50<\/strong>. And I seek not mine own glory<\/em> ] Better, But<\/strong> I seek not My glory<\/em>. ‘It is not because I seek glory for Myself that I speak of your dishonouring Me: My Father seeks that for Me and pronounces judgment on you.’ Comp. Joh 8:54<\/em><\/span> and Joh 5:41<\/span>.<\/p>\n Mine own glory – <\/B>My own praise or honor. In all his teaching this was true. He did not seek to exalt or to vindicate himself. He was willing to lie under reproach and to be despised. He regarded little, therefore, their taunts and accusations; and even now, he says, he would not seek to vindicate himself.<\/P> There is one that seeketh and judgeth – <\/B>God will take care of my reputation. He seeks my welfare and honor, and I may commit my cause into his hands without attempting my own vindication. From these verses Joh 8:46-50<\/span> we may learn:<\/P> 1. That where men have no sound arguments, they attempt to overwhelm their adversaries by calling odious and reproachful names. Accusations of heresy and schism, and the use of reproachful terms, are commonly proof that men are not only under the influence of unchristian feeling, but that they have no sound reasons to support their cause.<\/P> 2. It is right to vindicate ourselves from such charges, but it should not be done by rendering railing for railing. In meekness we should instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth, 2Ti 2:25<\/span>.<\/P> 3. We should not regard it as necessarily dishonorable if we lie under reproach. If we have a good conscience, if we have examined for ourselves, if we are conscious that we are seeking the glory of God, we should be willing, as Jesus was, to bear reproach, believing that God will in due time avenge us, and bring forth our righteousness as the light, and our judgment as the noonday, Psa 37:6<\/span>.<\/P> <\/p>\n Verse 50. I seek not mine own glory<\/B><\/I>] Another proof that I am not influenced by any spirit but that which proceeds from God. But there is one that seeketh<\/I>-i.e. my glory-and judgeth<\/I>-will punish you for your determined obstinacy and iniquity.<\/P> <\/p>\n Christ very often reminds them of this, that in what he spake and did, he sought not his own honour and reputation; which both obviated an objection they might make against him, and also convinced them of his truth and sincerity in what he did. But, saith he, though I seek not my own honour, yet there is one who cometh himself in my honour and glory; and you must expect that he should judge and condemn you for all your hard speeches which you have spoken against me. <\/P> <\/p>\n 50. I seek not mine own glory: thereis one that seeketh<\/B>that is, evidently, “that seekethMy glory<\/I>“; requiring<\/I> “all men to honor the Soneven as they honor the Father”; judicially treating<\/I> him”who honoreth not the Son as honoring not the Father that hathsent Him” (Joh 5:23<\/span>; andcompare Mt 17:5<\/span>); but giving toHim (Joh 6:37<\/span>) such as will yetcast their crowns before His throne, in whom He “shall see ofthe travail of his soul, and be satisfied” (Isa53:11<\/span>).<\/P><\/p>\n I seek not mine own glory<\/strong>,…. In his doctrine, or in his miracles; which showed that he was no impostor, but a true, faithful, and upright person; and though he was so very much reproached and abused, he was not over solicitous of his own character, and of retrieving his honour, and of securing glory from man; he knew that Wisdom was justified of her children, and he committed himself to God that judgeth righteously, who would take care of his glory, and vindicate him from all the unjust charges and insults of men:<\/p>\n there is one that seeketh and judgeth<\/strong>; meaning God his Father, who had his glory at heart; who had glorified him on the mount, and would glorify him again, when he should raise him from the dead, and spread his Gospel in all the world; and when he would judge the nation of the Jews, and bring wrath upon them, upon their nation, city and temple, for their contempt and rejection of him.<\/p>\n But I seek not mine own glory <\/B> ( <\/SPAN><\/span>). As they did not seek the glory of God (John 5:44<\/span>; John 8:4<\/span>).<\/P> And judgeth <\/B> ( <\/SPAN><\/span>). The Father judges between you and me, though the Son is the Judge of mankind (5:22<\/span>). “It is only the <\/SPAN><\/span> (glory) that comes from God that is worth having” (Bernard). <\/P> <\/p>\n There is one that seeketh. That seeks my honor and judges between me and my opposers.