give credence to and ye do dishonour me] Our mutual me.) 47. gives the answer to the relation is not that which you allege, but previous question, and concludes the dis. this : that I honour Him that sent me, course with the final disproof of their and ye, in dishonouring me, dishonour assertion, ver. 41. This verse is cited Him. It is the same contrast, the being 1 John iv. 6. 48.] The Jews attempt (sprung) of (from) Godand “not of

vii. 18.

xi. 20.

d Zech, i.5.

Heb. xi, 13.

e ch. v. 31.

xvi. 14:
xvii. 1.
Acts iii. 18.

boh:V:41: me. 50 q And I seek not mine own glory : there is one

that seeketh and judgeth. 51 Verily, verily, I say unto och. %24: you, If a man keep my r saying, he shall never 8 see death.

52 Then said the Jews unto him, Now we know that thou hast a devil. d Abraham is dead, and the prophets; and thou sayest, If a man keep my r saying, he shall never taste of death. 53 Art thou greater than our father Abraham, which t is dead ? and the prophets tare dead :

whom makest thou thyself ? 54 Jesus answered, eIf I fch. ,? honour myself, my honour is nothing: fit is my Father

ces fit. 18. that y honoureth me; of whom ye say, that he is your God : 8 color vii. 28, 55 z yet & ye have not known him ; but I know him: and

If I should say, I know him not, I shall be a liar like unto

you: but I know him, and keep his r saying. 56 Your h Heb. xi. 18. father Abraham rejoiced to see my day: hand he saw it, q render, But.

r render, word. 8 render, behold.

t render, died. u render, glorify.

X render, glory. y render, glorifieth.

z render, And. God," as before, ver. 47, which lies at the known type (ch. iii. 4; iv. 11 fl.), but this root. 50.7 · Ye dishonour me ;- not time theocratic pride is added to carnal senthat I seek my own honour, but His who suousness :-“the Old Test. Saints died !” sent me. There is One who seeketh my

54, 55.) The argument in these honour (ch. v. 23), and will have me verses is : “The same God who is the God honoured ; and who judgeth between me of Abraham, is my Father ;- He it is who and you, between truth and falsehood.' bonours (glorifies) me, and it is His word

Supply the words “my glory" after that I keep. I was promised by Him to seeketh, but not after judgeth.

Abraham.'' If Iglorify myself, i. e. 51.] There is no pause (De Wette) between "glorify myself to this high designation, of ver. 50 and this. This is the direct carry being able to deliver from death of ing on of the disconrse, arising out of whom ye say] Whom you are in the habit judgeth in the last verse, and forming a of calling your God-i. e. the God of new attempt of grace to plead with them, Israel. À most important identification, as Lampe calls it. Ye are now children of from the mouth of our Lord Himself, of the devil, but if ye keep My word, ye shall the Father, with the God of Israel in the be rescued from that murderer.

Old Test. 55.] The sense is, of whom to keep my word, as “to continue in my ye say He is our God,'and (not “yet" nor word,ver. 31, is not only outward obe- but) know Him not. Then what follows dience, but the endurance in, and obedience sets forth the contrast between them, the of faith. to behold death, as to taste pretended children of Abraham, who know of death, is a Hebrew way of speaking for not Abraham's God (the liars), and Him to die, and must not be pressed to mean, who knows Him, and keeps His word, so shall not feel (the bitterness of) death,' that His word works in and by Him; yea, in a temporal sense, as Stier has done. He is the Word of God. His allowing The death of the body is not reckoned their denial of this state of knowledge and As death, any more than the life of the union would be as great a lie in Him, as body is life, in our Lord's discourses; see their assumption of it was in them. ch. xi. 25, 26, and notes. Both words 56.] The Lord does not deny them their have a deeper meaning. 52, 63.7 The outward title of children of Abraham :- it Jews, not knowing what deathreally im. is of spiritual things that He has been ports, regard the saying as a decisive proof speaking, in refusing them the reality of of their surmise ver. 48. “Their misunder. it. rejoiced to see literally, rejoiced, standing (says De Wette) keeps to the well. that He should see. The intent is to shew

Isa. xliii. 13.

kch. X. 31, 39:

ri. S.

and was glad. 57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham ? 58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham a was, 'I am. 59 b Then k took they up i Exod. iii. 14.

ch. xvii. 5, stones to cast at him: but Jesus hid himself, and went out the col.

