John 8:26

Joh_8:26. The question in Joh_8:25 was a reproach. To this (not to Joh_8:24, as Godet maintains) refers the word πολλά, which is placed with full emphasis at the beginning of the verse; the antithetical ἀλλʼ, however, and the excluding word ταῦτα, inform us that He does not say the πολλά which He has to speak and judge of them (and which He has in readiness, in store); but merely that which He has heard from Him who sent Him. Comp. Joh_16:12; 2Jn_1:12. Similarly Euth. Zigabenus, after Chrysostom and B. Crusius. After the question in Joh_8:25, we must imagine a reproving pause. The paraphrase: I have very much to speak concerning you, and especially to blame; but I refrain therefrom, and restrict myself to my immediate task, which is to utter forth to the world that which I have heard from God the True, who has sent me (namely, what I heard during my existence with God, before my mission; comp. on Joh_8:28[20])in other words, to the communication of divine truth to the world. For divergent views of the course of thought, see Schott, Opusc. I. p. 94 ff. After the example of older writers, Lücke and De Wette take the view that Jesus meant to say: But, however much I have to judge concerning you, my κρίσις is still ἈΛΗΘΉς; for I speak to the world only what I have heard from my Father, who is true. Comp. also Tholuck. In this way, however, the antithesis has to be artificially formed, whilst the expressed antithesis between that which Jesus has to speak (ἔχω λαλεῖν) and that which He actually says (λέγω) is neglected. This is in answer to Ewald also, who imports into ἈΛΛ the meaning: Yet I will not therefore be afraid, like a man; and against Hengstenberg, who, after ΠΟΛΛᾺ … ΚΡΊΝΕΙΝ, supplies in thought: This is the reason why you will not accept my utterances in relation to my person.

ΚἈΓΏ] and I, for my part, in contrast to God; the word is connected with ταῦτα, etc.

ΤΑῦΤΑ] this and nothing else. As to the main point, Chrysostom aptly says: ΤᾺ ΠΡῸς ΣΩΤΗΡΊΑΝ, Οὐ ΤᾺ ΠΡῸς ἜΛΕΓΧΟΝ.

ΕἸς Τ. ΚΌΣΜ.] See on Mar_1:39. Comp. Soph. El. 596: κήρυσσέ μʼ εἰς ἅπαντας. Not again ΛΑΛᾶ (Lachmann, Tischendorf), but ΛΈΓΩ, because the notion has become by antithesis more definite: what He has heard, that it is which He says; He has something else to say to the world than to speak of the worthlessness of His opponents. The former He does; the latter, much occasion as He has for doing it, He leaves undone.

[20] So also vv. 38, 40. Not as Beyschlag maintains: immediately before my public appearance. Comp. on Joh_6:46.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 8:26 . πολλὰ ἔχω … “many things have I to speak and to judge about you,” some of which are uttered in the latter part of this chapter. ἀλλʼ ὁ πέμψας … But however hard for you to receive these things are what are given me to say by Him that sent me, and therefore I must speak them; and not to you only but to the world εἰς τὸν κόσμον .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 26, 27. “I have many things to speak and to judge concerning you; but he who sent me is worthy of belief, and what I have heard from him, that do I speak to the world. 27. They understood not that he spoke to them of the Father.”

Some interpreters, ancient and modern, have tried to connect this verse grammatically with the preceding, by making the last words of that verse: ὅτι καὶ λαλῶ ὑμῖν, a parenthetical clause, and the first words of Joh 8:26, πολλὰ ἔχω, the continuation of the clause which was begun with τὴν ἀρχήν (so Bengel, Hofmann, Baumlein): “For the moment—since it is still the time when I am speaking with you—I have many things to say to you” (Hofmann); or: “Certainly I have—a thing which I am also doing—many things to say to you” (Baumlein). But this sense of τὴν ἀρχήν is absolutely idle; and no less so that of the parenthetical clause. The attempt has also been made to connect Joh 8:26 logically with Joh 8:25.

