Garner-Howes Baptist Commentary

THE WOMAN TAKEN IN ADULTERY, V. 1 -11

1) "Jesus went," (lesous de eporeuthe) "Then Jesus went,’’ of His own accord or choice. (Most scholars today hold that John 7:53; John 18:1-11 are not a part of John’s Gospel, thinking it was later added as an oral report on Jesus, but its nature and content seem to be legitimate, should be accepted as Scripture.)

2) "Unto the mount of Olives." (eis to oros ton elaion) "Into the mount of Olives," Luke 21:37; Luke 22:39, overlooking Jerusalem from the east. A place he often resorted for rest, spiritual meditation and prayer, and to spend the nights in Bethany, some 2 miles to the east, on that point of the mount of Olives, John 18:3; John 11:1-5; John 12:1. He probably lodged in the home of Lazarus.

1) "And early in the morning," (orthou de) "Then at dawn of day," after a night of rest in the mount of Olives, eager to continue His work and finish His course.

2) "He came again into the temple," (palin paregeneto eis to hieron) "Again he arrived(and went) into the temple courts," where He had taught earlier that week, John 7:14-15; John 7:28-37. Here He was sure of an audience and braving all danger to His last teaching in His Father’s house, as He had done the Father’s Will on special occasions, since He was twelve years of age, Luke 2:45-49.

3) "And all the people came unto him;” (kai pas ho laos ercheto pros auton) "And all the laity-people came to him," of their own accord, will or choice, voluntarily, because they wanted to, to see Him, to hear Him teach, and perhaps to see Him perform miracles again, as in John 2:23; John 5:8-9; John 5:15.

4) "And he sat down and taught them." (kai kathisas edidasken autous) "And sitting down there, he taught them," in His and His Father’s house, for it really belonged to them, John 2:16-17; Many of these people had already believed on Him earlier in the week, when they heard Him teach, and beheld the unnumbered miracles that He did, John 7:28; John 7:31; John 20:30-31.

1) "And the scribes and the Pharisees," (de hoi grammateis kai hoi Pharisaioi) "Then the scribes and the Pharisees;" The scribes were writers and keepers of records, keepers of archives of Jewish law, and the Pharisees were a super-pious, hypocritical Jewish religious order.

2) "Brought unto him a woman," (agousin gunaika) "Led a woman," dragging her by main force, into the presence of and before Jesus, as they themselves and all men will one day stand before Him, to be judged, Hebrews 9:27. They came, with no good motive, but instead to see if they could find fault in His teaching regarding the appli­cation of the law of Moses to the act charged against this woman.

3) "Taken in adultery," (epi moicheia kateilemmenen) "Who had been taken or caught in adultery," as they charged, "in the act," John 8:4. They were not too concerned regarding her act of adultery, else they would have also charged the other party involved. It was an entrapment of Jesus that they sought, an occasion to slay Him, as a law­breaker, John 5:16; John 5:18; John 6:19; John 6:25; John 6:32.

4) "And when they had sat her in the midst," (kai stesantes auten en meso) "And standing or causing her to stand in the midst," of them, for indictment and humilia­tion, expecting a word of judgement from Jesus to execute her, without lawful testimony against her, by two or three witnesses.

1) "They say unto him," (legousin auto) "They say to him," directly, openly, purporting to tell the truth, the whole truth and nothing but the truth, a thing they were incapable of doing, in their unregenerate religious delusion, for He soon gave them their true (IDs) as children of the devil, liars and hypocrites, John 8:44.

2) "Master, this woman was taken in adultery," (didaskale haute he gune kateileptai moicheuomene) "Teacher, this woman has been caught committing adultery," an unethical and immoral act, in breach of Moses’ law, Exodus 20:14; Matthew 5:27; Mark 10:19; Romans 13:9.

3) "In the very act." (ep, autophoro) "In the act," of adultery itself, a thing for which Moses’ law prescribed the death penalty, that both the man and woman "shall surely be put to death," Leviticus 20:10.

The vilest of sinners are often the greatest accusers. These scribes and Pharisees thought they had a "double whammy" for Jesus, for if He said put her to death, they would accuse Him of brutality without passion, and if He said let her go, He would disregard Moses’ law.

1) "Now Moses in the law commanded us," (en de to nomo humin Mouses eneteilato) "Now in the law (he gave to us) Moses enjoined," Leviticus 20:10; Deuteronomy 22:22. Yet, they did not state that both the adulterer and the adulteress were to be put to death, according to the law.

2) "That such should be stoned:" (tas toiautas lithazein) "That such ones should be or were to be stoned," repeatedly, until they died, unless the woman made a protest against a man who attacked her, Deuteronomy 22:23-25. Such stoning was the capital punishment also inflicted on the sabbath breaker, Numbers 15:32-36.

3) "But what sayest thou?" (su oun ti legeis;) "What therefore do you say about the matter?’’ They thought they would entrap Him in a dilemma (a two horned) argu­ment. If He had said, ’’kill her," they would have charged Him with brutality and no compassion and if He said "let her go’’ they apparently meant to further charge Him with teaching people to disregard Moses’ law, in addition to their charge that He was a sabbath breaker, John 5:9-10; John 5:16; John 5:18. But He knowing what was in man, knowing the entrapment motives of their inquiry, (John 2:24-25), did not verbally respond as they thought, Isaiah 55:8-9; John 18:31.

1) "This they said, tempting him," (touto de elegon peirazontes auton) ’’Yet this they said tempting him,’’ or seeking to entrap Him, with murderous intent and design, as they so often did, as in Matthew 16:1; Luke 10:25; Luke 20:23. They likely hoped that His pity would lead Him openly to exonerate the woman, defend her, or justify her before them.

2) "That they might have to accuse him." (hina echosin kaegorein autou) "in order that they might have (a cause) to accuse him," for He would, they thought, approve putting the woman to death, which they were not permitted (as Jews) to do under Roman law, or to let her go, and break their Jewish law, John 18:31.

3) "But Jesus stooped down,’’ (ho de lesous kato kupas) "Then Jesus upon stooping down," or "when he had stooped," bowed near the ground. Unwilling to enter a controversy over their malicious questions.

4) "And with his finger wrote," (to daktulo kategraphen) "He wrote with his finger," in the dust or dirt, an act of disdain for the belligerent spirit in which they had dragged this woman into the temple-court area, where He was teaching, John 8:2-3.

5) "On the ground as though he heard them not." (eis ten gen) "In the ground," or dust of the earth, ’’eis" a Gk. term here used means into the dust, upon the ground, words that could be visibly seen. The latter phrase is an italicized interpolation of King James translation. Some manuscripts add, "not troubling himself with them," or “as if he heard them not."

1) "So when they continued asking him," (hos de epemenon erontes auton) "Then as they remained (went on) questioning him," repeatedly about the charges, and what He would say they should do, to entrap Him.

2) "He lifted up himself and said unto them," (anekupsen kai eipen autois) "He stood upright (erect) and said directly to them," knowing the wicked motive and intents of their hearts, Jeremiah 17:9; John 2:24-25. He lifted the issue from the legal to the moral sphere of judgement.

3) "He that is without sin among you," (ho anamartetos humon) "The one of you all who is sinless," implying with regards to the manner in which you have seized and brought this woman before me, without the other party of adultery, as per your own laws, procedure of such judgement, Leviticus 20:10; Romans 3:23; 1 Kings 8:46.

