John 8:50

Joh 8:50. Οὐ ζητῶ, I do not seek) as ye suppose; and therefore think it right, that I should be treated with insult.—ἔστιν, there is) I do not seek My own glory; nor is there any need that I should seek it; for My Father vindicates it.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_8:50-51. I, however, in contrast to this unrighteousness by which you wound my honour, seek not the honour which belongs to me

ἔστιν ὁ ζητ. κ. κρίνων, there is one (comp. Joh_5:45) who seeks it (qui me honore afficere velit, Grotius), and pronounces judgment, that is, as a matter of fact, between me and my revilers. The expression καὶ κρίνων includes a reference, on the one hand, to the glorification of Jesus, by which He was to be justified (Joh_16:10; comp. the διό, Php_2:9); and, on the other, as regards His opponents, a hint at their just punishment (with eternal death, Joh_8:51). Hence He adds in Joh_8:51 a solemn assurance concerning that which is necessary to the obtaining of eternal life, instead of this punitive κρίσις, to wit, the keeping of His word; thus deciding that the exclusion of His opponents from eternal life was inevitable as long as they did not return to μετάνοια; but also pointing out the only way to salvation which was still remaining open to them. Quite arbitrarily some have treated Joh_8:51 as not forming part of His discourse to His enemies. Calvin and De Wette remark: After a pause, Jesus turns again to those who believed on Him, in the sense of Joh_8:31. Lücke maintains, indeed, that the discourse is addressed to His opponents, but regards it rather as the conclusion of the line of thought begun at Joh_8:31 f. than a direct continuation of Joh_8:50. The connection with Joh_8:50 is in this way likewise surrendered. The discourse is a direct continuation of the import of καὶ κρίνων, for the result of this κρίνειν to the opponents of Jesus is death.

ἐάν τις, etc.] Note the emphasis which is given to the pronoun by the arrangement of the words τὸν ἐμὸν λόγον. It is the word of Christ, whose keeping has so great an effect. τηρεῖν is not merely keeping in the heart (Tholuck), but, as always, when united with τὸν λόγον, τὰς ἐντολὰς, etc., keeping by fulfilling them (Joh_8:55; Joh_14:15; Joh_14:21; Joh_14:23 f., Joh_15:20, Joh_17:6). This fulfilment includes even the faith demanded by Jesus (Joh_3:36; comp. the conception of ὑπακοὴ πίστεως), and also the accomplishment of all the duties of life which He enjoins as the fruit and test of faith.

θάνατον οὐ μὴ θεωρ. εἰς τ. αἰ.] not: he will not die for ever (Kaeuffer, de ζωῆς αἰων., not. p. 114), but: he will never die, i.e. he will live eternally. Comp. Joh_8:52; Joh_11:25 ff; Joh_5:25; Joh_6:50. Death is here the antithesis to the Messianic ζωή, which the believer possesses even in its temporal development, and which he will never lose.

On θεωρ. comp. Psa_89:44; Luk_2:25; see also on Joh_3:36. The article is not necessary to θάνατος (Joh_11:4, and very frequently in the N. T.); see Ellendt, Lex. Soph. II. p. 234.

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.

That is, that will revenge both your despising of me, and of him.

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

I seek not mine own glory: there is one that seeketh--that is, evidently, "that seeketh My glory"; requiring "all men to honor the Son even as they honor the Father"; judicially treating him "who honoreth not the Son as honoring not the Father that hath sent Him" (Joh 5:23; and compare Mat 17:5); but giving to Him (Joh 6:37) such as will yet cast their crowns before His throne, in whom He "shall see of the travail of his soul, and be satisfied" (Isa 53:11).

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 50. I seek not mine own glory] Another proof that I am not influenced by any spirit but that which proceeds from God. But there is one that seeketh-i.e. my glory-and judgeth-will punish you for your determined obstinacy and iniquity.

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

(50) And I seek not mine own glory.—The words are immediately connected with those which have preceded. They dishonoured Him. This to one who sought His own glory would have been matter of concern. For Him whose whole life was one of self-denial, their dishonour finds nothing which it can wound. His words repeat what He had taught them before. (See Notes on Joh_5:41; Joh_7:18.)

There is one that seeketh and judgeth.—Comp. Joh_5:45. The thought here is that though He Himself seeks not His own glory, the Father seeketh for the honour of the Son, and judgeth between Him and those who dishonour Him. The result of the judgment as to those who keep not His word is expressed in the next verse; and as to Himself in Joh_16:10.

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

50. And I seek not mine own glory] Better, But I seek not My glory. ‘It is not because I seek glory for Myself that I speak of your dishonouring Me: My Father seeks that for Me and pronounces judgment on you.’ Comp. Joh_8:54 and Joh_5:41.

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.

Art thou greater than our father Abraham?.... So the woman of Samaria said, concerning Jacob, Joh 4:12. The Jews had a mighty opinion of their ancestors, especially of Abraham; and yet they allow the Messiah to be greater than he, as Jesus truly was: so one of their ancient commentators (w) on those words of Isa 52:13 thus paraphrases them,

""Behold my servant shall deal prudently", this is the King Messiah; "he shall be exalted" above Abraham, as it is written, Gen 14:22, "and extolled" above Moses, as it is written, Num 11:12, and he shall be higher than the ministering angels, as it is written, Eze 1:26, for he shall be , "greater than the fathers".''

