Exegetical and Hermeneutical Commentary of John 8:24
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.
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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
That I am he – That I am the Messiah.
Fuente: Albert Barnes’ Notes on the Bible
In the Greek it is only, if ye believe not that I am. Some refer this to Christs 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 peoples 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. if ye believe not that I am he,ye shall die in your sinsThey knew well enough what He meant(Mr 13:6, Greek; compareMt 24:5). But He would not, byspeaking it out, give them the materials for a charge for which theywere watching. At the same time, one is irresistibly reminded by suchlanguage, so far transcending what is becoming in men, ofthose ancient declarations of the God of Israel, “I AMHE” (Deu 32:39;Isa 43:10; Isa 43:13;Isa 46:4; Isa 48:12).See on Joh 6:20.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I said therefore unto you,…. Because they were from beneath, and of the world, and discovered an earthly, worldly, carnal, yea, devilish disposition, in their conduct towards him:
that ye shall die in your sins; this he had said in Joh 8:21, and now repeats it, and confirms it by the following reason:
for if believe not that I am he; the everlasting and unchangeable I am, the true God, God over all, blessed for ever; the eternal Son of God, God manifest in the flesh, really made flesh, and become incarnate; the true Messiah, the only Saviour of sinners; the one and only Mediator between God and man; the Head of the church, prophet, priest, and King, and the Judge of quick and dead; as also the light of the world he had declared himself to be: these are things that are necessary to be believed concerning Christ; indeed, carnal and unregenerate men may believe all these things; the devils themselves do, and tremble at them; but then they, and so unconverted men, have no faith in them, with an application of them to themselves: true faith in Christ deals not with him in a general way, but in a special regard to a man’s self; it is a seeing of Christ for a man’s self; it is not an implicit faith, or a believing him to be what he is, merely upon report, but upon sight; it is a going out of the soul to Christ, a renouncing its own righteousness, and a trusting in him alone for life and salvation; it is with the heart, and from it, and is unfeigned; it works by love to Christ, and his people, and is attended with the fruits of righteousness, and a cheerful obedience to the commands and ordinances of Christ. Though perhaps no more than a general faith is here intended, for want of which, and their rejection of Jesus, as the Messiah, the Jews suffered temporal ruin; and had they but believed that Jesus was the Son of God, and true Messiah, they had been saved from that temporal destruction which came upon their nation, city, and temple; but not believing this in a general and notional, way, they perished, as is here threatened:
ye shall die in your sins; in which they were, being defiled with them, guilty before God for them, under the power of them, and liable to punishment for them; and so they remained, and did remain, and were yet in their sins, even until death, when they died in them, and for them, not only a corporeal, but an eternal death: for dying in their sins, these would be found upon them, and they would be charged with them, and must be answerable for them, and consequently endure the punishment of them, which is the second death. Dying in sin, and dying in Christ, are two widely different things. They that die in faith, die in Christ: they that die in unbelief, die in sin; and this is a dreadful dying; see Jos 22:20, where the Targum paraphrases it, “and he, one man”, (or alone,)
, “did not die in his sins”.
Fuente: John Gill’s Exposition of the Entire Bible
For except ye believe ( ). Negative condition of third class with and ingressive aorist active subjunctive of , “For unless ye come to believe.”
That I am he ( ). Indirect discourse, but with no word in the predicate after the copula . Jesus can mean either “that I am from above” (verse 23), “that I am the one sent from the Father or the Messiah” (John 7:18; John 7:28), “that I am the Light of the World” (8:12), “that I am the Deliverer from the bondage of sin” (John 8:28; John 8:31; John 8:36), “that I am” without supplying a predicate in the absolute sense as the Jews (De 32:39) used the language of Jehovah (cf. Isa 43:10 where the very words occur — ). The phrase occurs three times here (John 8:24; John 8:28; John 8:58) and also in 13:19. Jesus seems to claim absolute divine being as in 8:58.
