Czech Study Bible Translation (CZ)John - 8. chapter - John - chapter 8

Výběr jazyka rozhraní:     

Velikost písma:   12345678910

Display settings Display settings

Výběr jazyka rozhraní:                    

Velikost písma:   1   2   3   4   5   6   7   8   9   10

Informace o Studijní on-line bibli (SOB) (CZ)

   Aplikace, kterou právě používáte, je biblický program Studijní on-line bible (dále jen SOB) verze 2. Jedná se prozatím o testovací verzi, která je oproti původní verzi postavena na HTML5, využívá JavaScriptovou knihovnu JQuery a framework Bootstrap. Nová verze přináší v některých ohledech zjednodušení, v některých ohledech je tomu naopak. Hlavní výhodou by měla být možnost využívání knihovny JQuery pro novou verzi tooltipů (ze kterých je nově možné kopírovat jejich obsah, případně kliknout na aktivní odkazy na nich). V nové verzi by zobrazení překladů i vyhledávek mělo vypadat "profesionálněji", k dispozici by měly být navíc např. informace o modulech apod. Přehrávač namluvených překladů je nyní postaven na technologii HTML5, tzn., že již ke svému provozu nepotřebuje podporu Flash playeru (který již oficiálně např. pro platformu Android není k dispozici, a u kterého se počítá s postupným všeobecným útlumem).

© 2011-2100
 

 

Information about the "Online Bible Study" (SOB) (EN)

   Application you're using is a biblical program Online Bible Study (SOB), version Nr. 2. This is yet a testing release, which is (compared to the previous version) based on HTML5, uses JQuery JavaScript library and Bootstrap framework. The new version brings in some aspects simplifications. The major advantage should be the possibility of using JQuery for the new version tooltips (from which it is now possible to copy their content, or click on active hyperlinks). In the new version are also available informations about the modules and the like. The player of the narrated translations is now HTML5 powered (he does not need Flash player). I hope, that the new features will be gradually added.

 

 

 

Kontakt

(kontaktné informácie - contact info - Kontaktinformationen - контактная информация - informacje kontaktowe - información de contacto - πληροφορίες επικοινωνίας)

 

Diviš Libor
URL: www.obohu.cz
E-mail: infoobohu.cz
Skype: libordivis

 

 

 

Czech Study Bible Translation (CZ)

Český studijní překlad chce přinést současnému českému čtenáři kvalitní a přesný překlad Bible. Jde o překlad studijní, v co největší míře konkordantní a důsledný. Je určen především pro každodenní studium a výklad Písma Písmem. Jeho nedílnou součástí je proto bohatý odkazový a poznámkový aparát. Naší cílovou skupinou jsou hlavně lidé, kteří chtějí jít hlouběji „do Písma“, ale nemají znalost originálních biblických jazyků. Rádi bychom, aby tento nový překlad navázal na národní písmáckou tradici, na kvality a duchovní význam Bible Kralické. Cílem překladatelského týmu je umožnit českému čtenáři, neznalému původních biblických jazyků, bibli nejen číst, ale skutečně hloubkově studovat.

Čím se ČSP snaží dosáhnout svých cílů? Na rozdíl od většiny jiných překladů se u mnoha veršů snaží nabídnout nejen tu překladovou variantu, která je překladatelům nejbližší, ale v poznámce pod čarou i další možnosti. Pokud je to možné, snaží se být tzv. konkordantní – tedy stejné slovo v originálním jazyce překládat stejným českým slovem. Používá speciálně vyvinutý bohatý poznámkový aparát, který zahrnuje mimořádný záběr desítek tisíc jazykových, historických a výkladových poznámek a odkazů. Poznámky se zabývají textem a faktografií a vyhýbají se teologickým interpretacím. Tím je ČSP dobrým kandidátem pro široké využití všemi křesťany bez ohledu na církevní příslušnost. Obsahuje také dohromady 70 stran dalších příloh a map. Specialitou ČSP je také to, že při jeho vzniku byl využíván unikátní překladatelský software BTr, vyvinutý na míru vedoucím týmu A. Zelinou. ČSP nechce rezignovat ani na krásu. Je přeložen soudobou a srozumitelnou češtinou a jeho netradiční vazbu navrhl přední český výtvarník Aleš Lamr.