Thus Luthardt and Reuss introduce this antithesis: “It is of yourselves(not of myself) that I have to speak to you, and this will be for you a much more important thought to occupy your minds.” But what was there of more serious importance for them than to know who Jesus was? Weiss finds a contrast between the idea: that it was not worth while to speak to them any longer (Joh 8:25), and the idea of the multitude of things which He had to say to them (Joh 8:26). This explanation falls together with the sense which Weissgives to Joh 8:25. In my view, Joh 8:26 does not continue the thought of Joh 8:25. It is united with Joh 8:24. After having answered the question of the hearers in Joh 8:25, Jesus takes up again the course of His charges in Joh 8:21-24. In these verses he had uttered stern truths with reference to the moral state of the people; He simply continues in Joh 8:26 : “Of these declarations and these judgments I have still many (πολλά, at the beginning of the clause) to pronounce with regard to you.” What is to follow in this same chapter, Joh 8:34; Joh 8:37; Joh 8:40-41; Joh 8:43-44; Joh 8:49; Joh 8:55, gives us an idea of these many judgments which Jesus had in mind. “But,” He adds, “painful as this mission may be for me, I cannot abstain from speaking to you as I do, for I only obey herein Him who dictates to me my message; now He is the truth itself, and my office here below can only be that of making the world hear what He reveals to me.” From Chrysostom to Meyer, some explain the opposition expressed in the word but by this idea: “I have much to say to you; but I refrain, and this because you are unwilling to receive the truth.”

But with this sense, to what purpose make appeal to the divine truth which forces him to speak and to say to the world what He hears from above. And in what follows, does Jesus keep silence? Does He not, on the contrary, make the greatest number of charges and the most severe ones against His hearers that He has ever addressed to them? With reference to ἤκουσα, I heard, comp. Joh 5:30. This past tense cannot, either in accordance with this parallel or with the context, refer to the pre-existent state. Jesus certainly cannot mean that He heard in heaven, before coming here below, the charges which He now addresses to the Jews.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

God is the revenger of Christ’s doctrine despised.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

I have many things to say and to judge of you; but he that sent me is true, &c.--that is, I could, and at the fitting time, will say and judge many things of you (referring perhaps to the work of the Spirit which is for judgment as well as salvation, Joh 16:8), but what I do say is just the message My Father hath given Me to deliver.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 26. I have many things to say and to judge of you] Or, to speak and to condemn, c. I could speedily expose all your iniquities-your pride and ambition, your hypocrisy and irreligion, your hatred to the light, and your malice against the truth, together with the present obstinate unbelief of your hearts, and show that these are the reasons why I say you will die in your sins but these will appear in their true light: when, after you have crucified me, the judgments of God shall descend upon and consume you.

He that sent me is true] Whatever he hath spoken of you by the prophets shall surely come to pass; his word cannot fail.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

26. I have many things to say and judge of you. Perceiving that he is in the position of one who sings to the deaf, he pursues his discourse no farther, but only declares that God will defend that doctrine, which they despise, because he is the Author of it. “If I wished to accuse you,” says he, “your malice and wickedness supply me with ample materials; but I leave you for the present. But my Father, who committed to me the office of a teacher, will not fail to fulfill his promise; for he will always vindicate his word against the wicked and sacrilegious contempt of men.” This saying of Christ is of the same import with that of Paul,

If we deny him, he remaineth faithful, he cannot deny himself, (2 Timothy 2:13.)

In short, he threatens the judgment of God against unbelievers, who refuse to give credit to his word; and he does so on this ground, that God must inevitably defend his truth. Now this is the true firmness of faith, when we believe that God is alone sufficient to establish the authority of his doctrine, though the world should reject it. All who, relying on this doctrine, serve Christ faithfully, may fearlessly accuse the whole world of falsehood.

