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Exegetical and Hermeneutical Commentary of John 8:39

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

39. Abraham is our father ] They see that He means some other father than Abraham; possibly they suspect His full meaning, soon to be expressed ( Joh 8:44).

If ye were Abraham’s children ] The true reading seems to be, if ye are Abraham’s children, which has been altered to ‘if ye were,’ so as to run more smoothly with the second clause. But the reading of the second verb is also doubtful, and perhaps we should read, do (imper.) the works of Abraham.

Fuente: The Cambridge Bible for Schools and Colleges

Abraham is our father – We are descended from Abraham. Of this the Jews boasted much, as being descended from such an illustrious man. See the notes at Mat 3:9. As Jesus did not expressly say who he meant Joh 8:38 when he said they did the works of their father, they obstinately persisted in pretending not to understand him, as if they had said, We acknowledge no other father but Abraham, and to charge us with being the offspring of another is slander and calumny.

If ye were Abrahams children – The words sons and children are often used to denote those who imitate another or who have his spirit. See the notes at Mat 1:1. Here it means, if you were worthy to be called the children of Abraham, or if you had his spirit.

Fuente: Albert Barnes’ Notes on the Bible

Verse 39. If ye were Abraham’s children] Griesbach reads , ye are, instead of , ye were, on the authority of BDL, Vulgate, four copies of the Itala; Origen and Augustin.

Ye would do the works of Abraham.] As the son has the nature of his father in him, and naturally imitates him, so, if ye were the children of Abraham, ye would imitate him in his faith, obedience, and uprightness; but this ye do not, for ye seek to kill me-ye are watching for an opportunity to destroy me, merely because I tell you the truth: Abraham never did any thing like this; therefore, you have no spiritual relationship to him.

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

Abraham is our Father; this was their continual boast, as may be learned from Mat 3:9; glorying in their birth privilege, Abraham being the father of the whole Jewish nation; and in their church privilege, Abraham being the head of the Jewish church, and he to whom the promises were made. But Christ taketh them off this glorying, by reminding them, that the blood of Abraham running in their veins would be of little significance to them, so long as they did not walk in Abrahams steps. Men are truly to be accounted the children of those, not from whom they are naturally descended, but whose steps they walk in, and whom they imitate in their conversations.

Fuente: English Annotations on the Holy Bible by Matthew Poole

39. If ye were Abraham’s children,ye would do the works of AbrahamHe had just said He “knewthey were Abraham’s children,” that is, according to the flesh;but the children of his faith and holiness they were not, butthe reverse.

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

They answered and said unto him,…. On account of his making mention of a father, whose works they did, and whom they imitated:

Abraham is our father; meaning their only one, nor had they any other:

Jesus saith unto them, if ye were Abraham’s children, ye would do the works of Abraham; for who should children imitate but their parents? Abraham was a merciful, charitable, and hospitable man, as well as a man of strict justice and integrity; he feared God, believed in him, and was ready to receive every message and revelation which came from him; and they are his genuine children and offspring, who walk in the steps of his faith, charity, justice, and piety: and this is a rule which the Jews themselves give m, whereby the seed of Abraham may be known:

“whoever is merciful to the creature (man), it is evident that he is of the seed of Abraham, our father; but whoever has not mercy on the creature, it is a clear case that he is not of the seed of Abraham our father.”

And if this is a sure rule of judging, these men could not be the seed of Abraham, who were a merciless, barbarous, and cruel generation. Another of their writers n has this observation, agreeably to the way of reasoning Christ uses;

“a disciple is to be judged of according to his manners; he that walks in the ways of the Lord, he is of the disciples of Abraham, our father, seeing he is used to his manners, and learns of his works; but the disciple who is corrupt in his manners, though he is of the children of Israel, lo, he is not of the “disciples of Abraham”, seeing he is not accustomed to his manners.”

