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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 8:48–50. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The malice of hell breaking out in the base language which the unbelieving Jews gave to our Lord Jesus. Hitherto they had cavilled at his doctrine, and had made invidious remarks upon it; but, having shown themselves uneasy when he complained (Joh 8:43, Joh 8:47) that they would not hear him, now at length they fall to downright railing, Joh 8:48. They were not the common people, but, as it should seem, the scribes and Pharisees, the men of consequence, who, when they saw themselves convicted of an obstinate infidelity, scornfully turned off the conviction with this: Say we not well that thou art a Samaritan, and hast a devil? See here, see it and wonder, see it and tremble,
1.What was the blasphemous character commonly given of our Lord Jesus among the wicked Jews, to which they refer.
(1.)That he was a Samaritan, that is, that he was an enemy to their church and nation, one that they hated and could not endure. Thus they exposed him to the ill will of the people, with whom you could not put a man into a worse name than to call him a Samaritan. If he had been a Samaritan, he had been punishable, by the beating of the rebels (as they called it), for coming into the temple. They had often enough called him a Galilean - a mean man; but as if that were not enough, though it contradicted the other, they will have him a Samaritan - a bad man. The Jews to this day call the Christians, in reproach, Cuthaei-Samaritans. Note, Great endeavours have in all ages been used to make good people odious by putting them under black characters, and it is easy to run that down with a crowd and a cry which is once put into an ill name. Perhaps because Christ justly inveighed against the pride and tyranny of the priests and elders, they hereby suggest that he aimed at the ruin of their church, in aiming at its reformation, and was falling away to the Samaritans.
(2.)That he had a devil. Either, [1.] That he was in league with the devil. Having reproached his doctrine as tending to Samaritanism, here they reflect upon his miracles as done in combination with Beelzebub. Or, rather [2.] That he was possessed with a devil, that he was a melancholy man, whose brain was clouded, or a mad man, whose brain was heated, and that which he said was no more to be believed than the extravagant rambles of a distracted man, or one in a delirium. Thus the divine revelation of those things which are above the discovery of reason have been often branded with the charge of enthusiasm, and the prophet was called a mad fellow, Kg2 9:11; Hos 9:7. The inspiration of the Pagan oracles and prophets was indeed a frenzy, and those that had it were for the time beside themselves; but that which was truly divine was not so. Wisdom is justified of her children, as wisdom indeed.
2.How they undertook to justify this character, and applied it to the present occasion: Say we not well that thou art so? One would think that his excellent discourses should have altered their opinion of him, and have made them recant; but, instead of this, their hearts were more hardened and their prejudices confirmed. They value themselves on their enmity to Christ, as if they had never spoken better than when they spoke the worst they could of Jesus Christ. Those have arrived at the highest pitch of wickedness who avow their impiety, repeat what they should retract, and justify themselves in that for which they ought to condemn themselves. It is bad to say and do ill, but it is worse to stand to it; I do well to be angry. When Christ spoke with so much boldness against the sins of the great men, and thereby incensed them against him, those who were sensible of no interest but what is secular and sensual concluded him beside himself, for they thought none but a madman would lose his preferment, and hazard his life, for his religion and conscience.
II.The meekness and mercifulness of Heaven shining in Christ's reply to this vile calumny, Joh 8:49, Joh 8:50.
1.He denies their charge against him: I have not a devil; as Paul (Act 26:25), I am not mad. The imputation is unjust; "I am neither actuated by a devil, nor in compact with one;" and this he evidenced by what he did against the devil's kingdom. He takes no notice of their calling him a Samaritan, because it was a calumny that disproved itself, it was a personal reflection, and not worth taking notice of: but saying he had a devil reflected on his commission, and therefore he answered that. St. Augustine gives this gloss upon his not saying any thing to their calling him a Samaritan - that he was indeed that good Samaritan spoken of in the parable, Luk 10:33.
2.He asserts the sincerity of his own intentions: But I honour my Father. They suggested that he took undue honours to himself, and derogated from the honour due to God only, both which he denies here, in saying that he made it his business to honour his Father, and him only. It also proves that he had not a devil; for, if he had, he would not honour God. Note, Those who can truly way that they make it their constant care to honour God are sufficiently armed against the censures and reproaches of men.
