John 8:33
Verse
Context
Sermons
G.W. NorthG.W. North
Isaac Penington
J.C. PhilpotSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
They answered - That is, the other Jews who had not believed - the carping, cavilling Pharisees already mentioned; for the words cannot be spoken of the simple people who had already believed. See Joh 8:30. Were never in bondage to any man - This assertion was not only false, but it was ridiculous in the extreme; seeing their whole history, sacred and profane, is full of recitals of their servitude in Egypt, in Chaldea, under the Persians, under the Macedonians, and under the Romans. But those who are not under the influence of the truth of God will speak and act according to the influence of the spirit of falsehood and error. If the words are to be restrained to themselves alone, they may be understood thus: We are Abraham's seed: and we were never in bondage. Both these propositions had a faint shadow of truth.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
If the Son therefore shall make you free,.... Alluding to the custom of adoption by the sons or brethren in the family, which obtained in Greece, called "the adoption of brethren", as Grotius, and others have observed; or rather to a custom among the Romans, of a son's making free after his Father's death, such as were born slaves in his house. Such a case as this is supposed (h); "a man having a son or a daughter by his maidservant, that which is born of her, since of a servant, is without doubt a servant: wherefore if he (the son) should say, this is my natural brother or my natural sister; for since my father had children by his maidservant, "whom he did not make free"; and he dying the law has made me lord of these, , "I have made these free", because of their natural kindred.'' This is allowed to be a just and good reason of manumission. Now this answers very much to the case in hand. Men are home born slaves; the chosen people of God are such by nature; they are born in sin, and are the servants of it; Christ the Son makes them free; and then they are no more foreigners and strangers, but fellow citizens with the saints, and of the household of God. This suggests, that true freedom is by Jesus Christ, the Son of God; see Gal 5:1. He it is that makes the saints free from sin; not from the being of it in this life, but from the bondage and servitude of it, from its power and dominion, and from its guilt and liableness to punishment for it, by procuring the pardon of their sins through his blood, and justifying their persons by his righteousness: he also makes them free, or delivers them from the captivity of Satan, by ransoming them out of his hands, taking the prey from the mighty, binding the strong man armed, and delivering them from him, and from the power of darkness, and putting them into his own kingdom; he does not indeed free them altogether from his temptations, but he preserves them by his power from being hurt and destroyed by him: he likewise makes his people free from the law, not only the ceremonial law, which is abolished by him, but from the moral law; not from obedience to it, as it is in his hands, and a rule of walk and conversation to them, but as in the hands of Moses, and as a covenant of works, and from the rigorous exaction of it, and from seeking justification and life by it, and from its curse and condemnation: and he gives them freedom of access to God, as their Father, through his blood and by his Spirit; and admits them to all the privileges and immunities of the church below; and gives them a right to, faith in, and an expectation of the glorious liberty of the children of God hereafter; and such are truly Christ's freemen: ye shall be free indeed; this is true freedom; what the Jews boasted of, supposing what they said was right, was but a shadow of freedom in comparison of this; and that liberty which sinful men promise themselves in sin, is all deceit; there is no true, solid, substantial freedom but what is by Christ, the Son of God. Even that freedom which the children of God had under the legal dispensation, was a servitude, in comparison of that which the saints enjoy by Christ under the Gospel dispensation; though they were sons and heirs, yet being in bondage, differed nothing from servants, being under tutors and governors, in bondage under the elements of the world, and under the influence of a spirit of bondage unto fear; see Gal 4:1; but such that have received the spirit of adoption from Christ, they are really free: they have not only the name of children, and of freemen, but they are truly such, and wholly so; perhaps there may be some reference had to such sort of persons among the Jews, who were partly servants, and partly free: so it is said (i), , "he who is half a servant", or partly a servant, and partly free, shall serve his master one day, and himself another.'' And such an one, as the commentators (k) say, is one who is a servant of two partners, and is made free by one of them; or who has paid half his price to his master (for his freedom), but the other half is still due: and of one in such circumstances it is said (l), that "he that is partly a servant, and partly free, may not eat of his master's (lamb at the passover):'' but now those who are made free by Christ the Son of God, they are not in part only, but are wholly free, and have a right to all the privileges of his house, to the supper of the Lord, and to every other immunity. (h) Theophili Antecensor. Institut. Imperat. Justinian. l. 1. tit. 6. sect. 5. p. 38. (i) Misn. Gittin, c. 4. sect. 5. & Ediot, c. 1. sect. 13. (k) Maimonides, Jarchi, & Bartenora in ib. (l) Misn. Pesachim, c. 8. sect. 1.
Tyndale Open Study Notes
8:33 Jesus challenged a widely held assumption about Israel’s status as God’s chosen people. Their heritage as descendants of Abraham had inspired feelings of privilege and immunity rather than obligation and responsibility (cp. Amos 3:1-15). • The people misunderstood what it meant to be set free. Jesus was not referring to freedom from human slavery; he meant release from spiritual bondage to sin (John 8:34). Truth, not their religious heritage, would free them (8:32; Rom 6:17; 8:2; 1 Jn 3:4, 8, 9).