Přesné překlady Bible, které umožňují všeobecný přehled, ale i hlubší studium biblických událostí, existuje prakticky ve všech zemích západní kulturní tradice. Jmenujme nejznámější New American Standard Bible (1965-1677), New Revised Standard Version (1989) v angličtině, Revidierte Elberfelder (1993), Schlachter version (1951) v němčině. U nás podobné dílo nemohlo kvůli desetiletím totalitní nesvobody vzniknout. Zaplnění této mezery v duchovním i kulturním dědictví českého národa je úkolem současné generace, která k tomu má znovu všechny podmínky. Český studijní překlad Bible by měl svému čtenáři umožňovat, aby se ve své mateřštině co nejvíce přiblížil původnímu znění, způsobu myšlení a poselství Písma.

 

Guestbook

 

 

Guestbook



 

 



Ani Gallert   (4.7.2018 - 16:24)
E-mail: cactus.gomeragmail.com
Vielen, vielen Dank für diese Seite (und dass wir sie kostenfrei nutzen können)! Sie ist sehr gut gemacht und eröffnet beim Bibelstudium völlig neue Einblicke! Eine dringende Frage habe ich zur Adolf Ernst Knoch Bibel - die Begriffe, die kursiv und hell in den Versen dargestellt sind - bedeuteten diese, die Worte wurden von Knoch hinzugefügt, weil im Original nicht mehr erhalten? Oder wie ist das zu verstehen? Vielen Dank und Gottes Segen, Ani

Hallo, Ani. Kursiv und hell - das sind die Worte, die nicht im Originaltext sind, aber sie sind wichtig für das richtige Verständnis. Sie können es im VERGLEICHS-MODUS gut sehen. Schauen Sie sich zum Beispiel das Münchener Neues Testament an...     Libor

Andreas Boldt   (27.2.2018 - 05:41)
E-mail: andyp1gmx.net
Ich habe diese Seite gefunden um einfach Bibel online zu benutzen in verschiedenen Sprachen - ich bin überzeugt das Gott sein Wort bewahrt hat in allen Sprachen. Und weiß bis zum Ende hin wird sein Wort leuchten. "Denn mein Wort wird nicht leer zu mir zurückkehren..." - Gottes Segen für die segensreiche Arbeit die ihr tut. Leider kann ich kein Tscheschisch aber habe auch Bekannte in der Slowakei und bin Euch sehr verbunden im Sinne des Protestantismus. Ich benutze die Bibel jeden Tag. Andreas Boldt

Ich danke Ihnen, Andreas. Diese Anwendung ist viel mehr als nur eine Online-Bibel. Versuchen Sie bitte herauszufinden, welche Optionen und Funktionen SOB anbietet... (Anleitung) Libor

Juraj Kaličiak   (5.2.2018 - 11:06)
E-mail: juro.kaliciakgmail.com
Nech Vám pán odplatí Jeho spôsobom, toto je nejlepšia verzia práce s Božím slovom. Vyhladávanie, režim porovnávania sú skvelé. Pracujem s touto stránkou už celé roky a cítim povinnosť povzbudiť autorov, že je toto určite požehnaná práca. Veľa to používam aj na mobile, ako rýchlu online bibliu. Oceňujem odvahu vydania prekladu Jozefa Roháčka v edícii Dušana Seberíniho s doslovným prekladom Božieho mena. Výborná je možnosť porovnania s gréckymi originál textami so strongovými číslami. Buďte požehnaní bratia. Juraj

Vďaka Juraj. Je príjemné počuť, že tento biblický program používate už dlhší čas, a že ste s ním spokojný. Snažím sa SOB stále vylepšovať. Nie sú žiadni autori - je iba jeden amatér, ktorý chce (okrem bežných funkcií biblických programov) najmä sprístupniť originálny text biblie pre všetkých - aj bez znalosti biblických jazykov. Libor

John Builer   (30.1.2018 - 07:07)
E-mail: Johnbuilercontbay.com
Ganz, ganz grosse Klasse, diese Seite, besser, als alles andere!!! Vielen Dank!!! Bitte machen Sie so weiter!!! Danke! Regards, John Builer

Danke, ich schätze es wirklich ...

Zdeněk Staněk   (27.12.2017 - 15:34)
E-mail: zdenek.stanekwhitepaper.bluefile.cz
WLC 5M 6:4 v prvním slově chybí souhláska ajin a v posledním slově dálet. Díval jsem se do jiných zpracování textu WLC a tam jsou.

OK. Upravil jsem text podle textu Tanachu.

Vladimir Bartoš   (23.11.2017 - 23:15)
E-mail: bartos.vlemail.cz
Tyto stránky jsem objevil náhodou, když jsem hledal on line čtení Bible. Jsem úplně nadšený z toho, jaké jsou zde možností a chci za to poděkovat!!