3.He complains of the wrong they did him by their calumnies: You do dishonour me. By this it appears that, as man, he had a tender sense of the disgrace and indignity done him; reproach was a sword in his bones, and yet he underwent it for our salvation. It is the will of God that all men should honour the Son, yet there are many that dishonour him; such a contradiction is there in the carnal mind to the will of God. Christ honoured his Father so as never man did, and yet was himself dishonoured so as never man was; for, though God has promised that those who honour him he will honour, he never promised that men should honour them.
4.He clears himself from the imputation of vain glory, in saying this concerning himself, Joh 8:50. See here,
(1.)His contempt of worldly honour: I seek not mine own glory. He did not aim at this in what he had said of himself or against his persecutors; he did not court the applause of men, nor covet preferment in the world, but industriously declined both. He did not seek his own glory distinct from his Father's, nor had any separate interest of his own. For men to search their own glory is not glory indeed (Pro 25:27), but rather their shame to be so much out in their aim. This comes in here as a reason why Christ made so light of their reproaches: "You do dishonour me, but cannot disturb me, shall not disquiet me, for I seek not my own glory." Note, Those who are dead to men's praise can safely bear their contempt.
(2.)His comfort under worldly dishonour: There is one that seeketh and judgeth. In two things Christ made it appear that he sought not his own glory; and here he tells us what satisfied him as to both.
[1.]He did not court men's respect, but was indifferent to it, and in reference to this he saith, "There is one that seeketh, that will secure and advance, my interest in the esteem and affections of the people, while I am in no care about it." Note, God will seek their honour that do not seek their own; for before honour is humility.
[2.]He did not revenge men's affronts, but was unconcerned at them, and in reference to this he saith, "There is one that judgeth, that will vindicate my honour, and severely reckon with those that trample upon it." Probably he refers here to the judgments that were coming upon the nation of the Jews for the indignities they did to the Lord Jesus. See Psa 37:13-15. I heard not, for thou wilt hear. If we undertake to judge for ourselves, whatever damage we sustain, our recompence is in our own hands; but if we be, as we ought to be, humble appellants and patient expectants, we shall find, to our comfort, there is one that judgeth.
Historical interpretation
Four Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
God, who gave his own Son for us, seeks the glory of Christ in each of those who have received him. He will find it in those who attend to themselves and work out the opportunities for virtue that have been implanted in them, but he will not find it in those who are not such. When he does not find it, he will judge those in whom he does not find the glory of his own Son and will say to them, “Because of you my name is continually blasphemed among the nations.”
(Hom. lv. 1) Whenever our Lord said any thing of lofty meaning, the Jews in their insensibility set it down madness: Then answered the Jews and said unto Him, Say we not well that Thou art a Samaritan, and hast a devil?
(Hom. lv. 1) And observe, when He had to teach them, and pull down their pride, He used roughness; but now that He has to suffer rebuke, He treats them with the utmost mildness: a lesson to us to be severe in what concerns God, but careless of ourselves.
(Hom. lv. 1) As if to say, I have told you thish on account of the honour which I have for My Father; and for this ye dishonour Me. But I concern not myself for your reviling: ye are accountable to Him, for whose sake I undergo it.
(Hom. lv. 1) He says, keep, i. e. not by faith, but by purity of life. And at the same time too He means it as a tacit intimation that they can do nothing to Him. For if whoever keepeth His word, shall never die, much less is it possible that He Himself should die.
"I seek not Mine own glory." "These things," He saith, "I have spoken to show that it becometh not you, being murderers, to call God your Father; so that I have spoken them through honor for Him, and for His sake do I hear these reproaches, and for His sake do ye dishonor Me. Yet I care not for this insolence; to Him, for whose sake I now hear these things, ye owe an account of your words. For 'I seek not Mine own glory.' Wherefore I omit to punish you, and betake Myself to exhortation, and counsel you so to act, that ye shall not only escape punishment, but also attain eternal life."
"And I," said He, "seek not mine own glory: there is one that seeketh and judgeth." Whom does He wish to be understood but the Father? How, then, does He say in another place, "The Father judgeth no man, but hath committed all judgment unto the Son," while here He says, "I seek not mine own glory: there is one that seeketh and judgeth"? We are to understand, then, that there are two kinds of judgment: the Father "judgeth no man, but hath committed all judgment unto the Son;" and according to another, "I seek not mine own glory: there is one that seeketh and judgeth." There is the Father, who discerns and distinguishes between my glory and yours. For ye glory in the spirit of this present world. Not so do I who say to the Father, "Father, glorify Thou me with that glory which I had with Thee before the world was."