4) "Let him first cast a stone at her." (protos ep’ auten baleto lithon) "Let him first cast a stone upon her," according to Moses’ law, Deuteronomy 17:7; Romans 2:1; Romans 2:22. There were apparently "reversible errors" in the matter of their seizure of, and accusations against the woman, while they covered up part of the testimony involved, knowingly, John 1:1; John 1:5. Jesus challenged those who were normally competent before the law to proceed to throw the first stone. The hypocrisy of their whole plot was mirrored before them by the challenge of Jesus.

1) "And again he stooped down," (kai palin katakupsas) "And again when he had stooped down," from His erect stance of confrontation with her accusers, turning in contempt from them because of their fickle and fallacious trifling with the law of the Word, which they themselves did not keep, Mark 7:7-9; Mark 7:13.

2) "And wrote on the ground." (egrapsen eis ten gen) "He wrote on and visibly into the ground," a second time. Some one has logically speculated that He simply wrote, “where is the man?" involved in this act, who according to your own law should be condemned and stoned with her, if you all are honest and sincere, Leviticus 20:10; Deuteronomy 22:21-25.

1) "And they which heard it, being convicted by their own conscience," (hoi de akousantes) "Then they upon hearing his challenge," and being convicted of their own guilt, Romans 3:23; 1Ki 846; Matthew 5:27-28. Their consciences were not void of offense, Acts 24:16; Romans 2:15; Romans 9:1; 2 Corinthians 1:12; 2 Corinthians 13:5. That every mouth might be stopped, Romans 3:19.

2) "Went out one by one," (echserchonto eis kath’ eis) ’’They went out voluntarily one by one," of their own choice or decision, as the rich young ruler turned and walked away from Jesus when he was convicted of his own covetous guilt, Matthew 19:22; Mark 10:22; Luke 18:23.

3) ’’Beginning at the eldest, even unto the last:” (arksamenoi apo ton presbuteran) "Beginning from the older ones (the elders)," the mature scribes and Pharisees who had initiated this encounter, John 8:3, and who perhaps had more sins to remember and who realized they had carried their charges too far.

4) "And Jesus was left alone," (kai kateleiphthe monos) "And he(Jesus)was left alone," When those who had come to entrap Him had gone out, evaporated like thin air, unwilling to try to defend their charges against the woman that they had hailed or dragged before Him.

5) "And the woman standing in the midst." (kai he gune en meso ousa) "And the woman being (still standing) in the midst," before Him as one on trial to answer charges and show respect to the process of the trial court.

This miserable woman stood face to face with the pitying Savior.

1) "When Jesus had lifted up himself," (anakupsas de ho lesous) "Then Jesus standing erect," to face the woman, and His former interrogators, John 8:3-5.

2) "And saw none but the woman," saw no one present any longer, except the woman, that is no one who was directly involved with the accusation and hearing relating to the woman; For John, the writer of this account was with Jesus that day, John 21:24-25.

3) "He said unto her, Woman where are those thine accusers?" (eipen aute gunai pou eisen) "He said to her, woman where are they?" the ones who were accusing you. This He said, not for information from her, but for her testimony to be recorded by John who saw and heard the exchange.

4) "Hath no man condemned thee?" (oudeis se katekrinen) "Has no one condemned you?" or remained to bear testimony against you, to be stoned? If no man had, since their own law required the testimony of two or three witnesses, certainly Jesus would not attempt to condemn her on charges they had brought, they who claimed to be witnesses had sneaked away, as entrapment cowards, Numbers 35:30; Deuteronomy 17:6; Deuteronomy 19:15; Hebrews 10:28.

1) "She said, No man, Lord," (he de eipen oudeis, kurie) "Then she replied, no one, sir," not even one, much less two or more, Numbers 35:30.

2) "And Jesus said unto her," (eipen de ho lesous) "So, Jesus then said," spoke words of compassion and kind rebuke.

3) "Neither do I condemn thee:" (oude ego se katakrino) "Neither do I condemn you or judge you at all," John 3:17, as if you were yet under Mosaic law and without two or more witnesses, else I would myself be a lawbreaker, Luke 12:12; John 8:17; Deuteronomy 19:15.

4) "Go, and sin no more." (poreuou apo tou nun meketi hamartane) "Go and from now and hereafter sin no longer," after the manner of charges that have just been thrust at you by the enemies of me, lest certain judgement befall you, John 5:14; Acts 17:30-31; Hebrews 9:27; John 12:48. He condemned sin while pardoning the sinner, as expressed also John 4:14.

Jesus did not set up Himself to condemn the law of Moses or to pick up stones to execute it, as a civil or political administrator. This story compassionately illustrates the blending of judgement and mercy which meet in the Person and work of Jesus Christ.

THE LIGHT OF THE WORLD ADDRESS, v. 12-59

1) "Then spake Jesus again unto them, saying," (palin oun autois elalesen ho lesous legon) "Then Jesus spoke to them again saying," to those in the temple court area who had come to hear Him teach that day, before the woman had been brought before Him and accused of adultery, John 8:2-3; John 7:37.

2) "I am the light of the world:” (ego eimi to phos tou kosmou) "I am (exist as) the light of the world," John 1:4, the world order of things, as prophesied Isaiah 9:1-2; Isaiah 42:6-7; and fulfilled Matthew 4:12-17; He has brought "life and immortality to light," 2 Timothy 1:10. Even to the Gentiles, the whole world, Romans 1:15-16.

3) "He that followeth me shall not walk in darkness," (ho akolouthon moi ou me peripatese en te skotia) "The one who follows me will not by any means walk around in the darkness," in despair, despond, danger, sin, ignorance, and defeat, for where Jesus is there is no darkness even in death’s valley, Psalms 23:4.

4) "But shall have the light of life." (all’ heksei to phos tes zoes) "But in contrast he will have, hold, or possess the light of life," the influence of the true life, eternal life, John 10:10; John 10:28, to guide and to help.

1) "The Pharisees therefore said unto him," (eipon oun auto hoi Pharisaioi) "Therefore the Pharisees replied to him," those crowding in to cast aspersions at Him personally and raise questions of doubt regarding His teaching and His integrity.

2) "Thou bearest record of thyself;” (su peri seautou martureis) "You witness concerning yourself;"- They sought to discredit His honesty, trustworthiness, and integrity. When they could not answer His wisdom in His teaching they attempted to besmirch His reputation, though they themselves were unregenerate liars, children of the Devil, John 8:44-45.

3) "Thy record is not true." (he marturia sou ouk estin alethes) "Your witness or testimony is not true or genuine." It will not stand up, does not exist as legal testimony, so far as we are concerned you are not telling the truth, but perverting and distorting it. They not only “received him not," but also viciously, openly, and covertly sought to indict Him as a criminal and a law breaker, John 1:11; John 5:16; John 5:18; John 5:43.

1) "Jesus answered and said unto them," (apekrithe lesous kai eipen autois) "Jesus replied openly and directly to them," regarding their assertion, knowing what was in man, John 2:24-25.

2) "Though I bear record of myself, yet my record is true:" (kan ego marturo peri emautou alethes estin he marturia mou) "Even if I do witness or testify concerning myself (in my own behalf) my witness is true, genuine, or legal," for He is the way, the truth, and the life.