Jsem rád, že Vás tento on-line biblický program tolik zaujal. Věřím, že se to ještě zlepší, když si prostudujete návod, případně novinky na Facebooku :-)

Libor Diviš   (14.10.2016 - 08:02)
Vítejte v knize hostů. Sem můžete vkládat své komentáře k nové verzi SOB (Studijní on-line bible). Jen bych Vás chtěl poprosit, abyste si předtím prostudovali návod k tomuto biblickému programu.

Welcome. Here you can write your comments relating to this new version of the online biblical program SOB (Online Bible Study) - your assessment, proposals, error notices etc.

 

 

   

Czech Study Bible Translation (CZ)

display translators notes

1Ježíš však odešel na Olivovou horu. 2A časně ráno přišel opět do chrámu a všechen lid přicházel k němu; posadil se a začal je vyučovat. 3Tu k němu učitelé Zákona a farizeové přivedli ženu, přistiženou při cizoložství; postavili ji doprostřed 4a řekli mu: „Učiteli, tato žena byla přistižena při činu cizoložství. 5V Zákoně nám Mojžíš přikázal takové kamenovat. Co říkáš ty?“ 6Těmi slovy ho zkoušeli, aby ho mohli obžalovat. Ježíš se však sklonil dolů a psal prstem po zemi. 7Když se ho nepřestávali ptát, vzpřímil se a řekl jim: „Kdo z vás je bez hříchu, ať na ni první hodí kámen.“ 8A opět se sklonil a psal po zemi. 9Když to uslyšeli, vytráceli se jeden po druhém, zahanbeni ve (svém) svědomí, starší nejprve, až tam zůstal on sám a žena, která byla uprostřed. 10Ježíš se vzpřímil a řekl jí: „Ženo, kde jsou tvoji žalobci? Nikdo tě neodsoudil?“ 11Ona řekla: „Nikdo, Pane.“ Ježíš řekl: „Ani já tě neodsuzuji. Jdi a od této chvíle již nehřeš.“ 12Ježíš k nim opět promluvil: „Já jsem světlo světa. Kdo mne následuje, nebude chodit ve tmě, ale bude mít světlo života.“ 13Farizeové mu řekli: „Ty svědčíš sám o sobě; tvé svědectví není pravé. “ 14Ježíš jim odpověděl: „I když svědčím sám o sobě, mé svědectví je pravé, protože vím, odkud jsem přišel a kam jdu. Vy nevíte, odkud přicházím ani kam jdu. 15Vy soudíte podle těla; já nesoudím nikoho. 16Jestliže já přece soudím, můj soud je pravdivý, protože nejsem sám, ale jsem já a ten, který mne poslal, Otec. 17A ve vašem Zákoně je napsáno, že svědectví dvou osob je pravé. 18Jsem to já, kdo svědčí o sobě, a svědčí o mně také ten, který mne poslal, Otec.“ 19Řekli mu: „Kde je tvůj Otec?“ Ježíš odpověděl: „Neznáte ani mne ani mého Otce; kdybyste znali mne, znali byste i mého Otce.“ 20Tato slova řekl u pokladnice, když učil v chrámě. A nikdo ho nezajal, protože ještě nepřišla jeho hodina. 21Ježíš jim opět řekl: „Já odcházím; budete mne hledat, ale zemřete ve svém hříchu. Kam já odcházím, tam vy přijít nemůžete.“ 22Židé říkali: „Chce se snad zabít, že říká: ‚Kam já odcházím, tam vy přijít nemůžete‘?“ 23I říkal jim: „Vy jste zdola, já jsem shůry. Vy jste z tohoto světa, já nejsem z tohoto světa. 24Proto jsem vám řekl, že zemřete ve svých hříších. Jestliže neuvěříte, že Já jsem, zemřete ve svých hříších.“ 25Říkali mu: „Kdo jsi ty?“ Ježíš jim řekl: „ Co vám od počátku říkám. 26Mnoho mám o vás mluvit a soudit; ale ten, který mne poslal, je pravdivý, a já mluvím ve světě to, co jsem slyšel od něho.