And I speak to the world those things which I have heard from him. He says that he utters nothing which he has not received from the Father; and this is the only confirmation of a doctrine, when the minister shows that what he speaks has proceeded from the Father. Now we know that Christ sustained, at that time, the office of a minister; and, therefore, we need not wonder, if he demands that men listen to him, because he brings to them the commandments of God. Besides, by his example he lays down a general law for the whole Church, that no man ought to be heard, unless he speak from the mouth of God. But while he lays low the wicked arrogance of those men who take upon themselves to speak without the word of God, faithful teachers, who know well the nature of their calling, are fortified and armed by him with unshaken firmness, that, under the guidance of God, they may boldly bid defiance to all mortals.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(26) I have many things to say and to judge of you.—The order of thought here is not certain, and will depend, in part, upon the interpretation we give to the previous verse. These words seem to arise from their judgment of Him as expressed in their scornful question, “Who art thou?” He has, indeed, immediately before (Joh_8:23), spoken of them. He is about in this discourse to do so again. There are present to His mind now many things to say of them, and these, if said, would be in words of condemnation; but He refrains. There is present to His mind also the great work He had to do—to speak to the world the eternal truth of God.

But he that sent me is true.—The words express a marked contrast to the words and thoughts with which He would come in contact, if He said and judged concerning them. They refer to the calm repose of the divine life in heaven, as contrasted with the misunderstandings and objections with which the manifestation of that life on earth had been encompassed. He turns from them to the thought of Him who sent Him, and who is true.

And I speak to the world those things which I have heard of him.—Better, I speak unto the world the things which I heard from Him. It is the truth brought into and announced in the world, and which was heard during the pre-incarnate life with the Father. (Comp. Joh_8:28; Joh_8:38.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

26. Here again we have a series of simple sentences, the precise meaning of which and their connexion with one another cannot be determined with certainty. See on Joh_7:33. The following seems to be the drift of the verse: ‘I have very much to speak concerning you, very much to blame. But I keep to My immediate task of speaking to the world those truths which before the world was I heard from God that cannot lie, Who sent Me:’ i.e. Christ will not desist from teaching Divine truth in order to blame the Jews. It is as the Truth and the Light that He appears in these discourses.

which I have heard of him] Better, what I heard from Him, these things I speak unto the world, i.e. precisely these and nothing else. Comp. Joh_8:39.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he that sent me is with me,.... By virtue of that near union there is between them, they being one in nature, essence, power, and glory, and by the gracious, powerful, comfortable, assisting, and strengthening presence of his Father, which he vouchsafed to him as man, and Mediator;

the Father hath not left me alone; Christ, as the word, was with the Father from all eternity, and, as the Son of God, was in heaven, and in the bosom of the Father, when he, as the son of man, was here on earth; for though he came forth from the Father into this world, by assumption of the human nature, yet the Father was always with him, and he with the Father, through the unity of the divine nature; nor did he withhold his supporting and assisting presence from him as man; nor did he withdraw, at least he had not yet withdrawn his gracious and comfortable presence from him, though he afterwards did, when upon the cross: compare with this Joh 16:32;

for I do always those things that please him; by submitting to Gospel ordinances, as to baptism, at which the Father declared his well pleasedness in him; and by complying with the ordinances of the ceremonial law, which were typical of him; and by perfectly obeying the precepts of the moral law, and bearing the penalty of it; or by suffering and dying in the room and stead of his people; all which were the will of God, and well pleasing to him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

26 I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.

Ver. 26. I have many things to say] But I see I do but lose my sweet words upon you. I shall therefore turn you over to my Father with a non convertentur, not turn over that he may take an order with you, and make you hear the rod, since you would not the word, Mic 6:9. Those that tremble not in hearing shall be ground to pieces in feeling, said blessed Bradford.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

I have many things to say - There are many things which I might say to reprove and expose your pride and hypocrisy. By this he implied that he understood well their character, and that he was able to expose it. This, indeed, he had shown them in his conversations with them.

And to judge of you - To reprove in you. There are many things in you which I might condemn.