3) "For I know whence I came and whither I go;" (hoti oida pothen elthon kai pou hupago) "Because I know whence I came (from where) and where I go," John 8:42; John 16:28, that He had come from the Father, (a thing they did not know or comprehend) and where He was going, both to the cross and back to the Father, 1 Timothy 3:16; 2 Corinthians 8:9; He knew His origin, incarnation, and future work, John 7:28-29.

4) "But ye cannot tell whence I come," (humeis de ouk oidate pothen erchomai) "However you all do not know from where I came," of my own accord, from my Father, John 5:43. For they were "offended at Him," caused to stumble at His claim to be the Son of God, the Messiah-Redeemer, Mark 6:3; Matthew 11:6; 1 Peter 2:7-8; John 17:11.

5) "And whither I go." (e pou hupago) "Or where I go," or am about to go, back to my Father, John 17:4-5; He knew that He had come from and was returning to the Father, a thing they did not know or accept, John 13:3; John 20:17.

1) "Ye judge after the flesh:"- (humeis kata ten sarka krinete) "You all judge according to the flesh," the regula­tion of laws of flesh conduct only, Romans 7:5-25; John 1:13. Even sacred and Divine things they judged according to the flesh order, ignoring the incarnate glory, John 1:14; They repudiated Him as "The living water," and "The Light of the world."

2) "I judge no man." (ego ou krino oudena) "I do not judge any one," independently, or alone, for my part. I did not come to judge, to adjudicate matters of law issues, John 3:17; John 12:47 , Luke 12:14, John 18:36. He came not to make a civil or political imprint in society, to gain fame among men in the flesh, but to do the will and work of His Father who sent Him, John 6:38; John 17:4-5. His time of official judging had not come, but will, 2 Timothy 4:1-2.

1) "And yet if I judge, my judgement is true:"- (kai ean krino de ego he krisis he eme alethine estin) "Yet even if I judge, my judgement is true," authentic, trustworthy, and legal in nature, according to your law -- the law of Moses, His judgments were true because He Himself was true and truth, John 14:6; 1 Samuel 16:7.

2) "For I am not alone," (hoti monos ouk eimi) "Because I am (do not exist) alone," though He had few human followers, John 8:29, as a sole witness of what I testify. For the Father was with Him in all that He said and did, as He came to do and finish His Father’s will and work that He had been sent to do, Luke 19:10; Galatians 4:4-5.

3) "But I and the Father that sent me." (all’ ego kai ho pempsas me) "But I and the one who has sent me," God the Father, united in one person, John 3:17; John 16:32.

If Jesus judged He would not be alone in the sense that the Father had committed all judgement into His hands, John 3:18-19; John 5:22; John 5:30.

1) "It is also written in your law," (kai en to nomo de to humetero gegraptai) "Then what is more it has been written in your law," as a basis for acceptable evidence in matters of determining truth in controversy, a matter in which they boasted and trusted with pride, Deuteronomy 17:6.

2) "That the testimony of two men is true." (hoti duo anthropon he marturia alethes estin) "That the witness of two men is (exists as) true," genuine, trustworthy, adequate, or legal, Deuteronomy 19:15; 2 Corinthians 13:1.

1) "I am one that bear witness of myself," (ego eimi ho marturon peri emautou) "I am (exist as) one who witnesses concerning myself," as a witness number one, a good witness, would you not agree? John 8:12; John 8:14; John 10:10; John 10:28. He is that narrow or restricted way that leads to life, Matthew 7:14; Acts 4:12.

2) "And the Father that sent me beareth witness of me.’’ (kai marturei peri emou ho pempsas me pater) "And the Father, the one who sent me, he witnesses concerning me," as witness number two, also a good witness, would you not agree? Matthew 3:16-17; Matthew 17:5; 2 Peter 1:17. He not only witnessed but also keeps on witnessing of Jesus through the Word, the Holy Spirit, the believer and the church-bride, Revelation 22:17.

1) "Then said they unto him, Where is thy Father?" (elegon oun auto pou estin ho pater sou) "Then they replied directly to him where is (exists) your Father?’’ in anger and with sarcasm and irony they said it, like gnostics today, they insinuated that the accounts of His virgin birth were a farce, and He was simply born illegi­timate, of fornication, John 8:41.

2) "Jesus answered, Ye neither know me, nor my Father:” (apekrithe lesous oute eme oidate oute ton patera mou) "Jesus answered, you all know neither me nor my Father," You all really do not perceive who either I am or the Father really is, John 5:37; John 16:3; John 17:25.

3) "If ye had known me," (ei eme edeite) "If you all really knew me," and honored me, John 5:23. They would not know Him because of their willful, spiritual blindness, by the god of this world, 2 Corinthians 4:3-4; They would not know or recognize Him. It was not that they could not know Him, John 7:17; Matthew 23:37.

4) "Ye should have known my Father also." (kai ten patera mou an edeite) "You would also have known or perceived my Father," who sent me, John 5:23; John 5:26-27; John 5:30; John 5:38; John 5:43; John 14:7; John 14:9. Because He is one with the Father and the way to the Father, John 6:44, whom to know is eternal life, John 17:3.

1) "These words spake Jesus in the treasury," (taute ta hremata ealesen en to gazophulakeio) "These words of explanation he spoke in the treasury," the treasury of the temple or temple courts.

2) "As he taught in the temple:” (didaskon en to hiero) ’’As he was teaching in the temple," or temple courts (Gk. hiero), also known as the "Court of women," beyond which the women could not penetrate, into the court of the priests.

3) "And no man laid hands on him;” (kai oudeis epiasen auton) "And no one seized him at all," or apprehended Him, at this point, because His Divine mission was not yet fulfilled, John 7:30.

4) "For his hour was not yet come." (hoti oupo eleluthei he hora autou) "Because his hour had not yet arrived," a phrase often repeated, John 2:4; Isaiah 30:18; John 7:30; John 12:23; John 13:1; John 17:1.

1) "Then said Jesus again unto them," (eipen oun palin autois) "Then he said again (further) to them,’’ in addition to His statement John 8:14.

2) "I go my way, and ye shall seek me," (ego hupago kai zetesete me) "I go away, as I will, and you all will seek me," search for me, when it is too late, as described by Proverbs 1:20-31. Except men "seek Him" of their own will, as the Spirit calls and enlightens, none will find Him, Isaiah 55:6-7; Proverbs 29:1.

3) "And shall die in your sins” (kai en te hamartia humon apothaneisthe) "And you all will die in your sin," or your alienation from God, with no hope forever there­after, Luke 13:3; Luke 13:5; Acts 17:30-31; Hebrews 9:27; Hebrews 4:7; Ephesians 2:14; Ephesians 4:18, as the rich man in hell had died, Luke 16:25-31.

4) ’’Whither I go, ye cannot come." (hopou ego hupago humeis dunasthe elthein) "Where I go you all are not able to come," John 7:34; Because of the "fixed gulf" between believers and unbelievers, none can come to Him, after death’s call, Luke 16:26. There is a deadline in every life, a final conviction and call from God to repentance and faith in Jesus Christ, to which every lost soul should instantly obey, lest it be too late. See Proverbs 1:20-31; Proverbs 29:1; Isaiah 55:6-7; 2 Corinthians 6:2; Hebrews 4:7; Revelation 22:17.