“ 27Nepoznali, že k nim mluvil o Otci. 28Ježíš jim řekl: „Až vyvýšíte Syna člověka, tehdy poznáte, že Já jsem a že sám od sebe nečiním nic, ale mluvím tak, jak mě naučil můj Otec. 29A ten, kdo mne poslal, je se mnou; nezanechal mne samotného, protože já stále činím to, co se jemu líbí.“ 30Když toto mluvil, mnozí v něho uvěřili. 31Ježíš říkal Židům, kteří mu uvěřili: „Zůstanete-li v mém slovu, jste opravdu mými učedníky. 32Poznáte pravdu a pravda vás vysvobodí.“ 33Odpověděli mu: „Jsme potomci Abrahamovi a nikdy jsme nebyli ničími otroky. Jak můžeš říkat, že se staneme svobodnými?“ 34Ježíš jim odpověděl: „Amen, amen, pravím vám, že každý, kdo činí hřích, je otrokem hříchu. 35A otrok nezůstává v domě navždy; navždy zůstává syn. 36Jestliže vás tedy Syn vysvobodí, budete vskutku svobodní. 37Vím, že jste potomci Abrahamovi, ale usilujete mne zabít, protože mé slovo nemá ve vás místo. 38Já mluvím o tom, co jsem viděl u svého Otce, a vy činíte to, co jste slyšeli u vašeho otce.“ 39Odpověděli mu: „Náš otec je Abraham.“ Ježíš jim řekl: „ Kdybyste byli Abrahamovy děti, činili byste Abrahamovy skutky. 40Nyní mne usilujete zabít, člověka, který vám pověděl pravdu, kterou slyšel od Boha. To Abraham neučinil. 41Vy činíte skutky svého otce.“ Řekli mu: „My nejsme zrozeni ze smilstva! Máme jednoho Otce, Boha.“ 42Ježíš jim řekl: „Kdyby byl Bůh váš Otec, milovali byste mě, neboť z Boha jsem vyšel a od něho přicházím. Nepřišel jsem sám od sebe, ale on mne poslal. 43Proč nerozumíte mé řeči? Proto, že nemůžete slyšet mé slovo. 44Vy jste z otce Ďábla a chcete činit žádosti svého otce. On byl vrah od počátku a nestál v pravdě, protože v něm pravda není. Když mluví lež, mluví ze svého vlastního, protože je lhář a otec lži. 45Poněvadž já říkám pravdu, nevěříte mi. 46Kdo z vás mne usvědčí z hříchu? Říkám-li pravdu, proč mi nevěříte? 47Kdo je z Boha, slyší Boží slova. Vy neslyšíte, protože nejste z Boha.“ 48Židé mu odpověděli: „Neříkáme správně, že jsi Samařan a máš démona?“ 49Ježíš odpověděl: „Já nemám démona, ale ctím svého Otce, vy však mne znevažujete. 50Já nehledám svou slávu; je však někdo, kdo hledá a soudí. 51Amen, amen, pravím vám, kdo by zachoval mé slovo, nespatří smrt na věčnost. “ 52Židé mu řekli: „Teď jsme poznali, že máš démona. Abraham zemřel, i proroci, a ty říkáš: ‚Kdo by zachoval mé slovo, neokusí smrti na věčnost. ‘ 53Jsi snad větší než náš otec Abraham, který zemřel? Také proroci zemřeli. Co ze sebe děláš?“ 54Ježíš odpověděl: „Kdybych já oslavil sám sebe, má sláva by nic nebyla. Můj Otec to je, kdo mne oslavuje a o kom vy říkáte: ‚Je to náš Bůh.‘ 55Vy jste ho nepoznali, ale já ho znám. Kdybych řekl, že ho neznám, budu lhář jako vy. Ale znám ho a jeho slovo zachovávám. 56Váš otec Abraham zajásal, že mohl uvidět můj den; uviděl jej a zaradoval se.“ 57Židé mu řekli: „Ještě ti nebylo padesát let, a viděl jsi Abrahama?“  58Ježíš jim řekl: „Amen, amen, pravím vám, dřív než byl Abraham, já jsem.“  59Zvedli kameny, aby je na něho hodili. Ježíš se však skryl, prošel mezi nimi a vyšel z chrámu. Tak odešel.


