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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 8:51–59. His four-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have,
I.The doctrine of the immortality of believers laid down, Joh 8:51.
It is ushered in with the usual solemn preface, Verily, verily, I say unto you, which commands both attention and assent, and this is what he says, If a man keep my sayings, he shall never see death. Here we have,
1.The character of a believer: he is one that keeps the sayings of the Lord Jesus, ton logon ton emon - my word; that word of mine which I have delivered to you; this we must not only receive, but keep; not only have, but hold. We must keep it in mind and memory, keep it in love and affection, so keep it as in nothing to violate it or go contrary to it, keep it without spot (Ti1 6:14), keep it as a trust committed to us, keep in it as our way, keep to it as our rule.
2.The privilege of a believer: He shall by no means see death for ever; so it is in the original. Not as if the bodies of believers were secured from the stroke of death. No, even the children of the Most High must die like men, and the followers of Christ have been, more than other men, in deaths often, and killed all the day long; how then is this promise made good that they shall not see death? Answer,
(1.)The property of death is so altered to them that they do not see it as death, they do not see the terror of death, it is quite taken off; their sight does not terminate in death, as theirs does who live by sense; no, they look so clearly, so comfortably, through death, and beyond death, and are so taken up with their state on the other side death, that they overlook death, and see it not.
(2.)The power of death is so broken that though there is no remedy, but they must see death, yet they shall not see death for ever, shall not be always shut up under its arrests, the day will come when death shall be swallowed up in victory.
(3.)They are perfectly delivered from eternal death, shall not be hurt of the second death. That is the death especially meant here, that death which is for ever, which is opposed to everlasting life; this they shall never see, for they shall never come into condemnation; they shall have their everlasting lot where there will be no more death, where they cannot die any more, Luk 20:36. Though now they cannot avoid seeing death, and tasting it too, yet they shall shortly be there where it will be seen no more for ever, Exo 14:13.
II.The Jews cavil at this doctrine.
Instead of laying hold of this precious promise of immortality, which the nature of man has an ambition of (who is there that does not love life, and dread the sight of death?) they lay hold of this occasion to reproach him that makes them so kind an offer: Now we know that thou hast a devil. Abraham is dead. Observe here,
1.Their railing: "Now we know that thou hast a devil, that thou art a madman; thou ravest, and sayest thou knowest not what." See how these swine trample underfoot the precious pearls of gospel promises. If now at last they had evidence to prove him mad, why did they say (Joh 8:48), before they had that proof, Thou hast a devil? But this is the method of malice, first to fasten an invidious charge, and then to fish for evidence of it: Now we know that thou hast a devil. If he had not abundantly proved himself a teacher come from God, his promises of immortality to his credulous followers might justly have been ridiculed, and charity itself would have imputed them to a crazed fancy; but his doctrine was evidently divine, his miracles confirmed it, and the Jews' religion taught them to expect such a prophet, and to believe in him; for them therefore thus to reject him was to abandon that promise to which their twelve tribes hoped to come, Act 26:7.
2.Their reasoning, and the colour they had to run him down thus. In short, they look upon him as guilty of an insufferable piece of arrogance, in making himself greater than Abraham and the prophets: Abraham is dead, and the prophets, they are dead too; very true, by the same token that these Jews were the genuine offspring of those that killed them. Now,
(1.)It is true that Abraham and the prophets were great men, great in the favour of God, and great in the esteem of all good men.
(2.)It is true that they kept God's sayings, and were obedient to them; and yet,
(3.)It is true that they died; they never pretended to have, much less to give, immortality, but every one in his own order was gathered to his people. It was their honour that they died in faith, but die they must. Why should a good man be afraid to die, when Abraham is dead, and the prophets are dead? They have tracked the way through that darksome valley, which should reconcile us to death and help to take off the terror of it. Now they think Christ talks madly, when he saith, If a man keep my sayings, he shall never taste death. Tasting death means the same thing with seeing it; and well may death be represented as grievous to several of the senses, which is the destruction of them all. Now their arguing goes upon two mistakes: - [1.] They understood Christ of an immortality in this world, and this was a mistake. In the sense that Christ spoke, it was not true that Abraham and the prophets were dead, for God is still the God of Abraham and the God of the holy prophets (Rev 22:6); now God is not the God of the dead, but of the living; therefore Abraham and the prophets are still alive, and, as Christ meant it, they had not seen nor tasted death. [2.] They thought none could be greater than Abraham and the prophets, whereas they could not but know that the Messiah would be greater than Abraham or any of the prophets; they did virtuously, but he excelled them all; nay, they borrowed their greatness from him. It was the honour of Abraham that he was the Father of the Messiah, and the honour of the prophets that they testified beforehand concerning him: so that he certainly obtained a far more excellent name than they. Therefore, instead of inferring from Christ's making himself greater than Abraham that he had a devil, they should have inferred from his proving himself so (by doing the works which neither Abraham nor the prophets ever did) that he was the Christ; but their eyes were blinded. They scornfully asked, Whom makest thou thyself? As if he had been guilty of pride and vain-glory; whereas he was so far from making himself greater than he was that he now drew a veil over his own glory, emptied himself, and made himself less than he was, and was the greatest example of humility that ever was.
III.Christ's reply to this cavil; still he vouchsafes to reason with them, that every mouth may be stopped.
No doubt he could have struck them dumb or dead upon the spot, but this was the day of his patience.
