Exegetical and Hermeneutical Commentary of John 8:37

I know that ye are Abraham’s seed; but ye seek to kill me, because my word hath no place in you.

37. Christ’s words seem gradually to take a wider range. They are no longer addressed merely to those who for a moment had believed on Him, but to His opponents generally, whose ranks these short-lived believers had joined.

Abraham’s seed ] He admits their claim in their own narrow sense. They are the natural descendants of Abraham: his children in any higher sense they are not ( Joh 8:39). Comp. ‘neither, because they are the seed of Abraham, are they all children’ (Rom 9:8).

hath no place in you ] Rather, maketh no advance in you. His word had found place in them for a very short time; but it made no progress in their hearts: it did not abide in them and they did not abide in it ( Joh 8:31). They had stifled it and cast it out.

Fuente: The Cambridge Bible for Schools and Colleges

I know … – I admit that you are the descendants of Abraham. Jesus did not wish to call that in question, but he endeavored to show them that they might be his descendants and still lack entirely his spirit. See the notes at Mat 3:9.

Ye seek to kill me – Joh 5:16; Joh 7:32.

Because my word – My doctrine; the principles of my religion. You have not the spirit of my doctrine; you hate it, and you therefore seek to kill me.

Hath no place – That is, you do not embrace my doctrine, or it exerts no influence over you. The original word conveys the notion that there was no room for his doctrine in their minds. It met with obstructions, and did not penetrate into their hearts. They were so filled with pride, and prejudice, and false notions, that they would not receive his truth; and as they had not his truth or spirit, and could not bear it, they sought to kill him.

Fuente: Albert Barnes’ Notes on the Bible

Verse 37. My word hath no place in you.] Or, this doctrine of mine hath no place to you. Ye hear the truths of God, but ye do not heed them: the word of life has no influence over you; and how can it, when you seek to kill me because I proclaim this truth to you?

It is a dismal omen when a person is regardless of the truth of God: it is more so to be provoked against it: but to persecute and endeavour to destroy those who preach it is the last degree of perverseness and obduracy. The word of God requires a heart which is empty. A heart filled with earthly projects, carnal interests ambition, thoughts of raising a fortune, and with the love of the superfluities and pleasures of life, is not fit to receive the seed of the kingdom. When a man shuts his heart against it by his passions, he at the same time opens it to all sorts of crimes. QUESNEL.

From what is here said, it is manifest, says Dr. Lightfoot, that the whole tendency of our Saviour’s discourse is to show the Jews, that they are the seed of that serpent which was to bruise the heel of the Messiah: else what could that mean, Joh 8:44: Ye are of your father the devil, i.e. ye are the seed of the serpent.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

According to the flesh you are descended from Abraham, that I know; but of what advantage is or can this be to you, while in the mean time you are implacable enemies to me, and seek to murder me, who am not only an innocent person, but am the Lord of life, and came to save the world? And the root of this is your unbelief: did you receive and believe the word that I have spoken to you, you would do otherwise; but although the sound of my word pierceth your ears, and then you receive a little of it, yet it passeth not into your hearts, it hath no place within you; you do not believe it, you are not affected with it, it doth not dwell in you as it ought to do, so that you are not turned into the likeness and obedience of it. Men may be professors and members of the church of God, in whom yet the word of God hath no rooting, and findeth no true place; so as that their condition may be sad enough.

Fuente: English Annotations on the Holy Bible by Matthew Poole

37-41. ye seek to kill meHehad said this to their face before: He now repeats it, and they donot deny it; yet are they held back, as by some marvellous spellitwas the awe which His combined dignity, courage, and benignity struckinto them.

because my word hath no placein youWhen did ever human prophet so speak of Hiswords? They tell us of “the word of the Lord” coming tothem. But here is One who holds up “His word” as that whichought to find entrance and abiding room for itself in the souls ofall who hear it.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

I know that ye are Abraham’s seed,…. In answer to the other part of the Jews’ objection to Christ, and in favour of themselves, Christ owns that they were the natural seed of Abraham; for truth must be allowed to an adversary. But then this hindered not but they might be, as they were, in moral bondage to sin, and a generation of vipers, as those of them who came to John’s baptism were; and might not be the sons of God, for not because they were the natural seed of Abraham, were they all the adopted sons of God; and might be cast out of the house of God, as Ishmael was cast out of Abraham’s, though he was his natural seed. And what follows proves them to be under the power, and in the servitude of sin, and that they were the seed of the serpent that was to bruise the heel of the woman’s seed, or put the Messiah to death, though they were the natural seed of Abraham:

but ye seek to kill me; which none but such who are under the governing power of sin, are slaves unto it, and the vassals of the devil, would ever do: the reason of which is,

because my word hath no place in you; their hearts were barred and bolted against it, with ignorance, enmity, and unbelief; it had no entrance into them; it did not come with power to their hearts, nor work effectually in them; it had no place at all in them, much less a dwelling; had it had one, it would have produced another effect in them, even love to Christ; which the doctrine of Christ, wherever it comes with power, and takes place in the soul, brings along with it; but where it does not, as here, hatred and indignation, envy and malice, more or less, show themselves. This clause is differently rendered, and so admits of different senses. The Vulgate Latin renders it, “my word does not take in you”; it did not take place in them, nor did it take with them; they could not receive it; in which sense the word is used in Mt 19:11; for the natural man cannot receive the doctrines of Christ; they are not suited to his taste: they are disagreeable to him. The Syriac version renders it, “ye are not sufficient for my word”, to take it in; they were not capable of it; they could not understand it; it requires divine illumination, and a spiritual discerning, which they had not: the Persic version is, “ye are not worthy of my words”; of having the Gospel preached to them, and continued with them; they contradicting and blaspheming it, and rejecting the author of it; see Ac 13:45. The Ethiopic version renders it, “my word does not remain with you”; and to the same purpose the Arabic version, “my word is not firm in you”; as soon as it was heard by them, it was caught away from them by Satan, whose children they were; it made no lasting impressions on them, but was like water spilt upon the ground: it may be rendered, “my word does not enter into you”; it did not make its way and penetrate into their hearts; for though, when attended with the demonstration of the Spirit, and of power, it is quick and powerful, and sharper than a twoedged sword, and enters into the conscience, and penetrates to the dividing asunder of soul and spirit, and lays open the secret thoughts and intents of the heart; yet of itself is an insufficient means of conversion; it cannot make its own way; there must be an exertion of powerful and efficacious grace; which shows the hardness and obstinacy of the heart of man.

Fuente: John Gill’s Exposition of the Entire Bible

Yet ye seek to kill me ( ). As at the recent feast (John 7:20; John 7:25; John 7:30; John 7:32; John 8:20). Some of these very professed believers were even now glowering with murderous vengeance.

Hath not free course in you ( ). Intransitive use of , old verb from (space, place), to have space or room for. They would not abide in Christ’s word (verse 31). They had no longer room for his word when once they understood the spiritual aspect of his message. Jerusalem was now just like Galilee once before (6:60-66).

Fuente: Robertson’s Word Pictures in the New Testament

Hath no place [ ] . Rev., hath not free course, or maketh no way. This rendering is in harmony with vv. 30, 31, concerning those who believed, but did not believe on Him, and who showed by their angry answer, in ver. 33, that the word of Jesus had made no advance in them. The rendering of the A. V. is not supported by usage, though Field (” Otium Norvicense “) cites an undoubted instance of that sense from the Epistles of Alciphron, a post – Christian writer, who relates the story of a parasite returning gorged from a banquet and applying to a physician, who administered an emetic. The parasite, describing the effect of the medicine, says that the doctor wondered where such a mess had place [] . For the rendering of the Rev., compare Aristophanes : pwv oun ouj cwrei tourgon; “How is it that the work makes no progress?” (” Peace, “472). Plutarch, ejcwrei dia thv polewv oJ logov,” the word : (or report) spread (or advanced) through the city (” Caesar, ” 712).

Fuente: Vincent’s Word Studies in the New Testament

1) “I know that ye are Abraham’s seed; (oida hoti sperma Abraam este) “I perceive that you are all a seed of Abraham,” a physically and racially begotten seed, a natural seed, blinded by your own sinful pride and by racial prejudice, without God, Rom 3:23; Rom 10:1-4; 2Co 4:3-4.

2) “But ye seek to kill me,” (alla zeteite me apokteinai) “But you all seek (ways) to kill me,” with murder in your hearts, for He knew what was in man, Joh 2:24-25; Joh 5:16; Joh 5:18; Joh 7:19-20; Joh 7:25.

3) “Because my word hath no place in you.” (hoti ho logos ho emos ou chorei en humin) “Because my Word finds no room (of acceptance) in you,” at all. You reject me with your whole heart, your deceitful and desperately wicked hearts, Jer 17:9; Joh 1:11; Joh 5:43; and by it you all will one day be judged, whether or not you give heed to it now, Joh 5:30; Joh 12:48.

Fuente: Garner-Howes Baptist Commentary

37. I know that you are Abraham’s seed. I explain this as said by way of concession. Yet at the same time he ridicules their folly in glorying in so absurd a title, as if he had said: “Granting that on which you flatter yourselves so much, still what avails it that those men are called the children of Abraham, who are enraged against God and his ministers, and who are actuated by such wicked and detestable hatred of the truth, that they rush headlong to shed innocent blood?” Hence it follows that nothing is farther from their true character than what they wished to be called, because they have no resemblance to Abraham

You seek to kill me, because my word has no place in you. He means that they are not merely murderers, but are driven to such rage by hatred of God and his truth, which is far more heinous; for such an enormity does not merely extend to men, but likewise dishonors God. He says, that they cannot receive his words, because through malice they keep their minds shut, so that they cannot admit anything wholesome.

Fuente: Calvin’s Complete Commentary

ABRAHAMS CHILDREN

Text 8:37-40

37

I know that ye are Abrahams seed; yet ye seek to kill me, because my word hath not free course in you.

38

I speak the things which I have seen with my Father: and ye also do the things which ye heard from your father.

39

They answered and said unto him, Our father is Abraham. Jesus saith unto them, If ye were Abrahams children, ye would do the works of Abraham.

40

But now ye seek to kill me, a man that hath told you the truth, which I heard from God: this did not Abraham.

Queries

a.

What does Jesus mean by his word having free course?

b.

What were the works of Abraham?

c.

How did Jesus know they were seeking to kill him?

Paraphrase

Yes, I know that according to the flesh you are Abrahams descendants; yet you are seeking to kill me, because my word has found no place for freedom of progress within you. I am telling you the things which I have seen while in the very presence of My Father, and what you are doing indicates who your father is and what you have heard from him. They replied, Our father is Abraham! Jesus then said, If you were truly Abrahams children you would follow Abrahams example and do as he did; but instead you are eager to kill me, a person who has spoken nothing but the truth to youand the ultimate truth which I heard in the presence of God. This certainly is not the way Abraham did.

Summary

The discussion previous to this concerning freedom has led the Jews to deny bondage and defend their freedom on the basis of descendancy from Abraham. Jesus recognizes their fleshly relationship to Abraham, but hints that their spiritual father is someone besides Abraham as manifested by their hate and intentions of murder.

Comment

They had reminded Jesus that they were the descendants of Abraham, presumptuously denying any type of bondage upon the basis of this heritage. Jesus concedes their physical lineage to Abraham, but He reveals a spirit of hate and evil within their hearts which is as foreign to the nature of Abraham as is darkness to light. It had been openly visible that the Jews were seeking some way to put Him to death (cf. Joh. 5:18; Joh. 7:19; Joh. 7:25; Joh. 7:30; Joh. 7:32; Joh. 7:45). Even if the Jews had tried to hide their murderous envy, the Searcher of hearts would have known it, for he needed not that anyone should bear witness concerning man; for he himself knew what was in man (cf. Joh. 2:25).

In the very same breath (Joh. 8:37), Jesus tells the Jews the basic reason for their spiritual apostacy from being true descendants of Abraham. They would not allow His word to run a free course within their hearts. Vine says the verb choreo (free course) means literally, to make room for; to go forward. Other lexicographers define it, be in motion, go forward, make progress. Paul said much the same thing in 2Th. 3:1 when he asked the brethren there to pray that the word of the Lord might have free course and be glorified in him. There are many Scriptures which might be applied and contrasted to the Lords accusation that the Jews would not allow His word to progress within their hearts and space will not allow us to mention them all. Perhaps the best illustration for what is intended here may be found in Christs parable of the different soils in Matthew the thirteenth chapter (cf. also Mar. 4:1-34; Luk. 8:4-18). In this parable Jesus vividly portrays different things which prohibit the word of God from having free course in mens heartswillful rejection, shallow emotionalism and choking desire for material gain (see also the entire 119th Psalm).