Jamieson Fausset Brown Bible Commentary
 1   THE WOMAN TAKEN IN ADULTERY. (John 8:1-John 8:11)
Jesus went unto the Mount of Olives--This should have formed the last verse of the foregoing chapter. "The return of the people to the inert quiet and security of their dwellings (John 7:53), at the close of the feast, is designedly contrasted with our Lord's homeless way, so to speak, of spending the short night, who is early in the morning on the scene again. One cannot well see why what is recorded in Luke 21:37-Luke 21:38 may not even thus early have taken place; it might have been the Lord's ordinary custom from the beginning to leave the brilliant misery of the city every night, that so He might compose His sorrowful and interceding heart, and collect His energies for new labors of love; preferring for His resting-place Bethany, and the Mount of Olives, the scene thus consecrated by many preparatory prayers for His final humiliation and exaltation" [STIER].

 3   scribes and Pharisees--foiled in their yesterday's attempt, and hoping to succeed better in this.

 4   woman . . . in adultery . . . Moses . . . commanded . . . should be stoned--simply put to death (Deut 22:22), but in aggravated cases, at least in later times, this was probably by stoning (Ezek 16:40).
but what sayest thou--hoping, whatever He might answer, to put Him in the wrong:--if He said, Stone her, that would seem a stepping out of His province; if He forbade it, that would hold Him up as a relaxer of the public morals. But these cunning hypocrites were overmatched.

 6   stooped down--It will be observed He was sitting when they came to Him.
with his finger wrote on the ground--The words of our translators in italics ("as though He heard them not") have hardly improved the sense, for it is scarcely probable He could wish that to be thought. Rather He wished to show them His aversion to enter on the subject. But as this did not suit them, they "continue asking Him," pressing for an answer. At last, raising Himself He said.

 7   He that is without sin--not meaning sinless altogether; nor yet, guiltless of a literal breach of the Seventh Commandment; but probably, he whose conscience acquits him of any such sin.
cast a stone--"the stone," meaning the first one (Deut 17:7).

 8   again he stooped down and wrote--The design of this second stooping and writing on the ground was evidently to give her accusers an opportunity to slink away unobserved by Him, and so avoid an exposure to His eye which they could ill have stood. Accordingly it is added.

 9   they . . . convicted . . . went out one by one . . . Jesus was left alone--that is, without one of her accusers remaining; for it is added.
the woman in the midst--that is, of the remaining audience. While the trap failed to catch Him for whom it was laid, it caught those who laid it. Stunned by the unexpected home thrust, they immediately made off--which makes the impudence of those impure hypocrites in dragging such a case before the public eye the more disgusting.

 10   Woman, &c.--What inimitable tenderness and grace! Conscious of her own guilt, and till now in the hands of men who had talked of stoning her, wondering at the skill with which her accusers had been dispersed, and the grace of the few words addressed to herself, she would be disposed to listen, with a reverence and teachableness before unknown, to our Lord's admonition. "And Jesus said unto her, Neither do I condemn thee, go and sin no more." He pronounces no pardon upon the woman (such as, "Thy sins are forgiven thee" [compare Luke 5:28; Luke 7:48] --"Go in peace" [compare Mark 5:34; Luke 7:50; Luke 8:48]), much less does He say that she had done nothing condemnable; He simply leaves the matter where it was. He meddles not with the magistrate's office, nor acts the Judge in any sense (John 12:47). But in saying, "Go and sin no more," which had been before said to one who undoubtedly believed (John 5:14), more is probably implied than expressed. If brought suddenly to conviction of sin, admiration of her Deliverer, and a willingness to be admonished and guided by Him, this call to begin a new life may have carried with it what would ensure and naturally bring about a permanent change. (This whole narrative is wanting in some of the earliest and most valuable manuscripts, and those which have it vary to some extent. The internal evidence in its favor is almost overpowering. It is easy to account for its omission, though genuine; but if not so, it is next to impossible to account for its insertion).

 12   FURTHER DISCOURSES OF JESUS--ATTEMPT TO STONE HIM. (John 8:12-59)
I am the light of the world--As the former references to water (John 4:13-John 4:14; John 7:37-John 7:39) and to bread (John 6:35) were occasioned by outward occurrences, so this one to light. In "the treasury" where it was spoken (see on John 8:20) stood two colossal golden lamp-stands, on which hung a multitude of lamps, lighted after the evening sacrifice (probably every evening during the feast of tabernacles), diffusing their brilliancy, it is said, over all the city. Around these the people danced with great rejoicing. Now, as amidst the festivities of the water from Siloam Jesus cried, saying, "If any man thirst, let him come unto me and drink," so now amidst the blaze and the joyousness of this illumination, He proclaims, "I AM THE LIGHT OF THE WORLD"--plainly in the most absolute sense. For though He gives His disciples the same title, they are only "light in the Lord" (Eph 5:8); and though He calls the Baptist "the burning and shining light" (or "lamp" of his day, John 5:35), yet "he was not that Light, but was sent to bear witness of that Light: that was THE TRUE LIGHT which, coming into the world, lighteth every man" (John 1:8-John 1:9). Under this magnificent title Messiah was promised of old (Isa 42:6; Mal 4:2, &c.).
he that followeth me--as one does a light going before him, and as the Israelites did the pillar of bright cloud in the wilderness.
but shall have the light of life--the light, as of a new world, a newly awakened spiritual and eternal life.

 13   bearest record of thyself; thy record is not true--How does He meet this specious cavil? Not by disputing the wholesome human maxim that "self-praise is no praise," but by affirming that He was an exception to the rule, or rather, that it had no application to Him.