1.In his answer he insists not upon his own testimony concerning himself, but waives it as not sufficient nor conclusive (Joh 8:54): If I honour myself, my honour is nothing, ean egō doxazō - if I glorify myself. Note, Self-honour is no honour; and the affectation of glory is both the forfeiture and the defeasance of it: it is not glory (Pro 25:27), but so great a reproach that there is no sin which men are more industrious to hide than this; even he that most affects praise would not be thought to do it. Honour of our own creating is a mere chimera, has nothing in it, and therefore is called vain-glory. Self-admirers are self-deceivers. Our Lord Jesus was not one that honoured himself, as they represented him; he was crowned by him who is the fountain of honour, and glorified not himself to be made a high priest, Heb 5:4, Heb 5:5.
2.He refers himself to his Father, God; and to their father, Abraham.
(1.)To his Father, God: It is my Father that honoureth me. By this he means,
[1.]That he derived from his Father all the honour he now claimed; he had commanded them to believe in him, to follow him, and to keep his word, all which put an honour upon him; but it was the Father that laid help upon him, that lodged all fulness in him, that sanctified him, and sealed him, and sent him into the world to receive all the honours due to the Messiah, and this justified him in all these demands of respect.
[2.]That he depended upon his Father for all the honour he further looked for. He courted not the applauses of the age, but despised them; for his eye and heart were upon the glory which the Father had promised him, and which he had with the Father before the world was. He aimed at an advancement with which the Father was to exalt him, a name he was to give him, Phi 2:8, Phi 2:9. Note, Christ and all that are his depend upon God for their honour; and he that is sure of honour where he is known cares not though he be slighted where he is in disguise. Appealing thus often to his Father, and his Father's testimony of him, which yet the Jews did not admit nor give credit to,
First, He here takes occasion to show the reason of their incredulity, notwithstanding this testimony - and this was their unacquaintedness with God; as if he had said, "But why should I talk to you of my Father's honouring me, when he is one you know nothing of? You say of him that he is your God, yet you have not known him." Here observe,
a.The profession they made of relation to God: "You say that he is your God, the God you have chosen, and are in covenant with; you say that you are Israel; but all are not so indeed that are of Israel," Rom 9:6. Note, Many pretend to have an interest in God, and say that he is theirs, who yet have no just cause to say so. Those who called themselves the temple of the Lord, having profaned the excellency of Jacob, did but trust in lying words. What will it avail us to say, He is our God, if we be not in sincerity his people, nor such as he will own? Christ mentions here their profession of relation to God, as that which was an aggravation of their unbelief. All people will honour those whom their God honours; but these Jews, who said that the Lord was their God, studied how to put the utmost disgrace upon one upon whom their God put honour. Note, The Profession we make of a covenant relation to God, and an interest in him, if it be not improved by us will be improved against us.
b.Their ignorance of him, and estrangement from him, notwithstanding this profession: Yet you have not known him. (a.) You know him not at all. These Pharisees were so taken up with the study of their traditions concerning things foreign and trifling that they never minded the most needful and useful knowledge; like the false prophets of old, who caused people to forget God's name by their dreams, Jer 23:27. Or, (b.) You know him not aright, but mistake concerning him; and this is as bad as not knowing him at all, or worse. Men may be able to dispute subtly concerning God, and yet may think him such a one as themselves, and not know him. You say that he is yours, and it is natural to us to desire to know our own, yet you know him not. Note, There are many who claim-kindred to God who yet have no acquaintance with him. It is only the name of God which they have learned to talk of, and to hector with; but for the nature of God, his attributes and perfections, and relations to his creatures, they know nothing of the matter; we speak this to their shame, Co1 15:34. Multitudes satisfy themselves, but deceive themselves, with a titular relation to an unknown God. This Christ charges upon the Jews here, [a.] To show how vain and groundless their pretensions of relation to God were. "You say that he is yours, but you give yourselves the lie, for it is plain that you do not know him;" and we reckon that a cheat is effectually convicted if it be found that he is ignorant of the persons he pretends alliance to. [b.] To show the true reason why they were not wrought upon by Christ's doctrine and miracles. They knew not God; and therefore perceived not the image of God, nor the voice of God in Christ. Note, The reason why men receive not the gospel of Christ is because they have not the knowledge of God. Men submit not to the righteousness of Christ because they are ignorant of God's righteousness, Rom 10:3. They that know not God, and obey not the gospel of Christ, are put together, Th2 1:8.
Secondly, He gives them the reason of his assurance that his Father would honour him and own him: But I know him; and again, I know him; which bespeaks, not only his acquaintance with him, having lain in his bosom, but his confidence in him, to stand by him, and bear him out in his whole undertaking; as was prophesied concerning him (Isa 50:7, Isa 50:8), I know that I shall not be ashamed, for he is near that justifies; and as Paul, "I know whom I have believed (Ti2 1:12), I know him to be faithful, and powerful, and heartily engaged in the cause which I know to be his own." Observe, 1. How he professes his knowledge of his Father, with the greatest certainty, as one that was neither afraid nor ashamed to own it: If I should say I know him not, I should be a liar like unto you. He would not deny his relation to God, to humour the Jews, and to avoid their reproaches, and prevent further trouble; nor would he retract what he had said, nor confess himself either deceived or a deceiver; if he should, he would be found a false witness against God and himself. Note, Those who disown their religion and relation to God, as Peter, are liars, as much as hypocrites are, who pretend to know him, when they do not. See Ti1 6:13, Ti1 6:14. Mr Clark observes well, upon this, that it is a great sin to deny God's grace in us. 2. How he proves his knowledge of his Father: I know him and keep his sayings, or his word. Christ, as man, was obedient to the moral law, and, as Redeemer, to the mediatorial law; and in both he kept his Father's word, and his own word with the Father. Christ requires of us (Joh 8:51) that we keep his sayings; and he has set before us a copy of obedience, a copy without a blot: he kept his Father's sayings; well might he who learned obedience teach it; see Heb 5:8, Heb 5:9. Christ by this evinced that he knew the Father. Note, The best proof of our acquaintance with God is our obedience to him. Those only know God aright that keep his word; it is a ruled case, Jo1 2:3. Hereby we know that we know him (and do not only fancy it), if we keep his commandments.