(Tr. xliii. 4) Meaning of course the Father. But how is it then that He says in another place, The Father judgeth no man, but hath committed all judgment unto the Son. (c. 5:22) Judgment is sometimes put for condemnation, whereas here it only stands for trial: as if to say, There is one, even My Father, who distinguishes My glory from yours; ye glory after this world, I not after this world. The Father distinguishes the glory of the Son, from that of all men: for that He has been made man, does not bring us to a comparison with Him. We men have sin: He was without sin, even when He was in the form of a servant; for, as the Word which was in the beginning, who can speak worthily of Him?
Herein is that seen to be clearly true which is said through Peter of the Saviour, Who when He was reviled reviled not again, suffering He threatened not but delivered Himself to Him That judgeth righteously. For see how He hearing things of all the worst and cruellest from those who are impiously raging against Him (and this full oft) He abides in His own gentleness, and in no wise departs from what beseems Him, for our ensample doing this too, that we zealous to follow His Footsteps might not be caught in rendering railing for railing, nor ought else of evil for evil, but might rather overcome evil with good.
I therefore seek not My glory (He says) and this not as though He were proffering to those who so willed the insulting of Him as a thing free from peril, nor yet as inciting any to go readily unto this impiety is He seen to say this, but He signifies rather thus: I am come (He says) not to make glory from you My business, nor desiring at all honour or fame: for being in the form of God the Father I have abased Myself and have for your sakes become Man as you. And He Who disdained not to take servant's form, when He might have remained in equality with God the Father and had the full enjoyment of things above mind and speech, how will He be deemed to be seeking glory from any and not rather to be enduring voluntary disgrace for others' good?
Our Lord here is either saying this, or in another way too we will suppose that He seeketh not His own glory. For it being in His Power to punish immediately those who insult Him and to demand satisfaction for their blasphemy as behaving ungodly against the Very Lord of all:----He bears calmly what is grievous and endures to that extent as not so much as to desire to grieve by a mere word the haughty ones, yet in order that blasphemy against God may not seem a beaten track to any, needs does He, forbidding them to advance thereto, straightway oppose as a barrier, the Father's wrath. For though the Son be longsuffering and do not forthwith take vengeance for His own glory, the Father (He says) will not be forbearing, for He will be an Avenger and will rise up against the insulters, not as though taking the part of another nor as though He were pleased to grieve in behalf of one of the saints insulted and deemed it became Him thus to do, but as though the sin reached up unto Him (for there is nought at all intervening between the Father and the Son, as far I mean as identity of Essence, even though either be conceived of as existing separately). For therefore does our Lord Jesus Christ too elsewhere say, He that honoureth not the Son neither doth he honour the Father. For the Son hath in Himself Naturally the Father Co-glorified and Co-existing, the Father again hath in Himself the Son partaker of His Essence, so too of His glory in every thing. The wretched Jews therefore will be punished for their blasphemy against the Lord and Son, impious against the whole Consubstantial and Holy Trinity and grieving in the Son the Nature that is King of all.
Every one therefore who at all practiseth piety must therefore shun in ought offending the good God. For not because He doth not immediately bring His Anger on those who offend against Him, must we therefore be supine. For He is Good, not bringing on His Anger every day, yet if we turn not, He will whet His sword, as it is written, and will bend against us His Bow, wherein are the instruments of death, that is to say, every form of shame and intolerable trouble.
But what we should do in such matters, he still admonishes us by example, when he adds: "But I do not seek my own glory; there is one who seeks and judges." We know certainly that it is written that the Father has given all judgment to the Son, and yet behold the same Son, receiving injuries, does not seek his own glory. He reserves the insults inflicted for the Father's judgment, so that he might surely intimate to us how patient we ought to be, since he who judges does not yet wish to avenge himself.
(ut sup.) How we are to take injuries, He shows us by His own example, when He adds, I seek not Mine own glory, there is one that seeketh and judgeth.
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Summary
In John 8:50, Jesus articulates His selfless mission, asserting that His actions are not driven by a desire for personal acclaim but by an unwavering commitment to the Father's will. He contrasts His pure motives with the self-seeking accusations of His adversaries, confidently entrusting His vindication and the ultimate judgment of all matters to God the Father, who actively seeks His Son's honor and truth. This declaration underscores Jesus' profound humility and His absolute reliance on divine justice amidst human opposition.