But he that sent we is true - Is worthy to be believed, and his declarations about men are to be credited. The meaning of this verse may be thus expressed: “I have indeed many things to say blaming or condemning you. I have already said many such things, and there are many more that I might say; but I speak only those things which God has commanded. I speak not of myself I come to execute his commission, and he is worthy to be heard and feared. Let it not be thought, therefore, that my judgment is rash or harsh. It is such as is commanded by God.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And the things I have heard from him, &c. For Christ, to hear from his Father, to see, &c. is the same as to proceed from him, to be of the same nature and substance. See chap. v, ver. 19. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Judging is not put here for judicial condemnation; but for reproving and accusing, which is one part of judging. You accuse and reprove me; I have many things of which I could also accuse and convince you; but let me say what I will, you will not believe me. But you will not escape the judgment of my Father, who is true, he will judge you. I speak unto men nothing but what it is his will that I should declare to them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

26. Many things to say—Many a lesson would it require to correct the selfish feelings and expectations so deeply fixed in their hearts, in order to the appreciating and accepting the holy Son of God.

Judge of you—To condemn and banish from your minds.

He that sent me—By this he Jesus plainly means, as they might have known from previous explanations, his Father; but they are conjuring up hopes that some one else is meant.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I have many things to speak and to judge concerning you. Hitherto, when the Lord uttered his great words of self-revelation, which always had an ethical end and were meant for the advantage of his hearers, they interrupted his speech and disputed his claims. They refused these testimonies to himself which, if true, would necessitate their instantaneous submission. He seems to have gathered all his self-witness together in the word, "I am," verify altogether, absolutely, from the beginning onwards, just what my words convey; but I have much more to say concerning you, even if I should have nothing more to say concerning myself. The testimonies and the judgments may be profoundly distasteful to you, but I dare not therefore withhold them. I am come to deliver them at any cost to myself or you. But he that sent me is true, whether you hear or forbear; and I am his Mouthpiece, so the truth has to be told. The thought of God, if we can only approach it, is the absolute truth about every thing and about every man. Jesus is the Word of God incarnate, and the Utterer of irreversible judgment. The things which I heard from him, these speak I into the world. Eiv tosmon , is a remarkable expression. "Speak into, so that the words may reach as far as and spread through the world" (Westcott). The expression seems to have left him above or outside the world, so that he appears as "the Mediator between two worlds.

Vers. 26-29. A still clearer revelation in store for them.

I JESUS HAS A STILL FULLER REVELATION TO GIVE THEM OF THEIR MORAL CONDITION. I have many things to say and to judge concerning you.

1. His judgment is true. "But he that sent me is true." He only declares the judgment of his Father concerning their actions.

2. The Jews could not recognize the Divine origin of this judgment. "They understood not that he spake to them of the Father.

II HIS CRUCIFIXION WOULD MAKE MANY THINGS CLEAR TO THEIR MINDS. "When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself." That dreadful event would reveal the secrets of many hearts.

1. He recognizes the Jews as the future instruments of his crucifixion. Verily it was "with wicked hands" they slew him. (Act_2:23)

2. Though he was to be crucified in weakness, yet he was to live by the power of God.

3. His death was the gateway to his ascension glory.

4. His death would establish the absolute unity of purpose and action that existed between himself and his lather.

5. The effect of the Sons obedience to his Fathers will. "The Father hath not left me alone; for I do always those things that please him." The Father"s presence is not accounted for merely by the Son"s active and perfect obedience, but is the spring and principle of it.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I have many things to say and to judge of you - I have much to say concerning your inexcusable unbelief: but he that sent me is true - Whether ye believe or no. And I speak the things which I have heard from him - I deliver truly what he hath given me in charge.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

world

kosmos = mankind. (See Scofield "Mat 4:8").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

26. λαλῶ (אBDLTX) for λέγω (E).

26. Here again we have a series of simple sentences, the precise meaning of which and their connexion with one another cannot be determined with certainty. see on Joh 7:33. The following seems to be the drift of the verse: ‘I have very much to speak concerning you, very much to blame. But I keep to My immediate task of speaking to the world those truths which before the world was I heard from God that cannot lie, Who sent Me:’ i.e. Christ will not desist from teaching Divine truth in order to blame the Jews. It is as the Truth and the Light that He appears in these discourses. If this seems unsatisfactory, we may adopt: ‘I have very much to speak and to blame concerning you. It will offend you still more. But nevertheless it must be spoken; for He who cannot lie commissioned Me thus to speak,’ i.e. it is both true in itself and is spoken with authority. Note the emphatic position of πόλλα.