(2.)Christ refers them to their father, whom they boasted so much of a relation to, and that was Abraham, and this closes the discourse.
[1.]Christ asserts Abraham's prospect of him, and respect to him: Your father Abraham rejoiced to see my day, and he saw it, and was glad, Joh 8:56. And by this he proves that he was not at all out of the way when he made himself greater than Abraham. Two things he here speaks of as instances of that patriarch's respect to the promised Messiah: -
First, The ambition he had to see his day: He rejoiced, ēgalliasto - he leaped at it. The word, though it commonly signifies rejoicing, must here signify a transport of desire rather than of joy, for otherwise the latter part of the verse would be a tautology; he saw it, and was glad. He reached out, or stretched himself forth, that he might see my day; as Zaccheus, that ran before, and climbed the tree, to see Jesus. The notices he had received of the Messiah to come had raised in him an expectation of something great, which he earnestly longed to know more of. The dark intimation of that which is considerable puts men upon enquiry, and makes them earnestly ask Who? and What? and Where? and When? and How? And thus the prophets of the Old Testament, having a general idea of a grace that should come, searched diligently (Pe1 1:10), and Abraham was as industrious herein as any of them. God told him of a land that he would give his posterity, and of the wealth and honour he designed them (Gen 15:14); but he never leaped thus to see that day, as he did to see the day of the Son of man. He could not look with so much indifferency upon the promised seed as he did upon the promised land; in that he was, but to the other he could not be, contentedly a stranger. Note, Those who rightly know any thing of Christ cannot but be earnestly desirous to know more of him. Those who discern the dawning of the light of the Sun of righteousness cannot but wish to see his rising. The mystery of redemption is that which angels desire to look into, much more should we, who are more immediately concerned in it. Abraham desired to see Christ's day, though it was at a great distance; but this degenerate seed of his discerned not his day, nor bade it welcome when it came. The appearing of Christ, which gracious souls love and long for, carnal hearts dread and loathe.
Secondly, The satisfaction he had in what he did see of it: He saw it, and was glad. Observe here,
a.How God gratified the pious desire of Abraham; he longed to see Christ's day, and he saw it. Though he saw it not so plainly, and fully, and distinctly as we now see it under the gospel, yet he saw something of it, more afterwards than he did at first. Note, To him that has, and to him that asks, shall be given; to him that uses and improves what he has, and that desires and prays for more of the knowledge of Christ, God will give more. But how did Abraham see Christ's day? (a.) Some understand it of the sight he had of it in the other world. The separate soul of Abraham, when the veil of flesh was rent, saw the mysteries of the kingdom of God in heaven. Calvin mentions this sense of it, and does not much disallow it. Note, The longings of gracious souls after Jesus Christ will be fully satisfied when they come to heaven, and not till then. But, (b.) It is more commonly understood of some sight he had of Christ's day in this world. They that received not the promises, yet saw them afar off, Heb 11:13. Balaam saw Christ, but not now, not nigh. There is room to conjecture that Abraham had some vision of Christ and his day, for his own private satisfaction, which is not, nor must be, recorded in his story, like that of Daniel's, which must be shut up, and sealed unto the time of the end, Dan 12:4. Christ knew what Abraham saw better than Moses did. But there are divers things recorded in which Abraham saw more of that which he longed to see than he did when the promise was first made to him. He saw in Melchizedek one made like unto the Son of God, and a priest for ever; he saw an appearance of Jehovah, attended with two angels, in the plains of Mamre. In the prevalency of his intercession for Sodom he saw a specimen of Christ's intercession; in the casting out of Ishmael, and the establishment of the covenant with Isaac, he saw a figure of the gospel day, which is Christ's day; for these things were an allegory. In offering Isaac, and the ram instead of Isaac, he saw a double type of the great sacrifice; and his calling the place Jehovah-jireh - It shall be seen, intimates that he saw something more in it than others did, which time would produce; and in making his servant put his hand under his thigh, when he swore, he had a regard to the Messiah.
b.How Abraham entertained these discoveries of Christ's day, and bade them welcome: He saw, and was glad. He was glad of what he saw of God's favour to himself, and glad of what he foresaw of the mercy God had in store for the world. Perhaps this refers to Abraham's laughing when God assured him of a son by Sarah (Gen 17:16, Gen 17:17), for that was not a laughter of distrust as Sarah's but of joy; in that promise he saw Christ's day, and it filled him with joy unspeakable. Thus he embraced the promises. Note, A believing sight of Christ and his day will put gladness into the heart. No joy like the joy of faith; we are never acquainted with true pleasure till we are acquainted with Christ.
