John 8:54

Joh_8:54

If I honour Myself, My honour is nothing

The Father honouring the Son

To honour is to do or to speak of a person so as not only to show our esteem, but to make others esteem.

Thus God honoured Abel, Enoch, Abraham, Moses, David, etc. This is specially seen in His dealings with His Son--the purpose of His delight in Him is to secure for Him the delight of all in earth and heaven.

I. THE BESTOWER OF THE HONOUR. The value of the honour depends on him who bestows it. Honour bestowed for price, or by self, unworthy hands, or those incapable of judging, is worthless. It was no honour for Felix to be flattered by Tertullus. The Father, however, knows what He is bestowing, and Him on whom He is bestowing it. He is a fit judge of both the Person and the honour. We may be well assured, therefore, that the honour received by Christ is well bestowed.

II. THE RECEIVER OF THE HONOUR. The Son--very God and very Man. The God-Man in whom the two natures meet. A new thing on earth and in heaven. One in whom all created and uncreated perfection meet. The only one without flaw.

III. THE NATURE OF THE HONOUR.

1. It is Divine honour; but it is more. It is not only all the honour which the Father and the Spirit receive, it is something arising out of the superadded humanity, and which neither the Father nor the Spirit can receive.

2. It is human honour--honour in connection with His perfect manhood, of which He is the only example, and as such is entitled to all the honour which God intended for the race. Nay, more; honour such as Adam could not receive, because arising from His manhoods connection with the Godhead. Thus the Godhead gets an honour such as it could not have got save in virtue of its connection with the creaturehood, and vice versa. There is in this way a peculiar honour created, and a peculiar vessel for receiving it. From this too springs peculiar honour to the Father such as no one else can give.

IV. THE TIMES AND WAYS IN WHICH THIS HONOUR IS BESTOWED. At His birth, baptism, transfiguration, resurrection, ascension, second coming. Every day, dishonoured by man, the Father honoured Him when here. At present, in heaven, He receives glory and honour. Hereafter ill His kingdom, the honour is to be fully bestowed.

V. THE RESULTS OF ALL THIS. The bearings of this honour on the universe are inconceivable. It is the pledge and measure of all the blessings the universe shall receive forever. The results are:

1. To the Father. Through this honour the Father is more fully manifested and glorified; for all that the Son receives and does is to the glory of God the Father.

2. To the Holy Spirit. It is the Spirits office to glorify the Son, and by means of this His Godhead is declared and illustrated, and His wisdom and power displayed.

3. To the whole Godhead.

4. To the Church. Christs honour is hers; for all that He has is hers. The Bridegrooms glory is not for Himself alone. She shares His riches, His inheritance, His kingdom, by faith now, in reality by and by.

5. To heaven. The greatness of the Kings honour adds to the glory of His palace, and metropolis.

6. To angels. He is their head as well as ours, though not so closely knit to them as to us. They are His hosts, His servants, His royal retinue, and each shines more brightly from the glory put upon Him.

7. To earth. At present we do not see any change, but the curse is to pass away, and earth to be made more fair than Paradise. For was it not His birthplace, and His body of its dust?