Fuente: Robertson’s Word Pictures in the New Testament
I am he [ ] . He is inserted in the versions and is not in the text. By retaining it, we read, I am the Messiah. But the words are rather the solemn expression of His absolute divine being, as in ver 58 “If ye believe not that I am.” See Deu 32:39; Isa 43:10; and compare vv. 28, 58 of this chapter, and Joh 13:19.
Fuente: Vincent’s Word Studies in the New Testament
1) “I said therefore unto you, that ye shall die in your sins,” (eipon oun humin hoti apothaneisthe en tais hamartiais humon) “Therefore I said to you all that you all will die in your sins;” I specifically, distinctly, clearly warned you as responsible persons, Joh 8:21. Pursuing your present fixed, inflexible obstinate, unbelieving course of mind and action you will die in your sins, at enmity with my Father, condemned, lost forever, Rom 8:7; Joh 3:18.
2) “For if ye believe not that I am he,” (ean gar me pisteusete hoti ego eimi) “Because if you all believe or trust not that I am (the one existing from above),” the Son of God, the Savior, the Life, the Light of the world, that I claim to be, whom my Father has sent, Joh 1:1-4; Joh 1:18; Joh 8:12; Luk 19:10; Rev 21:8.
3) “Ye shall die in your sins.” (apothaneisthe en tais hamartiais humon) “You will all die in your sins,” without God and without hope in the world,” Eph 2:12. And this is why I said, Joh 8:21, “where I am ye cannot come,” because I go back to my Father in heaven, Joh 14:1-3; Joh 14:12; Joh 16:10; Joh 20:17.
Fuente: Garner-Howes Baptist Commentary
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, (223) 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. (224)
(223) “ Non pas qu’il n’y a point d’autres pechez que l’incredulite.”
(224) “ Il n’y a qu’un amas infini de tous maux qui regne continuellement en nous.”
Fuente: Calvin’s Complete Commentary
(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 Jehovahs 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Ye shall die in your sins They would perish in sin because they reject the only redemption from sin.
Fuente: Whedon’s Commentary on the Old and New Testaments
Joh 8:24. If ye believe not that I am he, &c. That is, “The person whom I have represented myself to be.” There is evidently in the original an ellipsis here to be supplied by comparing the passage with Joh 8:12. See Ch. Joh 13:19. Mar 13:6. Act 13:25. “If ye do not believe that I am the bread of life, the heavenly manna, the light of theworld, the Messiah, you shall die in your sins.” The repetition of the threatening here from Joh 8:21 is an awful rebuke to the folly of their answer, Joh 8:22 as if our Lord had said, “It very ill becomes you to trifle and amuse yourselves with such silly and spiteful turns, when your life, even the life of your souls, is at stake; and to talk of mykilling myself, when by your unbelief and impenitence you are plunging yourselves into death eternal.” Thus do those passages in our Lord’s discourses, which to a careless reader might seem flat tautologies, appear, on an attentive review, to be animated with a most penetrating spirit, and full of adivine dignity; a remark which will frequentlyoccur, especially in reading those important discourses of Christ, which St. John, through the infinite goodness of God to his church, has recorded after they had been omitted by the other evangelists.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1652
DANGER OF REJECTING CHRIST
Joh 8:24 : If ye believe not that I am He, ye shall die in your sins.
THE necessity of faith in Christ, in order to salvation, is not to be considered as a mere arbitrary appointment: it arises out of the very state into which mankind are fallen: a state in which it would be impossible for them to enjoy God, even if they were admitted into his immediate presence. They are at present laden and defiled with sin; and could derive no comfort from the sight of a holy God. Their iniquities would for ever render them odious in his eyes, and him terrible in theirs. They must be cleansed from their sins, before they can hold any communion with him as a Father and a Friend. But they can never wash away their own sins; nor find any other means of expiation besides that which God has ordained, even the blood of his only dear Son. Nor is there any way in which they can be interested in Christ, but by believing in him. Here then we see, that, independent of any particular command respecting it, there is a necessity for faith in Christ, if ever we would be saved at all. For we cannot go to heaven with our sins upon us: and they cannot be removed, but by an atonement: and there is no atonement capable of removing them, but that of Christ; nor any means of being interested in his atonement but by faith.