In Joh. 8:38 Jesus states again, what He has told the Jews over and over; namely, that His teachings were delivered to Him by the Father when He was dwelling in the presence of the Father (cf. Joh. 5:19; Joh. 5:30; Joh. 7:28-29). He is implying that they should know He is from Jehovah by His teaching and His deeds; He knows their father, the devil, because of what they are seeking to do! Men are either sons of the heavenly Father by faith and obedience (Rom. 8:1-17), or they become sons of the father of Hell by disobedience (cf. Eph. 2:1-3; Eph. 5:6-8).

As the Lord points out in Joh. 8:39, it makes little difference whose children we profess to be. Actions speak louder than words (cf. Mat. 7:15-23)! They claimed to be Abrahams children, but refused to walk in his steps. Just who are the children of Abraham? They are men of faith and righteousness (cf. Rom. 4:3; Rom. 4:16); they are men of hope (Rom. 4:18); they are men of trust and obedience (Gal. 3:6); they are those who have been baptized into Christ (Gal. 3:26-29); they are those of the New Covenant, New Israel, the Church of Christ (cf. Rom. 9:6-8); they are men who have purified their hearts (cf. Rom. 2:28-29); they are men who show their faith by their works (cf. Jas. 2:21-24).

Abraham was a man of implicit faith and trust in God who dared to obey God without questioning His commands (cf. Heb. 11:8-19). He was a man willing to prove his faith and trust in Jehovah even if it demanded the life of his only-unique son, Isaac. He was a man of righteousness and good works who cared for his nephew, Lot, and prayed for his deliverance from Gods wrath. He welcomed and obeyed Gods messengers. His great faith even caused him to look down through the centuries rejoicing in the future coming of Christ as though it were a reality to him in his own day! Abraham was indeed, the friend of God.

It is very evident, then, that these Jews are far from being children of Abraham in the best sense. All they could lay claim to from Abraham was physical ancestry. But that did not make them children of God at all (cf. Joh. 1:12-13; Mat. 3:7-10).

While claiming to be Abrahams sons and heirs to the kingdom of God they were plotting the murder of the very Son of God (cf. Mat. 21:33-46; Mar. 12:1-12; Luk. 20:9-19). As Lenski says, One would expect of the physical sons of Abraham that they more than all men would turn out to be also Abrahams spiritual sons, but their real sonship is revealed by themselves as that of sons of the devil who was a murderer from the beginning.

Quiz

1.

How does the word of God have free course in men?

2.

How may we know a mans spiritual father?

3.

Name six characteristics of the true descendants of Abraham and give the Scripture references.

4.

Give at least one Scripture reference showing that physical lineage does not make one a son of God.

Fuente: College Press Bible Study Textbook Series

(37) I know that ye are Abrahams seed.He uses the word which they had used in Joh. 8:33, acknowledging their merely physical descent from Abraham. He has since used the word Son, but does not apply it to them. In Joh. 8:39 He refuses to acknowledge that they are Abrahams children.

But ye seek to kill me.The difficulty of understanding these words to refer to those who believed on Him (Joh. 8:30-31), have led to the opinion that others of the hierarchy answer in Joh. 8:33. This seems unnatural, and is opposed to the words which immediately follow. As a party, they had been, and still were, seeking to kill Him. These believers, by their question in Joh. 8:33, were showing the spirit which declined discipleship, were identifying themselves with His opponents.

Because my word hath no place in you.Better, makes no progress in you, does not advance, does not gain ground in you. That meaning is established by undoubted examples, and is in exact agreement with the thought of the context. In Joh. 8:31 the test was, If ye abide in My word. Their question proves that their faith was momentary. The word had but penetrated the surface of their thoughts, but they had not so received it as to allow it to advance into the mind and influence their conduct.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

37. Seed Literal descendants.

Fuente: Whedon’s Commentary on the Old and New Testaments

“I know that you are Abraham’s seed. Yet you seek to kill me because my word does not have free course in you.”

Jesus then took up their claim to be Abraham’s children, and from now on, when He said ‘you’, He was certainly referring to the Judaisers as a whole.

‘I know that you are descendants of Abraham.’ He did not deny that in the flesh these men could call themselves ‘children of Abraham’. While in many cases it might not be literally true they did belong to a nation whose roots were in Abraham, and they proudly sought to trace their ancestry back to him (even though often the relationship was only by adoption). But He then pointed out that they were not behaving like children of Abraham. ‘Yet you seek to kill me because my words find no place in you’.

Among Israelites ‘son of –’ could have two levels of significance. On the one it could indicate ‘by ancestry’, on the other it could mean ‘by behaviour’. Thus the ‘sons of Belial’ were those who behaved like Belial ( Jdg 19:22 ; 1Sa 2:12; 1Ki 21:10). A true son is revealed by his behaviour. What He was thus saying was that while they might be natural sons of Abraham they did not behave like it and were therefore not true sons of Abraham (compare John the Baptiser’s contemptuous dismissal of their claim in Mat 3:9).

So while there were some among them who were friendly disposed and had given His words entry, the wider group still sought His death, and it was they whom, identifying themselves as ‘children of Abraham’, Jesus was addressing.. That Abraham would not have behaved like they did is implied, (and stated in Joh 8:40), thus they were not truly ‘sons of Abraham’.

Fuente: Commentary Series on the Bible by Peter Pett

Joh 8:37. I know that ye are Abraham’s seed; “I know that ye are the seed of Abraham by natural descent, as Ishmael also was; but morally ye are the offspring of the devil; and in every respect unlike Abraham in your temper and disposition; as is plain from hence, that many of you are endeavouring to kill me, because I enjoin a sanctity of soul which you are not willing to acquire.” The original, which we render, hath no place in you, signifies, profits you not,hath no weight or influence upon you. Heylin renders it, has not admittance. Our Lord spoke this, not to those who believed on him, but to some others of the company; and the phrase, they answered him, Joh 8:33 must only signify, that some of those who were present made such a reply.

Fuente: Commentary on the Holy Bible by Thomas Coke

Joh 8:37 . Now also He denies that they are children of Abraham , although hitherto they had boastfully relied on the fact as the premiss of their freedom, Joh 8:33 .

] How opposed to a true, spiritual descent from Abraham! The reproach, however, had its justification , because these Jews had already turned round again, and the death of Jesus was the goal of the hierarchical opposition.

] has no progress in you , in your heart. This view of the meaning, which is philologically correct (Plat. Legg . iii. p. 684 E; Eryx . p. 398 B; ; Herod. iii. 42, v. 89; Xen. Oec . i. 11; Polyb. 28. 15, 12, 10. 15, 4; Aristoph. Pax , 472; Ran . 472; 2Ma 3:40 ), thoroughly applies to the persons concerned; because whilst the word of Christ had penetrated their heart and made them for the time believers (Joh 8:30-31 ), it had had no further development, it had made no advance ; on the contrary, they had gone back again after believing for a moment. Hence, also, it is not allowable to take as equivalent to inter vos (Lcke, Hengstenberg). Others interpret: It finds no place in you (Vulgate: non capit in vobis; so Origen? Chrysostom, Theophylact, Erasmus, Castalio, Beza, Aretius, Maldonatus, Corn. a Lapide, Jansen, and several others; also B. Crusius, Ewald, and Baeumlein). Without any warrant from usage. [23] Others again render: It finds no entrance into you; so that would be used pregnantly, indicating the persistence that follows upon movement. So Nonnus, Grotius, Kuinoel, De Wette, Maier, Tholuck, Luthardt. The expression would have to be referred back to the meaning move forward, stretch forward ( Wis 7:23 ; 2Pe 3:9 , and frequently in classical writers). But this explanation is neither indicated by the text (for the words are not ), nor is it even appropriate to the sense, seeing that the word of Christ had actually stirred those men to momentary faith. At the same time, this explanation, however, is forced on those who refuse to regard the in Joh 8:31 as those who answer in Joh 8:33 .

[23] Aristot. H. A. ix. 40, is not relevant; there is impersonal, and the words mean: if there is no advance in their work. The sense: It has no place in you , ought to have been expressed . Comp. Joh 21:25 , and see on 2Co 7:2 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

37 I know that ye are Abraham’s seed; but ye seek to kill me, because my word hath no place in you.

Ver. 37. I know that ye are Abraham’s seed ] But that will not bear you out; nay, you will fare the worse for it, Rom 2:9 ; the Jew is first in punishment, because first in privilege. It was cold comfort to Dives, in flames, that Abraham called him son; to Judas, that Christ called him friend; or to the rebellious Jews, that God calleth them his people; since they were the people of his wrath, and the people of his curse, and should speed no better than the children of the Ethiopians,Amo 9:7Amo 9:7 .

Because my word hath no place ] This was worse than the former, because the root of it; even an evil heart of unbelief, which holds a man in a universal pollution, and maketh him a kill Christ.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

37. ] ‘Ye are Abraham’s seed, according to the flesh and the covenant: but’ and here the distinction appears ‘ye by seeking to kill Me, because My (see above on Joh 8:31 ) does not work (spread, go forward, ‘ne marche pas’) in you’ (not, among you). Herodian, ver. 3. 31, says of a report, , ‘it spread through the whole army.’ Such expressions as , Polyb. xxiii. 15. 12, , ib. x. 15. 4, ; Aristoph. Pax 464, seem also to illustrate this meaning.

Fuente: Henry Alford’s Greek Testament

Joh 8:37 . . “I know that you are Abraham’s seed; it is your moral descent which is in question, and your conduct shows that my word, which gives true liberty (Joh 8:31-32 ), does not find place in you.” . The Greek Fathers all understand these words in the sense of A.V [69] , “hath no place in you”. Cyril has , , etc. So Euthymius and Theophylact. Beza renders “non habet locum,” citing a passage from Aristotle, which Meyer disallows, because in it the verb is used impersonally. But Field has found another instance in Alciphron, Epist. , iii. 7, in which is used in the sense of “locum habere” ( Otium Norvic. , p. 67). The common meaning of , “to advance,” is also quite relevant and indeed not materially different. It is frequently used for prosperous, successful progress. See Aristoph., Pax , 694, and other passages in Kypke; and cf. 2Th 3:1 , . “My word meets with obstacles and is not allowed its full influence in you.”

[69] Authorised Version.

Fuente: The Expositors Greek Testament by Robertson

hath no place = findeth no entrance. Compare Thess. Joh 2:13.

no = not. Greek. ou. App-105.

Fuente: Companion Bible Notes, Appendices and Graphics

37.] Ye are Abrahams seed, according to the flesh and the covenant: but-and here the distinction appears-ye by seeking to kill Me, because My (see above on Joh 8:31) -does not work (spread, go forward,-ne marche pas) in you (not, among you). Herodian, ver. 3. 31, says of a report, , it spread through the whole army. Such expressions as , Polyb. xxiii. 15. 12,- , ib. x. 15. 4,- ; Aristoph. Pax 464, seem also to illustrate this meaning.

Fuente: The Greek Testament

We will read, from the Revised Version, two passages which record attempts made to kill our Lord before his time had come. You will see, from the sermon, why we read them. (See Luk 4:16-30)

Joh 8:37-59. I know that ye are Abrahams seed; yet ye seek to kill me, because my word hath not free course in you. I speak the things which I have seen with my Father: and ye also do the things which ye heard from your father. They answered and said unto him, Our father is Abraham. Jesus saith unto them, If ye were Abrahams children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I heard from God: this did not Abraham. Ye do the works of your father. They said unto him, We were not born of fornication; we have one Father, even God. Jesus said unto them, If God were your Father, ye would love me: for I came forth and am come from God; for neither have I come of myself, but he sent me. Why do ye not understand my speech? Even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father it is your will to do. He was a murderer from the beginning, and stood 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 thereof. But because I say the truth, ye believe me not. Which of you convicteth me of sin? If I say truth, why do ye not believe me? He that is of God heareth the words of God: for this cause ye hear them not, because ye are not of God. The Jews answered and said unto him, Say we not well that thou art a Samaritan, and hast a devil? Jesus answered, I have not a devil; but I honour my Father, and ye dishonour me. But I seek not mine own glory: there is one that seeketh and judgeth. Verily, verily, I say unto you, If a man keep my word, he shall never see death. The Jews said unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my word, he shall never taste of death. Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? Jesus answered, If I glorify myself, my glory is nothing: it is my Father that glorifieth me of whom ye say, that he is your God; and ye have not known him: but I know him; and if I should say, I know him not, I shall be like unto you, a liar: but I know him, and keep his word. Your father Abraham rejoiced to see my day; and he saw it, and was glad. The Jews therefore said unto him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. They took up stones therefore to cast at him: but Jesus hid himself, and went out of the temple.