8. To the universe. Every planet and fragment of creation shall receive fresh lustre from this newly lighted sun. Conclusion: Let us honour Christ now. He will be honoured hereafter, but now that He receives so much dishonour let us honour Him. Sinner, honour Him by coming to Him for salvation. The honour which the Father puts upon Him is the security for a present pardon, and God honours Him by blessing you. (H. Bonar, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 8:54-55. Jesus answered, If I honour myself, (referring to their words, Whom makest thou thyself?) my honour is nothing — If I should speak in praise of myself, you would call it vain and foolish; and say to me as the Pharisees did lately, (Joh 8:13,) Thou bearest record of thyself; thy record is not true, nor to be regarded. Wherefore, instead of giving a description of my dignity, I shall only tell you, it is my Father that honoureth me, which he does in a remarkable manner, by the miracles which he enables me to perform, by the descent of his Spirit upon me at my baptism, and by his voice uttered from heaven, declaring me to be his beloved Son. This I think may be sufficient to convince you that I am able to do for my disciples what I said, especially when I tell you further, that my Father is he of whom ye say, that he is your God — And whom you pretend to worship as such. Yet ye have not known him — Yet you are ignorant of him. You neither form right conceptions of his attributes, nor acknowledge him in the manner you ought to do; so that you give the lie to your profession. But I know him — Perfectly and intimately; and if I should say, I know him not — If I should retract my pretensions to that peculiar and intimate knowledge of him, which I have so often professed; I should be a liar like unto you — And you would have reason to doubt my testimony as to other things. But I know him, and keep his saying — Τον λογον, his word. I have both a perfect acquaintance with him, and obey his laws. This clause plainly shows that Christ is not speaking here of a speculative, but of a practical knowledge of God.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Joh 8:54. Ἀπεκρίθη, answered) He refutes those words [of last ver.] thou thyself.—ὃν ὑμεῖς λέγετε, ὅτι Θεὸς ἡμῶν ἐστι) A very similar construction occurs, ch. Joh 10:36, ὃν ὁ πατὴρ ἡγίασε—ὑμεῖς λέγετε, ὃτι βλασφημεῖς. Also Gal 1:23, “ἀκούοντες ᾖσαν ὃτι ὁ διώκων ἡμᾶς ποτὲ νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει, καὶ ἐδόξαζον ἐν ἐμοὶ τὸν Θεὸν;” Jas 1:13, “μηδεὶς πειραζόμενος λεγέτω ὅτι ἀπὸ Θεοῦ πειράζομαι,” and Jos 22:34 in the Heb., “The children of Reuben and Gad, called the altar Ed: for it shall be a witness between us,” etc. For the Septuag. have αὐτῶν for ἡμῶν; as in this passage some have written ὑμῶν for ἡμῶν [So [230][231] [232][233][234] Rec. Text. But [235][236] and Vulg. have ἩΜῶΝ.—ΛΈΓΕΤΕ, ye say)] falsely.

[230] the Vatican MS., 1209: in Vat. Iibr., Rome: fourth cent.: O. and N. Test. def.

[231] Bezæ, or Cantabrig.: Univ. libr., Cambridge: fifth cent.: publ. by Kipling, 1793: Gospels, Acts, and some Epp. def.

[232] Vercellensis of the old ‘Itala,’ or Latin Version before Jerome’s, probably made in Africa, in the second century: the Gospels.

[233] Veronensis, do.

[234] Colbertinus, do.

[235] the Alexandrine MS.: in Brit. Museum: fifth century: publ. by Woide, 1786–1819: O. and N. Test. defective.

[236] Ephræmi Rescriptus: Royal libr., Paris: fifth or sixth cent.: publ. by Tisch. 1843: O. and N. T. def.

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

Joh_8:54-55. Justification against the charge of self-exaltation contained in the words τίνα σεαυτ. ποιεῖς. Jesus gives this justification a general form, and then proceeds to make a special declaration regarding Abraham, which makes it clear that He is really greater than Abraham.

ἐγὼ

ἐμαυτόν] emphatic designation of self (comp. Joh_5:30-31, Joh_7:17); δοξάσω, however, is not the future [see the critical notes] (although ἐάν with the indicative is not absolutely to be condemned; see on Luk_19:40; Mat_18:19), but, according to regular usage, the Conj. Aor.: in case I shall have glorified myself.

ἔστιν ὁ πατήρ μου, etc.] my Father is the one who glorifies me, He is my glorifier. The Partic. Praes. with the article has a substantival force, and denotes habitual, continuous doing; hence it refers not merely to a particular mode and act of δοξάζειν exclusively, but to its whole course (in the works wrought, in the divine testimonies, and in His final glorification).

ὃν ὑμεῖς λέγετε, etc.] On the construction see Joh_10:36. Comp. on Joh_5:27, Joh_9:19; Act_21:29. Jesus unfolds to them why this activity of God, by which He is honoured, is hidden from them; notwithstanding, namely, their theocratic fancy, it is our God, they have not known God.[37] Jesus, on the contrary, is certain that He knows Him,[38] and keeps His word.

ὅμοιος ὑμῶν ψεύστης] a liar like unto you. Mendax est qui vel affirmat neganda, vel negat affirmanda, Bengel. The charge points back to Joh_8:44; ὅμοιος with the Gen. as in Theophr. H. pl. ix. 11, also Xen. Anab. iv. 1. 17; see Bornemann, ad h. l.

ἀλλά] but, far from being such a liar.