Whence it appears, that they say these things not to distinguish themselves from other people who claimed a descent from Abraham, as the Ishmaelites or Saracens did; as did also the Spartans or Lacedemonians; for so writes Areus their king, to Onias the high priest of the Jews,

“it is found in writing, that the Lacedemonians and Jews are brethren, and that they are of the stock of Abraham,” (1 Maccab. 12:20,21)

But to distinguish those who were religious and virtuous among the Jews themselves, from those that were not; and so our Lord means not to deny, that the Jews, though they were evil men, were the seed of Abraham, according to the flesh; but that they were not so in a spiritual sense, they did not tread in his steps, or do the works he did. The Persic version reads in the singular number, “ye would do the work of Abraham”; and if any particular work is designed, it is most likely to be the work of faith, since it was that which Abraham was famous for; and the doing of which denominated men, even Gentiles, the children of Abraham, and which the Jews were wanting in, they disbelieving and rejecting the Messiah.

m T. Bab. Betza, fol. 82. 2. n Abarbinel Naehaleth Abot, fol. 183. 1.

Fuente: John Gill’s Exposition of the Entire Bible

Our father is Abraham ( ). They saw the implication and tried to counter it by repeating their claim in verse 33 which was true so far as physical descent went as Jesus had admitted (verse 37).

If ye were ( ). Strictly, “if ye are” as ye claim, a condition of the first class assumed to be true.

Ye would do ( ). Read by C L N and a corrector of Aleph while W omits . This makes a mixed condition (protasis of the first class, apodosis of the second. See Robertson, Grammar, p. 1022). But B reads like the Sin. Syriac which has to be treated as imperative (so Westcott and Hort).

Fuente: Robertson’s Word Pictures in the New Testament

Children [] . See on 1 12.

Fuente: Vincent’s Word Studies in the New Testament

1) “They answered and said unto him,” (apekrithesan kai eipon auto) “They replied and said directly to him,” in response to His contrast of their father and their deeds and His Father and His deeds, Joh 8:38.

2) “Abraham is our father.” (ho peter hemon Abraam estin) “Abraham is (exists as) our father,” a claim they held of ethical, national, and racial pride, without that faith in the Redeemer which Abraham had, Rom 4:3-5. They doted on and trusted in hereditary pride, refusing to acknowledge they must repent or perish, Luk 13:3; Luk 13:5.

3) “Jesus saith unto them, If ye were Abraham’s children,” (legei autois ho lesous) “Jesus responded to them, directly,” (ei tekna tou Abraam este) “if you all are (exist as) children of Abraham,” as you claim, a thing that is involved in your claim of spiritual fatherhood, in or through Abraham.

4) “Ye would do the works of Abraham.” (ta erga tou Abraam poieite) “You would do the works (kind of works) of Abraham,” works of faith. You would have been open to accept the heavenly voice of: 1 ) John the Baptist, Mat 3:712; Joh 1:6; Joh 1:31-34; John 2) My Father from heaven, Mat 3:17; Mat 17:5; Matthew , 3) My voice, Joh 10:10; Joh 10:18; Joh 10:27-28; Joh 14:6. And you would have done deeds of faith like Abraham, Jas 2:21-23, Heb 11:8-10.

Fuente: Garner-Howes Baptist Commentary

39. Abraham is our father. This altercation shows plainly enough how haughtily and fiercely they despised all Christ’s reproofs. What they continually claim and vaunt of is, that they are Abraham’s children; by which they do not simply mean that they are the lineal descendants of Abraham, but that they are a holy race, the heritage of God, and the children of God. And yet they rely on nothing but the confidence of the flesh. But carnal descent, without faith, is nothing more than a false pretense. We now understand what it was that so greatly blinded them, so that they treated Christ with disdain, though armed with deadly thunder. Thus the word of God, which might move stones, is ridiculed in the present day by Papists, as if it were a fable, and fiercely persecuted by fire and sword; and for no other reason but that they rely on their false title of “the Church,” and hope that they will be able to deceive both God and man. In short, as soon as hypocrites have procured some plausible covering, they oppose God with hardened obstinacy, as if he could not penetrate into their hearts.

If you were the children of Abraham, you would do the works of Abraham. Christ now distinguishes more plainly between the bastard and degenerate children of Abraham, and the true and lawful children; (236) for he refuses to give the very name to all who do not resemble Abraham True, it frequently happens that children do not resemble, in their conduct, the parents from whom they are sprung; but here Christ does not argue about carnal descent, but only affirms that they who do not retain by faith the grace of adoption are not reckoned among the children of Abraham before God. For since God promised to the seed of Abraham that he would be their God, saying,

I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee, (Gen 17:7,)

all unbelievers, by rejecting this promise, excluded themselves from the family of Abraham.

