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[Music]
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hi and welcome to this week's episode of
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reading the gospels through hebrew eyes
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this coming sunday is trinity sunday and
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so of course all of the readings and the
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hymns and the prayers will be focused
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upon especially upon father son and holy
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spirit now depending upon which
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lectionary you follow you're probably
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going to have a gospel reading either
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from john 16 or john 8. now in this
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video we're going to talk about john 8
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beginning with verse 48 and then through
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the end of the chapter
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now the context here from john chapter 7
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to john chapter 9 is the feast of
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tabernacles or sukkot also sometimes
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called the feast of booths so the fall
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festival and that's important to keep in
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mind especially if you're reviewing the
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opening part of this chapter where jesus
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talks about being the light of the world
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light being a prominent theme in the
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celebration of tabernacles now we're
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going to see beginning with verse 48
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that at this point where our reading
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begins
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there's already been a long and
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sustained
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debate between jesus and his religious
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opponents and by the time that verse 48
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arrives it's the he
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the debate's already very heated so that
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as we'll see in just a second they are
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name-calling at this point they're
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calling jesus a samaritan and demon
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possessed so we'll see a little bit of
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the context as the why they're so mad at
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him we're also going to note
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how prominent the name of abraham is in
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this chapter it occurs all over the
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place in fact let's begin there just
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with kind of getting a bird's eye view
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as to how many times and in how many
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ways abraham's name and legacy features
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in this chapter
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so beginning already with verse 33 of
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john 8
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the opponents of jesus say we're the
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offspring of abraham we have we've never
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been enslaved to anyone and then jesus
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responds to them
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and then verse 39 they answer him
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abraham's our father and jesus responds
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back to them
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verse 40 he says you seek to kill me and
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that's something that abraham never
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would have done
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then in our the verses that we're going
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to be looking at verse 52 they're going
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to mention that abraham died and then
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asked jesus are you greater than our
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father abraham
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and then
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most significantly 56 57-58
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jesus will say your father abraham
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rejoiced that he would see my day
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and then the jews respond
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you're not even 50 years old there's no
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way you could have seen abraham and then
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this climactic confession of jesus verse
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58 truly truly essay to you before
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abraham was i am
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so multiple times abraham features into
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this story so keep that in mind as
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you're looking at 48 and following it's
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not the first time that he's mentioned
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he goes all the way back to the earlier
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part of the chapter secondly
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this before abraham was i am this ego a
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me famous way of course that john frames
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his gospel all these i am statements
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this is also not the first time that
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we've had that greek phrase i go a me in
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this chapter it just certainly the most
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identifiable
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confession of jesus link back to exodus
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3 but there's multiple other occasions
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as well
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so in john 8 12
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jesus says ego amy i am the light of the
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world john 8 18 and go away me i am the
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one who bears witness about myself
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john 8 24 i told you that you would die
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in your sins for unless you believe that
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i am
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then you will die in your that i am he
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you will die on your sins
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and then of course 8 28
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when you have lifted up the son of man
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then you will know that i am he and then
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finally that most important verse verse
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58 before abraham was i am so multiple
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occasions where
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that particular phrase is used and that
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once we hear jesus say that at the end
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it helps us to kind of retrace our steps
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and wonder if that's not being alluded
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to through all these other i am
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statements we find in john chapter 8.
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and at the end of this video we're going
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to go back and we're going to look at
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the context of exodus 3 to see how jesus
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is directly echoing what was said back
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then
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so let's just look at the opening
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statement talk about it for a second
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this is verse 48 of john 8.