τὸν λόγ. αὐτ. τηρῶ] exactly as in Joh_8:51. The entire life and work of Christ were in truth one continuous surrender to the counsel of God, and obedience (Php_2:8; Rom_5:19; Heb_5:8) to the divine will, whose injunctions He constantly discerned in His fellowship with the Father, Joh_4:34. Comp. as to the subject-matter, Joh_8:29.

[37] Not because they held another divine being, their own national god, to be the highest (Hilgenfeld); but because they had formed false conceptions of the one true God, who had manifested Himself in the Old Test., and had not understood His highest revelation in Christ, in consequence of their blindness and hardness of heart. Comp. ver. 19, and see Weiss, Lehrbegr. p. 60 f. In Hilgenfelds view, indeed, John teaches that the Jewish religion, as to its substance, was the work of the Demiurge, and it was only without his knowledge that the Logos hid in it the germs of the highest religion! By the same exegesis by which this doctrine is derived from John, one might very easily show it to be taught by Paul, especially in the sharp antagonism he assumes between νόμος and χάρις,if one desired, i.e. if one were willing to bring down this apostle to the period of transition from the Valentinian to the Marcionite Gnosis.

[38] Regarding Himself, Jesus does not say ἔγνωκα (although considered in itself He might have said it, comp. Joh_17:25), because He here speaks in the consciousness of His immediate, essential knowledge of the Father.According to Ewald, the words, It is our God, contain an allusion to well-known songs and prayers which were constantly repeated. But the frequent occurrence of our God in the O. T. is quite sufficient to explain their import.

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 8:54 . To their question Jesus, as usual, gives no categorical answer, but replies first by repelling the insinuation contained in their question and then by showing that He was greater than Abraham (see Plummer). Ἐὰν ἐγὼ δοξάζω . “If I shall have glorified myself, my glory is nothing; my Father is He who glorifieth me.” He cannot get them to understand that it is not self-assertion on His part which prompts His claims, but fulfilment of His Father’s commission. This “Father” of whom He speaks and who thus glorifies Him is the same ὃν ὑμεῖς λέγετε ὅτι … “of whom you say that He is your God?”. His witness therefore you ought to receive; and the reason why you do not is this, οὐκ ἐγνώκατε αὐτόν , ἐγὼ δὲ οἶδα αὐτόν , “you have not learned to know Him, but I know Him”. The former verb denotes knowledge acquired, by teaching or by observation; in contrast to the latter, which denotes direct and essential knowledge. καὶ ἐὰν εἴπω … τηρῶ . So far from the affirmations of Jesus regarding His connection with the Father being false, He would be false, a liar and like them, were He to deny that He enjoyed direct knowledge of God. “But, on the contrary, I know Him and all I do, even that which offends you, is the fulfilment of His commission, the keeping of His word.”

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

There is nothing farther off from all ambition than Christ, but his Father hath set him above all things.

This is spoken by manner of [a grant]: as if he had said, Be it so, let this report which I give of myself, be of no force: yet there is another that glorifieth me, that is, that honoreth my Name.

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

If I honour myself, my honour is nothing, &c.--(See on Joh 5:31, &c.).

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 54. Your God] Many MSS. and most of the versions read ημων, our, instead of υμων. The variation is of very little consequence. They called God their God, while enemies to him both in their spirit and conduct.

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

54. If I glorify myself. Before replying to that unjust comparison, he begins by saying that he does not seek his own glory, and thus meets their slander. If it be objected, that Christ also glorified himself, the answer is easy, that he did so, not as man, but by the direction and authority of God. For here, as in many other passages, he distinguishes between himself and God, by way of concession. In short, he declares that he desires no glory whatever but what has been given him by the Father. We are taught by these words that, when God glorifies his Son, he will not permit the world to hate or despise him with impunity.

Meanwhile, those voices sounding from heaven, Kiss the Son, (Psalm 2:12,) Let all the angels worship him, (Hebrews 1:6,) Let every knee bow to him, (Philippians 2:10,) Hear ye him, (Matthew 17:5,) Let the Gentiles seek him, (Romans 15:11,) and Let all flesh be humbled, ought greatly to encourage believers to render honor and reverence to Christ. We are also reminded by these words, that all the honor which men procure for themselves is trivial and worthless. How blind then is ambition, when we labor so earnestly about nothing! Let, us continually keep before our eyes that saying of Paul,

Not he who commendeth himself is approved, but whom God commendeth, (2 Corinthians 10:18.)