The state of the question therefore is this: Ought they to be accounted Abraham’s children who reject the blessing offered to them in the word, so that, notwithstanding of this, they shall be a holy nation, the heritage of God, and a royal priesthood? (Exo 19:6; Joe 3:2.) Christ denies this, and justly; for they who are the children of the promise must be born again by the Spirit, and all who desire to obtain a place in the kingdom of God ought to be new creatures. Carnal descent from Abraham was not indeed useless, and of no value, provided that the truth were added to it. For election dwells in the seed of Abraham, but it is free, so that all whom God sanctifies by his Spirit are accounted heirs of life.

(236) “ Entre les enfans d’Abraham qui sont bastars et forlignans, et le vrais et legitimes.”

Fuente: Calvin’s Complete Commentary

(39) They answered and said unto him, Abraham is our father.They feel the meaning which has not yet been expressed (comp. Joh. 8:44), and claim the descent from Abraham which He has already allowed (Joh. 8:37).

If ye were Abrahams children, ye would do the works of Abraham.Almost all the better MSS. read, If ye are, for If ye were. This must mean, If ye are Abrahams childrenbut the supposition is excluded, for ye would do the works of Abraham, and this is opposed to fact. They are the physical seed of the patriarch, but they are not the ethical children, for the true child would bear the moral impress of the father which would be seen in his works. The thought of the previous verse is again present here.

The distinction between seed and children is another instance of an idea which meets us in this section, and was developed in the writings of St. Paul. (Comp. Rom. 9:7 et seq.)

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

39. Abraham’s children That they desired the death of Abraham’s truest son and actual Lord, is proof that they are not in soul true sons of Abraham.

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

‘They answered and said to him, “Our father is Abraham”.’

His listeners were quick to pick up the fact that He was distinguishing His Father from theirs. This immediately set them on their mettle. ‘Abraham is our father’, they declared proudly and firmly. Surely being connected with Abraham could only be good?

Like many they thought that they could be judged by their connections. They were inordinately proud of their connection with Abraham for it was to him that God’s great promises were given. But Jesus would now point out that if they were Abraham’s children it only counted if they behaved like Abraham. And this was something that they should indeed have recognised, for their history and their Scriptures were full of God’s rejection of those who did not obey Him. We can compare Mat 3:9 where to the same claim to be sons of Abraham, John the Baptiser says wryly that God is able to raise up ‘these stones’ to be sons of Abraham. There is nothing to a name. Evidence of true sonship lies in behaviour.

Fuente: Commentary Series on the Bible by Peter Pett

‘Jesus says to them, “If you were Abraham’s children you would do the works of Abraham. But now you seek to kill me, a man who has told you the truth that I have heard from God. This is not what Abraham did”.’

Jesus now explained that if they were really Abraham’s children they would behave as Abraham behaved. But the very fact that they were plotting His death proved that they were not doing so. He had come as a man who had told them the truth which He had heard from God and yet they were seeking to kill Him. Abraham, in contrast, welcomed the messengers that came from God (Gen 18:2 etc.). Thus they were not behaving like Abraham.

Fuente: Commentary Series on the Bible by Peter Pett

The difference between earthly and spiritual parenthood:

v. 39. They answered and said unto Him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.

v. 40. But now ye seek to kill Me, a man that hath told you the truth, which I have heard of God; this did not Abraham.

v. 41. Ye do the deeds of your father. Then said they to Him, We be not born of fornication; we have one Father, even God.

Whether the Jews would not or could not understand the words of Jesus is not apparent. But they sullenly, doggedly repeat their statement that Abraham was their father, their ancestor, assuming that this fact must cover a multitude of defections. To this Jesus objects by saying that they must do the works of Abraham, if they are children of Abraham in truth, that is, in the spiritual sense. They have none of the characteristics, none of the spiritual nature of Abraham, else they would show this nature in such deeds as would be in conformity with the spirit of Abraham. In seeking to kill Jesus, against whom they could bring no real charge, they showed a decided difference from Abraham. The Jews now began to notice that He was ascribing a different parentage to them and became highly incensed. They were not born of an adulterous union, they protest; they were not guilty of idolatry and the practices that go with idolatry; they belonged to the people of Israel in truth; they believed in one Father, in God Himself, and had nothing in common with idols. Their zeal was commendable, but it did not. strike the point under discussion.