This exposition consisted of readings from Luk 4:16-30; and Joh 8:37-59. (R.V.)

Fuente: Spurgeon’s Verse Expositions of the Bible

Joh 8:37. ) but ye cherish sin, even the design of killing Me.- , My word) the word of truth and of freedom.- , doth not take.[228]) They who do not believe, have an antipathy towards Christ and His word. Comp. the foll. ver., Ye do that which ye have seen with your father, in opposition to, I speak that which I have seen with my Father. The correlatives are: a man ought to abide: [Christs] word ought to take possession [have place in; please].

[228] i.e. Your tastes; doth not take possession in your case. Better the Engl. Vers. Hath no place in you.-E. and T.

Fuente: Gnomon of the New Testament

Joh 8:37

Joh 8:37

I know that ye are Abrahams seed;–He knew they were Abraham’s seed after the flesh but their spirit was not like Abrahams. [The civil register probably represented a genuine descent in the flesh, but there is something far more important than this, without which this is nothing.]

yet ye seek to kill me, because my word hath not free course in you.-[His word had penetrated their hearts and made them for the time being believers, but it had no further development; it had made no advance. On the contrary, they had, after believing for a time, again gone back. The implied conclusion “is that they were not Abrahams seed in the best sense.]

Fuente: Old and New Testaments Restoration Commentary

Abraham’s

Cf. Joh 8:39. The contrast, “I know that ye are Abraham’s seed”–“If ye were Abraham’s children,” is that between the natural and the spiritual posterity of Abraham. The Israelitish people and Ishmaelites are the former; all who are “of like precious faith with Abraham,” whether Jews or Gentiles, are the latter; Rom 9:6-8; Gal 3:6-14.

See “Abrahamic Covenant,” (See Scofield “Gen 15:18”).

Fuente: Scofield Reference Bible Notes

know: Joh 8:33, Act 13:26, Rom 9:7

but: Joh 8:6, Joh 8:40, Joh 8:59, Joh 5:16-18, Joh 7:1, Joh 7:19, Joh 7:25, Joh 10:31, Joh 11:53

because: Joh 8:43, Joh 8:45-47, Joh 5:44, Joh 12:39-43, Mat 13:15, Mat 13:19-22, 1Co 2:14

Reciprocal: Luk 4:29 – and thrust Luk 19:47 – the chief priests Joh 5:38 – ye have Joh 7:30 – they Joh 8:39 – If Joh 8:47 – General Joh 15:7 – my Rom 2:28 – For he Rom 4:1 – Abraham

Fuente: The Treasury of Scripture Knowledge

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Jesus did not deny the fleshly relationship of these people to Abraham, but that did not excuse their resistance to his word. Instead, it should have inclined them to think favorably upon the teaching of Jesus, for Abraham had been informed of this very great seed of his, and his belief in that promise had obtained for him the title “friend of God” (Jas 2:23).

Fuente: Combined Bible Commentary

I know that ye are Abraham’s seed; but ye seek to kill me, because my word hath no place in you.

[But ye seek to kill me.] From this whole period it is manifest that the whole tendency of our Saviour’s discourse is to shew the Jews that they are the seed of that serpent that was to bruise the heel of the Messiah: else what could that mean, Joh 8:44; “Ye are of your father the devil,” but this, viz. “Ye are the seed of the serpent?”

Fuente: Lightfoot Commentary Gospels

THERE are things taught in this passage of Scripture which are peculiarly truth for the times. Well would it be for the Churches if all Christians would ponder carefully the matter which it contains.

We are taught for one thing the ignorant self-righteousness of the natural man. We find the Jews pluming themselves on their natural descent from Abraham, as if that must needs cover all deficiencies: “Abraham is our father.” We find them going even further than this, and claiming to be God’s special favorites and God’s own family: “We have one Father, even God.” They forgot that fleshly relationship to Abraham was useless, unless they shared Abraham’s grace. They forgot that God’s choice of their father to be head of a favored nation, was never meant to carry salvation to the children, unless they walked in their father’s footsteps. All this in their blind self-conceit they refused to see. “We are Jews. We are God’s children. We are the true Church. We are in the covenant. We must be all right.” This was their whole argument!

Strange as it may seem, there are multitudes of so-called Christians who are exactly like these Jews. Their whole religion consists of a few notions neither wiser nor better than those propounded by the enemies of our Lord. They will tell you that “they are regular Church people; they have been baptized; they go to the Lord’s table;”-but they can tell you no more. Of all the essential doctrines of the Gospel they are totally ignorant. Of faith, and grace, and repentance, and holiness, and spiritual mindedness they know nothing at all. But, forsooth! they are Churchmen, and so they hope to go to heaven! There are myriads in this condition. It sounds sad, but unhappily it is only too true.

Let us settle firmly in our minds that connection with a good Church and good ancestors is no proof whatever that we ourselves are in the way to be saved. We need something more than this. We must be joined to Christ himself by a living faith. We must know something experimentally of the work of the Spirit in our hearts. “Church principles,” and “sound Churchmanship,” are fine words and excellent party cries. But they will not deliver our souls from “the wrath to come,” or give us boldness in the day of judgment.

We are taught for another thing the true marks of spiritual sonship. Our Lord makes this point most plain by two mighty sayings. Did the Jews say, “We have Abraham to our father”? He replies, “If ye were Abraham’s children ye would do the work of Abraham.”-Did the Jews say, “We have one Father, even God”? He replies, “If God were your Father ye would love Me.”

Let these two sayings of Christ sink down into our hearts. They supply an answer to two of the most mischievous, yet most common, errors of the present day. What more common, on one side, than vague talk about the universal Fatherhood of God? “All men,” we are told, “are God’s children, whatever be their creed or religion: all are finally to have a place in the Father’s house, “where there are many mansions.”-What more common, on another side, than high-sounding statements about the effect of baptism and the privileges of Church-membership?

“By baptism,” we are confidently told, “all baptized people are made children of God; all members of the Church, without distinction, have a right to be addressed as sons and daughters of the Lord Almighty.”

Statements like these can never be reconciled with the plain language of our Lord in the passage before us. If words mean anything, no man is really a child of God, who does not love Jesus Christ. The charitable judgment of a baptismal service, or the hopeful estimate of a catechism, may call him by the name of a son, and reckon him among God’s children. But the reality of sonship to God, and all its blessings, no one possesses who does not love the Lord Jesus Christ in sincerity. (Eph 6:24.) In matters like these we need not be shaken by mere assertions. We may well afford to despise the charge of undervaluing the sacraments. We have only to ask one question: “What is written? What saith the Lord?” And with this saying before us, we can only come to one conclusion: “Where there is no love to Christ, there is no sonship to God.”

We are taught, lastly, in these verses, the reality and character of the devil. Our Lord speaks of him as one whose personality and existence are beyond dispute. In solemn words of stern rebuke He says to His unbelieving enemies, “Ye are of your father the devil”-led by him, doing his will, and showing unhappily that you are like him. And then He paints his picture in dark colors, describing him as a “murderer” from the beginning, as a “liar” and the father of lies.

There is a devil! We have a mighty invisible enemy always near us,-one who never slumbers and never sleeps,-one who is about our path and about our bed, and spies out all our ways, and will never leave us till we die.-He is a murderer! His great aim and object is to ruin us for ever and kill our souls. To destroy, to rob us of eternal life, to bring us down to the second death in hell, are the things for which he is unceasingly working. He is ever going about, seeking whom he may devour.-He is a liar! He is continually trying to deceive us by false representations, just as he deceived Eve at the beginning. He is always telling us that good is evil and evil good,-truth is falsehood and falsehood truth,-the broad way good and the narrow way bad. Millions are led captive by his deceit, and follow him, both rich and poor, both high and low, both learned and unlearned. Lies are his chosen weapons. By lies he slays many.

These are awful things; but they are true. Let us live as if we believed them. Let us not be like many who mock, and sneer, and scoff, and deny the existence of the very being who is invisibly leading them to hell. Let us believe there is a devil, and watch, and pray, and fight hard against his temptations. Strong as he is, there is One stronger than he, who said to Peter, “I have prayed for thee, that thy faith fail not,” and who still intercedes at God’s right hand. Let us commit our souls to Him. (Luk 22:32; 1Pe 4:19.) With such a being as the devil going to and fro in the world, we never need wonder to see evil abounding. But with Christ on our side, we need not be afraid. Greater is He that is for us, than he that is against us. It is written, “Resist the devil, and he shall flee from you.”-“The God of peace shall bruise Satan under your feet shortly.” (Jam 4:7; Rom 16:20.)

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Notes-

v37.-[I know that ye are Abraham’s seed.] In this verse our Lord takes up the arrogant boast of the Jews, that they were Abraham’s seed. He had replied to their assertion, “We were never in bondage to any man,” by showing the nature of true bondage and true liberty. He now returns to their opening saying, “We be Abraham’s seed,” and begins by telling them that He knew, and fully admitted, their carnal descent from Abraham.

[But ye seek to kill me.] This must mean, “Your relation to Abraham does you no good, for ye are seeking to murder Me at this very moment, though I have come to fulfill the promises made to Abraham.”

Here, as well as at Joh 8:40, and Joh 7:19, our Lord shows His perfect knowledge of all the designs of His enemies. He gives us an example of steady perseverance in God’s work, even though we know our lives are in peril.

[Because my word hath no place in you.] This means, “Because the Gospel I preach, the message I brought from my Father, makes no way or progress in your hearts, or among you.”-The Greek word, which our translators have rendered “hath place,” is never so rendered elsewhere. The idea here seems to be that of “going forward, spreading, and marching on.”

This describes literally the condition of many who hear Christ’s word in every age. It seems to come to a dead stand-still or halt in their hearts, and to make no way with them.

v38.-[I speak that, etc.] The sense of this verse appears to be filled up thus: “The truth is, that there is an entire gulf and breach between you and Me. I speak, and am ever speaking, the doctrine which I have seen with my Father, in our eternal councils about mankind, and which I am sent by Him to proclaim to the world. You, on the other hand, do and are always doing the things which your father the devil presents to your minds, and which you have seen and imbibed into your characters, under his influence.”

When our Lord speaks of what He has “seen” with His Father, we must remember, as elsewhere, that He uses language accommodated to our weak capacities, to describe the relation between Himself and the first Person in the Trinity. Compare Joh 3:32 and Joh 5:19.

There can be no doubt that the “father” of the Jews, to whom our Lord here refers, is “the devil,” when we read the verses following. It conveys an awful idea of the state of unbelieving and wicked men, that they are doing what they have seen and learned from the devil. There may, however, be special reference to the design of the Jews to kill Christ. Our Lord’s meaning may be, “Ye are doing what ye have seen with the devil your father. He has suggested to you to kill Me, and you are listening to his suggestion.”

v39.-[They answered…Abraham is our Father.] This is a repetition of what the Jews had already said. Startled at what our Lord said about their “father,” they reassert emphatically their relationship to Abraham.-“What do you mean by thus speaking of our father? Abraham is our father.”

[Jesus saith…if ye were Abraham’s children…works of Abraham.] Our Lord here tells them that it is possible to be Abraham’s children according to the flesh, and yet not Abraham’s children according to the Spirit.-“If ye were true spiritual descendants of Abraham, you would show it by doing such things as Abraham did. Your works would be like his, because springing from a like faith.”

The distinction here drawn by our Lord is a very important one for Christians to notice. The utter uselessness of carnal relationship, or formal outward succession, is a truth which man does not like to admit, but one that needs to be constantly taught in the Churches. How common to hear men say, “we belong to the one true Church; we are in the direct succession from the Apostles.” Such claims are utterly useless, if not accompanied by “works.”

We must never forget the importance of “works,” if put in their right place. They cannot justify us. They are at best full of imperfection. But they are useful evidences, and serve to show whose we are, and what our religion is worth.

v40.-[But now ye seek to kill Me, etc.] Our Lord in this verse confirms the charge made in the preceding one,-that His enemies were not Abraham’s spiritual children, although carnally descended from Abraham.-“At this very moment you are wishing and endeavoring to put Me to death, not for any crime, but simply because I have spoken to you that mighty message of truth which I heard from My Father, and am sent to proclaim to the world as the Messiah. This is the very opposite of what your great forefather Abraham would have done. He longed to see My day. He rejoiced in the prospect of it. He would have hailed My appearance and message with delight. Your conduct, therefore, is an unanswerable proof that you are not Abraham’s spiritual children.”

