Controversy with the Jews who Believed. Many are convinced by this appeal. The following section summarises the teaching by which Jesus tried to bring the more favourably disposed of the Jewish party to a fuller faith. If they will make Christ's teaching a real part of their lives, they will gain the truth which sets men free. They take offence. If they have had to submit to foreign power, they have never been reduced to slavery. Sin is slavery, Jesus replies, and the slave has no secure place in the house as the son has. The author adds that true freedom is the gift of the Son. Jesus admits their physical descent from Abraham (John 8:37). But their conduct does not correspond to their parentage. They do not dissociate themselves from their party's policy of trying to get rid of one whose teaching is unacceptable. He follows His Father's example. Let them follow the example of theirs. They again assert their parentage. He replies that their deeds disprove it, and point to other parentage. They are no bastards, they answer, but God's children. If that were so, He tells them, they would love God's Messenger. Their murderous intent proves their kinship with the devil, the murderer from the beginning. He could not stand in the truth, lies are his own, for he is the father of them. (Many commentators insist that John 8:44 b must be translated, For a liar is also his father, and. suggest a reference to the father of the devil, or alter the beginning of the verse into Ye are of your father Cain, cf. 1 John 3:12. Neither expedient is satisfactory.) They refuse to believe because He speaks the truth. No one has convicted Him of sin. Their refusal to hear shows that they are not of God. His words convince the Jews that He is an enemy of the race, and mad. No madman, He answers, could honour God as He does. They dishonour Him by such an accusation. But His honour is in higher hands. If a man keeps His word, he will gain true life and never see death. To the Jews this assertion proves His madness. How can His word confer a privilege not granted to Abraham or the Prophets? He answers that what He claims comes from the Father. Abraham rejoiced at the thought of seeing the glory of the Messianic times, and from his abode in Paradise he has seen it and is glad. Apocryphal writings show that, according to Jewish tradition, the Messianic glories were revealed to Abraham during his earthly life, and speak of the joy shown by him. Cf. 4 Esd. 3:14, Unto him didst thou reveal the end of the times secretly; Apoc. Bar_4:4, the heavenly Jerusalem shown to A. by night; Jubilees (15:17 and Charles Pseudep., p. 36 n.), Abraham rejoiced. The Jews are scornful, referring what is said to the earthly life of Abraham. How can one not yet fifty years old have seen Abraham? In answer Jesus asserts His priority to Abraham in terms which, whatever may have been their original form and meaning, are used by the author in the sense of pre-existence, and seem to His hearers blasphemous. Again in this chapter it is almost impossible to separate speech and comment. But it adds a chapter to the real history of the ministry, showing how in Jerusalem, as in Galilee, those whom His teaching attracted were alienated when He refused to promise political freedom, and spoke of the slavery of sin, attempting to teach His higher views by distinguishing between physical and spiritual kinship to Abraham and to God. Though told in the terms of Johannine theology, it is a real stage in the controversy with His people that is interpreted.
[John 8:48. Behind the word Samaritan may he the Aramaic Shomroni, i.e. son of Shomron, the father of Ashmedai, prince of demons, otherwise Sammæ l or Satan.
John 8:57. ℵ?, Syr. Sin., and the Sahidic read has Abraham seen thee? A. J. G.]