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And I seek not mine own glory; <\/strong>(ego de ou zeto ten doksan mou) “However I do not seek my own glory,” through what I say and what I do, Joh 8:54<\/span>; Joh 7:18<\/span>; Php_2:6; Php_2:8.<\/p>\n 2) “There is one that seeketh and judgeth.”<\/strong> (estin ho zeton kai krinon) “There is (exists) one who seeks and judges,” Pro 1:20-31<\/span>; Ecc 12:13-14<\/span>. That one is God, who judges between me and you all. Are you ready to be judged by Him, according to His Word? you will be whether or not you are ready or willing, one day, Rom 2:16<\/span>; Rom 14:11-12<\/span>; 2Ti 4:1-2<\/span>.<\/p>\n (50) And I seek not mine own glory.<\/strong>The words are immediately connected with those which have preceded. They dishonoured Him. This to one who sought His own glory would have been matter of concern. For Him whose whole life was one of self-denial, their dishonour finds nothing which it can wound. His words repeat what He had taught them before. (See Notes on Joh. 5:41<\/span>; Joh. 7:18<\/span>.)<\/p>\n There is one that seeketh and judgeth.<\/strong>Comp. Joh. 5:45<\/span>. The thought here is that though He Himself seeks not His own glory, the Father seeketh for the honour of the Son, and judgeth between Him and those who dishonour Him. The result of the judgment as to those who keep not His word is expressed in the next verse; and as to Himself in Joh. 16:10<\/span>.<\/p>\n 50<\/strong>. <\/strong> Not mine own glory<\/em> Though he asserts his own dignity as divine, yet it is for no vain glory to himself, but for the glory of God the Father. <\/p>\n One that seeketh<\/em> That seeketh <\/em> and obtaineth the glory, for it is His supreme right. <\/p>\n And judgeth<\/em> Judgeth those who withhold his glory or dishonour <\/em> his Son.<\/p>\n Joh 8:50-51<\/span> . I, however<\/em> , in contrast to this unrighteousness by which you wound my honour, seek not the honour which belongs to me<\/p>\n <\/em><\/p>\n . . , there is one<\/em> (comp. Joh 5:45<\/span> ) who seeks it<\/em> (“qui me honore afficere velit,” Grotius), and pronounces judgment<\/em> , that is, as a matter of fact<\/em> , between me and my revilers. The expression includes a reference, on the one hand, to the glorification of Jesus<\/em> , by which He was to be justified (Joh 16:10<\/span> ; comp. the , Phi 2:9<\/span> ); and, on the other, as regards His opponents<\/em> , a hint at their just punishment<\/em> (with eternal death, Joh 8:51<\/span> ). Hence He adds in Joh 8:51<\/span> a solemn assurance concerning that which is necessary to the obtaining of eternal life, instead of this<\/em> punitive , to wit, the keeping of His word; thus deciding that the exclusion of His opponents from eternal life was inevitable as long as they did not return to ; but also pointing out the only way to salvation which was still remaining open to them. Quite arbitrarily some have treated Joh 8:51<\/span> as not forming part of His discourse to His enemies. Calvin and De Wette remark: After a pause, Jesus turns again to those who believed on Him, in the sense of Joh 8:31<\/span> . Lcke maintains, indeed, that the discourse is addressed to His opponents, but regards it rather as the conclusion of the line of thought begun at Joh 8:31<\/span> f. than a direct continuation of Joh 8:50<\/span> . The connection with Joh 8:50<\/span> is in this way likewise surrendered. The discourse is a direct continuation of the import of , for the result of this to the opponents of Jesus is death<\/em> .<\/p>\n , etc.] Note the emphasis which is given to the pronoun by the arrangement of the words . It is the word of Christ<\/em> , whose keeping has so great an effect. is not merely keeping in the heart (Tholuck), but, as always, when united with , , etc., keeping by fulfilling<\/em> them (Joh 8:55<\/span> ; Joh 14:15<\/span> ; Joh 14:21<\/span> ; Joh 14:23<\/span> f., Joh 15:20<\/span> , Joh 17:6<\/span> ). This fulfilment includes even the faith demanded by Jesus (Joh 3:36<\/span> ; comp. the conception of ), and also the accomplishment of all the duties of life which He enjoins as the fruit and test of faith.