Our Lord’s argument is the same that Paul uses to the Romans. “He is not a Jew which is one outwardly.”-“They which are the children of the flesh are not the children of God.” (Rom 2:28-29; Rom 9:8.) The importance of it cannot be overrated. It establishes the great principle that fleshly relationship, or ecclesiastical connection, is nothing without grace in the heart, and indeed only adds to a man’s condemnation.

The expression “this did not Abraham” is a Hebraism. Of course literally Abraham could not “seek to kill” Christ, because he never lived with Him on earth. The meaning must be “Your conduct is the very opposite of what Abraham would have done, and utterly contrary to the general tenor of what he did while he lived.” Compare Deu 17:3; Jer 7:22-31; Jer 19:5; Jer 32:35, where the same form of speech is used.

When our Lord calls Himself here simply “a man,” He uses an expression which He nowhere else employs in the Gospels. As a rule, He calls Himself “the Son of man,” when speaking of His human nature. Here, however, He seems to speak of Himself in the point of view in which His unbelieving enemies ought to have regarded Him, if they could not yet acknowledge His divinity. “I am among you a man speaking the truth: and yet ye seek to kill Me.”-The attempt of Jews and Socinians to show that our Lord was not really God, founded on this text, is futile. Our Lord’s real and true humanity no sound Trinitarian thinks of denying.

v41.-[Ye do the deeds of your father.] This means “You are doing the things that your father the devil approves and suggests to you. You are showing yourselves genuine children of the devil, by doing his works.” The word “ye” in the Greek is emphatic, and may possibly be intended to contrast with “I,” at the beginning of Joh 8:38.

[Then said they…not born of fornication.] These words can hardly be taken literally. Our Lord was speaking to the Jews not as individuals, but as a nation and a class, and was speaking of their descent in a religious point of view. The question was, “Who was their father? From whom did they get their spiritual character? To whom were their proclivities and tendencies to be traced?” This our Lord’s hearers understood, and said, “We be not born of fornication; we are not heathens and idolaters at any rate, even if we are not as good as Abraham.”-That idolatry was called fornication, because it was unfaithfulness to the covenant God, a forsaking Him for false gods, is, I think, clear from many places in the Old Testament. See for instance Jer 2:1-20, and Jer 3:1-3. I think this was in the minds of the Jews when they spoke to our Lord here. This is Augustine’s view.

The notion of Euthymius, Rupertus, and others, that the Jews refer to other children of Abraham, by Hagar and Keturah, and boast themselves his true children by Sarah, is not satisfactory. It is surely too much to charge Abraham with the sin of fornication because he took Hagar to be his wife, at the instance [insistance?] of Sarah, and married Keturah after Sarah’s death!

The notion of some, that the Jews refer here to the many marriages between Jews and Gentiles in the Old Testament times (as seen in Ezr 10:1-3, etc.), and repudiate them, is not probable.

Some have thought that the Jews insinuated wicked doubts of our Lord’s legitimate birth in this phrase. But it seems unlikely.

[We have one Father, even God.] The Jews here lay claim to be regarded as God’s children. That God is called “the Father” of Israel in several places in the Old Testament, is undeniable. See Deu 32:6; 1Ch 29:10; Isa 63:16 and Isa 64:8; Mal 1:6. But it is very clear that these texts specially refer to God’s relation to Israel as a nation, and not to Israelites as individuals. The Jews, however, in their pride and self-righteousness, made no such nice distinction. They did not see that national sonship and covenant sonship without spiritual sonship, are nothing worth. Hence they brought on themselves the stern rebuke of the next verse.

v42.-[Jesus said…If God…your Father…love me.] Our Lord here tells the Jews, that although they might be children of God by covenant and nationality, they were evidently not God’s children by grace and spiritual birth. If God was really their Father, they would show it by loving the Son of God, even Himself.

Let us note carefully the great principle contained in this sentence. Love to Christ is the infallible mark of all true children of God. Would we know whether we are born again, whether we are children of God? There is one simple way of finding it out. Do we love Christ? If not, it is vain and idle to talk of God as our Father, and ourselves as God’s Children. No love to Christ, no sonship to God!

The favorite notion of many, that baptism makes us sons and daughters of God, and that all baptized people should be addressed as God’s children, is utterly irreconcilable with this sentence. Unless a baptized person loves Christ, he has no right to call God Father, and is not God’s child. He has yet to be born again, and brought into God’s family. Before the point and edge of these words, the doctrine that spiritual regeneration always accompanies baptism cannot stand.

The modern notion about God’s universal Fatherhood, which finds such favor with many, is no less irreconcilable with this sentence than baptismal regeneration. That God the Father is full of love, mercy, and compassion to all is no doubt true. But that God is really and truly the spiritual Father of any one who does not love Christ can never be maintained without contradicting our Lord’s words in this place.

The sentence is full of condemnation to all who know nothing experimentally of Christ, and neither think, nor feel, nor care anything about Him. Crowds of so-called Christians are in this unhappy state, and are plainly not God’s children, whatever they may think.-The sentence is equally full of comfort for all true believers, however weak and feeble. If they feel drawn towards Christ in heart and affection, and can truly say “I do love Him,” they have the plainest mark of being God’s children, and “if children then heirs.” (Rom 8:17.)

[For I proceeded forth, etc.] Our Lord here shows the Jews His own divine nature and mission. He had proceeded forth, and come from God-the eternal Son from the eternal Father. He had not come of His own independent will and without commission, but specially sent and appointed by the Father, as His last and dearest Messenger to a lost world. Such was His nature. Such was His position and relation to the Father.-If therefore they really were children of God the Father, they would love Him as the Father’s Son, the Father’s Messenger, the Father’s promised Messiah. Not loving Him, they gave the plainest proof that they were not God’s children.-A true child of God will love everything belonging to God, and specially he will love God’s only begotten and beloved Son. He can see and find nothing nearer to the Father than the Son, who is the “brightness of His glory and the express image of His person.” (Heb 1:3.) If, therefore, he does not love the Son, it is clear that he is no true child of the Father.

Calvin remarks, “Christ’s argument is this: whoever is a child of God will acknowledge his first-born Son; but you hate Me, and therefore you have no reason to boast that you are God’s children. We ought carefully to observe in this passage, that there is no piety and no fear of God where Christ is rejected. Hypocritical religion presumptuously shelters itself under the name of God; but how can they agree with the Father, who disagree with His only Son?”

v43.-[Why do ye not understand? etc.] In this verse, our Lord seems to me to draw a distinction between “speech” and “word.” The expression “word” is deeper than “speech.” By “speech,” He means “My manner of speaking and expressing myself.” By “word,” He means generally “My doctrine.”-The sense is, “How is it that ye do not understand My manner of expressing Myself to you, when I speak of such things as “freedom” and of ‘your father’? It is because ye will not receive and attend to My whole message,-the word that I bring to you from My Father.”-Lightfoot takes this view.

This explanation seems to me to describe most accurately the state of things between our Lord and His hearers. They were continually misunderstanding, misinterpreting, and stumbling at, the expressions and language that He used in teaching them. Did He speak of “bread”? They thought He meant literal bread.-Did He speak of “freedom”? They thought He meant temporal and political freedom.-Did He speak of “their Father”? They thought He meant Abraham.-How was it that they so misunderstood His language and dialect? It was simply because their hearts were utterly hardened and closed against the whole “word of salvation” which He came to proclaim. Having no will to listen to and receive His doctrine, they were ready at every step to misconstrue the words and figures under which it was conveyed and placed before them.

Any one who preaches the Gospel now must often observe that precisely the same thing happens in the present day. Hearers, who are strongly prejudiced against the Gospel, are constantly perverting, wresting, and misinterpreting the language of the preacher. None are so blind as those who will not see, and none so stupid as those who do not want to understand.

The “cannot” here is a moral inability. It is like “no man can come unto Me,” and “His brethren could not speak peaceably unto him.” (Joh 6:44; Gen 37:4.) It means, “Ye have no will to hear with your hearts.”

Chrysostom remarks: “Not to be able here means not to be willing.”

v44.-[Ye are of your father the devil, etc.] This verse deserves special attention, both for the sternness of the rebuke it contains, and the deep subject which it handles. The general sense is as follows: “Ye are so far from being spiritual children of Abraham, or true children of God, that, on the contrary, ye may be rightly called the children of the devil; and ye show it, by having a will set on doing the evil things which your father suggests to you. He, from the beginning of creation, was a being set on the destruction of man, and abode not in the original truth and righteousness in which he was created; for now truth is not in his nature. When he now speaks and suggests a lie, he speaks out of his own peculiar inward nature, for he is eminently a liar, and the father of a lie.”

When our Lord says to the wicked Jews, “Ye are of your father the devil,” He does not mean that the wicked are made wicked by the devil in the same sense that the godly are made godly by God, created anew and begotten of God; but He uses a common Hebraism, by which persons who are closely connected with, or entirely under the influence of, another, are called “his children.” It is in this sense that the wicked and unbelieving are truly the children of the devil. This must be carefully remembered. The devil has no power to “create” the wicked. He only finds them born in sin, and, working upon their sinful nature, obtains such an influence, that he becomes practically the “father of the wicked.” (See Mat 13:38 and 1Jn 3:10; Mat 13:19; Luk 16:8; Luk 20:34; Isa 57:4; Num 17:10.)

Augustine says: “Whence are those Jews sons of the devil?-By imitation, not by birth.” He also refers to Eze 16:3, as a parallel case.

When our Lord says, “Ye will do the lusts of your father,” we must remember that “ye will” is emphatic in the Greek. “Ye have a will, and mind, and purpose, and disposition.”-By “doing the lusts,” He means “ye follow those evil inclinations and desires” which are peculiarly characteristic of the devil, and according to his mind,-such as to commit murder, and to love and tell a lie. The desire of the devil can only be for that which is evil.

When our Lord says the devil was a “murderer from the beginning,” I do not think He refers exclusively to Cain’s murder of Abel, though I think it was in His mind. (See 1Jn 3:12.) I rather think He means that the devil, from the beginning of creation, was set on bringing death into the world, and murdering man both body and soul.

Origen remarks: “It was not one man only that the devil killed, but the whole human race, inasmuch as in Adam all die. So that he is truly called a murderer.”

When our Lord says that the “devil abode not in the truth,” I think He teaches that the devil is a fallen spirit, and that he was originally made very good and “perfect,” like all other works of God’s hands. But he did not continue in that state of truth and righteousness in which he was originally created. He kept not his first estate, but fell away. “Truth” seems to stand for all righteousness, and holiness, and conformity to the mind of God, who is “Truth itself.” This verse, and Jud 1:6, are the two clearest proofs in the Bible that the devil fell, and was not created evil at the beginning.

The word “abode” would be more literally rendered, “stood.”

When our Lord says, “Because there is no truth in him,” He does not mean that this was the reason why the devil “abode not in the truth.” If this had been His meaning, He would have said, “Truth was not in him.” But He says, “is.”-His words are meant to describe the present nature of the devil. “He is now a being in whom truth is not.”-It seems to me a somewhat similar expression to that of Paul, when he says, “I obtained mercy, because I did it ignorantly;” where “because” does not mean the reason why he obtained mercy. (1Ti 1:13.) The Greek word for “because” in both cases is the same.

Calvin remarks: “As we are called the children of God, not only because we resemble Him, but because He governs us by His Spirit,-because Christ lives and is vigorous in us, so as to conform us to His Father’s image; so, on the other hand, the devil is said to be the father of those whose understandings he blinds, whose hearts he moves to commit all unrighteousness, and on whom, in short, he acts powerfully, and exercises his tyranny.”

When our Lord says that “the devil speaketh of his own,” He does not mean that he “speaks about his own,” but that he speaks “out of his own things.” It is like, “Out of the abundance of the heart the mouth speaketh.” (Mat 12:34.) He speaks out of those things of which he is full.

When our Lord says that the devil “is a liar,” I think He refers to the great original lie by which he deceived Eve at the beginning, “Ye shall not surely die.” (Gen 3:4.)

When our Lord says here of the devil, that “he is a liar and the father of it,” I think the most likely and natural meaning is, that “he is the father of every lie.” A lie is specially the result and work of the devil. The expression “of it,” is undeniably difficult, and is variously interpreted.

(a) Some think that it means “he is the father of him,”-viz., of the liar, of every one that tells a lie. This is the view of Brentius, Bengel, Stier, Hengstenberg, and Alford.