Besides, as we are destitute of the glory of God, let us learn to glory in Christ alone, so far as by his grace he makes us partakers of his glory.

Of whom you say that he is your God. He pulls off from them the false mask of the name of God which they were accustomed to employ. “I know,” he says, “how presumptuously you boast that you are the people of God; but it is a false title, for you know not God.” Hence also we learn what is the true and lawful profession of faith. It is that which proceeds from true knowledge. And whence comes that knowledge, but from the word? Consequently, all who boast of the name of God without the word of God are mere liars. Yet to their audacity Christ opposes the assurance of his conscience; and thus all the servants of God ought to be prepared in their hearts to be satisfied with this alone, that God is on their side, though the whole world should rise against him. Thus anciently the Prophets and Apostles had invincible courage and magnanimity, which stood firm against the dreadful attacks of the whole world, because they knew by whom they were sent. But when solid knowledge of God is wanting, there is nothing to support us.

And if I shall say that I know him. By this clause, Christ testifies that the necessity of his office constrains him to speak, because silence would be a treacherous denim of the truth. This is a remarkable statement, that God reveals himself to us for this purpose, that we may confess before men the faith which we have in our hearts, when it is needful. For it ought powerfully to strike terror into our minds, that they who act hypocritically to please men, and either deny the truth of God or disfigure it by wicked glosses, not only are gently reproved, but are sent back to the children of the devil.

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.

(54) If I honour myself, my honour is nothing.—The word rendered “honour” is not the same as that in Joh_8:49. It is better to read glorify here. Following all the better MSS. the tense is past. We have then, If I shall have glorified Myself, My glory is nothing. Stress is to be laid upon the pronoun. “If I, for My part, as distinct from the Father, shall have glorified Myself.”

It is my Father that honoureth me.—Better, as before, . . . glorifieth Me. This is the answer to their question, “Whom makest Thou Thyself?” The attribute of life in Himself, and the power to communicate this to those who kept His word, was the gift of the Father to the Son. (See Note on Joh_5:26.)

Of whom ye say, that he is your God.—Some of the better MSS., and most modern editors, read . . . “He is our God.” The identification of the Father with the God of Israel is important. It may be, as some have supposed, that the phrase, “He is our God,” belonged to common liturgical forms or hymns, and was thus frequently on their lips.

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

54. If I honour myself] Better, If I shall have glorified Myself, My glory is nothing. It is not the same word as is rendered ‘honour’ in Joh_8:49, therefore another English word is desirable. There is My Father who glorifieth Me—in miracles and the Messianic work generally. Comp. Joh_8:50.

54–56. Christ first answers the insinuation that He is vain-glorious, implied in the question ‘whom makest Thou Thyself?’ Then He shews that He really is greater than Abraham.

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.

Then said the Jews unto him, thou art not yet fifty years old,.... One copy reads forty, but he was not that; no, not much more than thirty; not above two or three and thirty years old: the reason of their fixing on this age of fifty might be, because Christ might look like such an one, being a man of sorrows and acquainted with griefs, as well as of great gravity; or they might be free in allowing him as many years, as could be thought he should be of, and gain their point; for what were fifty years, when Abraham had been dead above two thousand? and therefore he could never see Abraham, nor Abraham see him; moreover, this age of fifty, is often spoken of by the Jews, and much observed; at the age of fifty, a man is fit to give counsel, they say (a); hence the Levites were dismissed from service at that age, it being more proper for them then to give advice, than to bear burdens; a Methurgeman, or an interpreter in a congregation, was not chosen under fifty years of age (b); and if a man died before he was fifty, this was called the death of cutting off (c); a violent death, a death inflicted by God, as a punishment; Christ lived not to that age, he was now many years short of it:

and hast thou seen Abraham? if he had not, Abraham had seen him, in the sense before given, and in which Christ asserted it, and it is to be understood.

(a) Pirke Abot, c. 5. sect. 21. (b) T. Bab. Chagiga, fol. 14. 1. Juchasin, fol. 44. 2. (c) T. Hieros. Biccurim, fol. 64. 3. T. Bab. Moed Katon, fol. 28. 1. Macsecheth Semachot, c. 3. sect. 9. Kimchi in Isa. xxxviii. 10.