Fuente: The Popular Commentary on the Bible by Kretzmann

Joh 8:39-40 . The Jews observe that He means another father than Abraham.

Jesus proves to them from their non-Abrahamic mode of action that they are no children of Abraham.

and are correlates; the former is used in an ethical sense, so that here (comp. Joh 8:37 ) a distinction is drawn, as in Rom 9:8 , between the fleshly and the moral .

In the reading (see the critical notes) there is a change in the view of the relationship, as in Luk 17:5 f. See remarks on the passage. On the non-employment of , see Buttmann in Studien u. Kritiken for 1858, p. 485, and his Neutest. Gramm . p. 195 [E. T. p. 224].

] but under such circumstances, nunc autem .

in reference to . . The following in the first person is regular; see Buttm. Neut. Gramm . p. 241 [E. T. p. 396].

] seek to take the life of a man who speaks the truth which he has heard of God that Abraham did not do! [24] The words are far from referring to Abraham’s conduct towards the angel of the Lord, Gen 18 (Hengstenberg, after Lampe); nor is such a reference involved in Joh 8:56 .

] when I was in my pre-human state, , Joh 8:38 . To this view is not opposed (Beyschlag), for Jesus must needs describe Himself in this general human manner, if there were to be congruity between the category of His self-description and the example of Abraham .

[24] The expression is a Litotes (“ From the like of this the God-fearing spirit of the patriarch was far removed ”), but all the more fitted to put them to shame.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1654
THE TRUE CHILDREN OF ABRAHAM

Joh 8:39. If ye were Abrahams children, ye would do the works of Abraham.

THERE is in men an extreme readiness to deceive themselves in reference to their state before God. Any delusion, however absurd, shall serve them for a ground of hope; and they will cling to it with as much confidence as if it were an express declaration of God himself. The Jews conceived that the mere circumstance of their descent from Abraham was sufficient to justify their expectation of the Divine favour, at the very time that they were living in all manner of iniquity. John the Baptist expostulated with them upon this head: Think not to say within yourselves, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham. St. Paul also warned them, that all were not Israel who were of Israel; neither, because they were all the seed of Abraham, were they therefore, in a higher and more refined sense, his children [Note: Rom 9:6-7.]. No: if they were Abrahams children, in this sense, they, as our blessed Lord here told his persecutors, would do the works of Abraham. Here we have a test whereby our spiritual relation to Abraham may be ascertained: and we shall do well to consider it,

For the informing of our judgment

The more we enter into the true import of this declaration, the more shall we be convinced that it contains,

A reasonable test

[There are enthusiasts in the world who will persuade themselves that they are the Lords people, because they have had a revelation of it from heaven, or a dream whereby it has been made known to them; or, because they have had some portion of the Holy Scriptures applied to their souls in so forcible a manner as to convince them that the testimony came to them from God himself. But all this is a mere delusion. I say not that God may not reveal to any man whatsoever he pleases: but I do say, that we have no reason whatever to expect that God will make known to us, by revelation, any thing which, without such a miraculous interference, may be easily and safely deduced from his blessed word. He has told us, that a tree is to be known by its fruits; and that the same means whereby we ascertain the quality of what is natural, must be used for the discovering of what is spiritual; or, in other words, that men are to be known and judged by the fruits which display themselves in their lives. This we all acknowledge to be reasonable, in forming our estimate of a tree; and it is no less so as a test for discovering the state and quality of our souls.]

An impartial test

[There is no man whatever who may not here find a glass in which to behold his own face. The old, the young, the rich, the poor, the learned, the unlearned, may all judge themselves by this test. Of course, some allowance must be made for the different capacities of men, and the different opportunities which they have enjoyed of serving God. We do not expect the same degree of improvement from one who has possessed but two talents, which we look for from him who has had ten talents committed to his care. From him to whom God has committed much, he will expect the more. But, making due allowance for these circumstances, every child of man may apply to himself this test, and may form, by means of it, a just estimate of his real character.]

A certain test

[We are assured, by our Lord himself, that a good tree cannot bring forth corrupt fruit, nor can a bad tree bring forth good fruit. There is but one principle in the world that will sanctify the soul, and that is faith. And this principle, if genuine, cannot but be productive of universal holiness. Hence we may lay it down as an infallible rule: By this, the children of God are manifest, and the children of the devil: he that doeth not righteousness, is not of God [Note: 1Jn 3:10.].]