That we may see this truth in its just light, we will go back to the preceding chapter. Our Lord had told his unbelieving hearers, that he should soon be withdrawn from them; and that, in consequence of their rejecting the light, they would never be able to come where he was [Note: Joh 7:33-34.]. They, not able to comprehend his meaning, supposed that he intended to go among the Gentiles: whither they, on account of their religion, could not follow him [Note: Joh 7:35-36.]. The next day he renewed to them the same solemn warning; saying, I go my way; and ye shall seek me, and shall die in your sins. Whither I go, ye cannot come [Note: ver. 21.]. On this, instead of humbly inquiring into his meaning, they scoffingly and impiously asked, Will he kill himself? because he saith, Whither I go, ye cannot come [Note: Joh 8:22.]. No, says our Lord, your sins will be a very sufficient barrier to keep you from me. You are altogether, in every disposition of your hearts, directly contrary to me: and in this state you will be left till death: and so dying, it will be impossible you should ever come where I am going, that is, into the beatific presence of my Father: Ye are from beneath; I am from above: ye are of this world; I am not of this world. 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 [Note: ver. 23, 24.].
Now, this solemn warning is as applicable to us as to those to whom it was more immediately delivered: and, that we may not slight it as they did, I will proceed to shew,
I.
What is comprehended in the faith here spoken of
At first sight, it appears as if nothing more were required than to acknowledge Jesus as the promised Messiah; and that, consequently, all who bear his name may be considered as possessed of the faith here spoken of. But if we go back to the time of our blessed Lord, we shall see that the faith, of which he spake, comprehended,
1.
A full persuasion of his Messiahship
[This was necessary then: and it is no less necessary now. And we greatly mistake, if we think this a common attainment amongst those who call themselves Christians. The generality have no better reasons for believing Jesus to be the Messiah, than the Mahomedans have for their faith in that arch-impostor. I mean not however to say, that every Christian must have studied this point so accurately as to be able to answer all the objections of infidels: but, so far as to be able to give a reason of the hope that is in him, and to justify the reliance which he places on the Saviour, every true believer should have studied the point, and made up his mind upon it. Circumstances, I grant, may have been so unfavourable to the attainment of this knowledge that a persons views may be very indistinct: but, where these have not been such as to preclude a reasonable hope of his acquiring this necessary information, a want of it may well cause him to doubt whether he has ever possessed any true faith at all.]
2.
A cordial acceptance of him under that character
[A speculative assent to the mere abstract truth of his Messiahship was never such a faith as he approved. Many there were who could not resist the evidence of his miracles, who yet were regarded by him as no better than aliens, in whom he could place no confidence [Note: Joh 2:23-25.]. To exercise faith aright, we must receive him in all his offices: we must view him as that Prophet, whom God has sent by his word and Spirit to enlighten us: and as that Great High-Priest, who has made atonement for us, and now intercedeth for us within the vail: and as that King also, who is to reign over us, and to have every thought of our hearts brought into captivity to his holy will. Here, then, the subject before us opens to our view. Faith is not a speculative assent; but a practical affiance, that leads us to the Saviour for every thing that we stand in need of, for wisdom, for righteousness, for sanctification, and for complete redemption. Then only do we truly believe, when we can say with the Apostle Paul, The life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me [Note: Gal 2:20.].]
3.
An entire devotion to him, as his disciples
[This our Lord expressly required of all his followers: If any man will be my Disciple, let him deny himself, and take up his cross daily, and follow me. Nay, he required that this should be done in defiance of the whole world. He declared, that if any man hated not his father and mother, yea, and his own life also, in comparison of him, he could not be his Disciple. Now, all this is essential to true faith. Whatever was requisite in those days, is requisite still. A man must be wholly given up to Christ; having no will but his; and no object, but to advance his glory. If we have true faith, we shall henceforth live no more to ourselves, but unto Him who died for us and rose again.]
Nothing less than this will constitute a living faith: and our Lords assertion in relation to it clearly marks,
II.