[2.]The Jews cavil at this, and reproach him for it (Joh 8:57): Thou art not yet fifty years old, and hast thou seen Abraham? Here, First, They suppose that if Abraham saw him and his day he also had seen Abraham, which yet was not a necessary innuendo, but this turn of his words would best serve to expose him; yet it was true that Christ had seen Abraham, and had talked with him as a man talks with his friend. Secondly, They suppose it a very absurd thing for him to pretend to have seen Abraham, who was dead so many ages before he was born. The state of the dead is an invisible state; but here they ran upon the old mistake, understanding that corporally which Christ spoke spiritually. Now this gave them occasion to despise his youth, and to upbraid him with it, as if he were but of yesterday, and knew nothing: Thou art not yet fifty years old. They might as well have said, Thou art not forty; for he was now but thirty-two or thirty-three years old. As to this, Irenaeus, one of the first fathers, with this passage supports the tradition which he says he had from some that had conversed with St. John, that our Saviour lived to be fifty years old, which he contends for, Advers. Haeres. lib. 2, cap. 39, 40. See what little credit is to be given to tradition; and, as to this here, the Jews spoke at random; some year they would mention, and therefore pitched upon one that they thought he was far enough short of; he did not look to be forty, but they were sure he could not be fifty, much less contemporary with Abraham. Old age is reckoned to begin at fifty (Num 4:47), so that they meant no more than this, "Thou art not to be reckoned an old man; many of us are much thy seniors, and yet pretend not to have seen Abraham." Some think that his countenance was so altered, with grief and watching, that, together with the gravity of his aspect, it made him look like a man of fifty years old: his visage was so marred, Isa 52:14.
[3.]Our Saviour gives an effectual answer to this cavil, by a solemn assertion of his own seniority even to Abraham himself (Joh 8:58): "Verily, verily, I say unto you; I do not only say it in private to my own disciples, who will be sure to say as I say, but to you my enemies and persecutors; I say it to your faces, take it how you will: Before Abraham was, I am;" prin Abraam genesthaî egō eimi, Before Abraham was made or born, I am. The change of the word is observable, and bespeaks Abraham a creature, and himself the Creator; well therefore might he make himself greater than Abraham. Before Abraham he was, First, As God. I am, is the name of God (Exo 3:14); it denotes his self-existence; he does not say, I was, but I am, for he is the first and the last, immutably the same (Rev 1:8); thus he was not only before Abraham, but before all worlds, Joh 1:1; Pro 8:23. Secondly, As Mediator. He was the appointed Messiah, long before Abraham; the Lamb slain from the foundation of the world (Rev 13:8), the channel of conveyance of light, life, and love from God to man. This supposes his divine nature, that he is the same in himself from eternity (Heb 13:8), and that he is the same to man ever since the fall; he was made of God wisdom, righteousness, sanctification, and redemption, to Adam, and Abel, and Enoch, and Noah, and Shem, and all the patriarchs that lived and died by faith in him before Abraham was born. Abraham was the root of the Jewish nation, the rock out of which they were hewn. If Christ was before Abraham, his doctrine and religion were no novelty, but were, in the substance of them, prior to Judaism, and ought to take place of it.
[4.]This great word ended the dispute abruptly, and put a period to it: they could bear to hear no more from him, and he needed to say no more to them, having witnessed this good confession, which was sufficient to support all his claims. One would think that Christ's discourse, in which shone so much both of grace and glory, should have captivated them all; but their inveterate prejudice against the holy spiritual doctrine and law of Christ, which were so contrary to their pride and worldliness, baffled all the methods of conviction. Now was fulfilled that prophecy (Mal 3:1, Mal 3:2), that when the messenger of the covenant should come to his temple they would not abide the day of his coming, because he would be like a refiner's fire. Observe here,
First, How they were enraged at Christ for what he said: They took up stones to cast at him, Joh 8:59. Perhaps they looked upon him as a blasphemer, and such were indeed to be stoned (Lev 24:16); but they must be first legally tried and convicted. Farewell justice and order if every man pretend to execute a law at his pleasure. Besides, they had said but just now that he was a distracted crack-brained man, and if so it was against all reason and equity to punish him as a malefactor for what he said. They took up stones. Dr. Lightfoot will tell you how they came to have stones so ready in the temple; they had workmen at this time repairing the temple, or making some additions, and the pieces of stone which they hewed off served for this purpose. See here the desperate power of sin and Satan in and over the children of disobedience. Who would think that ever there should be such wickedness as this in men, such an open and daring rebellion against one that undeniably proved himself to be the Son of God? Thus every one has a stone to throw at his holy religion, Act 28:22.