1) ’’Then said the Jews, will he kill himself?’’ (elegon oun hoi loudaioi) "Then the Jews said,’’ pondering among themselves, just what He had said. (meti apoktenei heauton) "He will not kill himself (commit suicide) will he?"

2) "Because he saith, Whither I go, ye cannot come." (hoti legei hopou ego hupago humeis ou dunasthe elthein) "Because he says, where I go you all are not able to come, doesn’t he?" He seemed to say that He was going beyond their reach, to a place they could not slay Him. Though the Jews condemned Him to death and the Roman’s soldiers drove the nails in His hands and feet, He yet, in a true sense gave up His life of His own accord for sin, and that He might return to the Father, John 10:18; Luke 23:46; 2 Corinthians 5:21

1) "And he said unto them,’’ (kai elegen autois) "And he said to them," directly, very plainly, to those Jews who "did not know Him," John 8:14; John 8:19.

2) "Ye are from beneath;” (humeis ek ton kato este) "You all are or exist out of the things below," the worldly depraved order of things that are sinful by nature; you are unregenerate, have only a natural, depraved, ignorant spiritual mind, 1 Corinthians 2:14; 2 Corinthians 4:3-4; Ephesians 4:18.

3) "I am from above: ye are of this world;” (ego ek ton ano eimi) "I exist out of and from the nature of the things above," from the heavenly and the holy, John 1:1-4; John 1:14; 2 Corinthians 8:9; (humeis ek toutou tou kosmou este) "You all are (by existence) out of and from this world order of people and things," by nature children of wrath, sinners, Romans 3:8-23; Ephesians 2:3.

4) "I am not of this world." (ego ouk eimi ek tou kosmou toutou) "I am not (exist not) out of this world order," or have not been begotten out of and from the fallen human race, of this world order of darkness, or wickedness, 1 John 2:15-17; 1 John 5:19; He instead came down from above, of a Divine supernatural birth, 1 Timothy 3:16; Galatians 4:4-5; John 1:14.

1) "I said therefore unto you, that ye shall die in your sins," (eipon oun humin hoti apothaneisthe en tais hamartiais humon) "Therefore I said to you all that you all will die in your sins;" I specifically, distinctly, clearly warned you as responsible persons, John 8:21. Pursuing your present fixed, inflexible obstinate, unbelieving course of mind and action you will die in your sins, at enmity with my Father, condemned, lost forever, Romans 8:7; John 3:18.

2) "For if ye believe not that I am he," (ean gar me pisteusete hoti ego eimi) "Because if you all believe or trust not that I am (the one existing from above)," the Son of God, the Savior, the Life, the Light of the world, that I claim to be, whom my Father has sent, John 1:1-4; John 1:18; John 8:12; Luke 19:10; Revelation 21:8.

3) "Ye shall die in your sins." (apothaneisthe en tais hamartiais humon) "You will all die in your sins," without God and without hope in the world," Ephesians 2:12. And this is why I said, John 8:21, "where I am ye cannot come," because I go back to my Father in heaven, John 14:1-3; John 14:12; John 16:10; John 20:17.

1) "Then said they unto him," (elegon oun auto su tis ei) "Then inquired they to him, just who are you?" It was an insolent repetition of the question. The same belligerent Christ-hating Pharisees who had doggedly sought to entrap Him in some devious manner to justify their putting Him to death, as a capital criminal, John 5:16; John 5:18; John 7:1; John 7:19-20; John 7:25; John 8:37. They still wanted to know who He was, not accepting: 1) His testimony, 2) the Prophets, 3) John the Baptist’s, 4) the Father’s, or 5) His miracles.

2) "And Jesus saith unto them," (eipen autois ho lesous) "Jesus replied to them, to the cynical Pharisees, John 8:13, in a direct, clear, and simple manner. He had but one reply.

3) "Even the same that I said unto you from the beginning." (ten archen ho ti kai lalo humin) "it is the same that I said to you at the beginning, isn’t it?" that I am from the Father who is in heaven, from above, John 1:1-4; John 1:18; John 3:16-17; John 6:38; John 8:12; John 8:18. Jesus never had to change His story or identity because He was both sinless in being and in deed, Hebrews 7:25-26.

1) "I have many things to say and to judge of you:" (polla echo peri humon lalein kai krinein) "I hold in reserve many things to speak concerning you all, and to judge things concerning you all," based on your opportunity, and therefore your accountability, for your decisions and deeds, John 8:21; John 8:24; Proverbs 1:20-31.

2) "But he that sent me is true;" (all’ ho pempsas me alethes estin) "But the one who sent me is true," genuine, not a fake at all, Galatians 4:4-5. They did not relate "Him that sent me," or mandated me, with the Father, John 8:16; John 8:18; John 3:17.

3) "And I speak to the world," (kago lalo eis ton kosmon) "And I speak with reference to the present world order of things," and to and for the masses of mankind. He yet speaks to the world wherever His Gospel is preached, Luke 19:10; John 20:21; Acts 1:8.

4) "Those things which I have heard of him." (ha ekousa par’ autou tauta) "What I heard from alongside him, these things," I speak forth, words of truth from God the Father, that I am come that all men might have salva­tion, life, and light, John 1:4-6; John 8:12; John 3:16-17; John 10:10; John 10:28.

1) "They understood not," (ouk egnosan) "They did not know or comprehend," did not realize, being of "their father the Devil," John 8:44, and "blinded by the god of this world," 2 Corinthians 4:3-4. Unregenerate, unrighteous, but self-righteous, Matthew 5:20; Romans 10:1-4.

2) "That he spake to them of the Father." (hoti ton patera autois elegen) "That he spoke directly to them of, from, and about the Father," whom the world did not know, John 17:25, who had declared Jesus to be His Son, Matthew 3:17; Matthew 17:5.

1) "Then said Jesus unto them," (eipen oun ho lesous) "Then Jesus said (further) to them," explaining, clarifying, to these self-righteous Pharisees, John 8:13.

2) "When ye have lifted up the Son of man," (auton hupsosete ton huion tou anthropou) "When you all lift up the Son of man," the heir of humanity, John 3:14; John 12:32, to crucify Him in the form of the cruel Roman death, the one who came as the Son of man, "to seek and to save that which was lost," Luke 19:10; Galatians 3:13; 1 Peter 2:24.

3) "Then shall ye know that I am he," (tote gnosesthe hoti ego eimi) "At that point of time you all will know that I exist as the self-existing one," then and not before then, as they had fixed their own destiny in unbelief, Proverbs 29:1; Matthew 27:54; Luke 23:47, the heir of humanity, the Creator, the Life, the Light, the Bread, and the Water of Life, all that I have told you that I was and am, John 5:43.

4) "And that I do nothing of myself;"- (kai ap’ emautou poio ouden) "And from myself I do not a thing," that is, originating from myself alone, I do nothing," apart from the will and work of Him who sent me, John 6:38; John 17:4-5; Some knew when He was lifted up, and many directly afterward, Acts 2:41; Acts 21:20.

5) "But as my Father hath taught me, I speak these things." (alla kathos edidaksen me ho pater tauta lalo) "But just as the Father taught or instructed me, I speak forth these things," things that they were directed in their own law to heed, to obey, Deuteronomy 18:15; Deuteronomy 18:18-19; Acts 3:22-23.