The importance of it to our eternal welfare
To die in our sins is a most fearful doom
[The man, so dying, goes into the presence of his God with all his sins upon him; with those of early childhood, and those of inconsiderate youth, and those of maturer manhood, yea, and those committed even to the very hour of his departure hence. Alas! what a catalogue is here! a mass numerous and heavy as the sands upon the sea-shore! And for every distinct offence must the soul receive an appropriate recompence at the hands of God. O! who can conceive the anguish of the soul at the instant of its appearance at the tribunal of its Judge! With what horror must it shrink back, to hide itself, if it were possible, under rocks and mountains! And now, when challenged by his God, how mute is he, who once would vindicate himself with such assured confidence! Not for one action of his whole life can he now offer any excuse, nor urge any reason why he should not be consigned to the bottomless abyss in hell. Thither, therefore, is he cast, with all his sins upon him; nor carries he with him so much as a ray of hope to cheer those regions of darkness and despair. Now he knows, what once he was so averse to believe, what a fearful thing it is to fall into the hands of the Living God. Such is the doom that awaits the whole unbelieving world: They drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and they are tormented with fire and brimstone, in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night [Note: Mat 25:41; Mat 25:46. Rev 14:10-11.].]
And this must be the doom of all who believe not in Christ
[Our Lord has assured us of it: yea, he has repeated it again and again [Note: Shewn in the Introduction.]. And wherefore has he so solemnly affirmed it? Was he disposed to create unnecessary alarm? or did he feel any pleasure in denouncing woes? No: it was from love he spake: he desired the salvation of his hearers; and, therefore, whilst he encouraged them with words of grace, speaking to them with a wisdom and a tenderness that never man spake, he warned them of the consequences of rejecting his gracious invitations. Let it not, then, be thought unkind in us, if we also, knowing the terrors of the Lord, persuade men [Note: 2Co 5:11.]. It is not to excite unnecessary fears that we thus speak, but to avert the judgments that are impending over your heads. We would not willingly grieve you; but we dare not prophesy unto you smooth things; we dare not prophesy deceits. Our God has told us, that, if we forbear to sound the trumpet of alarm, our own souls must perish. Nor will you be at all benefited: for you will die in your iniquities; and your blood will be required at our hands [Note: Eze 33:8-9.]. If you doubt the truth of what we affirm, look at the frequent appeals which God makes to yourselves look at the parable of the Rich Man and Lazarus. The Rich Man believed not in Christ, nor gave himself up to him: and when he died, he died in his sins: and the next that you hear of him is, that he was in hell, lifting up his eyes in torments. His five brethren, who inherited his wealth, were following his steps; never dreaming whither he was gone, or whither they themselves were hastening. The man in torments earnestly entreated that one might be sent from the dead, to warn his surviving brethren of the certain issue of their course. But that favour could not be granted. They had Moses and the prophets: and, if they would not receive their testimony, no other would be given them. So then you may see the certain consequence of unbelief: and, if you will not credit the testimony of the Lord Jesus, nothing remains for you, but to feel to all eternity what you cannot now be prevailed upon to believe and shun [Note: Heb 2:3; Heb 12:25; Heb 10:28-29.].]
Permit me now to recommend to you,
1.
An inquiry into your state, in relation to this matter
[Do not take it for granted that you are believers in Christ. The Jews thought that they believed Moses, whilst they were acting in direct opposition to his words. And, as they deceived themselves, so do ye, whilst you imagine that you can be saved in any way but that of a total surrender of yourselves to Christ. You must be Christs now, if you would be his hereafter: and if you will not give yourselves up to him, you must die in your sins. I know how averse we are to believe this. Of the thousands that die around us daily, we never entertain a thought whether they died in their sins or not? It seems to us a matter of course, that a person dying goes to a state of happiness: and if a doubt were expressed in relation to the happiness of any one connected with us, we should resent it as the grossest insult. But, I pray you, brethren, whatever charity ye exercise towards others, be careful not to deceive yourselves. Others you may well leave to their own Master: but respecting yourselves let no doubt be suffered to remain. Call to mind the description we have before given of a saving faith, and examine yourselves by it. This is the advice of the Apostle Paul: Examine yourselves whether ye be in the faith; prove your own selves [Note: 2Co 13:5.]. Let your state be ever so good, you can suffer no loss by self-examination: the gold sustains no injury by being tried by the touchstone: nor can ye, if true believers, by the strictest scrutiny. I entreat you, therefore, to prove your own selves: so shall you have rejoicing in yourselves alone, and not in the delusive testimony of others [Note: Gal 6:4.].]