(b) Some think that it means “he is a liar, and his father.” This was an error of the Manicheans, and justly reproved by Augustine. Yet Grotius seems to hold this view, and maintains that he who deceived Adam and Eve was not the prince of the devils, but one of his messengers! (See 2Co 12:7.) This seems an untenable idea.

Neither of these views is at all natural and satisfactory,-and the one I have given-“father of a lie”-seems to me much more probable. It is the view of Augustine, Theophylact, Rupertus, Calvin, Bucer, Beza, Bullinger, Rollock, Burgon, Wordsworth, and the great majority of all commentators.

Let us note, in this verse, how strongly and directly our Lord rebukes His enemies. There are times when strong condemnation becomes a positive duty, and we must not refrain from it through fear of being charged with severity, personality, and harshness.

Let us note how clearly this verse establishes the personality of the devil. The expression before us can never be explained by those who think he is only a vague evil influence.

Let us note how the fall of angels is recognized and taught by our Lord, as one of the great truths that we must believe.

Let us note how murder and lying are specially mentioned as characteristics of the devil. They are sins most opposite to the mind of God, however lightly regarded-and lying especially-by man. An indifference to the sin of lying, whether among old or young, rich or poor, is one of the most unmistakable symptoms of an ungodly condition.

Luther says: “The world is a den of murderers, subject to the devil. If we desire to live on earth, we must be content to be guests in it, and to lie in an inn where the host is a rascal, whose house has over the door this sign or shield, ‘For murder and lies.’ For this sign and escutcheon Christ Himself hung over the door of his house, when He said, He is a murderer and a liar.”

v45.-[And because I tell, etc.] Our Lord in this verse puts in strong contrast His own teaching and the lying suggestions of the devil, and the readiness of the wicked Jews to disbelieve Him and believe the devil.-“The reason why you do not believe Me is, your thorough dislike to the truth of God. You are genuine children of your father the devil. If I told you things that are false, ye would believe Me. But because I tell you things that are true, you believe me not.”

We see here how little cause faithful ministers of Christ have to feel surprise at the unbelief of many of their hearers. If they preach the truth, they must make up their minds not to be believed by many. It is only what happened to their Master. “If they have kept My saying, they will keep your’s also.” (Joh 15:20.)

v46.-[Which of you convinceth me? etc.] Our Lord in this verse asks two questions, to which it was impossible for them to give an answer: “Which of you can reprove or convince Me as an offender concerning sin of any kind? You know that you cannot lay any offense to my charge. Yet if I am free from any charge, and at the same time speak to you nothing but what is right and true, what is the reason that ye do not believe Me?”

Let us note here the perfect spotlessness and innocence of our Lord’s character. None but He could ever say, “I have no sin. I challenge any one to find out any imperfection or fault in Me.” Such a complete and perfect Sacrifice and Mediator is just what sinful man needs.

v47.-[He that is of God, etc.] Our Lord in this verse supplies an answer to His own questions, and conclusively proves the wickedness and ungodliness of His hearers.-“He that is a true child of God hears with pleasure, believes, and obeys God’s words, such as I bring to you from My Father. You, by not hearing, believing, and obeying them, prove plainly that you are not God’s children. If you were, you would hear gladly, believe, and obey. Your not hearing proves conclusively that you are what I said, children, not of God, but of the devil.”

Let us note here, that the disposition to hear and listen to truth is always a good sign, though not an infallible one, about a person’s soul. It is said, in another place, “My sheep hear my voice.” (Joh 10:16, Joh 10:27.) When we see people obstinately refusing to listen to counsel, and to attend to the Gospel, we are justified in regarding them as not God’s children, not born again, without grace, and needing yet to be converted.

Let us note here, as elsewhere, how carefully our Lord speaks of His teaching as “God’s words.” It consisted of words and truths which God the Father had commissioned Him to preach and proclaim to man. It was not “His own words” only, but His Father’s as well as His own.

Rollock observes that there is no surer mark of an unsanctified nature than dislike to God’s Word.

Musculus, Bucer, and others maintain here that the phrase. “He that is of God, heareth God’s Words,” must be confined to God’s election; and means, “He that was chosen of God from all eternity.” I cannot, however, see reason for confining the sense so closely. I prefer to consider “of God” as including, not only election, but calling, regeneration, adoption, conversion, and sanctification. This is Rollock’s view.

Fuente: Ryle’s Expository Thoughts on the Gospels

Joh 8:37. I know that ye are Abrahams seed; but ye seek to kill me, because my word maketh no way in you. Again our Lord takes up their assertion that they are Abrahams seed. He has answered it by a parable: He speaks now in plainer words, repeating their familiar boast, that He may place in strongest contrast the spirit they had shown themselves to possess. Ye seek to kill me, He says, uniting them with the whole body from which a little before they seemed to be severed; for too clearly did He see that the severance was but partial and altogether transient. His word had entered their hearts, and for a moment they had moved towards Him; but it made no way there, its progress was immediately stayed, and they were numbered again with the Jews, His foes. Hence the increasing severity of what is immediately to follow.

Fuente: A Popular Commentary on the New Testament

The Jews boasting again that they were Abraham’s seed, and bearing themselves much upon it: our Saviour tells them, He knew they were so, his natural children according to the flesh: but not his genuine children according to the Spirit: this he proves, because they did not tread in Abraham’s steps, and do his works; for if either the temper of their minds, or the actions of their lives were agreeable to Abraham, they would not seek as they did, to destroy and kill him, only for bringing the doctrine of salvation to them, which he had heard and learned of the father.

Thence learn, 1. How prone we are to glory in our outward privileges, and to rely upon them. Whereas these are arguments of God’s goodness towards us, but no evidence of our goodness towards him.

2. That it is very dangerous and unsafe to pride ourselves in, and depend upon, any external privileges and prerogatives whatsoever: as our being born within the pale of the visible church, our descending from pious parents and holy progenitors; for unless we be followers of their faith, admirers of their piety, and imitate their example, we are none of their children; but belong to another father, as our Saviour tells the Jews in the other verses.

Fuente: Expository Notes with Practical Observations on the New Testament

Joh 8:37-40. I know that ye are Abrahams seed That ye are descended from Abraham, as Ishmael and Esau, and their posterity also were, I know; but what can that avail you, while you are so unlike Abraham, in your spirit and conduct, as it is plain you are? For you seek to kill me Who am not only an innocent person, but the Lord of life and glory, invested with an extraordinary commission from God to instruct and save you: a crime this, the heinousness of which no words can describe. Thus having answered their objection concerning freedom, (Joh 8:34-36,) he here answers the other branch of it, concerning their being Abrahams offspring. Because my word hath no place in you In your minds and hearts, and has not any weight with, or influence upon you, but is of a tenor directly contrary to your prejudices and lusts. I speak that which I have seen with my Father And which I know to be agreeable to his mind and will; but with which it is impossible to reconcile your practice. For ye do that which you have seen with your father To whom you manifest a visible conformity, in your dispositions and actions. By which he intimated, that their devices, designs, and works were as truly diabolical, as his doctrine was divine. They answered, Abraham is our father As if they had said, Observe on whom thy reflection falls. Thou reproachest that holy patriarch, who was peculiarly dear to God. Jesus saith, If ye were Abrahams children His true and genuine progeny, his spiritual seed; ye would do the works of Abraham Ye would resemble that great and good man in faith and holiness; and therefore, instead of seeking to take the life of one who is come to you from God, with a revelation of his will, ye would believe on him; in imitation of Abraham, who, for his faith in all the divine revelations, and his obedience to all the divine commands, however hard they were to flesh and blood, was ennobled with the grand titles of the father of the faithful, and the friend of God. But now ye seek to kill me And that for no other reason but because I have told you the truth, clearly, fully, and faithfully, which I have heard of God Received in commission from him. This did not Abraham He did nothing like this; but was famous for his humanity, justice, and piety, giving the readiest credit, and the most joyful welcome, to all the messages which God sent him. Some render the clause, Abraham would not have done this; that is, he would not have acted thus, if he had lived now.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Vv. 37, 38. I know indeed that you are Abraham’s seed; but you seek to kill me, because my word makes no progress in you. 38. As for me, I speak that which I have seen with the Father;and you do the things which you have heard from your father.

Jesus does not deny the genuineness of the civil registers in virtue of which His hearers affirm their character as children of Abraham. But He alleges a moral fact which destroys the value of this physical filiation in the spiritual and divine domain; it is their conduct towards Him and His word. Jesus here employs a method like that of John the Baptist, Matthew 3, and that of Paul, Romans 9.

By reason of the resistance which they oppose to His teaching, He addresses them as persons who have already returned to the solidarity of that Israelitish community which is desiring to make way with Him. Hence the charge which has been regarded as so strange (comp. Joh 8:31-32): You seek to kill me. But what more proper than the announcement of such a crime to make them feel the necessity of breaking finally the bond which still united them to a people so disposed. What justifies this severe assertion of Jesus is that He has just discovered, at this very moment, the impression of irritation produced in them by His word (Joh 8:33). The word has two principal meanings: one, transitive, to contain(Joh 2:6)this meaning is inapplicable here,the other, intransitive: to change place, to advance. This verb is applied in this sense to water flowing, to a dart piercing, to a plant growing, to one body penetrating another, to invested money paying interest. Starting from this second meaning, some have explained: has no place in you for developing itself, or: has no entrance, access to you (Ostervald, Rilliet). The former translation is not suitable for the word; comp. 2Co 6:12; would have been necessary. With the second, these words would apply only to persons who have already manifested a beginning of faith. We must therefore explain, with Meyer, Weiss, Keil: makes no progress in you.

The word of Christ struck in them, from the first uttered words, against national prejudices which they still shared with their fellow-countrymen, against the Jewish heart which they had not laid aside; like the seed which fell on the rocky ground, it had been blighted as soon as it had begun to germinate. This is the reason why Jesus had said at the beginning, If you abide. Yet once more, there is no inaccuracy in the narrative. For him who goes to the foundation of things and who judges of the facts by placing himself at the point of view of Jesus and of John himself, everything is perfectly connected and well-founded.

In Joh 8:38, Jesus explains the resistance which His word encounters in them by a moral dependence in which they are and which is of a nature contrary to that in which He Himself lives. In speaking as He does, He obeys the principle which governs Him; they, in acting as they do, are the instruments of a wholly opposite power. In order to decide between the numerous various readings which are presented by the text of this verse, it is natural to start from this principle: that the copyists have sought to conform the two parallel clauses to one another, rather than to introduce differences between them. If we apply this rule, we shall arrive at the text which seems to us also to present the best sense intrinsically. It is that of the MS. K (with the exception, perhaps, of the pronoun which is read by this MS. in the first clause, and which may be rejected according to the principle suggested). This text of K is that which we have rendered in the translation.

The expression: that which I have seen with my Father, does not refer, as Meyer, Weiss and others think, to the state of the Lord’s divine pre-existence; the parallel clause: that which you have heard from your father, excludes this explanation. For the two facts compared must be of a homogeneous nature. Weiss alleges the difference introduced intentionally by the change of the verbs (see, hear). But Joh 8:40 and Joh 5:30 prove that no intention of this sort occasions this difference of expression. The question here is of a fact of incalculable importance in all human life. Behind the particular acts which are at the surface in the life of each man, there is concealed a permanent basis and, if I may venture to speak thus, a mysterious anteriority. All personal and free life has communication in its depths with an infinity of good or of evil, of light or darkness, which penetrates into our inner being and which, when once received, displays itself in our works (words or acts). This is what Jesus here represents under the figure of the paternal house whence we come forth and whence, as a son with his father, we derive our principles, our conduct, our habits: From my speaking and from your doing, one may clearly see from what house we come forth, you and I. This is not all: at the foundation of each of these two infinites, good or evil, with which we are in ceaseless relation and of which we are the agents, Jesus discerns apersonal being, a directing will, the father of a family who reigns over the whole house (my Father, your father). It is from him that the initiative on each side starts, that the impulses emanate. And as the moving power is personal, the dependence in which we are placed as related to it is also free, not inevitable. Jesus by His fidelity cultivates His communion with the Father; so He finds in this relation the initiative of all good (that which I have seen)the perfect: that which I am having seen with the Father. The Jews, through their spirit of pride and hypocrisy, maintain in themselves this relation to the opposite principle, to the other father; so they continually receive from him the impulsions to every species of perverse works (that which you have heard).