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the jews answered jesus
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are we not right in saying that you are
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a samaritan and have a demon
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so we'll look at why they're so upset in
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just a second but as a way of uh giving
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you some background here i have done a
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video on the samaritans who they are
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their history their beliefs so on and so
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forth so you can find that on the 1517
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youtube channel who are the samaritans
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or history worship abbreviated bible and
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their significance in the new testament
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and i'll put a link to that video in the
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description of this one
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now why are they so upset well if you go
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back to the preceding context this is
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this is not the only part of their
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debate but this is what leads right up
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to their accusation
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jesus has been talking with them and he
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is telling them
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first of all that they can't hear his
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word they don't understand it and why
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because he says you are of your father
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the devil
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and your will is to do your father's
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desire that he talks about how the devil
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is a murderer and he's a liar and then
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at the end in verse 47 right before our
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reading begins he says the reason why
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you do not hear them that is the reason
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you don't hear the words of god is
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because you are
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not of god
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so that's the reason they call him a
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samaritan and also demon
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could simply be translated a samaritan
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that is demon-possessed because there
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are traditions already with simon magus
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in the book of acts about how samaritans
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were at least
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in uh
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kind of the gossip the rumor the slander
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we might say connected with demons and
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magic and and dark powers so that might
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be
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the reason that the opponents of jesus
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link up him being a samaritan with with
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demon possessed also they could simply
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be engaged in name calling so whatever
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it is that is
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the way they respond to what jesus has
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said concerning them so that's just
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verse 48 let's see what happens in what
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follows
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this is 49-52
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jesus answered
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i do not have a demon
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but i honor my father and you dishonor
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me of course they just dishonored him by
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calling him a samaritan and one who's
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demon possessed
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yet i do not seek my own glory
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there is one who seeks it and he is the
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judge that by the way is a pretty loaded
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phrase they've just called the son of
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god a samaritan one who's demon
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possessed and he is reminding them here
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that there is one who judges so be
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careful in the accusations that you're
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leveling against him he goes on amen
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amen truly truly i say to you if anyone
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keeps my word he will never see
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death and we're going to come back to
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that in just a minute
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the jews say to him
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now we know that you have a demon
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abraham died as did the prophets yet you
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say if anyone keeps my word he will
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never taste death
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let's talk for a minute about this greek
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verb that's translated as keep
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so the verb itself is te reo and as you
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can see from this image taken from logos
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bible software there's a lot of
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different ways that this is rendered
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into english depending upon the context
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the most common is with some form of the
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english word keep or keeping or keeps
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but also observe and guard and reserve
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and establish and maintain and protect
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so it's the general idea of
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being given something in this case we're
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being given the words of god the
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promises of god we might say the gifts
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of christ or we could just simply say
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everything that that christ gives to us
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for the father gives to us
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in christ
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he gives this to us and he says te reo
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it keep it
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so don't lose it
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don't misuse it don't do anything with
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it except keep it hold it guard it
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preserve it who has all of those those
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particular meanings so to te reo to keep
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the word of god it's not a law
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commandment kind of thing it's rather
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being gifted with everything that god
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wishes us to to have and then to keep
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that
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to keep it safe to keep it close to