1) "And he that sent me is with me:” (kai ho pempsas me met’ emou estin) "And the on who sent me is(exists) with me," to comfort and assure through His words, deeds, and character, John 3:17; Luke 19:10.

2) "The Father hath not left me alone," (ouk apheken me monon) "He did not leave me alone," isolated from Him: 1) at my birth, when He sent angels to witness of my identity-, Luke 2:17-18; Hebrews 1:14; Hebrews 2) At my baptism, 3) At my transfiguration, Matthew 17:5; or 4) In my miraculous deeds, John 4:36.

3) "For I do always those things that please him." (hoti ego ta aresta auto poio pantote) "Because I do always the things that are pleasing to him," John 4:34; John 6:38; See also Psalms 49:7-8; John 17:4-5. Do I even try to please the Father and the Son always? Philippians 2:5-8.

1) "As he spake these words," (tauta autou lalountos) "As he was speaking these things," as the "Son of man," the heir, the Savior, the Redeemer whose sight rejoiced the heart of John the Baptist, John 1:29; John 3:28-29; of the aged Simeon and Anna in the temple at His circumcision, Luke 2:22-38.

2) "Many believed in him." (polloi episteusan eis auton) "Many trusted in him," or believed on Him, as they heard His words and saw His deeds and His patience, evidence that He was Divine, John 10:41-42; 1 Timothy 3:16; Romans 1:16; Romans 10:9-13.

1) "Then said Jesus to those which believed on him," (elegen oun ho lesous pros tous pepisteukotas auto loudaious) "Therefore Jesus said to those Jews who had believed on him," or trusted in Him, Proverbs 3:5-6.

2) "If ye continue in my word," (ean humeis meinete en to logo to emo) "if you will continue or remain in my word, in the way you live morally, and the things you do ethically, that are in harmony with what I have taught you, Mark 8:34, Luke 9:23; Ephesians 2:10.

3) "Then are ye my disciples indeed;” (alethos mathetai mou este) "You are or truly exist as my disciples," or you all are genuine disciples, learners, not fakes. For by deeds the tree or vine is known, Matthew 7:15-18; James 1:22. By love’s deeds in service all may know who are the real, the genuine, the true disciples of Jesus, John 14:15; John 15:14; John 13:34-35.

1) "And ye shall know the truth," (kai gnosesthe ten aletheian) "And you all will know (recognize) the truth," the Son of God, and the testimony of truth in His words, John 14:6.

2) "And the truth shall make you free." (kai he aletheia eleutherosei humas) "And the truth will release, loose, or liberate you all," from the law and from the shackles and bondage of sin. This He spoke to men entangled and embondaged by sin, and by the ceremonies and rituals of Moses’ law, through which they tried to acquire salvation and righteousness, in vain, Romans 10:1-4. From such, only the Son could liberate them, or set them free, John 8:36; not Moses or the law, Romans 4:3-5.

1) "Then answered him," (apekrithesan pros auton) "They replied to him," the yet unbelieving Jews who had sneaked in to carp and criticize at His teaching, the obstinate and unpersuaded of the Pharisees especially, John 8:13.

2) "We be Abraham’s seed," (sperma Abraam esmen) "We are (exist as) a seed of Abraham," of kingly lineage, of national grandeur, of racial pride, a thing they doted on before John the Baptist who called them to repentance, from their hell-bent self -righteousness, Matthew 3:7-12.

3) "And were never in bondage to any man:” (kai oudeni dedouleukamen popote) "And to no one have we been enslaved, no, never;- Were they ignorant of their Egyptian bondage years, or their repeated captivity years to the Philistines under the judges, or their subjection for six centuries to the Babylonians, the Medo-Persians, the Greeks, and the Romans, or were they just so intoxicated with their racial pride that they just outright lied, like their father, the Devil, John 8:44. The latter seems to be the truth.

4) "How sayest thou, ye shall be mad free?" (pos au legeis hoti eleutheroi genesesthe) "How do you say that you all will become free or liberated?" Upon what premise do you promise what we already have, they asked or challenged Him, They considered themselves the very depository of truth, having the law. Yet they did not keep it! John 7:19; Romans 3:19; Paul called the law a "Yoke of bondage," from which Christ had made men free, Galatians 5:1; Acts 15:7-10.

1) "Jesus answered them, Verily, verily, I say unto you," (apekrithe autois ho lesous) "Jesus replied to them directly," in direct response to their "how" question. (Amen amen lego humin) "Truly, truly, I tell you all," you who claim to be liberated, free from bondage, because of your racial heritage, Romans 3:19; John 8:33; John 8:31.

2) "Whosoever committeth sin is the servant of sin." (hoti pas ho poion ten hamartian doulos estin tes hamartias) "That everyone repeatedly doing sin, lawless deeds, is (exists as) a slave of sin," and in bondage to sin, just as you all have been doing in seeking to kill me, for an extended period of time, John 5:16; John 5:18; John 7:19-20; John 7:25; John 8:37. And they had committed and were then bearers of unforgiven sins, 1 Kings 8:46; . Jesus spoke of a more degrading bondage, and a higher order of freedom, than they realized, Romans 6:16; Romans 6:20; 2 Peter 2:19.

1) "And the servant abideth not in the house forever:” (ho de doulos ou menei en te oikia eis ton aiona) "But the slave does not remain in the house into the age," into the heaven of heaven age. As Ishmael was cast out with the bondwoman, out of Abraham’s house, so was the law and its yoke of bondage cast out, with the coming of Christ, to which it pointed, and led those who would follow, Galatians 3:19-25; Galatians 4:30; Romans 9:6-12.

2) "But the Son abideth ever." (ho huios menei eis ton aiona) "The Son (however) as an heir, remains into the age,’’ the heavenly age, as the person of truth to accept and follow as Savior and Lord, John 14:6; Acts 4:12; Glory is to be given Him in and through the church, forever and ever, Ephesians 3:21.

1) "If the Son therefore shall make you free," (ean oun ho huios humas eleutherose) ’’Therefore if the Son liberates you," or sets you free from bondage, from perishing, John 3; John 16, from condemnation, John 3:18; Romans 8:2.

2) "Ye shall be free indeed." (ontos eleutheroi esesthe) "You all will be really free or liberated,” permanently, forever, eternally, John 5:24; John 10:27-28; 1 John 5:13; Even from the bondage of fear and death, Hebrews 2:15; Romans 8:15; 1 John 5:18-19.

1) "I know that ye are Abraham’s seed;” (oida hoti sperma Abraam este) "I perceive that you are all a seed of Abraham," a physically and racially begotten seed, a natural seed, blinded by your own sinful pride and by racial prejudice, without God, Romans 3:23; Romans 10:1-4; 2 Corinthians 4:3-4.

2) "But ye seek to kill me," (alla zeteite me apokteinai) "But you all seek (ways) to kill me,’’ with murder in your hearts, for He knew what was in man, John 2:24-25; John 5:16; John 5:18; John 7:19-20; John 7:25.

3) "Because my word hath no place in you." (hoti ho logos ho emos ou chorei en humin) "Because my Word finds no room (of acceptance) in you,’’ at all. You reject me with your whole heart, your deceitful and desperately wicked hearts, Jeremiah 17:9; John 1:11; John 5:43; and by it you all will one day be judged, whether or not you give heed to it now, John 5:30; John 12:48.