Now, then, let us adopt this test,

II.

For the trying of our state

Of course, our first endeavour must be to learn what were Abrahams works; for, till we have ascertained that point, we cannot institute a comparison between him and us, or learn with any accuracy how far we resemble him. Now, our Lord complained of his hearers, that, instead of believing his word and obeying his voice, they sought to kill him: Now ye seek to kill me, a man that hath told you the truth which I have heard of God. This did not abraham. No:
Abraham believed all that God revealed to him, and obeyed all that God commanded him

[God revealed to him, that he should have, by Sarah, a son, from whom should proceed a progeny numerous as the stars of heaven and as the sands upon the sea-shore; and, finally, a seed, in whom all the nations of the earth should be blessed. But no less than five-and-twenty years did he wait for this promised seed; even till, according to the course of nature, he could not have a child; he being one hundred years old, and Sarah ninety. But did his faith fail him? No: he never once staggered at the promise through unbelief; but against hope, he believed in hope; being fully persuaded, that what God had promised, he was able also to perform [Note: Rom 4:16-21.].

At the same time that this revelation was given him, a command was also issued, that he should leave his country, and his kindred, and his fathers house; and go to a land which should in due season be pointed out to him [Note: Gen 12:1-4.]: and without hesitation did he yield obedience to this strange mandate [Note: Heb 11:8.]. Another more remarkable command was given him afterward, even to take this very child of promise, and offer him up for a burnt-offering on a mountain that should be pointed out to him. Instantly, without so much as communicating with his wife upon the subject, he took the lad, and prosecuted his journey with him, for the space of three days, to the place appointed; and there proceeded to offer him up, in the way that had been enjoined. Here was another act of obedience that never had its parallel since the foundation of the world [Note: Heb 11:17-19.].]

Now, then, see whether you do these works of Abraham
[Of course, we have not ourselves received either the same revelations or the same commands. But we may see whether we have the same principle of faith as he, and whether it operate to produce the like obedience. To us is that Promised Seed revealed; and we are told to look for all blessings from him. Yes, Christ is that Promised Seed, in whom alone can any child of man obtain the blessings of salvation. Are we then going to him, and relying on him, and receiving from him all that we need for the salvation of our souls? Are we looking to him daily, and to him alone, for wisdom, and righteousness, and sanctification, and complete redemption? O! inquire whether you are thus living a life of faith on the Son of God, as having loved you, and given himself for you
Then see, whether, in compliance with Gods command, you have come out from the ungodly world, and set out upon a journey towards that land, that good land flowing with milk and honey, which, however, you never have seen, nor can see till your pilgrimage shall have come to a close. And are you, in your way thither, sacrificing to God your dearest interests and most darling lusts? Say, do you take your very Isaac, and sacrifice him with your own hand? This will shew you whose children you are: for none but a child of Abraham can ever so resemble that father of the faithful: whilst it is equally certain that every child of his will thus walk in his steps [Note: Rom 4:12.].]

Application
1.

Make use then, I pray you, of this test, for the ascertaining of your state

[You are not Christians because you were born of Christian parents, and have been educated in the Christian faith. True Christianity is seated in the heart, and displays itself in the life [Note: Rom 2:28-29. Cite, and expatiate on this.] And remember, there is no medium between children of God and children of the wicked one: so that, if it cannot be said with truth that God is your Father, it must be said, Ye are of your father the devil [Note: ver. 44.]: and with him must you take your portion, even with him, whose ye are, and whom ye serve. I pray you, then, examine yourselves, whether ye be in the faith; and prove your own selves with the utmost diligence; lest, while ye call yourselves Abrahams children, and hope to sit down with him for ever in the kingdom of your God, you be disclaimed by him at the last, and be thrust out of the mansion [Note: Luk 13:28.] where he dwells, and where no unclean thing can ever enter.]

And use also this example as a stimulus to your exertions

[See the heights to which your father Abraham attained; and strive, to the utmost of your power, not to come short of them ]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

39 They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.

Ver. 39. Abraham is our father ] But it ill appeareth by your practice. Degenerate plants ye are, and such as shame your father, as much as Augustus’ three children did him, whom he usually called his tres vomicas, tria carcinomata, three botches and carbuncles.