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

54 Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:

Ver. 54. It is my Father that honoureth me] According to that, "Them that honour me, I will honour," 1Sa 2:30; this is a bargain of God’s own making. Fame follows virtue, as the shadow the body; or if not, yet she is proprio contenta theatro, content with her own applause.

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.

If I honour myself - If I commend or praise myself. If I had no other honor and sought no other honor than that which proceeds from a desire to glorify myself.

My honour is nothing - My commendation or praise of myself would be of no value. See the notes at Joh 5:31.

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

If I honour myself, my honour is nothing; this is much the same with what our Saviour said, Joh 5:31, which he seemed to contradict, Joh 5:14; (see the notes on both those places); the meaning is, If I seek mine own honour and glory; or, If I arrogate to myself what indeed doth not belong to me; or, If I alone honour myself, which (by the next words) seemeth to be the true sense of the phrase here. My Father is he who honoureth me, by witnessing from heaven that I am his beloved Son; by sending me into the world to accomplish his work; by many signs and wonders: and you say, that this my Father is your God. If therefore you will not give credit to me and my testimony, yet you ought to give credit to him, whom you own as your God.

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

54. Honour myself—If my honour is, as you say, self-fabricated.

Is nothing—It is the nothing you pronounce it.

Your God—The source of my true dignity is the God of Abraham, of the prophets, of Israel, and, as ye claim, of yourselves. Your quarrel is therefore with them and Him.

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

Our Lord does not immediately or directly reply to their question. He was not making himself to be anything. He was simply declaring the fact. He does not return on the astounding assertion of ver. 51, but confirms it by reaffirming his own relation to the Father, and that sense of absolute and perfect union with the Father on which his entire ministry was based. Jesus answered, If I glorify myself if I, from the ground of my own human consciousness, and apart from the Father who is with me and in me, and who "seeketh my glory" (ver. 50), if I have no unique relation and access to the Father, as you Jews seem to imply then my glory the glory of giving eternal life, of conferring perfect freedom and sonship upon those who continue in and keep my word; then all this glory which I claimis nothing. But neither is the hypothesis one of fact, nor is the conclusion (fair enough on that hypothesis) a truth. "I am not glorifying myself, making myself anything other than I am." It is my Father who is glorifying me (cf. ver. 50, both for construction and sense); of whom ye say, that he is our your God. They claimed for themselves that they were "of God," and that the Father of whom he spake was no other than their God and Father as well as his. But they have not comprehended their own Scriptures nor God"s providence, nor all the revelation which the Father was making of himself in the Son; while their special and monopolizing claim concealed from them the face of the Father.

Vers. 54-59. Christ and Abraham.

"Whom makest thou thyself?" In answer to this question and to the objections made by his opponents, our Lord further reveals himself.

I IN RELATION TO THE FATHER.

1. His entire devotion to him. This includes:

(1) His perfect knowledge of him. "I know him." His knowledge of the Father was essential, absolute, and most intimate. It was not merely knowledge which he had gathered in the past, but which he derived and possessed in the present, then, on account of his oneness with him.

(2) His faithful confession of him. "I know him." He confessed him before men; did not hide the knowledge he possessed of the Father, but faithfully declared it.

(3) His thorough obedience to his will. "I keep his saying." His saying was his will expressed in and to Christ. The Father"s saying was Jesus" message; this he faithfully kept and devotedly published. He swerved not from his Father"s command on account of the most menacing threats of his foes, but most minutely and enthusiastically carried it out.

2. Some of the features of his peculiar honour.

(1) The honour of absolute self-denial and self-forgetfulness. He honoured not himself, but made himself of no reputation.

(2) The honour of the most devoted loyalty.

(3) Honour derived from the highest source, It was not self-sought, self-derived, nor self-conferred. This honour, he says, would be worthless. "My Father honoureth me." He was really what his Father made him, and he made him what he was because of his essential dignity and relationship and his official integrity and devotion.

3. His entire contrast with his foes.

(1) They were ignorant of him whom they called their God. "Ye have not known him." In spite of their great advantages, these had been lost. on them. Christ knew him absolutely, and manifested and proved his knowledge.

(2) They were utterly false. They were liars false to themselves, to Jesus, and to God. Christ was true to all. He was the faithful and true Witness.