Secondly, How he made his escape out of their hands. 1. He absconded; Jesus hid himself; ekrubē - he was hid, either by the crowd of those that wished well to him, to shelter him (he that ought to have been upon a throne, high and lifted up, is content to be lost in a crowd); or perhaps he concealed himself behind some of the walls or pillars of the temple (in the secret of his tabernacle he shall hide me, Psa 27:5); or by a divine power, casting a mist before their eyes, he made himself invisible to them. When the wicked rise a man is hidden, a wise and good man, Pro 28:12, Pro 28:28. Not that Christ was afraid or ashamed to stand by what he had said, but his hour was not yet come, and he would countenance the flight of his ministers and people in times of persecution, when they are called to it. The Lord hid Jeremiah and Baruch, Jer 36:26. 2. He departed, he went out of the temple, going through the midst of them, undiscovered, and so passed by. This was not a cowardly inglorious flight, nor such as argued either guilt or fear. It was foretold concerning him that he should not fail nor be discouraged, Isa 42:4. But, (1.) It was an instance of his power over his enemies, and that they could do no more against him than he gave them leave to do; by which it appears that when afterwards he was taken in their pits he offered himself, Joh 10:18. They now thought they had made sure of him and yet he passed through the midst of them, either their eyes being blinded or their hands tied, and thus he left them to fume, like a lion disappointed of his prey. (2.) It was an instance of his prudent provision for his own safety, when he knew that his work was not done, nor his testimony finished; thus he gave an example to his own rule, When they persecute you in one city flee to another; nay, if occasion be, to a wilderness, for so Elijah did (Kg1 19:3, Kg1 19:4), and the woman, the church, Rev 12:6. When they took up loose stones to throw at Christ, he could have commanded the fixed stones, which did cry out of the wall against them, to avenge his cause, or the earth to open and swallow them up; but he chose to accommodate himself to the state he was in, to make the example imitable by the prudence of his followers, without a miracle. (3.) It was a righteous deserting of those who (worse than the Gadarenes, who prayed him to depart) stoned him from among them. Christ will not long stay with those who bid him be gone. Christ did again visit the temple after this; as one loth to depart, he bade oft farewell; but at last he abandoned it for ever, and left it desolate. Christ now went through the midst of the Jews, and none of them courted his stay, nor stirred up himself to take hold of him, but were even content to let him go. Note, God never forsakes any till they have first provoked him to withdraw, and will have none of him. Calvin observes that these chief priests, when they had driven Christ out of the temple, valued themselves on the possession they kept of it: "But," says he, "those deceive themselves who are proud of a church or temple which Christ has forsaken." Longe falluntur, cum templum se habere putant Deo vacuum. When Christ left them it is said that he passed by silently and unobserved; parēgen houtōs, so that they were not aware of him. Note, Christ's departures from a church, or a particular soul, are often secret, and not soon taken notice of. As the kingdom of God comes not, so it goes not, with observation. See Jdg 16:20. Samson wist not that the Lord was departed from him. Thus it was with these forsaken Jews, God left them, and they never missed him.
Historical interpretation
Nine Centuries of Reception
11 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.
Some persons indeed seize the opportunity afforded them in these words to propound their heresy of His separation; but His coming out from God is like the ray's procession from the sun, and the river's from the fountain, and the tree's from the seed); "I have not a devil, but I honour my Father; " again, "If I honour myself, my honour is nothing: it is my Father that honoureth me, of whom ye say, that He is your God: yet ye have not known Him, but I know Him; and if I should say, I know Him not, I shall be a liar like unto you; but I know Him, and keep His saying." But when He goes on to say, "Your father Abraham rejoiced to see my day; and he saw it, and was glad," He certainly proves that it was not the Father that appeared to Abraham, but the Son.
Let it be alleged that it is said of him that he receives glory.… This all belongs to his humanity; and yet if you were to ascribe it to the Godhead, it would be no absurdity either. For you would not ascribe it as if it were newly acquired but as belonging to him from the beginning by reason of nature, and not as a gift.
(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.
(Hom. lv. 1) Again, they have recourse to the vainglorious argument of their descent: Art Thou greater than our father Abraham, winch is dead? They might have said, Art Thou greater than God, whose words they are dead who heard? But they do not say this, because they thought Him inferior even to Abraham.
(Hom. liv. 1, 2. c. 5) This is to answer their suspicions; as above, If I bear witness of Myself, My witness is not true.
(Hom. lv. 2) He adds, Of whom ye say that He is your God; meaning to tell them that they were not only ignorant of the Father, but even of God.
(Hom. lv. 2) As if to say, As ye, saying that ye know Him, lie; so were I a liar, did I say I knew Him not. It follows, however, (which is the greatest proof of all that He was sent from God,) But I know Him.
(Hom. lv. 2) In answer then to their question, Art Thou greater than our father Abraham, He shows them that He is greater than Abraham; Your father Abraham rejoiced to see My day: he saw it, and was glad; he must have rejoiced, because My day would benefit him, which is to acknowledge Me greater than himself.
(Hom. liv. 2) They are aliens from Abraham if they grieve over what he rejoiced in. By this day perhaps He means the day of the cross, which Abraham prefigured by the offering up of Isaac and the ram: intimating hereby that He did not come to His passion unwillingly.
"If I honor Myself, My honor is nothing." What say the heretics here? That He heard the question, "Art thou greater than our father Abraham?" and dared not to say to them, "Yea, I am greater," but did so in a covert manner. What then? Is His honor "nothing"? With respect to them it is nothing. And as He said, "My witness is not true," with reference to the opinion they would form of it, so also doth He speak here.
"There is One that honoreth Me." And wherefore said He not, "The Father that sent Me," as He did before, but, "Of whom ye say that He is your God. Yet ye have not known Him." Because He desired to show that they not only knew not His Father, but that they knew not God.