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

39, 40. ] There is a distinction between and . The former our Lord grants that they were ( Joh 8:37 ), but the latter (by implication see below on the construction) He denies them. See Rom 9:7 , , , . The latter betokens likeness , true genuine descent in character and habits.

The reading in the text is remarkable as connecting together the present and the imperfect . In such a case there must be a suppressed change of meaning between the protasis and the apodosis. The concedes, in a certain sense: the denies, by making an assumption at variance with present fact. The sentence is in fact a combination of a protasis of one form with an apodosis of another. It might have been, (a) , ; or, (b) , . But as it stands, protasis (a) is joined with apodosis (b): and thereby the in any worthy sense is denied, while in the mere formal sense it is conceded.

, this ; not, ‘tale quid:’ and , fecit , not ‘fecisset:’ for the statement is one of a fact: this did not Abraham , as E. V.: see Gen 18 .

Fuente: Henry Alford’s Greek Testament

Joh 8:39 . To this ambiguous but ominous utterance the Jews reply: , thereby meaning to clear themselves of the suspicion of having learned anything evil from their father. To which Jesus retorts: . “If ye were Abraham’s children ye would do the works of Abraham”; according to the law of Joh 8:38 . If their origin could be wholly traced to Abraham, then their conduct would resemble his. . “But now as the fact really is you seek to kill me; and this has not only the guilt of an ordinary murder, but your hostility is roused against me because I have spoken to you the truth I heard from God. It is murder based upon hostility to God. This is very different from the conduct of Abraham.” seems to be used simply as we might use “person” a person who: certainly, as Lampe says, it is used “sine praejudicio deitatis”. Bengel thinks it anticipates in Joh 8:44 , and Westcott says it “stands in contrast with of God and at the same time suggests the idea of human sympathy, which He might claim from them ( a man ), as opposed to the murderous spirit of the power of evil”.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Joh 8:39-47

39They answered and said to Him, “Abraham is our father.” Jesus said to them, “If you are Abraham’s children, do the deeds of Abraham. 40But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do. 41You are doing the deeds of your father.” They said to Him, “We were not born of fornication; we have one Father, even God.” 42Jesus said to them, “If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me. 43Why do you not understand what I am saying? It is because you cannot hear My word. 44You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies. 45But because I speak the truth, you do not believe Me. 46Which one of you convicts Me of sin? If I speak truth, why do you not believe Me? 47He who is of God hears the words of God; for this reason you do not hear them, because you are not of God.”

Joh 8:39 “Abraham is our father” Jesus affirmed their physical descent from Abraham, but pointed out that they had family characteristics of Satan (cf. Joh 8:38; Joh 8:44). A personal faith relationship, not racial identity, made the Jews right with God (cf. Deu 6:5; Deu 6:13; Rom 2:28-29; Rom 9:6).

“If” This is a first class conditional sentence in form (in the protasis – PRESENT ACTIVE INDICATIVE with ei), but it could be functioning as a second class conditional (cf. Joh 8:19; Joh 8:42). The Greek manuscript variants attempted to remove this mixed conditional form by changing the first verb to an imperfect. If so it would read, “If you were Abraham’s children, which you are not, then you would be doing what Abraham did, but you are not.” UBS4 gives the mixed conditional form a “B” rating (almost certain).

Joh 8:40 “a man” Jesus not only understood Himself as a representative of YHWH, equal in divine essence with YHWH, but also as a true human being. This assertion refuted the Gnostic false teachers’ assertion of the eternal dualism between spirit and physical things (cf. 1Jn 1:1-4; 1Jn 4:1-4).

SPECIAL TOPIC: GNOSTICISM

Joh 8:41

NASB, NKJV”‘We were not born of fornication'”

NRSV”‘We are not illegitimate children'”

TEV”‘We are true children'”

NJB”‘We were not born illegitimate'”

This may be connected with the accusation of Joh 8:48 (“you are a Samaritan”). It seems that the Jews were asserting that Jesus was an illegitimate son, not a full blooded Jew. Later rabbinical sources would say Jesus was fathered by a Roman soldier.