(3) Their claimed relationship to God was an empty boast. It was disproved by their spirit, language, actions, and whole conduct. Christ"s relationship to God was real. His Sonship was most conclusively proved by his Divine knowledge, his public ministry, his Divine miracles, by his whole life.

II IN HIS RELATION TO ABRAHAM, AND ABRAHAM TO HIM. These Jews claimed Abraham as their father, and attempted to cause a discord between him and Christ; but he reveals himself in relation to the patriarch.

1. In relation to his highest interest.

(1) The incarnate life of Jesus engaged the patriarchs most rapturous attention. "Your father Abraham rejoiced to see my day." The incarnate life of Jesus was revealed to him in the promise which God repeatedly made to him. This excited his interest, and became the subject of his ardent study. He meditated on it with delight, raised himself, as it were, on tiptoe to look over the shoulders of ages to catch a glimpse of it; stretched forward with eagerness and joy to behold it; made use of every light, and earnestly prayed for more.

(2) A vision of his incarnate life was granted him. "And he saw it." His faithful efforts met with success, and his eager faith was rewarded with the desired vision. Whether this refers to the general vision of his life of faith, or to some special one, is not certain. Perhaps it was specially enjoyed on the summit of Moriah, and through his own experience in offering up his only son he had a special vision of the incarnate life of the Son of God. This served as a telescope through which he saw the distant day close at hand, and beheld its leading features, and grasped its Divine and human bearings and import.

(3) This vision filled his soul with joy. "He saw it, and was glad." Being the chief vision of his life, his soul overflowed with delight and gladness. His was the joy of overflowing gratitude, intense satisfaction, and Divine fulfilment. Since he saw that day his joy was in his soul, a springtide which carried him at last to the brighter visions and diviner joy beyond.

2. In relation to Abrahams age. "Before Abraham," etc. This implies:

(1) The priority of his being. It was very little for him to say that he was before Abraham, considered in the full light of his statement, but it was a step in the right direction, and a reply to the objection of his opponents.

(2) The eternity of his being. "I am." "I was" here would place him among created beings, but "I am" at once reveals him as uncreated, eternal, self-existent, and independent of time and material conditions and circumstances, and makes him belong to the highest order of being.

(3) The unchangeability of his being. "I am." In time, and amid the changes of his visible and earthly existence, his eternal personality and consciousness are preserved unchanged. He is still the "I am.

(4) His unquestionable Divinity. If his being is uncreated, eternal, self-existent, and unchangeable, he must be Divine. This he most emphatically and solemnly asserts: "Verily, verily," etc.

III HIS REVELATION OF HIMSELF IN RELATION TO HIS OPPONENTS.

1. They understood it. It was intellectually intelligible to them. They were too acquainted with the attributes and designations of Jehovah to misunderstand the language of Christ, and their application to himself was felt by them, as their conduct proves.

2. It became to them unbearable. "They took up stones," etc. A proof of:

(1) Inability to refute his statement. When stone throwing begins, arguments are at an end. Stone throwing is a sign of weakness.

(2) Inability to be convinced. Their false and malicious nature was patent against conviction. They could not rise to the Divinity of his Person and mission. This inability was sad, but wilful and criminal.

(3) Inability to control themselves. Passion was their master; hatred was on the throne. They fail to conceal them.

1. It widened the gulf between him and them. It was wide before wider now. As he revealed himself in the sublimest manner as their promised Messiah and the Son of God, they in consequence revealed themselves in stone throwing as his most implacable and deadly foes.

2. His revelation was suitably appended by his apparently miraculous escape. "But Jesus hid himself," etc. Hid himself in the folds of his glory. A suitable sequel to his revelation of himself as their Divine Deliverer. How easily and effectively could he defend himself, and retaliate in their fashion! But he preferred his own. He had a royal road. He departed as a King. He could walk through the crowd unobserved, and through the stones unhurt. The weak are more ready to attack than the strong, but there is more majesty in the retreat of the strong than in the attack of the weak. When stone throwing begins, it is time for the messenger of peace to retire. The stones may kill his person, but cannot kill his published message, and he may be wanted elsewhere.

LESSONS.

1. Natural relationships often survive the spiritual. The natural relationship between these people and Abraham, and even between them and God, still remained, while the spiritual was all but gone. This is true of God and evil spirits.

2. When the spiritual relationship is destroyed, the natural availeth nothing. It is only the foundation of an empty boast and hypocritical self-righteousness, and at last the source of painful reminiscences and contrasts.