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guard it because these are the gifts
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that christ desires to provide for us so
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in other words
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don't hear this as if jesus is saying
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i've given you a whole list of
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10 new commandments and i need you to
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obey those commandments if you are to
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pass from death to life now he's saying
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i've given you my words i've given you
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my promises i've given you myself so if
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you keep those what will happen to you
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you will not see
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death now what does that mean
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well just as a way of reminder the
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scriptures talk about death in basically
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three different ways there's first of
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all there's spiritual death like paul
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talks about dead in our trespasses and
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sins
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there is obviously physical death but
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there's also what revelation calls in
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two or three places the second death
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which we usually refer to as everlasting
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condemnation or going to hell however
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you want to phrase it that is
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biblical language for the second death
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jesus is basically saying that we have
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moved from
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the death that we had into a life that
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will never end and he echoes this in
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john 5 24. truly truly i say to you
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whoever hears my word and believes him
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who sent me has eternal life a present
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possession
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he does not come into judgment but what
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he has passed
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from death to
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life
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so in christ we have already gone from
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that spiritual death and we certainly
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will not have the second death and what
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are we in well we're in life itself why
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because we're the one who is the the
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resurrection of the life
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so will we still die physically well yes
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unless of course christ returns before
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we physically die
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but our physical death is simply a
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passage from this life into paradise
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with christ into the more more full
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realization of the life that we already
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have
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now
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but that we have not yet fully
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experienced but we will experience that
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when we're with christ and we certainly
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will will climactically
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finally
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experience that life in the resurrection
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of the body and the life of the world to
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come
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now a question that might arise in your
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minds while you're listening to this
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dialogue is did the pharisees or the
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sadducees or whoever these religious
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leaders that jesus is talking with did
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they just misquote jesus
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well let's look at it
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jesus says that
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if anyone keeps his word he will never
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see death
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and then when they quote this back to
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him they say he will never taste death
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so are they twisting his words i don't
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think so because
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this
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these two different ways of talking
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about death whether seeing it or tasting
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it are basically synonymous and on your
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screen i've got an example where this
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occurs in the same in the same letter or
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sermon whatever you would want to call
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hebrews so in hebrews 2 9
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it talks about tasting death but then
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you go all the way to hebrews 11 and it
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talks about seeing death so the same
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greek verbs are used interchangeably
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there
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so
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i don't think that uh it's a matter of
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them misquoting him they're just kind of
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rephrasing it with a synonymous
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synonymous uh kind of terminology
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the point is still the same that if you
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are keeping christ's word that is
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keeping by faith that which he has
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gifted you with
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then you will not see death you will not
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taste death you will not experience that
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second death instead you passed already
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from death to life now let's see what
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happens as we continue our way through
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john 8 this is 53-56
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they said to him
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are you
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greater than our father abraham who died
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that's an echo by the way of what the
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woman at the well and samaria says
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concerning jacob are you greater than
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our father jacob
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so they say are you greater than him
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he died the prophets died who do you
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make yourself out to be
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jesus answers them
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if i glorify myself