“we have one Father, even God” This statement reflects the strict monotheism of the OT (cf. Deu 4:35; Deu 4:39; Deu 6:4-5) expressed in paternal terms (cf. Deu 32:6; Isa 1:2; Isa 63:16; Isa 64:8). Here was the dilemma: these Jewish leaders affirmed the oneness of God (cf. Deu 6:4-5) and that obedience to the Mosaic Law brought a right relationship with God (cf. Deu 6:1-3; Deu 6:17; Deu 6:24-25). Jesus came claiming to be one with God! Jesus claimed that right standing with God was based not on performance of law, but on personal faith in Him. Their confusion and reluctance is understandable, but here is where the insight of the Spirit and the mighty works of Jesus bring faith!

Joh 8:42 “If” This is a second class conditional sentence called “contrary to fact.” “If God were your Father which He is not, you would love me, which you do not” (cf. Joh 8:47).

Joh 8:43 “because you cannot hear My word” This refers to spiritual receptivity and understanding. They had no spiritual ears (cf. Isa 6:9-10; Mat 11:15; Mat 13:9; Mat 13:15-16; Mat 13:43; Mar 4:9; Mar 4:23; Mar 7:16; Mar 8:18; Luk 8:8; Luk 14:35; Act 7:51; Act 28:26-27).

Joh 8:44 “You are of your father, the devil” What a startling statement to the religious leaders of His day (cf. Joh 8:47). This concept of shared family characteristics is expressed in a Hebrew idiom, “sons of. . .” (cf. Mat 13:38; Act 13:10; 1Jn 3:8; 1Jn 3:10).

For “devil” see Special Topic at Joh 12:31.

a “murderer from the beginning” This is not meant to imply the eternality of evil (i.e., dualism as in Zoroastrianism), but it reflects the concept of the spiritual temptation of Adam and Eve by the agency of a lying spirit indwelling a serpent (cf. Genesis 3). Notice the purposeful contrast between God who is True, Truth and the devil!

Joh 8:46 “Which of you convicts Me of sin” In context this refers to false testimony. Satan lies, but Jesus speaks the truth. Jesus invites these Jewish leaders to refute His statements or teachings, prove Him to be false! In this context this statement does not seem to relate to Jesus’ sinlessness as a theological doctrine.

In John “sin” is more a principle of evil in a fallen world in rebellion against God than a specific act of sin. Sin is everything Jesus is not! The ultimate “sin” is unbelief (cf. Joh 16:9).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

children. Greek. Plural of teknon. App-108. See note 2.

works. See note on Joh 4:34.

Fuente: Companion Bible Notes, Appendices and Graphics

39, 40.] There is a distinction between and . The former our Lord grants that they were (Joh 8:37), but the latter (by implication-see below on the construction) He denies them. See Rom 9:7, , , . The latter betokens likeness, true genuine descent in character and habits.

, this; not, tale quid: and , fecit, not fecisset: for the statement is one of a fact:-this did not Abraham, as E. V.: see Genesis 18.

Fuente: The Greek Testament

Joh 8:39. , Abraham) They attempt to defend what they had said, Joh 8:33, We be Abrahams seed. They feel that Jesus is speaking concerning another father of theirs.-) is understood, as at Joh 9:33 [ , .]

Fuente: Gnomon of the New Testament

Joh 8:39

They answered and said unto him, Our father is Abraham.-They refused to own that they had any father save Abraham. Jesus was speaking of spiritual relations, and they did not receive the spirit of Abraham.

Jesus saith unto them, If ye were Abrahams children, ye would do the works of Abraham.-[They were the offspring of Abraham according to the flesh, but spiritually they had another father whom they served. (Joh 8:44).]

Fuente: Old and New Testaments Restoration Commentary

the Test of Sonship

Joh 8:39-47

Godly ancestors and parents will avail nothing, unless we are animated by their spirit and do their works. There were in the old world two families that ran in parallel lines-that of Cain and that of Seth. See Gen 4:1-26; Gen 5:1-32. The Cainites were citizens of this world; the Sethites were pilgrims of the eternal. The one family finally reached such a pitch of wickedness that they were swept away by the flood, while the other furnished the world with an Enoch that walked with God and a Noah who was perfect in his generation.

