29<\/strong>. I know him<\/em> ] ‘I’ in emphatic contrast to the preceding ‘ye,’ which is also emphatic. ‘I know Him, for I came forth from Him, and it is He, and no other, that sent Me.’ ‘Sent’ is aorist, not perfect. Comp. the very remarkable passage Mat 11:27<\/span>.<\/p>\n Verse 29. But I know him: for I am from him<\/B><\/I>] Instead of , I<\/I> am<\/I>, some editions, the Syriac<\/I> Hieros. read , I came<\/I>, according to the Attics. Nonnus<\/I> confirms this reading by paraphrasing the word by , I came<\/I>. As the difference between the two words lies only in the accents<\/I>, and as these are not found in ancient MSS., it is uncertain which way the word was understood by them: nor is the matter of much moment; both words amount nearly to the same meaning and , I came<\/I>, seems too refined.<\/P><\/p>\n I know him, <\/B>so as no man else knoweth him, Mat 11:27<\/span>; I know his essence, his will, his counsels, his laws; <\/P> for I am from him<\/B> by an eternal generation, his only begotten Son; and I am sent by him, as the Mediator and Saviour of the world, to declare and to execute his will and pleasure, as to mans salvation. <\/P> <\/p>\n But I know him<\/strong>,…. His nature and perfections, his purposes and promises, his council and covenant, his mind and will; and indeed none knows him but he, and those to whom he pleases to reveal him; and there is good reason why he should have intimate and perfect knowledge of him:<\/p>\n for I am from him<\/strong>; being the only begotten of him, and as such lay in his bosom, and knew him, and his whole heart, and was privy to all of him, and that that is within him;<\/p>\n and he hath sent me<\/strong>; in an office capacity to redeem his people. This is the original descent of Christ, which the Jews knew not, though they pretended to know him, and whence he was.<\/p>\n I know him <\/B> ( <\/SPAN><\/span>). In contrast to the ignorance of these people. See the same words in 8:55<\/span> and the same claim in John 17:25<\/span>; Matt 11:27<\/span>; Luke 10:22<\/span> (the Johannine aerolite). “These three words contain the unique claim of Jesus, which is pressed all through the chapters of controversy with the Jews” (Bernard). Jesus is the Interpreter of God to men (Joh 1:18<\/span>).<\/P> And he sent me <\/B> ( <\/SPAN><\/span>). First aorist active indicative of <\/SPAN><\/span>, the very verb used of Jesus when he sent forth the twelve (Mt 10:5<\/span>) and used by Jesus again of himself in Joh 17:3<\/span>. He is the Father’s Apostle to men. <\/P> <\/p>\n From him [ ] <\/SPAN><\/span>. See on 6 46.<\/P> <\/p>\n <\/strong><\/p>\n 1) “But I know him: <\/strong>(ego oida auton) “I know or comprehend him,” or perceive Him, Joh 1:18<\/span>; Joh 8:55<\/span>. I know Him in a personal, intimate way, Mat 11:27<\/span>; Joh 10:15<\/span>.<\/p>\n 2) “For I am come from him,”<\/strong> (hoti par’ autou eimi) ”Because I am, originate, or exist from him,” in the intimate eternal relationship, a Father-Son relationship, Joh 1:14<\/span>; Joh 3:16<\/span>; Gal 4:4-5<\/span>.<\/p>\n 3) “And he hath sent me.”<\/strong> (kakeinos me apesteilen) ”And that one mandated or sent me,” Joh 17:18<\/span>; Joh 20:21<\/span>. This claim of Jesus to a Divine commission from God was too much for these Jerusalemites.<\/p>\n 29. But I know him. When he says that he knoweth God, he means that it is not without good grounds that he has risen to so great confidence; and by his example he warns us not to assume lightly the name of God, so as to vaunt of Him as the patron and defender of our cause. For many are too presumptuous in boasting of the authority of God; and, indeed, it is impossible to imagine greater readiness and boldness in rejecting the opinions of all men, than is to be found among fanatics who give out their own inventions as the oracles of God. But we are taught by these words of our Lord Jesus Christ that we ought especially to beware of proud and foolish confidence; and that, when we have fully ascertained the truth of God, we ought boldly to resist men. And he who is fully aware that God is on his side has no reason to dread the charge of being insolent, in trampling under foot all the haughtiness of the world. <\/p>\n Because I am from him, and he hath sent me. Some distinguish these two clauses in this manner. They refer the former clause — I am from him — to the Divine essence of Christ; and the latter clause — he hath sent me — to the office enjoined on him by the Father, for the sake of executing which he took upon him the flesh and human nature. Though I do not venture to reject this view, still I do not know if Christ intended to speak so abstrusely. I readily acknowledge that Christ’s heavenly descent may be inferred from it, but it would not be a sufficiently strong proof of his eternal Divinity against the Arians. <\/p>\n (29) But I know him.