They add here, of Abraham,

which is dead; he was a great and good man, and yet dead:

and the prophets are dead; though they truly kept, and faithfully delivered the word of God:

whom makest thou thyself? who art a poor carpenter's son, a Galilean, a Nazarene, and yet makest thyself greater than Abraham, or any of the prophets; yea, makest thyself to be God, to promise security from death, and an everlasting continuance of life upon keeping thy word.

(w) Tachuma apud Huls. p. 321.

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

50 And I seek not mine own glory: there is one that seeketh and judgeth.

Ver. 50. There is one that seeketh and judgeth] The less a man strives for himself, the more is God his champion; those that honour him he will honour. Those that drown all self-respects in his glory, and study his share more than their own, shall he found to "praise, and honour, and glory," in that great amphitheatre at the last day, 1Pe 1:7.

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.

Mine own glory - My own praise or honor. In all his teaching this was true. He did not seek to exalt or to vindicate himself. He was willing to lie under reproach and to be despised. He regarded little, therefore, their taunts and accusations; and even now, he says, he would not seek to vindicate himself.

There is one that seeketh and judgeth - God will take care of my reputation. He seeks my welfare and honor, and I may commit my cause into his hands without attempting my own vindication. From these verses Joh 8:46-50 we may learn:

1. That where men have no sound arguments, they attempt to overwhelm their adversaries by calling odious and reproachful names. Accusations of heresy and schism, and the use of reproachful terms, are commonly proof that men are not only under the influence of unchristian feeling, but that they have no sound reasons to support their cause.

2. It is right to vindicate ourselves from such charges, but it should not be done by rendering railing for railing. “In meekness we should instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth,” 2Ti 2:25.

3. We should not regard it as necessarily dishonorable if we lie under reproach. If we have a good conscience, if we have examined for ourselves, if we are conscious that we are seeking the glory of God, we should be willing, as Jesus was, to bear reproach, believing that God will in due time avenge us, and bring forth our righteousness as the light, and our judgment as the noonday, Psa 37:6.

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

Christ very often reminds them of this, that in what he spake and did, he sought not his own honour and reputation; which both obviated an objection they might make against him, and also convinced them of his truth and sincerity in what he did. But, saith he, though I seek not my own honour, yet there is one who cometh himself in my honour and glory; and you must expect that he should judge and condemn you for all your hard speeches which you have spoken against me.

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

50. Not mine own glory—Though he asserts his own dignity as divine, yet it is for no vain glory to himself, but for the glory of God the Father.

One that seeketh—That seeketh and obtaineth the glory, for it is His supreme right.

And judgeth—Judgeth those who withhold his glory or dishonour his Son.

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

But, in honouring my Father, and in quietly bearing your unjustifiable reproaches, I am not seeking my glory. (cf. vers. 28, 42Jo 7:18) The claim of Christ to be and do so much is made because he has the happiness of the world, the salvation and life of men, and the glory of the Father as his consuming passion. He is not seeking his own glory; he is only crowning himself with the crown of utter self-abnegation. But, while he repudiates all care for his own glory, he knows that, there is One to whom that glory is dear, who seeketh his glory, and with whom it is perfectly safe, and who judgeth with absolute impartiality and infinite knowledge. Westcott quotes in illustration of o zhtwn , Philo on Gen_42:22, "He that seeketh maketh inquisition for blood is not man, but God, or the Logos, or the Divine Law" ("De Jos.," 29).

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

I seek not my own glory - That is, as I am the Messiah, I consult not my own glory. I need not. For my Father consulteth it, and will pass sentence on you accordingly.

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

50. I seek not mine own glory. He cared little therefore for their abuse, and sought not to defend himself.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus continues answering the Jews.

there is one seeking and judging

This refers to God.

Truly, truly

See how you translated this in John 01:51.

keeps my word

Here "word" is a metonym for the "teachings" of Jesus. AT: "obeys my teachings" or "does what I say" (See: Metonymy)

see death

This is an idiom that means to experience death. Here Jesus is referring to spiritual death. AT: "die spiritually" (See: Idiom)

translationWords

seek

glory

judge

amen

die

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

50. ἐγὼ δὲ οὐ ζ. But it is not I who seek. ‘It is not because I seek glory for Myself that I speak of your dishonouring Me: the Father seeks that for Me and pronounces judgment on you.’ Comp. Joh 8:54 and Joh 5:41. There is no contradiction between this and Joh 5:22. In both cases God’s law operates of itself: the wicked sentence themselves, rather than are sentenced by Him or by the Son.

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.

50.] ‘Ye dishonour me;—not that I seek my own honour, but His who sent me. There is One who seeketh my honour (ch. 5:23), and will have me honoured; and who judgeth between me and you, between truth and falsehood.’

Supply τ. δόξαν μου after ζητῶν, but not after κρίνων.

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

50. However, He goes on to explain that their insulting words did not affect Him. ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου: if He did so, it would be nothing (cf. 5:41, 7:18, 8:54).

ἔστιν ὁ ζητῶν καὶ κρίνων, “there is One who seeks (my honour), and (in doing so) pronounces judgment (as between us).” It is only the δόξα that comes from God that is worth having (5:44, 8:54). To win the approval of God for any act or thought is to be “judged”; and this Jesus applied to Himself, strange as the thought may be to us of the Father “judging” the Son. But we cannot separate ζητῶν from κρίνων, and ὁ ζητῶν refers to the Father as seeking to honour the Son (see on v. 54).

There is no incongruity, even of expression, with 5:22, where the office of the judgment of mankind is reserved to the Son Himself.

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

There is one that seeketh. That seeks my honor and judges between me and my opposers.

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