Since they were openly rebuking him for exalting himself over Abraham and the prophets and since they accuse him by saying, “Who do you make yourself out to be?”—he in effect responds by saying: … If I spoke about my glory and the things that belong to me, you would not believe me—and with good reason, because I would be testifying about myself. But it is my Father who revealed my glory by testifying about me, as he said above, “The Father who sent me testifies on my behalf.” You then say you belong to God, but you do not know him; you are not even familiar with him because you do not obey his words. “I do know him,” and what I do matches perfectly with his testimony about me. Even if I say something pleasing about myself, I say nothing contrary to the previous testimony of the Father about me. This is what he means when he says, “And I keep his word. If I would say that I do not know him, I would be a liar like you.”
"Jesus answered, If I glorify myself, my glory is nothing: it is my Father that glorifieth me." He said this on account of their saying, "Whom makest thou thyself?" For He refers His glory to the Father, of whom it is that He is God. From this expression also the Arians sometimes revile our faith, and say, See, the Father is greater; for at all events He glorifies the Son. Heretic, hast thou not read of the Son Himself also saying that He glorifies His Father? If both He glorifieth the Son, and the Son glorifieth the Father, lay aside thy stubbornness, acknowledge the equality, correct thy perversity.
(Tr. xliii. 14) This is to answer those who said, Whom makest Thou Thyself? He refers His glory to the Father, from Whom is: It is My Father that honoureth Me. The Arians take occasion from those words to calumniate our faith, and say, Lo, the Father is greater, for He glorifieth the Son. Heretics, have ye not read that the Son also glorifieth the Father?
Jesus answered, If I glorify Myself, My glory is nothing,
The whole aim of the discourse looks in the direction of blessed Abraham and the Prophets, but the Saviour persuasively transforms to Himself what is expressed, not ignorant that prone to anger, even without any plea inviting thereto, is the Pharisee, and that he takes every one of the things uttered by Him, as an additional reason for more fiercely plotting His murder. For envy renders sin-loving those wherein it is, and persuades them more hotly to be vexed even at what they least ought. Something of this sort again does Christ will to signify. The Jews were springing upon and contradicting what was said by Him, perpetually speaking even to satiety, of Abraham and the Prophets and openly crying out, Art THOU greater than our father Abraham who died? and the Prophets died: in addition, they were accusing Him of springing upon the glory of the Saints and lifting up Himself exceeding far above them, saying to Him, Whom dost Thou make Thyself? It would then have behoved the Lord to answer in plain terms to these things and say clearly, I am superior and greater than Abraham and the prophets. But the mighty-minded Jew would not have tolerated the word, for he would forthwith have been indignant thereat and feigning to be a lover of the Father, and making believe to be advocating the glory of the saints, he would have attacked Christ more hotly and in his vexation would have seemed to be now rightly blood-thirsty: hence the Lord transferring to Himself the word says, If I honour Myself Mine honour is nothing; for He is all but saying. Let no one of those upon the earth think great things of himself; for if we would consider with ourselves what the glory of man is, we shall find it nothing at all; for all flesh is grass and every glory of man as flower of grass. No marvel is it then (He says) if Abraham has died and after him the prophets; for what is man's glory, when his nature tyrannized over by both death and decay is therefore likened to easily-fading grass? It seems likely that by skilfully transforming to Himself the measure pertaining to Abraham or the Prophets and saying, My glory is nothing, He is calling the Jew to the memory of Abraham saying most clearly of himself, I am earth and ashes, and of the blessed prophets crying to God, Remember that we are earth. And we do not say that by this He is accusing the glory of the saints, Who glorifies them: but it was necessary and the word of profit was inviting Him to show how great the difference between His Divine and Ineffable Nature and them which are subject to death and decay.
My Father is which glorifieth Me.
For exact elucidation and idea of the things signified I will use the same words and go through the same speech. The Jews ever putting forward as an invincible question and a problem not lightly to be set aside and saying, Art THOU greater than our father Abraham who died? and the prophets died, whom dost Thou make Thyself?: and supposing in truth that He Himself too will both die and be subject to death and decay and will not lierein be greater than Abraham and the holy Prophets, and having no great opinion at all of Him:----at length of necessity does our Lord Jesus Christ Who is of the Eternity of Him That begat Him show that He is Eternal, therefore He saith, My Father which glorifieth Me is, wishing the word is to be here conceived of not simply nor without enquiry, but rather putting it as indicative of His Father's Being: and the Son which is ineffably begotten of the Existing Father, full surely brings with Him the property of His Father, that is, Being. He is therefore superior to both Abraham and the Prophets, for the one have died as being earth-born of mortal fathers, the Other, incomprehensibly going forth from Him Who is, is ever glorified by His own Father, not as lacking glory (for He is the King of Glory) but as having His boast in being begotten of an Eternal Father, and being therefore Eternal Himself too, for He carries Essentially the Dignity of Him Who begat Him. Its being said that the Father glorified Him will therefore no ways injure the Son, in regard of God-befitting conception, seeing that the Father Himself too is glorified in like way by the Son, not as though He needed glory, but because the being known to be Father of such an Offspring, God, that is, as He, is esteemed to be and hath glory. Therefore the Son Himself too saith to the Father, Father, glorify Thy Son that the Son too may glorify Thee. Hence the glory of man is absolutely nothing, for that which is of earth falleth into death, so far as the body is concerned, even though it rise. The Only-Begotten is glorified by His Father, as having along with all the other goods that of His Essence as His very Own: to what extent He differs from the whole creation, the blessed Psalmist too briefly signifieth, crying aloud, The Heavens shall perish but THOU shalt abide, and they all shall wax old as a garment and as a cover shalt Thou change them and they shall be changed, but THOU art the same and Thy years shall not fail. For subject to decay is every thing that is made even though it have not yet decayed, holden by the Divine Counsel that it perish not; but Incorruptible and Eternal by Nature is God, not like the Creation gaining this by Another's will, but ever existing in His own goods, in which is also His special Property.