1) "I speak that which I have seen with my Father:” (ha ego heoraka para to patri lalo) "I speak what I have seen with (in company with) the Father," in constant communion with the Father, John 3:32; John 6:46, matters of truth, mercy, and love. These attributes He saw with, in, and emanating from the Father, before He came down from heaven. It was for such claims the Jews had tried to slay Him, John 8:16-19; John 14:10; John 14:24.

2) "And ye do that which ye have seen with your father." (kai humeis oun ha ekousate para tou patros poieite) "And you all then do what you have heard from your father," a different kind of father, who causes you to envy, hate, lie, murder, etc. John 8:44, as children of wrath, Ephesians 2:3. You habitually do the deeds of your father’s nature, as children of the devil, 1 John 3:10.

1) "They answered and said unto him," (apekrithesan kai eipon auto) "They replied and said directly to him," in response to His contrast of their father and their deeds and His Father and His deeds, John 8:38.

2) "Abraham is our father." (ho peter hemon Abraam estin) "Abraham is (exists as) our father," a claim they held of ethical, national, and racial pride, without that faith in the Redeemer which Abraham had, Romans 4:3-5. They doted on and trusted in hereditary pride, refusing to acknowledge they must repent or perish, Luke 13:3; Luke 13:5.

3) "Jesus saith unto them, If ye were Abraham’s children," (legei autois ho lesous) "Jesus responded to them, directly," (ei tekna tou Abraam este) "if you all are (exist as) children of Abraham," as you claim, a thing that is involved in your claim of spiritual fatherhood, in or through Abraham.

4) "Ye would do the works of Abraham.’’ (ta erga tou Abraam poieite) "You would do the works (kind of works) of Abraham," works of faith. You would have been open to accept the heavenly voice of: 1 ) John the Baptist, Matthew 3:7­12; John 1:6; John 1:31-34; John 2) My Father from heaven, Matthew 3:17; Matthew 17:5; Matthew , 3) My voice, John 10:10; John 10:18; John 10:27-28; John 14:6. And you would have done deeds of faith like Abraham, James 2:21-23, Hebrews 11:8-10.

1) "But now ye seek to kill me," (nun de zeteite me apokteinai) "Yet now and continually hereafter by former collusion, you seek to kill or assassinate me," John 5:16; John 5:18; John 7:19-20; John 7:25; John 8:37, as children of the devil, John 8:4; 1 John 3:10.

2) "A man that hath told you the truth," (anthropon hos ten aletheian humin lelaleka) "A man who has spoken the truth to you,"

3) "Which I have heard of God:- (hen ekousa para tou theou) "Which I heard from God," alongside, while in communion and fellowship with God, John 8:47; John 8:56; John 12:48.

4) "This did not Abraham." (touto Abraam ouk epoiesen) "Abraham did not do this, "this kind of thing. He did not turn a deaf ear to the voice and call of God to Him in Ur of Chaldee, Genesis 12:1-5; or when the angel-messenger reported the coming birth of Isaac, Genesis 17:18; Genesis 17:15-19, or when God called on Him to offer his son Isaac, as a sacrifice, etc. Genesis 22:1-14.

1) "Ye do the deeds of your father." (humeis poieite ta erga tou patros humon) "You all do the works of your father."

2) "Then said they to him," (eipan auto) "They replied to him,"

3) ’’We be not born of fornication,’’ (hemeis ek poreias ouk egennethemen) "We were not born out of and from fornication," like you were, they insinuated, reflecting on His Holy Spirit conception and virgin birth, Luke 1:30-34.

4) "We have one Father, even God." (ena patera echomen ton theon) "We have one Father - the (true) God."

1) "Jesus said unto them," (eipen autois ho lesous) "Jesus said to them," in reply to their reputation-besmirching insinuation against Him, that He was born from a fornication affair, John 8:41.

2) "If God were your Father," (ei ho theos pater humon en) "If God were your Father," as you claim, which He is not, in a spiritual way, John 5:43.

3) "Ye would love me:” (egapate an eme) "You all would have loved me," the Son of God, His beloved Son, Malachi 1:6; 1 John 5:1, if you were His children, instead of children of the Devil, according to your deeds, John 8:44; 1 John 3:10.

4) "For I proceeded forth and came from God;” (ego gar ek tou theou ekselthon kai heko) "For I came forth from and of God, and have come," to comfort you, John 1:14; John 3:16.

5) "Neither came I of myself," (oude gar ap’ hemautou eleutha) "Because I have not at all come out of or from myself," John 13:3; John 16:28.

6) "But he sent me." (all’ ekeinos me apesteilen) "But that one sent or commissioned me," the one true God, the Father, verified by Paul, Galatians 4:4-5.

1) "Why do ye not understand my speech?" (dia ti ten lalian ten emen ou ginoskete) "Why do you all not know or grasp my speech, comprehend the meaning?" The question is posed, not for information, but for the purpose of reflective conviction upon them, much as when God questioned Adam, "where art thou, and what hast thou done?" Genesis 3:1-24; John 7:17; 1 Corinthians 2:14.

2) "Even because ye cannot hear my word." (hoti ou dunasthe akouein ton logon ton emon) "Because you are not able to hear my word," Isaiah 6:9. Their understanding was dulled, addled by pride, self -righteousness, and because they willfully closed their eyes and ears to truth, Ephesians 4:18; 2 Corinthians 4:3-4. There was in these proud Pharisees a moral enmity toward truth, Romans 8:7.

1) "Ye are of your father the devil," (humeis ek tou patros tou diabolou este) "You all are (exist) of and from your father (the) devil," by nature children of wrath, Ephesians 2:3; and by practice, children of the devil, as expressed 1 John 3:10; Revelation 10:10; Matthew 12:34.

2) "And the lusts of your father ye do." (kai tes epithumias tou patros humon thelete poiein) "And you all have a priority will to do, repeatedly, the lustful desires of your father," the devil; You will practice lusts as children of the wicked one, not of Abraham, as you claim, John 8:33; John 8:37; Matthew 13:38; 1 John 3:8.

3) "He was a murderer from the beginning," (ekeinos anthropoktonos en ap’ arches) "That one (the devil) was (existed as) a man-killer from the beginning," of his contact with men, even of Adam and Eve, Genesis 3:1-24; And your plot to murder me comes from his nature in you, John 5:16; John 5:18; John 7:19-20; John 7:25; John 8:37; John 8:40.

4) "And abode not in the truth," (kai en te aletheia ouk esteken) "And in the truth he did not stand," or in the way of honesty and truth, for he lied to Adam and Eve, while they were in an unfallen state in Eden, Genesis 3:4-5; Judges 1:6.

5) "Because there is no truth in him." (hoti ouk estin aletheia en auto) "Because truth does not exist in him," at all, in his nature, or in his moral integrity, of which he is totally void, Genesis 3:13.

6) "When he speaketh a lie," (hoton lale to pseudos) "When he speaks a lie," gives God the lie, Genesis 3:4-5.

7) "He speaketh of his own: for he is a liar," (ek ton idion lalei hoti pseuetes estin) "He speaks out of his own nature, and character, because he exists as a liar."

8) "And the father of it." (kai ho pater autou) "And he is its father," the father or begetter of the lie, of all lies and liars, who dying in impenitence shall have their part with him, their father, in the lake of fire and brimstone, Revelation 12:9; Revelation 20:10; Revelation 21:8.