2.
A consideration of the doom that awaits the unbelieving soul
[Doubtless, such a consideration must be painful. But yet, how much better were it to reflect on that doom, whilst by timely penitence it may be averted, than to sustain it through the endless ages of eternity. Reflect, I pray you, what it is to die in your sins? Think what your state would have been at this very hour, if you, by disease or accident, had been taken unprepared into the presence of your God? Ask yourselves, Whether at this moment you have any scriptural ground to believe that your sins have been blotted out; and that, if you were removed hence this very night, your transition would be from a world of vanity to a world of bliss? Think of the unhappy souls that are now gone beyond the reach of mercy; the hearers of our Lord, for instance, who would not regard his warnings, but turned them into ridicule: Would they, think ye, make light of such warnings now, if for a few short hours they could be restored to your state? Ah! think how soon their state may become yours! Methinks the very possibility of such an event is enough to make you tremble. To-day, then, whilst it is called to-day, harden not your hearts, lest you provoke God to swear, in his wrath, that you shall never enter into his rest.]
3.
An attention to the blessed truth which our text implies
[When our Lord says, If ye believe not that I am He, ye shall die in your sins, who does not see what a glorious promise is implied in it; that, if we do believe in him, we shall not die in our sins? Yes, this blessed truth is declared throughout the whole Scriptures. Hear what the Apostle said to the jailor. Under a dread of Gods wrath, the convinced sinner cried, Sirs, what must I do to be saved? and the answer which the Apostle gave was clear and full: Believe in the Lord Jesus Christ; and thou shalt be saved [Note: Act 16:31.]. The same say I to you: Be it known unto you, men and brethren, that through the Lord Jesus Christ is preached unto you the remission of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses [Note: Act 13:38-39.]. O! it is a blessed truth, that there is no condemnation to them that are in Christ Jesus [Note: Rom 8:1.]! Their iniquities are blotted out, as a morning cloud [Note: Isa 44:22.]: they stand before God without spot or blemish [Note: Eph 5:27.]; nor does God himself behold any iniquity in them [Note: Num 23:21.]. Believe, then, in Christ, and live unto him; so, whether living or dying, ye shall be the Lords [Note: Rom 14:8.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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!
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
24. ] Since this ( Joh 8:23 ) is the case, if ye do not believe that I am He, the Deliverer, and be renewed by Faith, ye shall die in your sins (plural here, as struck nearer home to their consciences, and implying individual acts of sin, the results of the carnal state). On see note, Joh 8:58 .
Fuente: Henry Alford’s Greek Testament
Joh 8:24 . . “Therefore said I unto you, ye shall die in your sins.” The emphatic word is now ( cf. Joh 8:12 ); the destruction is itself put in the foreground (Meyer, Holtzmann). “For unless ye believe that I am He, ye shall, etc.” What they were required to believe is not explicitly stated (see their question, Joh 8:15 ), it is “that I am,” which Westcott supposes has the pregnant meaning “that I am, that in me is the spring of life and light and strength”; but this scarcely suits the context. Meyer supposes that He means “that I am the Messiah”. But surely it must refer directly to what He has just declared Himself to be, “I am not of this world but of the things above” [“nmlich der Stammende; die allentscheidende Persnlichkeit,” Holtzmann]. This belief was necessary because only by attaching themselves to His teaching and person could they be delivered from their identification with this world.
Fuente: The Expositors Greek Testament by Robertson
believe. See note on Joh 1:7, and App-150.
I am He = I am. There is no “He “in the Greek See note on Joh 6:35.
sins. Plural here. See Joh 8:21.
