Exodus 29; John 8; Proverbs 5; Galatians 4

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Exodus 29; John 8; Proverbs 5; Galatians 4

TWO COMMENTS on John 8:12-51.

(1) Already in John 7:7, Jesus said to his brothers, “The world cannot hate you, but it hates me, because I testify that what it does is evil.” Both in his own person and in his uncompromising words, Jesus is so offensive that the world hates him. He is the very embodiment of 3:19-21: “Light has come into the world, but men loved darkness instead of light because their deeds were evil.”

John 8 now goes further. Jesus insists that when the Devil lies, “he speaks his native language, for he is a liar and the father of lies” (8:44). Then Jesus adds, “Yet because I tell you the truth, you do not believe me” (8:45).

That is stunning. The first clause is not concessive, as if Jesus had said, “Although I tell you the truth, you do not believe me.” That would be bad enough. But Jesus says, “Because I tell you the truth, you do not believe me.” What options does that leave him? Should he tell the smooth lies that comfortable people want to hear? That might get him a hearing, but it is unthinkable that Jesus would follow such a course. So he continues telling the truth, and precisely because he tells the truth, he is not believed. To those so blinded, speaking the truth is precisely what hardens their hearts. It ignites the burning hatred that issues in the conflagration of the cross.

(2) Jesus insists that “Abraham rejoiced at the thought of seeing my day” (8:56): probably what Jesus has in mind is the promise God made and renewed to Abraham that in his offspring all the nations of the earth would be blessed (Gen. 12). It is unlikely Jesus is claiming that Abraham had some vision that unfolded the life and times of Jesus in a kind of visionary preview. What he means, rather, is that Abraham knew God, believed God’s promises about the offspring, and in faith contemplated the fulfillment of those promises, rejoicing in the prospect of what he could not yet fully grasp: “he saw it and was glad” (8:56). But at very least this means that Jesus is the object and fulfillment of God’ s promise to Abraham, thus superseding him in importance. More: if the eternal Word (John 1:1) was always with God, and was always God, even Abraham’ s faith-borne contemplation of God was nothing less than a contemplation of him who became Jesus of Nazareth. “I tell you the truth,” Jesus answered, “before Abraham was born, I am” — the very covenant name of God (Ex. 3:14).

When his opponents pick up stones to kill Jesus because of this second point, they prove his first point.

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