3. The best of fathers often have the worst of children. This is true of Abraham, and even of God the best Father of all.

4. Much of the religious capital of the present is derived entirely from the past. Many claim relationship with, and boast of, the reformers and illustrous men of bygone ages, and this is all their stock-in-trade. Their names are on their lips, while their principles are under their feet.

5. It was the chief mission of Christ to explain and establish the spiritual relationship between man and God. To establish it on a sound basis the basis of faith, obedience, and love. To be the real children of God and of our pious ancestors, we must partake of their spiritual nature and principles. This Jesus taught with fidelity, although it cost him at last a cruel cross.

6. We are indirectly indebted to the cavils of foes for some of the sublimest revelations of Jesus of himself. It was so here. Their foul blasphemies, after all, served as advantageous backgrounds to his grand pictures of incarnate Divinity and love; so that we are not altogether sorry that they called him a "Samaritan" and a demon, as in consequence he shines forth with peculiar brilliancy as the Friend of sinners, the Son of God, and the Saviour of mankind. B.T.

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

If I honour myself - Referring to their words, Whom makest thou thyself?

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

54. If I honour myself, my honour is nothing. They had just asked: Whom makest thou thyself? The Father, who honoreth him, will settle that question by his resurrection from the dead and exaltation.

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.

it is my Father who glorifies me—about whom you say that he is your God

The word "Father" is an important title for God. No one knows God the Father like Jesus, the Son of God. AT: "it is my Father who honors me, and you say that he is your God" (See: Translating Son and Father)

keep his word

Here "word" is a metonym for what God says. AT: "I obey what he says to do" (See: Metonymy)

my day

This is a metonym for what Jesus would accomplish during his life. AT: "what I would do during my life" (See: Metonymy)

he saw it and was glad

"he foresaw my coming through God's revelation and he rejoiced"

translationWords

glory

glory

God the Father

know

word

joy

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

54–56. Christ first answers the insinuation that He is vainglorious, implied in the question ‘whom makest Thou Thyself? Then He shews that He really is greater than Abraham.

54. ἡμῶν (AB2C) for ὑμῶν (B1DFX); ὑμῶν seems preferable.

54. ἐὰν ἐγὼ δοξ. If I shall have glorified Myself, My glory is nothing. There is (Joh 8:50) My Father who glorifieth Me—in miracles and the Messianic work generally. In translation distinguish between τιμᾷν (Joh 8:49) and δοξάζειν. see on Joh 6:71.

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.

54. ἐὰν ἐγὼ δοξάσω (so א*BC*DW, as against δοξάζω of LN and the rec. text) ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν. Cf. v. 50 and 5:31, 41, 7:18. In all these passages δόξα signifies honour (see on 1:14), and the contrast is between the δόξα that men can bestow and that which comes from God.

ἔστιν ὁ πατήρ μου ὁ δοξάζων με, “it really is (ἔστιν being placed first for emphasis) my Father who honours me”; i.e. primarily by the honour given to Him in the power to do divine acts, which is a form of the Father’s “witness” (5:31, 36), but more generally the reference is to the honour and glory of His mission (3:16, 17) throughout His Incarnate Life, although this the Jews could not recognise. See on 17:22; and cf. 2Pe 1:17, λαβὼν παρὰ θεοῦ πατρὸς τιμὴν καὶ δόξαν, referring to the Voice at the Transfiguration. See also on 1:14.

ὃν ὑμεῖς λέγετε (cf. 10:36 for constr.) ὅτι θεὸς ὑμῶν ἐστιν. So they had said (v. 41). This is, for the first time, an explicit identification by Jesus of ὁ πατήρ μου with the God of Israel.

For ὑμῶν (אB*D, with the rec. text), AB2CLNWΔΘ have ἡμῶν, ὅτι then being recitantis. The Coptic Q omits any possessive pronoun before “God.”

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

Vv. 54-56. “Jesus answered, If I glorify myself, my glory is nothing; he who glorifies me is my Father, he of whom you say that he is your God; 55 and yet you do not know him, but I know him; and if I say that I do not know him, I shall be like to you a liar; but I know him and I keep his word. 56. Abraham, your father, rejoiced in the hope of seeing my day; and he saw it, and was glad.”