Context
Literary Context
This verse is deeply embedded within a protracted and increasingly hostile debate between Jesus and the Jewish religious leaders, primarily the Pharisees, in John 8. The discussion, which began with the woman caught in adultery in John 8:1-11, quickly pivots to Jesus' identity, origin, and authority. The leaders repeatedly challenge His claims, accusing Him of bearing false witness (John 8:13), being from below (John 8:23), and being demon-possessed (John 8:48). In the verses immediately preceding John 8:50, Jesus has just declared His pre-existence and unique relationship with Abraham, stating, "Before Abraham was, I am" (John 8:58). This climactic statement provokes the leaders to pick up stones to stone Him, viewing His claim as blasphemy. John 8:50 serves as Jesus' calm, resolute response to their insults and threats, emphasizing His divine motives and ultimate trust in the Father's judgment, rather than engaging in a self-defense of His honor.
Historical & Cultural Context
The setting is the Temple in Jerusalem, likely during the Feast of Tabernacles, a time when large crowds gathered and religious discussions were common. The Jewish leaders, particularly the Pharisees and Sadducees, held significant religious and social authority. Their challenge to Jesus was not merely theological but also a power struggle, as His teachings and miracles threatened their established order and interpretations of the Law. The concept of "glory" (Hebrew: kavod, Greek: doxa) was central to Jewish thought, often associated with God's manifest presence and honor. For a prophet or teacher to claim glory for themselves was considered blasphemous or self-aggrandizing. Conversely, seeking God's glory was paramount. Jesus' statement, "I seek not mine own glory," directly addresses this cultural value, positioning Himself not as a self-promoting individual but as one solely devoted to the Father's honor. The idea of "judgment" was also deeply ingrained, with the expectation of a future divine judgment and the role of the Sanhedrin in earthly legal matters. Jesus' assertion that "there is one that seeketh and judgeth" points to a higher, divine court that transcends human tribunals.
Key Themes
John 8:50 contributes significantly to several key themes in John's Gospel. Foremost is the Divine Humility and Selflessness of Christ, which is a recurring motif. Jesus consistently deflects personal praise and directs all glory to the Father, as seen in His declaration in John 7:18 that "He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true." This contrasts sharply with the self-serving motives of His accusers. Another prominent theme is Divine Vindication and Justice. Jesus' complete trust in the Father's judgment highlights God's active role in upholding truth and righteousness, even when His Son faces false accusations and rejection. This theme is further developed in passages like John 5:22, where the Father commits all judgment to the Son, yet here, the emphasis is on the Father's direct action in vindicating Jesus. Finally, the verse underscores the Contrast of Motives between Jesus and His adversaries: Jesus seeks the Father's glory, while the Jewish leaders are driven by a desire to preserve their own authority and reputation, often at the expense of truth.
Exposition and Analysis
Key Word Analysis
This word means to seek (literally or figuratively), to inquire, or to pursue. In this context, when Jesus says "I seek not mine own glory," it denotes a deliberate absence of pursuit or striving for personal honor. When applied to the Father, "there is one that seeketh," it implies an active, intentional pursuit or investigation of Jesus' honor and truth, indicating God's diligent care for His Son's reputation.
This term refers to honor, renown, splendor, or dignity. It encompasses both the inherent splendor of a divine being and the praise or recognition given by others. Jesus' declaration that He does not seek His "own glory" signifies His complete disinterest in self-exaltation or human applause, emphasizing that His mission is solely for the Father's honor.
This word means to distinguish, decide (mentally or judicially), try, condemn, or punish. When Jesus states that there is "one that judgeth," He refers to the Father's ultimate authority to discern truth from falsehood, to evaluate motives, and to execute righteous judgment, not only in vindicating Jesus but also in holding His accusers accountable.
Verse Breakdown
"And I seek not mine own glory:"
This clause serves as Jesus' direct rebuttal to the accusations of self-exaltation and demon-possession. It reveals His profound humility and selfless motivation. Unlike the religious leaders who often sought praise from men, Jesus' entire ministry was oriented towards fulfilling the Father's will and bringing glory to God, not to Himself. This statement underscores the purity of His intentions and His complete lack of personal ambition or desire for human applause.
"there is one that seeketh and judgeth."
This second clause shifts the focus from Jesus' own motives to the active role of God the Father. Jesus confidently declares that He does not need to defend His honor or seek vindication, because the Father is actively engaged in this process. The Father "seeketh" Jesus' glory, meaning He is concerned with upholding His Son's truth and honor. Furthermore, the Father "judgeth," signifying His ultimate authority to discern truth from falsehood, to evaluate the hearts and motives of men, and to render righteous judgment. This provides immense comfort and assurance to Jesus, knowing that divine justice will prevail.