1) "And because I tell you the truth," (ego de hoti ten aletheian lego) "Yet because I tell you the truth, John 8:38; John 8:40. I who am the voice, incarnation, and essence of truth, John 8:32; John 8:36; John 14:6; 2 Thessalonians 2:11-12.

2) "Ye believe me not." (ou pisteuete moi) "You all trust or believe me not," you all reject me, deliberately choosing to believe falsehood instead of the truth, John 8:24, as Adam and Eve chose to do, to bring sin and death into the world, Romans 5:12.

1) "Which of you convinceth me of sin?" (tis eks humon elegchei me peri hamartias) "Who out of you all reproves or convicts me concerning sin?" with any sustaining evidence or any trustworthy testimony at all, Hebrews 4:15; Hebrews 7:26.

2) "And if I say the truth," (ei aletheian lego) "If I say truth," what is true, correct, or trustworthy, as He certainly had, John 8:45; and what He spoke He was by nature, John 14:6.

3) "Why do ye not believe me?" (dis ti humeis ou pisteuete moi) "Why do you all not believe me?" Can you answer, or are you willing to confess your willful wickedness in rejecting me? Jeremiah 17:9; Isaiah 57:20-21; John 8:24, Mark 16:16.

1) "He that is of God heareth God’s words:” (ho on ek tou theou ta hremata tou theou akouei) "The one who is out of God, he hears (gives heed to) the words of God," responds to what God says. The true prophets did, John the Baptist did, and Jesus did that which He heard and was sent of the Father to do, because they and He were of God, John 6:38; John 17:4-5.

2) "Ye therefore hear them not," (dia touto humeis ouk akouete) "You all therefore do not hear or heed them," because you are troops of the Devil, the Father’s arch­enemy, John 8:44; 1 John 3:8; 1 John 3:10.

3) "Because ye are not of God." (hoti ek tou theou ouk este) "Because you are not (exist not) out of God," of the nature of God, have not been born again, or made a partaker of His Divine nature, John 3:6-7; 2 Peter 1:4; They were of the same Satanic attitude toward Jesus that Satan was to Adam and Eve in Eden, Genesis 3:4-5.

1) "Then answered the Jews, and said unto him," (apekrithesan hoi loudaioi kai eipan auto) "The Jews answered and said directly to him," seething with hate, anger, and malice, ranting and railing with derision, from the serpentine venom of their unregenerate hearts, Jeremiah 17:9; Matthew 12:34; Mark 7:21.

2) "Say we not well that thou art a Samaritan," (ou kalos legomen hemeis hoti Samarites ei su)"That you had intimate relations with a Samaritan woman," a wicked immoral innuendo against Him, as well as their previous insinuation that he was a bastard, born of fornication, begotten out of wedlock, John 8:41; John 4:6-9; John 4:27.

3) "And hast a devil?" (kai daimonion echeis) "And a demon you have?" that you are demon-possessed or mentally deranged? John 7:20. Just a moment, gentlemen, don’t your Sadducee brethren who reject Jesus, like you do, deny the existence of angels, spirits, and the resurrec­tion? Acts 23:8. These Pharisees had close collusion with the Sadducees, identified with them in trying to find occasion to murder Jesus, See? Now if there exist no angels or spirits, just how could Jesus have a devil? See? "Consistency thou art a jewel,"

1) "Jesus answered, I have not a devil:” (apekrithe lesous ego daimonion ouk echo) "Jesus replied forthright, I have not a demon," or devil, which many of you all deny exist in the first place. But you are such liars and deceivers you will try to tie me to a devil, simply reflecting your own attachment to your father the devil and his deranged demons, John 8:44; 1 John 3:8; 1 John 3:10.

2) "But I honour my Father," (alla timo ton patera mou) "But instead I honour my Father," John 5:41; John 12:28. He did this in seeking always to please Him, Luke 22:42; John 5:30; John 6:38.

3) "And ye do dishonour me." (kai humeis atimazete me) "And ye all dishonor me," in not only rejecting my testimony, in word and miraculous deeds, but also in attempting to besmirch my reputation. Rejecting my virgin birth, you circulate insinuations that I am a bastard, born of fornication, then also try to spread the rumor that I am an unclean Samaritan, and had an intimate encounter with a Samaritan woman, John 8:41; John 8:48.

1) "And I seek not mine own glory;” (ego de ou zeto ten doksan mou) "However I do not seek my own glory," through what I say and what I do, John 8:54; John 7:18; Philippians 2:6; Philippians 2:8.

2) "There is one that seeketh and judgeth." (estin ho zeton kai krinon) "There is (exists) one who seeks and judges," Proverbs 1:20-31; Ecclesiastes 12:13-14. That one is God, who judges between me and you all. Are you ready to be judged by Him, according to His Word? you will be whether or not you are ready or willing, one day, Romans 2:16; Romans 14:11-12; 2 Timothy 4:1-2.

1) "Verily, verily, I say unto you," (amen amen lego humin) "Truly, truly, I tell you all," certifying the absolute trustworthiness of what He said and taught, Psalms 119:160.

2) "If a man keep my sayings," (ean tis ton emon logon terese) ’’If anyone keeps or guards my words," teachings, sayings, o. "my words" as expressed John 5:24; John 14:15-23; John 15:10-20; He referred to the sayings His Father had taught" Him, John 8:28.

3) "He shall never see death." (thanaton ou me theorese eis ton aiona) "He will not behold death into the age," the new heaven age. The term "death" is used in the sense of separation from God, or cut off from union and fellowship with God. This is the same sense in which it was first used in the Bible, when God warned Adam and Eve "Thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die," Genesis 2:17; Genesis 3:23-24. Death is used here in the sense that the one who believes not shall not see life," John 3:36; John 5:24; John 11:26.

1) "Then said the Jews unto him," (eipan auto hoi loudaioi) "The Jews said to him," in response to His statement that one believing or trusting in Him should never see death or separation from God, John 8:51; the same as they shall never perish," John 10:27-28.

2) "Now we know that thou hast a devil." (nun egnokamen hoti diamonion echeis) "Now and hereafter we know you have a demon, are demon obsessed," or a demon has control on Him, because they could not comprehend or would not accept His words, though the Sadducees among them denied existence of angels and demon spirits, Acts 23:8.

3) "Abraham is dead, and the prophets;" (Abraam apethanen kai hoi prophetai) "Abraham and the prophets died," Zechariah 1:5; Hebrews 11:13; in Adam, Romans 5:12; 1 Corinthians 15:22; Ecclesiastes 9:5; Hebrews 9:27.

4) "And thou sayest, If a man keep my saying," (kai su legeis ean tis ton logon mou terese) "And you assert, if anyone keeps or guards my word," my sayings, or my teaching, John 8:51; not "my word," which they quote, to make what He said to be His personally, apart from the Father, John 5:30; John 5:37; John 5:43; John 8:28.

5) He shall never taste of death." (ou me geusetai thanatou eis ton haima) "He will by no means taste death into the age," for Jesus has tasted if for him, Hebrews 2:9, never perish, come into condemnation, or be spiritually alienated from God; One "dead in trespasses and in sins," once trusting in Jesus as Savior, once born again, once quickened to spiritual life, receives everlasting and eternal life, a possession never to be lost, or that can never be abolished or lost, John 5:24; John 11:26; 1 John 5:13.