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my glory is nothing it's my father who
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glorifies me of whom you say he is our
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god in other words who do you make
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yourself out to be well nobody i'm not
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making myself out to be anybody it's my
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father who's making me who's saying who
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i am who's glorifying me
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of whom you say he is our god
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jesus goes on but you
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my god you haven't known him
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i know him
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and if i were to say that i don't know
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him i would be a liar like you
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but i do know him and i keep his word
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your father abraham rejoiced that he
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would see my day he saw it
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and was glad
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so
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you could tell you can just tell by this
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these interactions that things are
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getting more and more tense more and
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more heated up you can kind of in your
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minds i almost almost picture
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the the emotional reactions especially
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of jesus opponents as they they begin to
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realize
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more and more exactly what jesus is
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saying not only about himself but also
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about about them
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and then he makes this statement about
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abraham rejoicing to see
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to see his day now what what does that
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mean
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well there are there are numerous ideas
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out there let me kind of run through
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them quickly and tell you the one that i
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tend to gravitate toward
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one and this is from irenaeus the second
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century church father this is from his
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book against heresies where he says that
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abraham was a prophet and saw in the
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spirit the day of the lord's coming
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so basically kind of a standard
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explanation that because abraham was a
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prophet he was able to see into the
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future and because of that prophetic
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ability he could see the coming of
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christ well that certainly makes perfect
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theological and biblical sense so that's
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one possibility another is this
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and this is from rabbi akiba who was a
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very prominent rabbi at the end of the
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first century beginning of the second
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second century a.d so just a little bit
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post dating the life of jesus
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and in genesis rabbi which is an early
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rabbinic commentary
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it's recorded
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that god showed abraham not only this
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age but the age to come and the age to
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come is the age in rabbinic terminology
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the age of the of the messiah so if if
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that idea was already around in the
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first cent early first early part of the
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first century which i'm pretty sure it
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would have been
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then some jews would have would have
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would have heard what jesus said and
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understood jesus to be saying that
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abraham
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in seeing the day of the messiah
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rejoiced to see his day and they would
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understand that jesus was acquitting
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himself with the with the messiah
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another way of looking at this and this
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is from gregory the great who says
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abraham saw the day of the lord when he
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hospitably received three angels as a
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prefiguration of the most holy trinity
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so you might be familiar with the icon
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the old testament trinity which
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describes these three which depicts
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these three visitors who came to visit
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abram
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a lot of of of uh theologians and
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teachers in the church understood this
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to be sort of a presentation of of the
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trinity i don't go that route myself but
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this is what gregory's argued that that
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was the day that
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that abraham saw the the coming of the
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messiah i think that that occasion is
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the son of god coming that he's there
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but he's there with two true angels so
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it's the son of god and two angels who
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visit abraham
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next another way to understand this
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that abraham's laughter at the birth of
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isaac whose name remember means laughter
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so abraham's laughter at the birth of
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isaac was his rejoicing over the seed to
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come
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so the idea here is that abraham
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rejoiced to see the day of christ in
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this way he rejoiced at the birth of the
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promised seed his son but that rejoicing
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was kind of a twofold rejoicing because
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he laughed in a very joyful sort of way
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not only about the birth of this son but
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also about the birth of that seed who
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was to come
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the true isaac we we might say