 14   for I know whence I came, and whither I go, &c.--(See on John 7:28).

 15   Ye judge after the flesh--with no spiritual apprehension.
I judge no man.

 16   And yet if I judge, my judgment is true, &c.--Ye not only form your carnal and warped judgments of Me, but are bent on carrying them into effect; I, though I form and utter My judgment of you, am not here to carry this into execution--that is reserved to a future day; yet the judgment I now pronounce and the witness I now bear is not Mine only as ye suppose, but His also that sent Me. (See on John 5:31-John 5:32). And these are the two witnesses to any fact which your law requires.

 20   These words spake Jesus in the treasury--a division, so called, of the fore court of the temple, part of the court of the women [JOSEPHUS, Antiquities, 19.6.2, &c.], which may confirm the genuineness of John 8:2-John 8:11, as the place where the woman was brought.
no man laid hands on him, &c.--(See on John 7:30). In the dialogue that follows, the conflict waxes sharper on both sides, till rising to its climax, they take up stones to stone him.

 21   Then said Jesus again unto them, I go my way, &c.--(See on John 7:33).

 22   Then said the Jews, Will he kill himself?--seeing something more in His words than before (John 7:35), but their question more malignant and scornful.

 23   Ye are from beneath; I am from above--contrasting Himself, not as in John 3:31, simply with earthborn messengers of God, but with men sprung from and breathing an opposite element from His, which rendered it impossible that He and they should have any present fellowship, or dwell eternally together. (Again see on John 7:33; also see on John 8:44).

 24   if ye believe not that I am he, ye shall die in your sins--They knew well enough what He meant (Mark 13:6, Greek; compare Matt 24:5). But He would not, by speaking it out, give them the materials for a charge for which they were watching. At the same time, one is irresistibly reminded by such language, so far transcending what is becoming in men, of those ancient declarations of the God of Israel, "I AM HE" (Deut 32:39; Isa 43:10, Isa 43:13; Isa 46:4; Isa 48:12). See on John 6:20.

 25   Who art thou?--hoping thus to extort an explicit answer; but they are disappointed.

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

 28   When ye have lifted up the Son of man--The plainest intimation He had yet given in public of the manner and the authors of His death.
then shall ye know that I am he, &c.--that is, find out, or have sufficient evidence, how true was all He said, though they would be far from owning it.

 29   the Father hath not left me alone; for I do always those things that please him, &c.--that is, To you, who gnash upon Me with your teeth, and frown down all open appearance for Me, I seem to stand uncountenanced and alone; but I have a sympathy and support transcending all human applause; I came hither to do My Father's will, and in the doing of it have not ceased to please Him; therefore is He ever by Me with His approving smile, His cheering words, His supporting arm.

 30   As he spake these words, many believed on him--Instead of wondering at this, the wonder would be if words of such unearthly, surpassing grandeur could be uttered without captivating some that heard them. And just as "all that sat in the council" to try Stephen "saw his face"--though expecting nothing but death--"as it had been the face of an angel" (Acts 6:15), so may we suppose that, full of the sweet supporting sense of His Father's presence, amidst the rage and scorn of the rulers, a divine benignity beamed from His countenance, irradiated the words that fell from Him, and won over the candid "many" of His audience.

 31   Then said Jesus to those Jews who believed, If ye continue in my word, then are ye my disciples indeed, &c.--The impression produced by the last words of our Lord may have become visible by some decisive movement, and here He takes advantage of it to press on them "continuance" in the faith, since then only were they His real disciples (compare John 15:3-John 15:8), and then should they experimentally "know the truth," and "by the truth be made (spiritually) free."

 33   They answered him, We be Abraham's seed, and were never in bondage to any man, &c.--Who said this? Not surely the very class just spoken of as won over by His divine words, and exhorted to continue in them. Most interpreters seem to think so; but it is hard to ascribe such a petulant speech to the newly gained disciples, even in the lowest sense, much less persons so gained as they were. It came, probably, from persons mixed up with them in the same part of the crowd, but of a very different spirit. The pride of the Jewish nation, even now after centuries of humiliation, is the most striking feature of their character. "Talk of freedom to us? Pray when or to whom were we ever in bondage?" This bluster sounds almost ludicrous from such a nation. Had they forgotten their long and bitter bondage in Egypt? their dreary captivity in Babylon? their present bondage to the Roman yoke, and their restless eagerness to throw it off? But probably they saw that our Lord pointed to something else--freedom, perhaps, from the leaders of sects or parties--and were not willing to allow their subjection even to these. Our Lord, therefore, though He knew what slaves they were in this sense, drives the ploughshare somewhat deeper than this, to a bondage they little dreamt of.