The therefore which unites the two parallel clauses has certainly a tinge of irony, as Meyer acknowledges: You are consistent with the principle with which you are in communication, in doing evil, just as I am with mine in speaking what is good. The rejection of the pronoun after characterizes God as the sole Father in the true sense of the word. The singular pronoun , that which, in the first clause, answers to the thorough unity and the consistent direction of the will towards good. There is in it no vacillation, no contradiction. The plural pronoun ,the things which, characterizes, on the contrary, the capricious inconsistency of the diabolical volitions.

This contrast is connected with that of the perfect and the aorist : the former designating a man who iswhat he is through the fact of having beheld; the latter, a variety of particular and momentary inspirations. The choice of the two terms see (Jesus) and hear (the Jews), to designate the two opposite kinds of moral dependence, is no less significant. Sight is the symbol of a clear intuition, such is only possible in the domain of the divine light and revelation. In thy light we see light (Psa 36:10). The term: to hear from applies, on the contrary, to the secret suggestions which the perfidious mouth of an impostor whispers in the ear of his agents. Evil is the night in which one hears, but does not see. There is nothing even to the contrast of the two prepositions (with the dative)with, and (with the genitive), from, which does not contribute to the general effect of this inexhaustible saying:with is related to the idea of sight, as from is to that of hearing. If Jesus mentions on His own part speaking () and on the part of the Jews doing, (), it is because His activity consisted essentially, at this moment, in His testimonies and His judgments, while the Jews answered Him by hostile measures and projects of murder (Joh 8:37). If it were desired, with Hengstenberg, to give to , you do, the sense of the imperative do, it would not be necessary to see here a summons of the character of that in chap. Joh 13:27; it would rather be necessary to refer the word your father to God, and to see in the word a serious exhortation. But all this is opposed to the connection with what follows.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

SATANIC PATERNITY OF THE UNREGENERATE

Joh 8:37-47. I know that ye are the seed of Abraham; but you seek to kill Me, because My Word has no place in you. How sad the condition of those preachers and people when Jesus, looking through them, actually saw them full of repellency and diabolical antagonism to the truth! N.B. You will find it so in many Churches nowadays, I awfully fear and doubt not. Whatsoever things I saw with the Father, I speak; therefore you indeed are doing the things which you heard with your father. This arouses in those shrewd, cultured priests an awful suspicion that He is impeaching their claim to the Abrahamic paternity. They responded, and said to Him, Abraham is our father. Jesus says to them, If you are the children of Abraham, you did the works of Abraham; but now you are seeking to kill Me, a man who has spoken to you the truth which I heard with God. Abraham did not this. You are doing the works of your father. They said to Him, We have not been born of fornication; we have one father, God. Then Jesus said to them, If God were your Father, you would love Me with Divine love; for I came out from God, and I go back; for I have not come from Myself, but He sent Me. Wherefore do you not know My speech? Because you are not able to hear My word. What a profound significance! His words were then ringing in their ears! Yet He said, You are not able to hear My word. The mystery is readily solved. The soul has the five senses i. e., sight, hearing, smell, taste, and touch just like the body. When the soul is dead, as in the case of all the unregenerate, the senses are all dead with it. A dead man has eyes, but they are dead; ears, but they are dead; smelling organs, but they are dead; a tongue, but it is dead; nerves, but they are dead. Now these preachers, Church officers, and members, in whose physical ears His sweet, eloquent, melodious words were ringing, heard them plainly with their bodily ears, yet He certifies to them, You are not able to hear My word. This is the reason why they rejected it: His utterances were deep, rich, spiritual truth, and they were spiritually dead, so they never heard them; they rang in at one ear and out at the other, the dead soul within knowing nothing about the message of life which had resounded in their mortal ears. How signally does this penetrating truth apply to the fallen Churches of the present day, both ministers and members, as well as to this wicked world! What is the remedy in that case? An avalanche of importunate prayer, that the Holy Ghost may quicken them into life, in which case their spirit will hear and understand the glorious spiritual truth of the gospel. Deficiency of prayer explains multitudes of failures on the part of holiness preachers and workers. As a rule, it is painfully deficient. Shall we not wake up to the fact that we waste our ammunition on dead game, if we do not pray down the Holy Ghost to quicken them into life? You are of your father the devil, and you wish to do the lusts of your father. This tells an awful secret, which everybody ought to know, smashing the silly Universalist dogma now ringing from the Protestant pulpits; i. e., the Divine paternity of the wicked.

You see from the very words of the Savior that it is not so. Preachers, standing in their pulpits, address their audiences as the children of God, when in all probability nine-tenths of them are the children of the devil, having never been born from above. Divine life was lost in the fall, and is only regained in regeneration. Consequently all the unregenerate, whether never converted or backslidden, as you see from the plain words of our Savior, here addressed, not simply to the uncouth rabble, but to the preachers and Church members, all the unregenerate are the spiritual children of the devil till quickened into life by the Holy Ghost. He was a murderer from the beginning, and stood not in the truth, because the truth is not in him. How is the devil a murderer? He murders all the souls that follow him, beginning with the destroying angels, and sweeping down the terrestrial ages, deluging hell with the fallen millions. When he may speak the lie, he speaks of his own, because he is the liar, and the father of the same. But because I speak the truth, you do not believe Me. Those people, like the fallen Churches of every age, were deluded by Satans lies, making them believe that they were saved when they were lost, in order to blind them and lead them down to hell. Humanity is uniform in all ages. So is Satan, sin, religion, salvation, and God the same now as in our Saviors time. You must not shove aside these awful truths uttered by our Savior and leave them with the scribes and Pharisees, when they apply to the present generation as pertinently as to them. The world is girdled with Churches today Pagan, Mohammedan, Papal, and Protestant standing spiritually precisely where our Saviors audience, backslidden members of the Jewish Church, stood, so deceived and led away by Satans lies, making them believe that they are Christians and on their way to heaven, while they are sinners and on their way to hell, that a preacher coming among them and telling them the truth, as Jesus did, shares the same fate i. e., is rejected and persecuted; while a false prophet coming along, and helping Satan to keep them blindfolded till he can dump them into hell, is received like an angel, remunerated, honored, and applauded as a man of God, such as all Churches need. Lord give us all the light, help us to be true, like Jesus, and abide our destiny! Which one of you convicts Me concerning sin? If I speak the truth, why do you not believe Me?

Convict here is the very word descriptive of the condemnatory sentence of a criminal judge, as Jesus defied men and devils to convict Him concerning sin. Good Lord, help us all so to speak the truth and walk in His footprints that we can challenge the powers of earth and hell! His own Church fell out with Him and killed Him because He told them the truth. If He had preached falsehood, they would have received Him with enthusiasm. Satans people love lies and fatten on them, preparatory for a barbecue in hell, when devils will devour their flesh and drink their blood. The one being of God, heareth the words of God. Wherefore do you not hear? Because you are not of God. Lord, help us to preach the same gospel that Jesus preached, fearless of men and devils! Here you see the reason why the truth has always been so unpopular. In this case, Satan had the Jewish Church with him, in addition to the wicked world. So few people in this world are of God, comparatively with the multitudes in Satans kingdom, deluded by his lies and led captive by his caprice, that the truth in every age has found but few adherents, Jesus falling a victim to the cruelty of the fallen Jewish Church, so duped by Satan that they loved lies and hated the truth, and two hundred millions of martyrs following in His track, sealing their faith with their blood. When the present holiness movement becomes popular, it is ruined.

Fuente: William Godbey’s Commentary on the New Testament

Ver. 37.-I know, &c. By nature ye are Abraham’s children, but in your deeds ye are degenerate. Your descent from Abraham will not therefore profit you. It will increase your damnation, for he will say at the last day, I acknowledge you not as my children, for ye have crucified Christ, my son and your brother.

Because My word, &c. Because ye will not take it in. Origen and S. Chrysostom think that these words were said to those who had before feebly believed in Christ, but who, on hearing themselves called “servants,” were incensed against Him and wished to kill Him. But it is more probable that they were addressed to unbelievers who had before that plotted His death.

Ver. 38.-I speak, &c. Ye not only speak, but do that which ye have learnt from your father, the devil, especially in seeking to kill Me, implying that Abraham was not their father. See this more clearly declared verse 44.

Ver. 39.-They answered, &c. Because Christ seemed to imply that they had another father, they wished to learn from Him who he was. We own Abraham, and none other as our father.

Jesus saith unto them, If ye are the children of Abraham, do the works of Abraham. It is so in the Vulgate. But some Greek MSS. read as in the English version. He does not deny their extraction, but condemns their doings. Says S. Augustine, “Your flesh may be from Abraham, but not so your life.”

Ver. 40.-But now ye seek, &c. Abraham did not injure any one, but saved Lot, and as many as he could. But the Jews were eager to kill Christ. The Jews (Perke. Avoth. cap. v.) draw the same contrast between a disciple of Abraham and of Balaam.

Ver. 41.-Ye do the works of your father. He persists in saying that they were not Abraham’s children, but does not say whose children they were.

Then said they unto Him, We be not born of fornication, &c. Origen, Cyril, and Leontius think that in these words they implicitly reproached Him with His own birth. An atrocious statement, which the Pharisees studiously propagated, to detract from our Lord’s credit and authority. But it would have been atrocious blasphemy. (2.) Euthymius and Rupertus suppose it to be only an assertion of their descent from Sarah, and not from Hagar, and thus not spurious, or in a secondary rank. (3.) We are not born of spiritual fornication, i.e., idolatry. We are not Hagarenes, who were idolaters. Rupertus objects that to make out this meaning the word “but” should have been inserted. But Maldonatus maintains that such particles are often omitted, adding that fornication in the prophets means idolatry, as being spiritual fornication, drawing away the soul from its true Spouse (see Hos 1:2). Theophylact explains it to mean, “We are not born of mixed marriages of Jews and Gentiles, which were forbidden, and counted illegitimate by the Jews.” (4.) The Jews reply in a straightforward manner, Abraham is our true earthly father; and one is our Father, even God in heaven. Your charge is therefore false. You unjustly claim the God of Abraham for thyself alone, and exclude us from sonship with Him, and hand us over to another father, the devil, making us spurious, and consequently infamous.

Ver. 42.-Jesus said, &c. Put syllogistically, our Lord’s argument runs this, “He who loves God, loves also the Son of God. But ye do not love Me, who am the Son of God. Therefore ye love not God. Just as the Arians, who by denying Christ to be the Son of God, deny the Father also; for if He has not a Son, He cannot be called God the Father.

For I proceeded forth () and came (), I am here. S. Augustine, S. Hilary (de Trin. vi.), consider that the twofold generation of our Lord is here set forth. I came forth by eternal generation. I am come into the world by My Incarnation. “That the Word proceeded forth from God, is His eternal procession” (says S. Augustine), but He came to us, because He was made flesh; His advent was His being made man. But Jansen, Maldonatus, and others refer both the expressions to the Incarnation, but yet as implying, and presupposing His eternal generation. “I came forth from God, and came into the world, though I had before come forth from God, and was in heaven as God” (Joh 16:27).

For I came not of Myself, but He sent Me. He teaches that He was not self-originate, says S. Hilary (de Trin. vi.). Origen adds, He says this on account of some who came of themselves, and were not sent of the Father (see Jer 33:21). A warning to such as Lutherans, Calvinists, and others, who have no true mission.

Ver. 43.-Why do ye not understand, &c. Because cleaving to your pride, avarice, hatred, and enmity against Me, ye will not hear Me and understand. “They could not hear,” says S. Augustine, “because they refused to be corrected by what they heard;” but (as says the Gloss) ye are of the devil, and have elected to go on with him. S. Gregory Nazianzen (Orat. iv., de Theol.) tells us that in Scripture “I cannot” sometimes means “I will not.” (See Matt. xix. 12.) But secondly, and more properly and forcibly, “Ye do not understand My words because ye cannot endure My teaching, and will not let My words enter your ears, so hateful am I to you, and so obstinately have you from hatred hardened your hearts against Me.” Thus Emmanuel Sa.

Ver. 44.-Ye are of your father the devil. “Not by descent but by imitation,” says S. Augustine, quoting Ezek. xvi. 4; and adding, “The Jews, by imitating their impieties, found for themselves parents, not of whom to be born, but with whom they would be lost, by following their evil ways.”

S. Epiphanius (Her. 38, 40) by the devil in this place understands Judas Iscariot, whom our Lord also calls a devil. But the author of “Questions on the Old and New Testament” (apud S. Augustine) understands Cain. But it is certain that it must be taken literally to mean Lucifer. For the Jews in persecuting Jesus followed him as their father; “not by succession in the flesh, but in sin,” says Ambrose (Lib. iv. in 1oc.)