<\/strong>In contrast with their ignorance is His own full knowledge, which belonged to One only. (See Note on Joh. 1:18<\/span>.) The pronoun I here, as ye immediately before, is emphatic.<\/p>\n For I am from him, and he hath sent me.<\/strong>This knowledge is here based upon His oneness of essence, and upon His true mission. He knows God because He is from Him, and in union ever one with Him. He knows God because He is in His human nature the representative of the Divine to mankind.<\/p>\n Joh 7:29<\/span><\/em><\/strong>. <\/strong>But I know him, <\/em><\/strong>&c.<\/strong> “Were you acquainted with what the prophets have said concerning the Messiah, as you pretend to be, you would know this to be one of his principal characters, that he fully comprehends the perfections and will of God the Father, and will explain them unto men more clearly than any messenger from God ever did before. Withal, by considering the nature of my doctrine, you would see this character remarkably fulfilled in me, and thereby be sensible that I am from God the Father, and that he hath sent me.” <\/p>\n 29 But I know him: for I am from him, and he hath sent me. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 29. But I know him<\/strong> ] And am known of him. I will not therefore be baffled or beaten out of my confident boasting by any your frontless affronts or basest buffooneries. <\/p>\n from = from beside. Greek para. App-104. <\/p>\n sent. Greek apostello. App-174. Not the same word as in verses: Joh 7:16, Joh 7:18, Joh 7:28-33; but the same word as in Joh 7:32. <\/p>\n Joh 7:29. , I am from Him) This denotes eternal generation; from which follows as a consequence His mission [His being sent]. There are two points marked: the first is to be referred to [Ye know] both me, the second to the whence [I am]. I am, in this verse and in the preceding, is to be referred to the is, which occurs twice in Joh 7:27, We know this man, whence He is, but when Christ cometh, no man knoweth whence He is.<\/p>\n Joh 7:29<\/p>\n Joh 7:29<\/p>\n I know him; because I am from him, and he sent me.-Jesus alone knew the Father and he had come to make known God and his will to the people.<\/p>\n I: Joh 1:18, Joh 8:55, Joh 10:15, Joh 17:25, Joh 17:26 <\/p>\n for: Joh 3:16, Joh 3:17, Joh 13:3, Joh 16:27, Joh 16:28, Joh 17:18, 1Jo 1:2, 1Jo 4:9, 1Jo 4:14 <\/p>\n Reciprocal: Joh 6:46 – he hath Joh 8:14 – for Joh 8:42 – neither Joh 11:42 – that thou Joh 14:10 – words Joh 17:3 – and Jesus<\/p>\n 9<\/p>\n The reason Jesus knew God was that he had sent his Son into the world. When Jesus came he was not in the dark as to why he had come. (See Heb 10:5-9.)<\/p>\n Ver. 29. To the ignorance of God with which He charges the Jews, Jesus opposes the intimate consciousness which He Himself has of God and of His true relation to Him. This relation is, first of all, a relation of essence (, I am, I proceed from Him). In fact, this first clause cannot refer to the mission of Jesus which is expressly mentioned in the following one. Jesus affirms that He knows God, first by virtue of a community of essence which unites Him to Him. The second clause does not depend on the word because. It is an affirmation, which serves also to justify His claim to know God. The one sent has intimate communion with Him who sends Him, and consequently must know Him. Hence it follows that Jesus is the Messiah, and that in a sense much more exalted than that which the Jews attributed to this office.<\/p>\n But I know him: for I am from him, and he hath sent me. 29. I know him ] ‘I’ in emphatic contrast to the preceding ‘ye,’ which is also emphatic. ‘I know Him, for I came forth from Him, and it is He, and no other, that sent Me.’ ‘Sent’ is aorist, not perfect. … Continue reading “Exegetical and Hermeneutical Commentary of John 7:29”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-26332","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26332","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=26332"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26332\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=26332"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=26332"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=26332"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"