 34   Whosoever committeth sin--that is, liveth in the commission of it--(Compare 1John 3:8; Matt 7:23).
is the servant of sin--that is, the bond-servant, or slave of it; for the question is not about free service, but who are in bondage. (Compare 2Pet 2:19; Rev 6:16). The great truth here expressed was not unknown to heathen moralists; but it was applied only to vice, for they were total strangers to what in revealed religion is called sin. The thought of slaves and freemen in the house suggests to our Lord a wider idea.

 35   And the servant abideth not in the house for ever, but the Son abideth ever--that is, "And if your connection with the family of God be that of BOND-SERVANTS, ye have no natural tie to the house; your tie is essentially uncertain and precarious. But the SON'S relationship to the FATHER is a natural and essential one; it is an indefeasible tie; His abode in it is perpetual and of right: That is My relationship, My tie: If, then, ye would have your connection with God's family made real, rightful, permanent, ye must by the Son be manumitted and adopted as sons and daughters of the Lord Almighty." In this sublime statement there is no doubt a subordinate allusion to Gen 21:10, "Cast out this bondwoman and her son, for the son of this bond-woman shall not be heir with my son, with Isaac." (Compare Gal 4:22-Gal 4:30).

 37   ye seek to kill me--He had said this to their face before: He now repeats it, and they do not deny it; yet are they held back, as by some marvellous spell--it was the awe which His combined dignity, courage, and benignity struck into them.
because my word hath no place in you--When did ever human prophet so speak of His words? They tell us of "the word of the Lord" coming to them. But here is One who holds up "His word" as that which ought to find entrance and abiding room for itself in the souls of all who hear it.

 38   my Father . . . your father--(See on John 8:23).

 39   If ye were Abraham's children, ye would do the works of Abraham--He had just said He "knew they were Abraham's children," that is, according to the flesh; but the children of his faith and holiness they were not, but the reverse.

 40   this did not Abraham--In so doing ye act in direct opposition to him.

 41   We be not born of fornication . . . we have one Father, God--meaning, as is generally allowed, that they were not an illegitimate race in point of religion, pretending only to be God's people, but were descended from His own chosen Abraham.

 42   If God were your Father, ye would love me--"If ye had anything of His moral image, as children have their father's likeness, ye would love Me, for I am immediately of Him and directly from Him." But "My speech" (meaning His peculiar style of expressing Himself on these subjects) is unintelligible to you because ye cannot take in the truth which it conveys.

 44   Ye are of your father the devil--"This is one of the most decisive testimonies to the objective (outward) personality of the devil. It is quite impossible to suppose an accommodation to Jewish views, or a metaphorical form of speech, in so solemn an assertion as this" [ALFORD].
the lusts of your father--his impure, malignant, ungodly propensities, inclinations, desires.
ye will do--are willing to do; not of any blind necessity of nature, but of pure natural inclination.
He was a murderer from the beginning--The reference is not to Cain (as LOCKE, DE WETTE, ALFORD, &c.), but to Adam [GROTIUS, CALVIN, MEYER, LUTHARDT, &c.]. The death of the human race, in its widest sense, is ascribed to the murderous seducer of our race.
and abode not in the truth--As, strictly speaking, the word means "abideth," it has been denied that the fall of Satan from a former holy state is here expressed [LOCKE, &c.], and some superior interpreters think it only implied [OLSHAUSEN, &c.]. But though the form of the thought is present--not past--this is to express the important idea, that his whole character and activity are just a continual aberration from his own original truth or rectitude; and thus his fall is not only the implied basis of the thought, but part of the statement itself, properly interpreted and brought out.
no truth in him--void of all that holy, transparent rectitude which, as His creature, he originally possessed.
When he speaketh a lie, he speaketh of his own--perhaps his own resources, treasures (Matt 12:35) [ALFORD]. (The word is plural). It means that he has no temptation to it from without; it is purely self-begotten, springing from a nature which is nothing but obliquity.
the father of it--that is, of lying: all the falsehood in the world owes its existence to him. What a verse is this! It holds up the devil (1) as the murderer of the human race; but as this is meant here in the more profound sense of spiritual death, it holds him up, (2) as the spiritual parent of this fallen human family, communicating to his offspring his own evil passions and universal obliquity, and stimulating these into active exercise. But as there is "a stronger than he," who comes upon him and overcomes him (Luke 11:21-Luke 11:22), it is only such as "love the darkness," who are addressed as children of the devil (Matt 13:38; 1John 3:8-10).