Ye are of, &c. “In order to kill Me.” He explains that they are of the devil, by following his suggestion. S. Chrysostom says he speaks not of “works,” but of desires (or lusts), showing that both lie and they greatly delighted in murders. For the devil has an ardent desire to destroy all men, both because he grudges them the glory from which he himself fell, but also to injure God, whom he hates as his torturer, and wishes to tear away men from Him whom He created in His own image, and called and predestinated to His own eternal grace and glory.

He was a murderer, &c. For as soon as Adam was created, Lucifer, the very same day through envy destroyed both him and all his posterity, by persuading him to eat of the forbidden fruit. And in like manner does he endeavour through you, 0 Jews, to kill Me, by Whom all men are to be redeemed from death. For he ever persists in his eager desire to destroy men, as the leopard and wolf, which feed on human flesh. He urged on Cain to kill Abel, and Joseph’s brethren to destine him to death. And even now instigates all murderers to commit their murders. And much more does he thirst for the death and destruction of souls, though bodily death is here more properly meant, for this it was they plotted against Christ. Euthymius and S. Augustine (Contra Petib. ii. 13).

And abode not in the truth, i.e., in the integrity and perfection, the grace, righteousness, and sanctity in which he was created. True means pure and unadulterated. As Nathaniel is called “a true Israelite, in whom is no guile.” Again “in truth” means in that which was his duty. In S. John, David, and Solomon “the truth” commonly means this (see Joh 3:21). There is a threefold truth, in heart, word, and deed. The truth of the heart is opposed to error; the truth of word is opposed to a lie, the truth of deed is when a man acts in accordance with what is practically right, and this is opposed to iniquity and sin. Now the devil did not stand in the truth because he did not persevere in what he ought to have done. He refused to be under God. He claimed to be His equal, a kind of second god, and rose up against Him through pride. Hence he fell from his state of grace, and was cast down to hell (see Isa 14:12). And so S. Chrysostom (Hom. liv.; S. Leo, Ser. de Quadr., and others). Hence (1.) S. Augustine (contr. Adimantum iv. 4), understands by the “truth,” the law, meaning that the devil did not abide in the Law of God. Others by “truth” understand fidelity, or the obedience due to God as the Creator.

(2.) S. Irenus (v. 22, 23) understands it to mean “veracity,” as our Lord says below he is “a liar, and the father of it.” Christ seems to charge the Jews with two faults, which they had learned from the devil, murder, and mendacity, and calumny.

(3.) Origen (Tom. xxiv.) understands it to mean “truth in practical matters,” which Lucifer abandoned when he sinned by pride, which practically was a false step. This resulted from his not abiding in truth of act, and thus he departed from truth in heart and word, and thus by his lies deceived mankind.

Hence S. Augustine (de Civ. xi. 13) rightly infers that he was created in grace and righteousness, and that the Manichees were wrong in asserting that he was naturally wicked or created by an evil god. They inferred this wrongly from 1 John iii., “The devil sinneth from the beginning.” The true meaning of this passage is explained in loco.

Because there is no truth in him. Neither in thought, word, or deed, for those three kinds of truth have a sisterly relation to each other. But here “truth” rather signifies veracity.

When he speaketh a lie, &c. When he fell from his original beauty as an angel and became a hideous demon, it was innate in him to deceive; his special and proper business was to lie, and to this he entirely devotes himself.

(2.) “Of his own,” means of his own special invention. But men lie from imitating him, and by his suggestion.

(3.) “Of his own,” from his own inward delight in it He delights in it, as a thief in his thefts.

For he is a liar. From his constant habit of lying, he is altogether made up of lies. And if he ever speaks truth, it is by compulsion, or else by means of truth to persuade men to what is false.

And the father of it. “His father,” says Nonnus. The Cainian heretics understood the devil to mean Cain. But the Manicheans on S. Augustine’s authority (in loco) said that the devil had a father, even the evil god, and that both he and his son were liars. But I maintain that “of it” refers to the word “lie,” which is understood in the term liar which occurs just before. And he is the father of a lie. (1.) Because he first invented the act of lying. (2.) Because he fashions and forms lies, as the potter moulds the clay. So S. Augustine and others. It is a Hebraism. Origen says, “The devil begot a lie. He was seduced by himself, and in this respect was worse, because others are deceived by him, whereas he is the author of his own deception.” And S. Augustine, “Not every one that lies is a father of a lie, but he only who, like the devil, received it not from any other quarter.”

And hence the devil is the father and author of heresies, and therefore heresiarchs have had a devil at their side who suggested their heresies, as well as arguments to uphold them. So Luther confessed of himself. Such a suggester had Arius, Eunomius, Calvin, &c. The Apostle (1 Tim. iv. 1) speaks of heresies as “doctrines of devils” (see notes in loco).

Ver. 45.— But if I speak the truth, ye believe Me not. His argument stands thus, “Whosoever believeth a lie is a son of the devil. And ye believe a lie, and are therefore sons of the devil.” But “if” may mean “because,” as some Greek and Latin copies read. And so it would mean, “Because I speak the truth in truly reproving your sins, and truly asserting myself to be the Messiah, and prove this by miracles, yet ye will not believe Me because ye will not give up your sins, and will not believe what I say and teach, but rather believe the devil who persuades you that I am a false prophet, and my miracles are mere sleight of hand.

Ver. 46.-Which of you, &c. This is to anticipate an objection of the Jews. For they might say, “We do not believe thee, because thou art a violater of our law, in healing the sick on the Sabbath-day.” Produce any other charge against Me, and I will submit to your disbelieving Me. My healing on the Sabbath was not a violation, but a sanctification of the Sabbath. I leave any further charge to be decided by you who are my sworn enemies. So confident was Christ in His innocence that no one could lay anything to His charge which bore the slightest resemblance to sin. For He was Himself sinless, both on account of the Beatific Vision which He enjoyed, as the Blessed in heaven are incapable of sin for the same reason (for seeing God to be the Supreme Good, they necessarily love Him with all their strength, and hate whatever displeases Him) and likewise from the hypostatical union with the Word. For because His humanity existed in the Person of the Word, the Word kept His humanity free from all sin, and in perfect holiness. For if the humanity of Christ had sinned, the Person of the Word would have sinned; which is impossible. For virtuous or vicious actions relate to persons, and are attributed to them. Hence S. Ambrose (on Ps. xl. 13) brings in God the Father thus addressing Christ, “Thou wert conversant with sinners, Thou didst take on Thee the sins of all, Thou wast made sin for all, but yet no practice of sin could reach Thee. Thou didst dwell among men, as if among angels, Thou madest earth to be like heaven, that even there also Thou mightest take away sin.”

If I say the truth, &c. He here shuts out another objection of the Jews. For they could have said, We believe Thee not, not for any sin which Thou hast committed, but because the things Thou sayest and teachest are not true.” Christ meets the. objection by saying, “I have proved to you My doctrine by so many arguments and miracles, that no prudent person who is not blinded by hatred could question its perfect truth. If then My life is most innocent, and My doctrine most true, why do ye not believe Me?” Receive then the truth not as a bare assertion, but as demonstrated by reason.

Ver. 47.-He that is of God, &c. He here assigns the true reason for the unbelief of the Jews, because they were born not of God, but of the devil; that is, ye do not listen to the spirit and instinct of God, but of the devil. For the devil has blinded your hearts with covetousness, hatred, and envy of Me. And ye therefore listen not to the words of God which I, who am sent from Him, announce to you, because ye will not hear and understand them. Because then ye are not the children of God who is true, but of the devil who is a liar, ye listen to his lying suggestions, but will not give a hearing to the true words of God which are uttered by Me.

Moreover S. Augustine and S. Gregory (Hom. xviii.) understand these words of the elect and reprobate. He who is predestinated and elected hears the words of God, ye hear them not because ye are reprobate. But this is not the literal and genuine sense of the word, but merely an adapted one. For as Toletus and Maldonatus observe, many of those who at that time did not believe in Christ afterwards believed at the preaching of S. Peter and the Apostles; and on the other hand, some who then believed in Christ afterwards fell away from the faith, and became reprobates (see Joh 6:67).

Lastly, the Manichees inferred wrongly from the passage (as S. Augustine asserts) that some men are good by their own nature, as created by the good God, but others are naturally evil, as created by the evil principle.

Morally:-S. Gregory infers thus from this saying of Christ: “Let each one ask himself if he takes in the word of God with the ear of his heart, and he will understand whence it is. The truth bids us long for the heavenly country, to crush the desires of the flesh, to shun the glory of the world, not to covet others’ goods, to be liberal with one’s own. Let each one of you consider with himself if this voice of God has prevailed in the ear of his heart, and he will acknowledge that it is from God.” And just below, “There are some who willingly listen to the words of God so as to be moved by compunction even to tears, but who after their tears go back again to their sin. And these assuredly hear not the words of God, because they scorn to carry them out in deed.” Hence S. Gregory infers that it is a mark of divine predestination if a man obeys the holy inspirations of God, and of reprobation if he rejects them (see Pro 1:24). And Joh 10:27, “My sheep hear My voice.” They who hear the voice of Christ their Shepherd are saved, they who hear not are devoured by the devil. So too Christ says plainly, “Blessed are they who hear the word of God and keep it” (Luk 11:25). And S. Bernard (Serm. 1, in Septuag.) tells his monks that the greatest proof of predestination is the profitable hearing of the word of God. For it was their constant food, by reading and meditation and prayer, to examine whatever proceeds from the mouth of God, and to fulfil it in their lives.

Ver. 48.-The Jews answered and said, &c. They used to say it, though it is written nowhere else. But why did they call Him a Samaritan? (1.) Because He associated with the Samaritans. (2.) Because He came from Galilee, which was near Samaria. (3.) Because the Samaritans were partly Jews and partly Gentiles, and Christ seemed to them to be the same as bringing in a new faith and religion; and He thus seemed to be mixing up the traditions of the elders with the Gospel. (4.) And lastly, because He seemed to be making a schism, like the Samaritans. A Samaritan was, moreover, a term of reproach.

And has a devil. (1.) Because they said He cast out devils through Beelzebub, the chief of the devils. (2.) Because He made Himself God, transferring to Himself the glory due to God, as Lucifer strove to do. So Leontius. Our Lord so understood it, and answered, “I seek not My own glory.” (3.) Thou art mad, like lunatics, and those possessed with devils (see x. 20, and vii. 20). This was an atrocious blasphemy. How wondrous, then, the patience of Christ! For He answered,

Ver. 49.-I have not a devil, &c. As loving truth He denies the false charge, but though all-powerful He returns not their reproach. “God, though receiving an injury, replies not with words of contumely; and thou, when insulted by thy neighbours, shouldest abstain from their evil words, lest the exercise of just reproof should be turned into weapons of anger.” And Chrysostom, “When it was necessary to teach, and to inveigh against their pride, He was severe. But in bearing with those who reproached Him, He exercised great gentleness, to teach us to resent any wrongs done to God, to overlook the wrongs done to ourselves.” And S. Augustine, “Let us imitate His patience, that we may attain to His powers.”

Christ took no notice of the term Samaritan, because it was a reproach directed only against Himself, and not against God. He refused therefore to avenge His own wrongs, but would defend the honour of God. All knew He was a Galilean, and not a Samaritan, and by saying that He had not a devil, He refuted at the same time the charge of being a Samaritan. For the Samaritans, as schismatics, were the bond slaves of the devil. S. Gregory (Hom. xviii.) gives a mystical reason for His silence. “A Samaritan,” he says, “means a guardian, and He is truly our guardian, of whom the Psalmist speaks, ‘Except the Lord keep the city, they watch in vain who guard it’ (Psa 127:2); to whom moreover it is said by Isaiah, ‘Watchman, what of the night?’ He would not therefore say, ‘I am not a Samaritan,’ lest he should deny also that He was our guardian.”

I have not a devil. But ye have one. So far from detracting from the glory of God, or claiming it for Myself, as Lucifer did, I continually honour the Father and say that I derive everything from Him, that I am sent from Him, that I obey Him in all things, that I refer everything I have to Him, and direct everything to His honour and glory. But ye rather dishonour God the Father, because ye dishonour Me, and assail Me with most bitter reproaches, though I am His Son, and His ambassador in the world. So Leontius. Others explain it more generally of sin- I honour My Father by good works, ye dishonour Him by your sins. So S. Augustine.

Ver. 50.-I seek not, &c. It is God the Father who will most sharply punish those who seek not My glory, but in every way dishonour and discredit Me. S. Chrysostom.