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and then finally and this is actually
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where i tend to to lean myself with
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regard to understanding what jesus means
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by abraham rejoicing to see my day it's
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this
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the ram and the thicket sacrificed in
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the stead of his son
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was the the ram which typified christ
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that that was the occasion when abraham
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saw the day of christ and that
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particular interpretation is echoed by a
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theodore of mob swatsia cyril of
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alexandria ephraim the syrian
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syrian and others
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so
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in this in this way
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what's being communicated is this jesus
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is saying
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on the day genesis 22 on the day that
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abraham
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took isaac up on that mountain and was
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about to sacrifice him but was stopped
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by the messenger of yahweh and then
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sacrificed in the stead of isaac the ram
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caught in the thicket
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during that act that that was a
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revelation to him
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of who was to come that there would be a
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ram
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a replacement and this would be the true
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seed who was to come so in that day
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abraham who did not have to sacrifice
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his son thanks be to god rejoiced
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because he foresaw in these actions in
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genesis 22 that there would be one who
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would come who would be sacrificed
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in the stead not just of a son but of
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all all humanity
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so that those are the various ways that
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we can understand what jesus is is
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saying
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to his opponents now let's wrap this up
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with these closing verses 57-59
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the jews said to him
00:18:48
you're not yet 50 years old and have you
00:18:51
seen abraham
00:18:53
jesus said to them
00:18:54
truly truly i say to you before abraham
00:18:57
was
00:18:58
i
00:18:59
am
00:19:01
so they picked up stones to throw at him
00:19:03
but jesus hid himself and went out of
00:19:06
the temple
00:19:07
by the way
00:19:09
their reaction
00:19:10
is
00:19:11
is the the definitive
00:19:14
indication of what jesus means by those
00:19:17
words
00:19:18
so they did they needed no clarification
00:19:20
they didn't say
00:19:21
what exactly do you mean before abraham
00:19:23
was i am they knew exactly what jesus
00:19:26
was saying they knew exactly what he was
00:19:28
claiming he was claiming to be yahweh in
00:19:32
the flesh he didn't say before abraham
00:19:34
was i was he didn't even claim to
00:19:37
predate abraham he uses this this
00:19:40
eternal way of speaking before abraham
00:19:42
was
00:19:43
i am
00:19:45
now where does this statement come from
00:19:47
the whole i am business
00:19:49
well
00:19:50
mainly from exodus chapter 3 there's
00:19:52
also one of the verses i want to look at
00:19:54
in the book of genesis but first of all
00:19:56
here in exodus chapter 3
00:19:58
what's going on well of course this is
00:19:59
when god appears i believe the son of
00:20:02
god appears i believe the son of god is
00:20:04
that messenger of yahweh in the burning
00:20:06
bush
00:20:06
appears to moses and of course there's
00:20:08
this long back and forth between moses
00:20:11
and the messenger but early in this this
00:20:14
dialogue in exodus 3 moses says what
00:20:17
name am i supposed to tell the
00:20:18
israelites when i go back moses says to
00:20:20
god they will ask me what what's his
00:20:22
name what's the name of this god what am
00:20:23
i going to say to them
00:20:25
now this is from
00:20:26
what i've quoted there is not from the
00:20:28
hebrew this is from the septuagint of
00:20:30
course the greek translation of the old
00:20:31
testament
00:20:33
spoke to moses
00:20:35
saying
00:20:36
i am the one who exists that's one way
00:20:39
that we can we can translate that greek
00:20:41
phrase in greek it's ego ami
00:20:44
i am the one who is being i'm the one
00:20:47
who exists
00:20:48
now i've got the hebrew below that which
00:20:50
is
00:20:52
which is translated different ways i am
00:20:54
who i am or i will be who i will be
00:20:56
something like that but in the greek
00:20:58
it's ego me i am the one who exists
00:21:03
so that ego a me
00:21:05
that we find throughout john's gospel
00:21:08
it's difficult not to hear with
00:21:10
septuagint ears with with the greek old
00:21:13
testament ears where jesus is saying
00:21:15
i'm the light of the world or i'm the
00:21:17
bread of life all these i am statements
00:21:20
but the clearest in the gospel of john
00:21:22
the clearest connection between what
00:21:25
jesus says
00:21:26
and exodus 3 is here at the end of john
00:21:29
8 where he says before abraham was
00:21:31
ego amy i
00:21:33
am
00:21:34
and so this is jesus saying
00:21:36
to his opponents
00:21:38
you know
00:21:39
the one in the burning bush the one to
00:21:42
whom moses was speaking the one of whom
00:21:44
moses asked what am i supposed to say
00:21:46
god's name is and that one who said
00:21:49
i am ego a me i am the one who exists
00:21:52
you know who that was
00:21:54
me
00:21:55
that's who was there
00:21:56
i am yahweh i'm the one in the burning
00:21:59
bush i am the everlasting one i
00:22:02
am
00:22:03
the one who exists
00:22:05
so i am yahweh in the flesh that is
00:22:08
jesus claim so
00:22:10
as has a
00:22:11
as happens very often if anyone ever
00:22:13
says to you well jesus never claimed to
00:22:15
be god will this point to john chapter
00:22:17
8. there's a clear indication that he is
00:22:19
identifying himself with yahweh saying
00:22:22
that the one that you're looking at this
00:22:24
flesh and blood man i am yahweh that's
00:22:26
who i am there's one other possible echo
00:22:29
here and this is from genesis 17.
00:22:32
and i like this one because it's
00:22:34
connected directly to abraham so when
00:22:36
abram is 99 years old the lord was seen
00:22:39
by abram and he said to him ego amy i am
00:22:44
the su i am your god be pleasing in my
00:22:48
presence be blameless i will establish
00:22:50
my covenant between me and between you
00:22:52
and i will increase you
00:22:54
exceedingly so also there we have and i
00:22:58
like this because the same greek phrase
00:23:00
is used i go a me and in this case god
00:23:02
is talking directly to abraham so the
00:23:04
one who speaks abraham the one who who
00:23:07
is the eternally existent one that is
00:23:10
that is christ himself that is the that
00:23:12
is the son of god
00:23:13
and of course you can understand then
00:23:15
why his opponents did what they did
00:23:18
the the debate was over jesus had some
00:23:21
had said something which in their eyes
00:23:22
was inexcusable and so what do they do
00:23:24
they pick up stones to stone him because
00:23:26
he had just in their eyes blasphemed by
00:23:28
claiming to be none other than
00:23:31
god
00:23:32
which he is which we celebrate on
00:23:35
trinity sunday
00:23:36
that the the god is father son and holy
00:23:39
spirit that the father has sent his son
00:23:41
into our world to take on our nature to
00:23:44
live to die to rise again to a sin and
00:23:46
then to send the holy spirit which we
00:23:49
just celebrated
00:23:50
yesterday at least yesterday from the
00:23:52
day that i'm recording this on the day
00:23:55
of pentecost
00:23:56
so i hope this has been helpful to you
00:23:58
as you think your way through john
00:23:59
chapter 8 prepare for trinity sunday i
00:24:03
hope that you're all doing well and i
00:24:04
pray the richest blessings upon you in
00:24:07
the name of the father and of the son
00:24:08
and of the holy spirit
00:24:10
amen
00:24:13
[Music]
00:24:22
you