Fuente: Companion Bible Notes, Appendices and Graphics
24.] Since this (Joh 8:23) is the case,-if ye do not believe that I am He, the Deliverer,-and be renewed by Faith, ye shall die in your sins (plural here, as struck nearer home to their consciences, and implying individual acts of sin, the results of the carnal state). On see note, Joh 8:58.
Fuente: The Greek Testament
Joh 8:24.[222] , ye shall die) The Jews had neglected the weightier words of Joh 8:21, Ye shall seek Me, and shall die in your sins: all the rest they had taken up at Joh 8:22 [viz. that part of His words, Whither I go, ye cannot come]: therefore now those weightier and more severe words are repeated.
[222] , for unless ye shall believe) They who believe attach themselves to Christ, and through Him alone they attain to that, to which they could not attain otherwise.-V. g.
Fuente: Gnomon of the New Testament
Joh 8:24
Joh 8:24
I said therefore unto you, that ye shall die in your sins: for except ye believe that I am he, ye shall die in your sins.-Because of their earthly or fleshly nature, they would die in their sins and could not come to him. [The only way to escape from the doom of the wicked, either for these Jews or any one else, is here stated by the Lord. Unbelief will damn the world. A living, active faith in Christ is the only thing that leads to heaven. While they were unsaved, yet there was one ray of hope for escape, namely, believing in Christ. He who dies in unbelief dies in sin and therefore dies without hope.]
Fuente: Old and New Testaments Restoration Commentary
sins
Sin. (See Scofield “Rom 3:23”).
Fuente: Scofield Reference Bible Notes
I said: Joh 8:21
for: Joh 3:18, Joh 3:36, Pro 8:36, Mar 16:16, Act 4:12, Heb 2:3, Heb 10:26-29, Heb 12:25
Reciprocal: Num 19:13 – his uncleanness Num 27:3 – died in his Deu 32:39 – I kill Ezr 9:15 – in our trespasses Job 20:11 – which shall lie Pro 14:32 – driven Isa 50:11 – ye shall Eze 3:18 – the same Eze 18:18 – even Eze 18:24 – in his Eze 28:10 – the deaths Eze 32:27 – but Eze 33:9 – if he Zec 11:9 – I will Mat 23:39 – Ye shall not Luk 14:24 – General Joh 10:25 – I told Joh 13:19 – that I Joh 16:9 – General Act 3:23 – that every 1Co 15:56 – sting Heb 11:6 – without
Fuente: The Treasury of Scripture Knowledge
4
The thought in this verse is the same as that in chapter 3:16, for one must believe in the “Only Begotten Son of God” to have everlasting life. These Jews were persisting in their unbelief, hence Jesus warned them that they would die in their sins.
Fuente: Combined Bible Commentary
Jesus’ hearers would die in their sins (plural) unless they believed in Him. Only belief in Him could rescue them from this fate. Here Jesus viewed their manifold sins (plural) as the consequences of their sin (singular, Joh 8:21) of unbelief.
"The attitude of unbelief is not simply unwillingness to accept a statement of fact; it is resistance to the revelation of God in Christ." [Note: Tenney, "John," p. 93.]
They needed to believe that Jesus was "I am." In this context this phrase has heavy theological connotations (cf. Joh 8:28; Joh 8:58; Joh 13:19). It appeared enigmatic at first, but later Jesus’ hearers realized that He was claiming to be God (cf. Joh 8:59). The NIV "the one I claim to be" is an interpretation of Jesus’ meaning that is perhaps more misleading than helpful. Jesus was alluding to the title that God gave Himself in the Old Testament (Exo 3:14; Deu 32:39; Isa 41:4; Isa 43:10; Isa 43:13; Isa 43:25; Isa 46:4; Isa 48:12). Essentially "I am" means the eternally self-existent being. [Note: See Charles Gianotti, "The Meaning of the Divine Name YHWH," Bibliotheca Sacra 142:565 (January-March 1985):38-51.] Unless a person believes that Jesus is God, in contrast with less than God, he or she will die in his or her sins.