It may be said, “This is contrary to what Christ says (v. 22), The Father judgeth man.” But there Christ speaks of the public and general judgment, here He speaks of the private and daily judgment with which He avenges the wrongs done to His Son and His saints, as by the destruction of Jerusalem by Titus for the death of Christ; as He here seems to hint. So Maldonatus and others.

But the Gloss says, “There is one that judgeth who distinguishes My glory from yours; as David says, ‘Judge Me, 0 God, and distinguish My cause from that of the ungodly people'” (Psa 43:1, Vulg.)

Ver. 51.-Verily, verily, I say. He says this not from indignation but from pity of the Jews, showing that He is seeking not His own glory, but their salvation. “I say in very truth,” and as S. Augustine thinks, he means I swear, “that if ye keep My commandments ye shall never die the death of the soul; ye shall never sin, for sin is the death of the soul. But ye shall ever live, here in the grace of God, and in heaven in His glory. Ye shall die indeed in the body, but I will raise you up in the day of judgment, and ye shall live in happiness of body and spirit for all eternity.” So S. Augustine.

Ver. 52.-Now we know, &c. “The devil suggests to Thee such proud and absurd boasting, that Thy word will drive away death from those who believe in Thee, when we see that Prophets and holy men, as Abraham, all died. But as says S. Gregory (Hom. xviii.), looking only to the death of the body, they were dark to the word of truth. For as Bede saith, “Abraham, though dead in the body, was alive in his soul.” Learn from this, thou Religious, thou Preacher, thou Christian, from thy Master to receive calumnies for thy good deeds, curses and ill-will for thy kindnesses. Learn also to be good to the ungrateful. For Christ, though unweariedly teaching the Jews, healing them, delivering them from evil spirits, yet patiently endured these contumelies and reproaches, ingratitude in return for kindnesses, blasphemies for miracles, and for His teaching derision and reprehension, and yet did not cease to benefit those who were ungrateful, the very highest point of patience and charity.

Abraham is dead, &c. Thou blasphemest then, in making thyself greater than Abraham and the Prophets, yea, even greater than God Himself, since the word of God could not deliver Abraham and the Prophets from death. But yet the word of God, promulged by the lips of Christ, was more powerful than the word of God which was uttered to Abraham and the Prophets. And, moreover, Abraham and the Prophets were not dead in their souls, and though dead in the body were to be raised up by Christ to eternal life.

Ver. 53.-Art thou greater? &c. They considered it most absurd, and even blasphemous, for Christ to prefer Himself to Abraham, as He really did; for He was both God and man, though the Jews knew it not, or rather refused to believe it.

Ver. 54.-Jesus answered, &c. This was in answer to their question, Whom makest thou Thyself? He refers all His glory to His Father from whom He is, and who is God. What I say of Myself is of no value or weight, and that not only with you, as S. Chrysostom says, but with others. For in every court no one is believed on his own word but on the testimony of others, who witness for him (see chap. v. 31). Solomon also says, “Let another praise thee, and not thine own lips” (Pro 27:2). The Arians objected that the Father glorifies the Son. He is therefore greater than the Son. S. Augustine replies, “Thou heretic, readest thou not that the Son Himself said that He glorifies His Father? But He also glorifies the Son, and the Son glorifies the Father. Put aside thy pernicious teaching, acknowledge their equality, correct thy perversity.”

Ver. 55.-Yet ye have not known Him, &c. (1.) Ye know not the true God whom ye worship; ye know Him not to be one in essence and threefold in person, for ye think Him to be one in Person, as He is one in essence. Ye know not that God is a Father, and that He begat Me His Son, and that we two by our Breath produced the Holy Ghost. For had ye known it, ye would certainly have known and believed Me to be the Messiah, the Son of God; and conversely, “if ye had known Me, ye would assuredly have known My Father,” says S. Chrysostom.

(2.) S. Augustine says, Ye believe that there is one God, though ye neither see nor hear Him (see chap. v. 37). Ye ought therefore equally to believe in Me His Son, on account of the many signs and wonders which I work, though ye see not the Godhead which is hid within. (3.) Ye have not known Him, ye have not believed His testimony, This is My beloved Son; for ye knew not, or rather would not know, that this was the true voice of God. (4.) Euthymius explains, “Ye have not shown that ye know Him, because ye live wickedly, not as worshippers of God, but like idolatrous Gentiles, professing, as S. Paul says, to know Him (Tit, i. 16), but in works denying Him.”

And if I say, &c. Maldonatus thinks that Christ called the Jews “liars,” because they said to Him, “Thou art a Samaritan, and hast a devil.” For these were two most gross falsehoods, nay even blasphemies. But S. Chrysostom, Ammonius, and Theophylact are more to the point in asserting that they were called “liars,” because they lied in saying that they knew God. For they believed not that He had a Son, and was threefold in His personality.

But I know Him, &c. Theophylact explains it thus, “I show by my life and conduct that I know, reverence, and worship God, because I reverently observe and constantly fulfil His word. Or it may be explained, even better, in this way. Because I acknowledge God the Father, and clearly perceive His Majesty, Power, and Holiness; I therefore, as man, greatly reverence Him, and clearly and fully observe His precept, which ye Jews do not observe, because ye know not nor comprehend His Majesty, and therefore do not reverence it.” So Theophylact. Moreover, S. Augustine says, “He spake as the Son, the Word of the Father, and was the very Word of the Father Who spake to men.” And He fitly said the “word,” not the “precept,” because He Himself was the Word of the Father, and the Father had ordered Him to announce to men that very truth, that they should acknowledge, believe, and worship God the Father and God the Son.

Ver. 56.-Your father Abraham, &c. He longed for it with exulting mind; “He feared not, but exulted,” says S. Augustine. “Believing he exulted with hope, that he might see by understanding.” It is a catachresis. But what day? S. Augustine understands by it, that day of all eternity, wherein from all eternity the Son was begotten of the Father. “He wished to know My eternal generation and My Godhead, that he might believe in it, and be thereby saved.” “He saw,” says S. Augustine, “My day because he acknowledged the mystery of the trinity.” (Bede follows him, as usual.) S. Jerome (on Dan. viii.) and S. Gregory (in loc.) say that it was the day when, by the three angels that appeared to him, only one of whom spoke to him, the mystery of the Trinity was by symbols revealed to him; he saw three but adored one (Gen. xviii. 2).

(1.) But others generally refer it to the day of His Humanity, and thus understand it of the day of His Passion, Crucifixion, and death. See S. Chrysostom, &c. (2.) It is more simple to understand it of the day of His Incarnation. For all the Prophets and Patriarchs earnestly longed for the coming of Christ, to free them from their sins and from their imperfect state (limbo). “To see” (says John Alba) “is to enjoy the happiness and blessings brought by Christ.” The word has often that meaning, as in the Psalm “to see the goodness of the Lord in the land of the living,” i.e., to enjoy it.

He saw it. By faith, and again in a figure when he was commanded by God to offer up his son Isaac, which was a type of Christ’s offering on the Cross. So S. Chrysostom and S. Augustine, and S. Bernard (Serm. vi. de. Vigil Natalis) adds that by smiting on his thigh he signified that Christ was to come from his race.

(2.) He knew by prophetical revelation. But this would not be “seeing.”

(3.) The genuine meaning is, he saw from his own place (in limbo). He knew the day when Christ was incarnate and was born, not only from what Simeon told him, when he met him in the place below (in limbo), but also from what Anna the Prophetess, Zacharias, Anna the Virgin’s Mother, and S. John the Baptist told him, but he saw it by intuitive perception. He saw all, just as the Blessed in heaven behold all things on earth and under the earth, and as S. Anselm saw with his eyes lifted up by God what was doing behind a wall. Abraham longingly desired to see this, as if present. For the promise that Christ should be born of him had been frequently made him by God. And it was due to him, in consequence of his faith, obedience, and many merits, that as the father of the faithful, who for so long a time, without any fault of his own, was so long detained in prison (limbo), most eagerly looking for Christ to deliver him, might for his own consolation, and that of his fellow-patriarchs, and in solace of their long and anxious expectation, know the very day when Christ was Incarnate and born. For two thousand years had he eagerly waited for Christ and sighed for His birth. And therefore God revealed it to him by His Spirit, and then Abraham and all the Saints in prison rejoiced and were glad. So Jansen, Maldonatus, and others. Lastly, the angels who comfort souls in Purgatory, much more consoled the souls of Abraham and the Patriarchs (in limbo), even as the same angels announced that much longed-for birth to the shepherds. Christ said this, (1.) To show that He was greater than Abraham, and that He was God, (2.) to show how highly He was valued, though absent, by Abraham, though the Jews despised Him when present among, them. (3.) And also to prick their consciences indirectly in this way: “Abraham had so great a longing for Me, but ye have rejected Me. Ye are therefore not true children of Abraham, but spurious and degenerate.” He says “Abraham your father,” whose children ye glory in being, though I do not glory in him, but he rather glories and exults in Me.

Ver. 57.-Thou art not yet, &c. So that Abraham on his part could have seen Thee, and rejoiced at the sight. Irenus hence infers that Christ lived fifty years on earth (adv. Hr. ii. 39, 40). But it is the common opinion that He was on earth for only thirty four (and those not complete) years. S. Chrysostom and Euthymius read forty years, but the common reading is fifty. The Jews seem to have been thinking of the jubilee. “Thou hast not reached one jubilee, how then canst Thou say that Thou hast seen Abraham, who lived forty jubilees before?” (So Severus of Antioch in Catena.) But Euthymius thinks that Christ seemed to the Jews, by reason of the maturity of His judgment and the gravity of His bearing, and also from the labours He had undergone in journeying and preaching, to be fifty years old. But you may easily say that the Jews, in order to avoid exception or mistake, put His age much higher than they knew He had attained to.

Ver. 58.-Jesus said, &c. That is, I am God. The word am denotes eternity, which is ever present, and has no past or future. I am eternal, immutable, and ever the same. So S. Augustine, Bede, S. Gregory. I as God exceed the age of Abraham not by fifty years, but by infinite durations of years. For as Tertullian (de Trinit.) says, unless He had been God, He could not, as being descended from Abraham, have been before him. Hear S. Augustine on this passage, “Before Abraham was made, that refers to human nature, but I am pertains to the Divine Substance; was made (Vulg.), because Abraham was a creature. He said not, ‘Before Abraham was, I am,’ but Before Abraham was made, I am. Nor did He say, ‘Before Abraham was made, I was made.’ For in the beginning God made heaven and earth; for in the beginning was the Word. Before Abraham was made, I am. Acknowledge the Creator, distinguish the creature. He who spake was made of the seed of Abraham; and in order that Abraham might he made, He was (existed) before Abraham.”

Ver. 59.-Then they look up, &c., as a blasphemer, who placed Himself above Abraham, and made Himself equal to God. Blasphemers were ordered to be stoned (Lev 24:16). It is clear that these Jews were not those who were said to have believed in Him (as Theophylact supposes), but the others who were opposed to Christ. “And to what should such hardness betake itself but to stones?” says S. Augustine (in loc.) “They sought to crush Him, whom they could not understand,” says S. Gregory (Hom. xviii.)

But Jesus hid Himself, &c. He made Himself invisible, and thus passed unharmed through the midst of them. So Leontius and others. S. Gregory says, “Had He willed to exercise His power, He would have bound them in their sins, or would have plunged them into the pains of eternal death. But He who came to suffer, would not exercise judgment.” And S. Augustine, “He would rather commend to us His patience, than exercise His power. He forsakes them, since they would not accept His correction. He hides not Himself in a corner of the temple, as if afraid, or running into a cottage, or turning aside behind a wall or column: but by .His Divine Power making Himself invisible, He passed through their midst. As man He fled from the stones, but woe to them from whose stony hearts God flies away.

Morally, we are taught by this example (says S. Gregory) humbly to avoid the anger of the proud, even when we have the power to resist them.

Fuente: Cornelius Lapide Commentary

8:37 {13} I know that ye are Abraham’s seed; but ye seek to kill me, because my word hath no place in you.

(13) Our wicked manners declare that we are obviously born of a wicked nature: but we are changed, and made part of the household of God according to the covenant which he made with Abraham by Christ alone, apprehended and laid hold on by faith: and this faith is known by a godly and honest life.

Fuente: Geneva Bible Notes

Jesus acknowledged that the Jews listening to Him were Abraham’s descendants but only on the physical level (cf. Rom 2:28-29; Rom 9:6; Rom 9:8; Gal 3:29). Their desire to kill Him because they rejected His teaching did not reveal true spiritual kinship with Abraham. Abraham had welcomed God’s representatives who visited him with revelations from above (Gen 18:1-22). Jesus’ hearers had not done that.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)