1) "Art thou greater than our father Abraham," (me su meizon ei tou patros hemon Abraam) "You are not greater than Abraham our father;"- They adamantly sought to attribute to the term death, physical death only, and to indict Him as a "devil possessed" deranged lunatic, restricting the meaning of what He had said to their own definition, though they were themselves ignorant and spiritually blind, 1 Corinthians 2:14; 2 Corinthians 4:3-4; Ephesians 4:18.

2) "Which is dead:"- (hostis apethanen kai hoi prophetai apethanon) "Who died and the prophets who died, are you?" The answer was yes, He surely was, and greater than Jacob, Solomon, or the Queen of Sheba, John 4:12; Hebrews 3:3; Matthew 12:6; Matthew 12:41-42; Luke 11:31-32.

3) "Whom makest thou thyself?" (tina seauton poieis) "Whom do you make yourself to be?" Their insinuation was that He was a fake, a fraud, an imposture, posing to be accepted as God, or the Savior, whom and which they denied. He had only claimed to be the Son of God, that God was His Father, that His Father had sent Him, and that He sought always to speak the words, and do the will and works of the Father who sent Him from heaven, Galatians 4:4-5; John 3:16-17; Luke 19:10; John 5:30; John 6:38.

1) "Jesus answered, If I honor myself, my honor is nothing:” (apekrithe lesous) "Jesus replied," (ean ego doksaso ematuon he doksa mou ouden estin) "If I glorify myself, my glory is (exists as) not a thing," John 5:31. He bare witness of the Father, to glorify the Father, or to honor and serve the Father, not to establish a personal identity for self glory, John 17:4-5.

2) "It is my Father that honoureth me," (estin ho pater mou ho doksazon me) "It is my Father who is glorifying me," honoring me, as I teach His words and do deeds that honor Him, a thing you all are not doing, See? John 8:50; John 5:41; John 16:14; John 17:1; Acts 3:13.

3) "Of whom ye say, that he is your God:"- (hon humeis legete hoti theos hemon estin) "Of whom you all say, He is our God," since He is the God of Abraham, Isaac, and Jacob, whom you all claim as your fathers, a thing you try to monopolize, and through which racial ties you think you will enter heaven, John 8:33; John 8:37; John 8:40; Matthew 22:31-33.

1) "Yet ye have not known him;" (kai ouk egnokate auton) "And you all have not known him," or come to know Him, at all, in the true sense, whom to know is eternal life, for every believer, John 17:3; 1 John 5:13. You all have not learned to know Him, by teaching or observation.

2) "But I know him:" (ego de oida auton) "Yet I do know, perceive, or comprehend him," as my Father who sent me and whose will I seek always to do John 5:30; John 6:38; John 7:29; John 17:4-5; John 20:21.

3) "And if I should say, I know him not," (kai eipo hoti ouk oida auton) "Even if I should assert that I do not know him," at any time, or in any sense, as my Father, John 1:14; John 17:1; John 17:5; John 17:25-26.

4) "I shall be a liar like unto you:" (esomai homoios humin pseustes) "I shall be a liar, very much like or similar to you all," as well as your father the Devil, I would be a hypocrite, as you all are, to deny my true relation to my Father who sent me, Mark 7:1; Mark 7:6.

5) "But I know him, and keep his saying." (alla oida auton kai ton logon autou tero) "But I do know or comprehend him, and I keep or guard his word," John 8:29; John 15:10; John 17:4; John 19:30.

The Gk. term -egnokate- means knowledge acquired through teaching or learning, while the term (oida) means direct and essential knowledge. it is the term used here.

1) "Your father Abraham rejoiced," (Abraam ho pater humon egalliasato) "Abraham your father was glad," gladdened or rejoiced, in strong hope or anticipation, Luke 10:24; Luke 20:37-38.

2) "To see my day:” (hina ide ten hemeran ten emen) "In order that he should see (might see) my day," of earthly manifestation, as the substitutionary Redeemer, when he offered his son Isaac, Genesis 22:8-16. He saw Christ as that substitutionary ram provided for both him and his son that day, and the true Lamb of God for the whole world, John 1:29.

3) "And he saw it and was glad." (kai eiden kai echare) "And he comprehended it, and he rejoiced in it," what he saw by faith, Hebrews 11:13-19; Genesis 15:6. He was not hesitant to offer his son of gladness in old age, Isaac, in obedience to the command of God, for he was already saved and his offering his son was a testamentary evidence of his faith in the coming Redeemer, whom God had promised, Genesis 3:16-17; Genesis 12:1-3; Romans 4:3-5; James 2:21-24.

1) "Then said the Jews unto him," (eipan oun hoi loudaioi pros auton) "Then the Jews said directly to him," challenging His claims, as they repeatedly, willfully, callously did, though He reproved them again and again, Proverbs 1:20-32; Proverbs 29:1.

2) "Thou art not yet fifty years old," (pentekonta ete opou echeis) "You do not yet have fifty years of age behind you," and He did not, in the flesh, as the Son of man among men, John 1:14; This was the age Levites retired, Numbers 4:3; Numbers 4:23; Numbers 4:30; Numbers 8:24.

3) "And hast thou seen Abraham? "kai Abraam heorakas) "And have you seen Abraham?" Doubtless He had, as Abraham was in glory, before Jesus left His Father’s glory, but Jesus had not claimed that He had seen Abraham, See? Luke 16:22-24; John 17:1. He was not claiming to be contemporary with the earthly life of Abraham. The age of 50 years was then considered a completed life and the mandatory age of retirement for the Levites who waited on the service of the tabernacle of the congregation of Israel, Numbers 8:24-26.

1) "Jesus said unto them," (eipen autois lesous) "Jesus solemnly responded to them," directly, to their taunting, needling, cynical skepticism, as they raged and imagined "vain things," Proverbs 1:20-31.

2) "Verily, verily I say unto you," (amen amen lego humin) "Truly, truly, I tell you all," of my pre-existent identity as the "I am,".

3) "Before Abraham was, I am." (prin Abraam genesthai ego eimi) "Before Abraham came to be(to exist) I am," I existed as the self-existing "I am," the pre­existing one, John 1:1-2; Colossians 1:17; Revelation 1:8; John 17:5; John 17:24.

1) "Then took they up stones to cast at him:” (heran oun lithous hina balosin ep’ auton) "Then they took up stones in order that they might pelt him," because of what they considered to be blasphemy, stone Him to the ground, as they plotted to do on numerous occasions, with murder in their hearts, as snake-hearted hypocritical Pharisees, Matthew 23:27; Matthew 23:33. They would be accusers, judge and jury, and executioners, all, an actual lynch-mob of liars, John 8:55; John 10:31; John 10:39; John 11:8.

2) "But Jesus hid himself," (lesous de ekrube) "Then Jesus was hidden," from their view, by His own will and choice, for though near, His "hour was not yet," Isaiah 30:18; John 2:4; John 7:30; John 8:20.

3) "And Jesus went out of the temple, going through the midst of them, and so passed by."(kai ekselthen ek tou hierou) "And he went forth out of and away from the temple," as recounted on another occasion, Luke 4:30; John 10:39. The crisis of His ministry was fast approaching. How often He would have gathered them about Him, and given them eternal life, but they would not! Matthew 23:37; Matthew 11:28-30