24. Col.

i, 17. Rev. of the temple [, 'c going through the midst of them, and so I passed by].

1 Luke iv. 80. IX. 1 And as a Jesus passed by, he saw a man which & better, was made.

b render, So they took. Comitted, or varied, by many of the most ancient authorities,

d render, he. that Abraham did in his time keep Christ's (Grotius and the Socinian interpreters), word, viz. by a prospective realizing faith; are little better than dishonest quibbles. and therefore that he, in the sense of The distinction between was made (or was ver. 51, had not seen death. This is ex born) and am is important. The present, pressed by and he saw it, and was glad: I am, expresses essential existence, see see below. But what is the meaning of Col. i. 17, and was often used by our Lord My day? Certainly, the day of Christ's to assert His divine Being. In this appearance in the flesh. When that was verse the Godhead of Christ is involved ; over, and the attention was directed to and this the Jews clearly understood, by another and future appearance, the word their conduct to Him. 59.] Probably came to be used of His second coming, there were stones (for building) lying 1 Cor. i. 8, &c. &c. But this, as well as about in the outer court of the temple, the day of His Cross, is out of the question where these words seem to have been here;-and the word was used by the spoken. The reason of the Jews' doing Rabbis for the time of the Messiah's ap- this is given by them on a similar occasion, pearance. So we have it, Luke xvii. 22, ch. x. 33, for that thou, being a man, 26: but here, as there, the expression makest thyself God. There does not must not be limited exclusively to the appear to be any miraculous escape informer appearance. From the sense, it is tended here, although certainly the asevident that Abraham saw by faith and sumption of one is natural under the will see in fact, not the first coming only, circumstances. Jesus was probably sur. but that which it introduces and implies, rounded by His disciples, and might thus the second also. Technically however, bide Himself (see ch. xii. 36), and go out in the form of the sentence here, the First of the temple. is mainly in view. And to see that day, is CHAP. IX. X.] JESUS THE LIGHT, FOR to be present at, witness, it;-- to have THE HEALING OF THE WORLD AND THE experience of it. and he saw it, and JUDGMENT OF THE Jews. IX. 1was glad, viz. in his Paradisiacal state of 41.] Manifestation of Jesus as the Light bliss. And his “seeing of Christ's day' by a miracle. Judgment of the Jews by was not by revelation, but actual—the the healed man, and by Jesus. 1.] seeing of a witness. Abraham then has if the concluding words of ch. viii. in the not seen death, but lives through my ordinary text are genuine, this would word ;-having believed and rejoiced in the appear to have happened on the same day promise of Me, whom he has now seen as the incidents there related, which is manifest in the flesh. 57.] No inference hardly likely, for we should thus have the can be drawn from this verse as to the age whole history from ch. vii. 37 (omitting of our Lord at the time, according to the ch. vii. 53-viii. 12), belonging to one day, flesh. Fifty years was with the Jews the and that day a sabbath (ver. 14). And completion of manhood. 58.) As Lücke besides, the circumstances under which remarks, all unbiassed explanation of these Jesus here appears are too usual and words must recognize in them a declaration tranquil to have succeeded immediately to of the essential præ-existence of Christ. His escape in ch. viii. 59. I would rather All such interpretations as 'before Abra. therefore suppose that there is a break ham became Abraham,' i.e. father of many before this verse : how long, we cannot of nations (Socinus and others), and as I course say. Thus we have the commencewas predetermined, promised by God' ment of a new narrative here, as in ch.

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