The Father glorified the Son, at His baptism, on the mount, at the time of His passion, when a voice came to Him, in the midst of the crowd, when He raised Him up again after His passion, and placed Him at the right hand of His Majesty.
For had they known the Father really, they would have reverenced the Son. But they even despise God, who in the Law forbad murder, by their clamours against Christ. Wherefore He says, Ye have not known Him.
Having that knowledge by nature; for as I am, so is the Father also; I know Myself, and therefore I know Him. And He gives the proof that He knows Him: And I keep His saying, i. e. His commandments. Some understand, I keep His saying, to mean, I keep the nature of His substance unchanged; for the substance of the Father and the Son is the same, as their nature is the same; and therefore I know the Father. And here has the force of because: I know Him because I keep His saying.
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Summary
In John 8:54, Jesus confronts the Jewish leaders' skepticism regarding His identity and authority by declaring that His honor does not originate from Himself, but from God the Father. This profound statement not only clarifies the divine source of His mission and status but also subtly indicts His accusers, who profess to worship the very God who validates Him, yet reject His Son.
Context
Literary Context
This verse is deeply embedded within a highly confrontational and intense dialogue between Jesus and the Jewish leaders in the Temple courts, as recorded in John 8. Immediately preceding this statement, the leaders have challenged Jesus' claims of pre-existence before Abraham, scoffing at His age and even accusing Him of being demon-possessed (John 8:52-53). Jesus' declaration in verse 54 serves as a direct rebuttal to their skepticism about His self-proclaimed honor and subtly turns their own understanding of God against them. He acknowledges the human principle that self-praise is empty, but then pivots to reveal the ultimate, divine source of His validation, setting the stage for His subsequent powerful "I AM" statement about Abraham.
Historical & Cultural Context
The setting is the Temple in Jerusalem, a place of immense religious and cultural significance for the Jewish people. The Jewish leaders, particularly the Pharisees and scribes, held significant authority and were deeply rooted in the traditions and interpretations of the Mosaic Law. Their understanding of the Messiah was often nationalistic and political, expecting a conquering king rather than a humble teacher who claimed divinity. In ancient Near Eastern cultures, honor (Greek: timē, doxa) was a paramount social currency. To claim honor for oneself was often seen as arrogant and illegitimate, whereas honor bestowed by a higher authority, especially God, was considered genuine and weighty. Jesus' statement taps into this cultural understanding, affirming the principle that self-exaltation is empty while simultaneously asserting the unique, divine source of His own honor, challenging their deeply held, yet flawed, perceptions of God and His Messiah.
Key Themes
This verse contributes significantly to several major themes within the Gospel of John and the broader biblical narrative. Firstly, it powerfully underscores the theme of Divine Validation and Authority, asserting that Jesus' authority and glory are not self-generated but are bestowed directly by God the Father. This echoes the Father's public affirmation of Jesus at His baptism (Matthew 3:17) and transfiguration (Matthew 17:5). Secondly, it highlights the theme of Humility versus Self-Exaltation. By disavowing self-honor, Jesus models profound humility, demonstrating that true power and status in God's kingdom are rooted in dependence on God's will and recognition, not human ambition. Thirdly, it deepens the understanding of the Father-Son Relationship, emphasizing the unique, inseparable, and interdependent bond between Jesus and God the Father. Jesus' entire identity, mission, and authority are inextricably linked to and dependent upon the Father's purpose and honor. Finally, the verse subtly introduces the theme of Spiritual Blindness and Hypocrisy, as Jesus shrewdly points out the contradiction in His accusers: they claim the very God who honors Him as "their God," yet they fail to recognize or accept the One sent and validated by Him. This exposes their spiritual inability to discern divine truth, despite their religious claims.
Exposition and Analysis
Key Word Analysis
Meaning "to render (or esteem) glorious (in a wide application)." This verb emphasizes the active process of glorifying, magnifying, or bestowing honor. When Jesus states, "it is my Father that honoureth me," it signifies that the Father is actively and continuously conferring glory and dignity upon Him, validating His person and mission. This is not a passive recognition but an active, divine act of exaltation.
Meaning "glory (as very apparent), in a wide application (literal or figurative, objective or subjective):--dignity, glory(-ious), honour, praise, worship." This noun refers to the state or quality of glory, dignity, or honor itself. When Jesus says, "If I honour myself, my honour is nothing," He is declaring that any self-conferred glory or dignity would be utterly devoid of substance, weight, or divine approval. His true dóxa—His intrinsic worth and divine splendor—comes solely from the Father, rendering it supremely valid and weighty.
Meaning "a 'father' (literally or figuratively, near or more remote)." In this context, patḗr signifies the intimate, unique, and eternal relationship between Jesus and God. The use of "my Father" underscores the personal and foundational nature of this relationship, from which Jesus derives His identity, authority, and the very honor He speaks of. It points to His divine Sonship and His unique position within the Godhead.