<\/p>\n . . .] not: he will not die for ever<\/em> (Kaeuffer, de ., not. p. 114), but: he will never die, i.e<\/em> . he will live eternally. Comp. Joh 8:52<\/span> ; Joh 11:25<\/span> ff; Joh 5:25<\/span> ; Joh 6:50<\/span> . Death<\/em> is here the antithesis to the Messianic<\/em> , which the believer possesses<\/em> even in its temporal development, and which he will never lose<\/em> .<\/p>\n On . comp. Psa 89:44<\/span> ; Luk 2:25<\/span> ; see also on Joh 3:36<\/span> . The article is not necessary to (Joh 11:4<\/span> , and very frequently in the N. T.); see Ellendt, Lex. Soph<\/em> . II. p. 234.<\/p>\n 50 And I seek not mine own glory: there is one that seeketh and judgeth. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 50. There is one that seeketh and judgeth<\/strong> ] The less a man strives for himself, the more is God his champion; those that honour him he will honour. Those that drown all self-respects in his glory, and study his share more than their own, shall he found to “praise, and honour, and glory,” in that great amphitheatre at the last day, 1Pe 1:7<\/span> . <\/p>\n 50.<\/strong> ] ‘Ye dishonour me; not that I seek my own honour, but His who sent me. There is One who seeketh my honour (ch. Joh 5:23 ), and will have me honoured; and who judgeth between me and you, between truth and falsehood.’<\/p>\n Supply . after , but not after .<\/p>\n glory. See note on Joh 1:14. <\/p>\n 50.] Ye dishonour me;-not that I seek my own honour, but His who sent me. There is One who seeketh my honour (ch. Joh 5:23), and will have me honoured; and who judgeth between me and you, between truth and falsehood.<\/p>\n Supply . after , but not after .<\/p>\n Joh 8:50. , I do not seek) as ye suppose; and therefore think it right, that I should be treated with insult.-, there is) I do not seek My own glory; nor is there any need that I should seek it; for My Father vindicates it.<\/p>\n Joh 8:50<\/p>\n Joh 8:50<\/p>\n But I seek not mine own glory: there is one that seeketh and judgeth.-As an evidence of his righteousness, he was not sent to seek honor for himself, but for another. God seeks and will judge.<\/p>\n I seek not: Joh 5:41, Joh 7:18 <\/p>\n there: Joh 5:20-23, Joh 5:45, Joh 12:47, Joh 12:48 <\/p>\n Reciprocal: Mat 8:4 – See Joh 5:30 – because Joh 8:54 – If Joh 17:26 – I have<\/p>\n 0<\/p>\n The outstanding thought that John stresses in his record of Jesus, is his divinity or close relationship with God. And that seems to have been the point on which the Jews showed their bitterest feeling for Him. And that explains why Jesus so often referred to that relationship, which is the thought in the words, I seek not mine own glory. There is one. It is stated in many places that Jesus came into the world to do his Father’s will, therefore the one in this phrase is God.<\/p>\n Joh 8:50. But I seek not my glory: there is one that seeketh and judgeth. He will not protest against the dishonour they offer Him: His cause is in the Fathers hand. That glory which He seeks not for Himself, the Father seeks to give Him. The Father is deciding, and will decide between His enemies and Himself.<\/p>\n 8:50 And I seek not mine own glory: there is one {q} that seeketh and judgeth.<\/p>\n (q) That is, that will avenge both your despising of me and of him.<\/p>\n Jesus did not try to justify Himself. He sought the Father’s glory, not His own. What others thought of Him on the human level was relatively immaterial. God’s approval was all that mattered to Him because God, not man, was His judge (cf. 1Co 4:2-5).<\/p>\n And I seek not mine own glory: there is one that seeketh and judgeth. 50. And I seek not mine own glory ] Better, But I seek not My glory. ‘It is not because I seek glory for Myself that I speak of your dishonouring Me: My Father seeks that for Me and pronounces judgment … Continue reading “Exegetical and Hermeneutical Commentary of John 8:50”<\/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-26405","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26405","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=26405"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26405\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=26405"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=26405"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=26405"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/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: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/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: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"