Literary Devices
The verse employs several significant literary devices. Contrast is central, juxtaposing Jesus' selfless pursuit of the Father's will with the self-serving and accusatory motives of His Jewish interlocutors. This highlights the fundamental difference in their spiritual orientation. Understatement is also subtly present in Jesus' calm declaration amidst intense hostility; rather than a forceful defense, He simply states a profound truth about His motives and the Father's role. The phrase "there is one" functions as a form of ellipsis or implied reference, as the "one" is clearly understood to be God the Father, a frequent theme in John's Gospel where the Father and Son are in perfect unity and purpose. Finally, the use of parallelism in "seeketh and judgeth" emphasizes the dual, yet unified, actions of the Father in both upholding Jesus' honor and executing righteous judgment.
Theological and Thematic Connections
John 8:50 profoundly illustrates the unique relationship between the Father and the Son, emphasizing Jesus' complete reliance on God for vindication and honor. This verse reinforces the consistent Johannine theme that Jesus does nothing of His own accord but always acts in perfect obedience to the Father's will and for the Father's glory. It also speaks to the nature of divine justice, assuring believers that God is the ultimate arbiter of truth and righteousness, even when His servants face unjust accusations. This trust in God's ultimate judgment frees Jesus from the need to defend Himself or seek human approval, modeling a profound spiritual posture for all who follow Him.
Reflection and Application
John 8:50 offers a powerful paradigm for Christian living, particularly in an age preoccupied with self-promotion and personal branding. Jesus' unwavering focus on the Father's glory, even when facing intense opposition and false accusations, challenges us to examine our own motives. Are we seeking our own glory, or are our actions truly aimed at honoring God and serving others? When we are misunderstood, slandered, or unjustly treated for our faith, this verse calls us to release the need for self-vindication and instead trust in God's perfect justice. It reminds us that God is actively involved in upholding truth and righteousness, and He will ultimately judge all things. Our primary calling is to align our lives with His will, knowing that true honor and lasting significance come only from Him, not from human praise or worldly pursuits. This divine perspective liberates us from the exhausting pursuit of human approval and empowers us to live with integrity and peace, confident in God's ultimate vindication.
Questions for Reflection
FAQ
What does Jesus mean by "I seek not mine own glory"?
When Jesus says, "I seek not mine own glory," He is declaring that His mission, words, and actions are not driven by any personal ambition, desire for fame, or human applause. Unlike the religious leaders who often sought honor from men (John 5:44), Jesus' entire life was devoted to fulfilling the will of God the Father and bringing Him glory. This statement underscores His profound humility and purity of motive, contrasting sharply with the self-serving accusations leveled against Him by His adversaries. He is not interested in building His own reputation but in revealing the Father's truth and character.
Who is the "one that seeketh and judgeth" that Jesus refers to?
The "one that seeketh and judgeth" is God the Father. Jesus consistently points to the Father as the ultimate source of authority, truth, and judgment throughout John's Gospel. By stating that the Father "seeketh," Jesus implies that God actively concerns Himself with His Son's honor and truth, diligently protecting and upholding His reputation. And by stating that the Father "judgeth," Jesus affirms God's ultimate authority to discern right from wrong, to evaluate the motives of all people, and to execute righteous judgment, both in vindicating Jesus and in holding His accusers accountable for their rejection of the truth. This demonstrates Jesus' complete trust in the Father's perfect justice.
Christ-Centered Fulfillment
John 8:50 finds its ultimate fulfillment in the life, death, and resurrection of Jesus Christ, who perfectly embodied the principle of not seeking His own glory. His entire earthly ministry, from His humble birth to His agonizing death, was marked by self-emptying love and unwavering obedience to the Father's will (Philippians 2:5-8). He did not defend Himself against false accusations before Pilate (Matthew 27:11-14), nor did He call down legions of angels to save Himself from the cross (Matthew 26:53), precisely because He trusted that the Father was the one who would "seek" His glory and "judge." This divine vindication came powerfully in His resurrection from the dead, where God the Father publicly declared Jesus to be His Son and the righteous King (Romans 1:3-4). Moreover, the Father has now committed all judgment to the Son (John 5:22), meaning that the "one that judgeth" ultimately judges through Christ, who will return to judge the living and the dead (Acts 17:31). Thus, Jesus' statement is not merely a personal declaration but a prophetic anticipation of His ultimate vindication and the establishment of His righteous rule.