κἀγὼ ἅ ἤκ. And the things which I heard from Him, these I on My part speak unto the world: literally, ‘into the world,’ so as to be sounded through it. Christ speaks as ‘not of the world’ (Joh 8:23).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

26.] He is, that which He speaks; and that, He has received from the Father;—He has His definite testimony to give, and His work to do: and therefore, though He has much that He could speak and judge about the Jews, He does it not, but overlooks their malice,—not answering it,—that He may go forward with the λαλεῖν εἰς τὸν κόσμον, the revelation of Himself: the ἀλήθεια of which is all-important, and excludes less weighty things.

εἰς τ. κόσ., out into the world, as εἰς τὸν ἀέρα λαλοῦντες, 1Co 14:9: see Mar 13:10: Luk 24:47. This verse is in the closest connexion with the foregoing.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

26. πολλὰ ἓχω περὶ ὑμῶν λαλεῖν καὶ κρίνειν. This seems to take up the teaching of v. 16 above. Jesus does not dwell upon His answer to the question “Who art thou ?” He goes on with His discourse, as there was much still to say. With πολλὰ ἔχω λαλεῖν cf. πολλὰ ἔχω λέγειν of 16:12, a comparison which confirms the conclusion (reached in the note on 3:11) that λαλεῖν and λέγειν are not sharply distinguished by Jn., and that they are sometimes interchangeable.

καὶ κρίνειν. His discourse was of judgment. He had already said twice to the Jews that they would die in their sins (vv. 21, 24), a κρίσις to which the words of v. 16 lead up.

ἀλλʼ ὁ πέμψας με ἀληθής ἐστιν κτλ. This is again resumptive of v. 16, where Jesus had said that His judgment was true, because it was not His own, but reflected the judgment of the Father who had sent Him. The adversative ἀλλά points back to the objection which He continually rebuts, sc. that He has no authority behind Him. “Whatever objection you raise to my claim to judge, you must remember that He who sent me is true.” See on v. 16 above; and cf. 3:33, 7:28.

κἀγὼ ἃ ἤκουσα παρʼ αὐτοῦ, ταῦτα λαλῶ εἰς τὸν κόσμον. Cf. 15:15 πάντα ἃ ἤκουσα παρὰ τοῦ πατρός μου ἐγνώρισα ὑμῖν, and see vv. 38, 40. Here the sayings “heard from the Father” were sayings of judgment, as at 5:30, καθὼς ἀκούω κρίνω. And, unlike those of 15:15, they were spoken “to the world” (cf. 18:20).

To speak εἰς τὸν κόσμον is a constr. that is not found again in Jn.; but cf. 1Co 14:9 εἰς ἀέρα λαλοῦντες, Mar 13:10 εἰς πάντα τὰ ἔθνη δεῖ κηρυχθῆναι τὸ εὐαγγέλιον.

ταῦτα λαλῶ. So אBDLNTWΔΘ, but minor uncials substitute λέγω for λαλῶ.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

I have many things, etc. The connection of thought seems to be as follows : "I being such as my words show me to be, I must declare the whole message of Him by virtue of my essential union with whom I speak. Many things I have to declare and judge, and you may turn a deaf ear to them; nevertheless, I must speak the whole truth, the things which I have heard from Him who sent me and who is true."

I speak to the world [λεγω εις τον κοσμον] . The best texts read lalw, which emphasizes not what Christ says (which would be legw), but the fact that He speaks. See on Mt 28:18. The use of the preposition eijv here is peculiar. Literally, "I speak into the world;" so that my words may reach and spread through the world. See for a similar construction 1Th 2:9; 1Th 4:8; Heb 2:3. So Sophocles, where Electra says, khrusse mj eijv apantav proclaim me to all : so that the report of me may reach all ears (" Electra, " 606).

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.