Verse Breakdown
"Jesus answered, If I honour myself, my honour is nothing:"
Jesus begins by setting up a conditional statement, acknowledging a universally understood principle: self-exaltation is inherently empty and lacks true validity. Any honor or glory that one attempts to bestow upon oneself is ultimately without substance, weight, or genuine recognition, especially in the eyes of God. This clause highlights Jesus' humility and His rejection of self-promotion as a source of authority.
"it is my Father that honoureth me;"
This is the pivotal declaration of the verse. Jesus unequivocally states the true source of His honor and authority: God the Father. This signifies that Jesus' identity, mission, and claims are divinely sanctioned and validated. The Father's active "honoring" of Jesus implies a continuous act of glorification and affirmation, confirming Jesus' divine nature and unique relationship with God.
"of whom ye say, that he is your God:"
Here, Jesus turns the tables on His accusers. He points out the profound irony and contradiction in their position: they claim a covenant relationship with the very God who is honoring Him, yet they refuse to acknowledge Jesus. This serves as a subtle but powerful indictment of their spiritual blindness and hypocrisy, revealing that their professed faith in God does not extend to recognizing His Son, whom He has sent and glorified.
Literary Devices
John 8:54 employs several significant literary devices. Contrast is central, sharply juxtaposing the emptiness of self-honor ("my honour is nothing") with the profound validity of divinely bestowed honor ("it is my Father that honoureth me"). This highlights the qualitative difference between human ambition and divine appointment. Irony is also powerfully present in Jesus' final clause, "of whom ye say, that he is your God." The very people who claim a unique relationship with the God of Abraham, Isaac, and Jacob are shown to be rejecting the one whom that God honors, exposing a deep spiritual inconsistency and blindness. This rhetorical move serves to challenge their self-righteousness. Furthermore, the verse functions as a direct Assertion or Declaration of truth by Jesus, a common feature in John's Gospel where Jesus makes definitive statements about His identity and relationship with the Father. This directness underscores the absolute nature of His claims.
Theological and Thematic Connections
John 8:54 is a cornerstone for understanding the unique relationship within the Trinity and the source of Christ's authority. It reveals that Jesus' glory and power are not self-derived but are eternally bestowed by the Father, establishing a pattern of divine validation that runs throughout salvation history. This truth counters any notion of Jesus as merely a human prophet or teacher, affirming His divine Sonship and His essential unity with God. The Father's honor of the Son is the ultimate testimony to Jesus' identity as the Messiah and the unique revelation of God to humanity. This divine affirmation is the bedrock upon which all of Jesus' claims and teachings stand, ensuring their absolute truth and authority.
Reflection and Application
John 8:54 offers profound insights for believers today, challenging us to re-evaluate the source of our own validation and worth. In a world that often encourages self-promotion and seeks honor from human applause, Jesus' words remind us that true honor and lasting significance come only from God. Our ultimate validation should not be derived from our achievements, popularity, or self-perception, but from our identity as children of God, beloved and honored by Him. This calls us to cultivate a posture of humility, recognizing that any gifts, talents, or successes we possess are ultimately from Him and should be used for His glory, not our own. By embracing this truth, we are freed from the exhausting pursuit of human approval and can rest securely in the divine affirmation that truly matters. It encourages us to live lives that seek to honor God, knowing that in doing so, He will honor us in His perfect timing and way.
Questions for Reflection
FAQ
Why is self-honor "nothing" according to Jesus?
According to Jesus, self-honor is "nothing" because it lacks true, objective, and divine validation. Honor derived from oneself is inherently subjective, often rooted in pride or a desire for human acclaim, which is fleeting and unreliable. True honor, as demonstrated by Jesus, must come from a higher, authoritative source—God Himself. Without God's endorsement, any self-proclaimed glory is empty, ultimately without substance or eternal significance. This principle underscores the biblical truth that all genuine authority and worth originate from the Creator.
What does Jesus mean by "of whom ye say, that he is your God"?
By stating "of whom ye say, that he is your God," Jesus is subtly but powerfully exposing the spiritual hypocrisy and blindness of the Jewish leaders. They proudly claimed to be children of Abraham and to worship the one true God, Yahweh. However, their rejection of Jesus, whom that very God honors and sends, reveals a profound contradiction in their faith. They professed allegiance to God with their lips, but their hearts and actions demonstrated a refusal to accept His ultimate revelation in His Son. Jesus' statement highlights their spiritual inconsistency, implying that if they truly knew and honored the God they claimed, they would recognize and honor His Son as well, as seen in John 5:23.
Christ-Centered Fulfillment
John 8:54 is profoundly Christ-centered, revealing the foundational truth of Jesus' divine identity and mission. His declaration that His honor comes from the Father is not merely an assertion of personal dignity but a revelation of the very nature of the Godhead and the Father's eternal plan for redemption. The Father's active glorification of the Son underscores Jesus' unique qualification to be the Savior of the world. It is because the Father honors Him that Jesus possesses the authority to forgive sins (Mark 2:10), to teach with absolute truth (John 14:6), and to lay down His life as a ransom (Mark 10:45). This divine validation culminates in Jesus' ultimate glorification through His resurrection and ascension, where He is seated at the right hand of the Father, receiving all honor and authority (Ephesians 1:20-21). Thus, the Father's honor of the Son in John 8:54 foreshadows the full exaltation of Christ, through whom all humanity can find true honor and eternal life by acknowledging and worshipping the One whom the Father has glorified.