In one sense, Jesus glorifies Himself, indeed, whenever He gives testimony to Himself; but the emphasis is on ἐγώ, I, “I alone, without the Father, seeking and attributing to myself a position which has not been given to me.” The word δοξάσω may be either the future indicative or the aorist subjunctive. Here is the answer to the question: Whom dost thou claim to be? “Nothing except that which the Father has willed that I should be.” And this will of the Father with regard to Him is continually manifested by striking signs which the Jews would easily discern, if God were to them really what they claim that He is: their God. But they do not know Him; and therefore they do not understand the signs by which He whom they declare to be their God accredits Him before their eyes.

This ignorance of God which Jesus encounters in the Jews awakens in Him, by the law of contrast, the feeling of the real knowledge which He has of the Father, in whose name and honor He speaks: He affirms this prerogative with a triumphant energy, in Joh 8:55. It is, as it were, the paroxysm of faith which Jesus has in Himself, a faith founded on the certainty of that immediate consciousness which He has of God. If He did not assert Himself thus as knowing God, He would be also a liar like them, when they claim to know Him. And the proof that He does not lie is His obedience, which stands in contrast with their disobedience. Thus are the unheard of affirmations prepared for, which are to follow in Joh 8:56; Joh 8:58. Οἷδα, I know him, designates direct, intuitive knowledge, in opposition to ἐγνώκατε (literally, you have learned to know), which relates to an acquired knowledge.

After having thus answered the reproach: Thou glorifiest thyself, Jesus comes to the question raised by them: Art thou greater than our father Abraham? and He does not hesitate to answer plainly: “Yes! I am, for after having been the object of his hope when he was on earth, my coming was that of his joy in Paradise where he now is!” There is a keen irony in this apposition: “Abraham, your father.” Their spiritual patron rejoicing in the expectation of an appearance which excites only their spite! The word rejoiced designates the joy of hope, as is indicated by the ἵνα ἴδῃ, to the end of seeing. To see Him—this was the aim and object of the exultant joy of the patriarch. The question is evidently of what took place in Abraham’s heart, when he received from the mouth of God the Messianic promises, such as Gen 12:3; Gen 22:18 : “In thy seed shall all the nations be blessed, because thou hast obeyed my voice.” The expression my day can only designate the present time, that of Christ’s appearance on earth (Luk 17:22). The explanations of Chrysostom (the day of the Passion) and Bengel (the day of the Parousia) are not at all justified here. Hofmann and Luthardt understand by it the promised birth of Isaac, a promise in which Abraham saw the pledge of that of the Messiah. But the expression: my day, can only refer to a fact concerning the person of Christ Himself.

The relation between the ἵνα ἲδῃ, to see, and the past εἶδε, and he saw, proves that this last term expresses the realization of the desire which had caused the patriarch to rejoice, the appearance of Jesus here below. The second aorist passive, ἐχάρη, well expresses the calm joy of the sight, in contrast with the exultant joy of the expectation (ἠγαλλιάσατο). Jesus therefore reveals here, as most of the interpreters acknowledge, a fact of the invisible world, of which He alone could have knowledge. As at the transfiguration we see Moses and Elijah acquainted with the circumstances of the earthly life of Jesus, so Jesus declares that Abraham, the father of believers, is not a stranger, in his abode of glory, to the fulfillment of the promises which had been made to Him,—that he beheld the coming of the Messiah on the earth. No doubt we know not in what form the events of this world can be rendered sensible to those who live in the bosom of God. Jesus simply affirms the fact. This interpretation is the only one which leaves to the words their natural meaning.

The Fathers apply the εἷδε, we saw, to certain typical events in the course of the life of Abraham, such as the birth or the sacrifice of Isaac, in which the patriarch, by anticipation, beheld the fulfillment of the promises. These explanations are excluded by the marked opposition which the text establishes between the joy of the expectation and that of the actual sight. The same is true of that ofHengstenberg and Keil, who apply the last words of the verse to the visit of the angel of the Lord as Logos-Jesus (Genesis 18). The expression my day can receive, in all these applications, only a forced meaning. The Socinian explanation: “Abraham would have exulted, if he had seen my day,” is no longer cited except as calling it to mind. What can be made of the second clause with this interpretation?

By bringing out this two-fold joy of Abraham, that of the promise and that of the fulfillment, Jesus puts the Jews to the blush at the contrast between their feelings and those of their alleged father.

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.