 45   And because I tell you the truth, ye believe me not--not although, but just because He did so, for the reason given in the former verse. Had He been less true they would have hailed Him more readily.

 46   Which of you convinceth me of sin--"Convicteth," bringeth home a charge of sin. Glorious dilemma! "Convict Me of sin, and reject Me: If not, why stand ye out against My claims?" Of course, they could only be supposed to impeach His life; but in One who had already passed through unparalleled complications, and had continually to deal with friends and foes of every sort and degree, such a challenge thrown wide among His bitterest enemies, can amount to nothing short of a claim to absolute sinlessness.

 48   Say we not well that thou art a Samaritan, and hast a devil?--What intense and virulent scorn! (See Heb 12:3). The "say we not well" refers to John 7:20. "A Samaritan" means more than "no Israelite at all"; it means one who pretended, but had no manner of claim to the title--retorting perhaps, this denial of their true descent from Abraham.

 49   Jesus answered, I have not a devil--What calm dignity is here! Verily, "when reviled, He reviled not again" (1Pet 2:23). Compare Paul (Acts 26:25), "I am not mad," &c. He adds not, "Nor am I a Samaritan," that He might not even seem to partake of their contempt for a race that had already welcomed Him as the Christ, and began to be blessed by Him.
I honour my Father, and ye do dishonour me--the language of wounded feeling. But the interior of His soul at such moments is only to be seen in such prophetic utterances as these, "For thy sake I have borne reproach; shame hath covered my face; I am become a stranger unto my brethren, an alien unto my mother's children. For the zeal of thine house hath eaten me up, and the reproaches of them that reproached thee are fallen upon me" (Ps 69:7-Ps 69:9).

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

 51   If a man keep my saying, he shall never see death--Partly thus vindicating His lofty claims as Lord of the kingdom of life everlasting, and, at the same time, holding out even to His revilers the scepter of grace. The word "keep" is in harmony with John 8:31, "If ye continue in My word," expressing the permanency, as a living and paramount principle, of that faith to which He referred: "never see death," though virtually uttered before (John 5:24; John 6:40, John 6:47, John 6:51), is the strongest and most naked statement of a very glorious truth yet given. (In John 11:26 it is repeated in nearly identical terms).

 52   Then said the Jews unto him, Now we know that thou hast a devil, &c.--"Thou art now self-convicted; only a demoniac could speak so; the most illustrious of our fathers are dead, and Thou promisest exemption from death to anyone who will keep Thy saying! pray, who art Thou?"

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

 55   I shall be a liar like unto you--now rising to the summit of holy, naked severity, thereby to draw this long dialogue to a head.

 56   Abraham rejoiced to see my day, &c.--exulted, or exceedingly rejoiced that he should see, he exulted to see it, that is, by anticipation. Nay,
he saw it, and was glad--he actually beheld it, to his joy. If this mean no more than that he had a prophetic foresight of the gospel-day--the second clause just repeating the first--how could the Jews understand our Lord to mean that He "had seen Abraham?" And if it mean that Abraham was then beholding, in his disembodied spirit, the incarnate Messiah [STIER, ALFORD, &c.], the words seem very unsuitable to express it. It expresses something past--"he saw My day, and was glad," that is, surely while he lived. He seems to refer to the familiar intercourse which Abraham had with God, who is once and again in the history called "the Angel of the Lord," and whom Christ here identifies with Himself. On those occasions, Abraham "saw ME" (OLSHAUSEN, though he thinks the reference is to some unrecorded scene). If this be the meaning, all that follows is quite natural.

 57   Then said the Jews unto him, Thou art not yet fifty years old--"No inference can be drawn from this as to the age of our Lord at the time as man. Fifty years was with the Jews the completion of manhood" [ALFORD].
and hast thou seen Abraham?--He had said Abraham saw Him, as being his peculiar privilege. They give the opposite turn to it--"Hast Thou seen Abraham?" as an honor too great for Him to pretend to.

 58   Before Abraham was, I am--The words rendered "was" and "am" are quite different. The one clause means, "Abraham was brought into being"; the other, "I exist." The statement therefore is not that Christ came into existence before Abraham did (as Arians affirm is the meaning), but that He never came into being at all, but existed before Abraham had a being; in other words, existed before creation, or eternally (as John 1:1). In that sense the Jews plainly understood Him, since "then took they up stones to cast at Him," just as they had before done when they saw that He made Himself equal with God (John 5:18).
hid himself--(See on Luke 4:30).


Display settings Display settings JehošuaJehošua
/ / 0.054 s.