This distinction has continued down the ages, and is not only accentuated by these words of our Lord but by 1Jn 3:12; 1Jn 3:15. In Eph 2:2, those who walk according to the course of this world are practically walking according to the spirit that works disobedience in mens lives. It becomes us, then, to see to it that we are not deceived. We may never have plunged into such depth of sin as overwhelmed the men of that generation; and yet if our hearts are steeped in the love of this world, which is passing away, we betray our affinity to evil and not to good, to the devil and not to God, Eph 2:2.

Fuente: F.B. Meyer’s Through the Bible Commentary

Abraham: Joh 8:33

If: Joh 8:37, Mat 3:9, Mat 5:45, Rom 2:28, Rom 2:29, Rom 4:12, Rom 4:16, Rom 9:7, Gal 3:7, Gal 3:29, Jam 2:22-24

Reciprocal: Pro 30:15 – The horseleach Eze 33:5 – his blood Eze 33:24 – but we Mic 2:7 – named Mal 2:10 – all Joh 1:47 – Behold Gal 2:15 – Jews Jam 2:21 – Abraham

Fuente: The Treasury of Scripture Knowledge

Abraham is our Father. All that could be meant by this was their blood relationship to the patriarch. If ye were Abraham’s children. In this phrase Jesus meant to question their true relation to Abraham in faithfulness. Had that been the case they would have shown those traits of the worthy ancestor.

Fuente: Combined Bible Commentary

Joh 8:39. They answered and said unto him, Abraham is our father. This answer shows how their minds are closing against the word of Jesus. Had they been willing to recognise the true meaning of the Father in the first clause (of Joh 8:38), they might have seen what the same Name implied for them in the later words. But whilst He spoke of God and sought to lead them upwards, they, proud of their ancestry and content with Jewish privilege, will think of no other father than Abraham. Yet plainer words therefore must be used to make them understand the truth.

Jesus saith unto them, If ye are Abrahams children, do the works of Abraham. There is no true sonship (in the sense in which Jesus is dwelling on the idea) where there is not likeness. Descent from Abraham cannot be a source of present honour and blessing to those who do not Abrahams works. They are Abrahams seed (Joh 8:37), not his children (comp. Joh 1:12).

Fuente: A Popular Commentary on the New Testament

Vv. 39-41a. They answered and said to him, Our father is Abraham. Jesus said to them, If you were Abraham’s children, you would do the works of Abraham. 40. But now you seek to kill me, a man who has told you the truth which I have heard from God; Abraham did not do this. 41 a. You do the works of your father.

The Jews feel themselves insulted by the insinuation of Joh 8:38; they affirm more energetically, and with a feeling of wounded dignity, their descent from Abraham. Jesus takes up again His answer in Joh 8:37 and develops it. In this domain, He says, there is no real paternal relationship where there is opposition in conduct.

The Alexandrian reading: If you are…you would do, can be defended only by supposing a decided grammatical anomaly. John would at first lay down the fact as real (you are), to deny it afterwards in the second clause (you would do). In any case this explanation is preferable to that of Origen and Augustine, to which Weiss inclines, accepting the reading of B, If you are… do then! But Jesus is not exhorting, He is proving. This Alexandrian reading seems to be the result of an arbitrary correction. The verb of the principal clause , you would do, was first changed into the imperative , do, and after this it was necessary to transform the (if you were) into (if you are). Abraham was distinguished for an absolute docility to the divine truth (Genesis 12, 22), and by a respectful love for those who were the organs of it in his presence (Genesis 16, 18); what a contrast to the conduct of his descendants according to the flesh! Observe the gradation (Joh 8:40): 1. To kill a Man 1:2. A man who is an organ of the truth; 3. Of the truth which comes from God. Their moral descent from Abraham being thus set aside, the result is this: You have therefore another father, the one whose will you do and whose works you practice, as I do those of my Father.

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

The Jews stubbornly insisted that they revealed their ancestry to Abraham by doing as he did. By claiming Abraham as their father at this stage in the discussion they were saying that they were as good as Abraham.

". . . no principle was more fully established in the popular [Jewish] conviction, than that all Israel had part in the world to come (Sanh. x. 1), and this, specifically, because of their connection with Abraham. . . . Abraham was represented as sitting at the gate of Gehenna, to deliver any Israelite who otherwise might have been consigned to its terrors." [Note: Ibid., 1:271.]

Jesus proceeded to repeat the difference between them and Abraham (cf. Gal 3:16-29). He also implied again that someone other than Abraham was their spiritual father.

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

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