John 8:33
The Truth Will Set You Free
32Then you will know the truth, and the truth will set you free.”33“We are Abraham’s descendants,” they answered. “We have never been slaves to anyone. How can You say we will be set free?”
- Scripture
- Sermons
- Commentary
Heredity - Part 3
By G.W. North1.5K1:29:01HeredityJER 31:27JER 31:34JHN 8:10JHN 8:33JHN 8:35ROM 6:6HEB 8:12In this sermon, the preacher discusses the concept of glory and its connection to God's intentions for humanity. The preacher explains that sin led to the introduction of hereditary principles and the punitive element in human existence. The sermon also highlights the story of Joshua and the conquest of the Promised Land, emphasizing the importance of immediate action and obedience to God's commands. The preacher encourages listeners to live in total abandonment to the Lord and to seek understanding of the gospel's primitive truths.
Heredity - Part 2
By G.W. North1.5K1:26:14HeredityPSA 45:11PSA 45:13JHN 8:33In this sermon, the preacher emphasizes the importance of moving away from pampered western conditioning and returning to a primitive state where the spirit of God can work. He mentions that behavior patterns are set in families and refers to the book of Genesis to support this idea. The preacher also mentions the availability of tapes for those who missed previous sessions and expresses the challenge of fitting in all the desired content within the limited time of the conference. Lastly, the preacher highlights the fear that people have of being alone, death, and being loved, and mentions the multitude of struggles that lead people to contemplate suicide or run away. The preacher concludes by emphasizing the power and importance of the Bible.
Some Queries and Considerations Proposed to the Cavaliers
By Isaac Penington0GEN 14:202CH 19:8JHN 8:33ACT 2:29ACT 7:8HEB 7:4Greek Word Studies delves into the significance of the term 'patriarch' in Scripture, highlighting the role of important male ancestors as heads of families or tribes, such as Abraham, the 'first father' of the Jewish people. The preacher explores the authority and lineage represented by patriarchs, emphasizing the greatness of Melchizedek even above Abraham. Through various Bible verses and commentaries, the sermon discusses the concept of tithing and the recognition of superior spiritual status, challenging listeners to acknowledge and honor God's appointed leaders.
Not Our Own—bought With a Price
By J.C. Philpot0PSA 12:4PSA 139:23AMO 5:4JHN 8:31JHN 8:33ROM 6:16ROM 6:221CO 6:19HEB 6:19JAS 3:5J.C. Philpot preaches about the importance of surrendering to God, emphasizing that believers are not their own but bought with a price, the precious blood of Jesus Christ. He challenges the congregation to consider the futile attempts of human laws and self-righteousness to restrain sin, highlighting the need for the power of the Gospel to truly transform hearts and lives. Philpot urges believers to glorify God in both body and spirit, using their faculties and affections to honor Him, walking in humility, meekness, love, and separation from the world as a testimony of their faith and gratitude for God's redeeming grace.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
They answered - That is, the other Jews who had not believed - the carping, cavilling Pharisees already mentioned; for the words cannot be spoken of the simple people who had already believed. See Joh 8:30. Were never in bondage to any man - This assertion was not only false, but it was ridiculous in the extreme; seeing their whole history, sacred and profane, is full of recitals of their servitude in Egypt, in Chaldea, under the Persians, under the Macedonians, and under the Romans. But those who are not under the influence of the truth of God will speak and act according to the influence of the spirit of falsehood and error. If the words are to be restrained to themselves alone, they may be understood thus: We are Abraham's seed: and we were never in bondage. Both these propositions had a faint shadow of truth.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
If the Son therefore shall make you free,.... Alluding to the custom of adoption by the sons or brethren in the family, which obtained in Greece, called "the adoption of brethren", as Grotius, and others have observed; or rather to a custom among the Romans, of a son's making free after his Father's death, such as were born slaves in his house. Such a case as this is supposed (h); "a man having a son or a daughter by his maidservant, that which is born of her, since of a servant, is without doubt a servant: wherefore if he (the son) should say, this is my natural brother or my natural sister; for since my father had children by his maidservant, "whom he did not make free"; and he dying the law has made me lord of these, , "I have made these free", because of their natural kindred.'' This is allowed to be a just and good reason of manumission. Now this answers very much to the case in hand. Men are home born slaves; the chosen people of God are such by nature; they are born in sin, and are the servants of it; Christ the Son makes them free; and then they are no more foreigners and strangers, but fellow citizens with the saints, and of the household of God. This suggests, that true freedom is by Jesus Christ, the Son of God; see Gal 5:1. He it is that makes the saints free from sin; not from the being of it in this life, but from the bondage and servitude of it, from its power and dominion, and from its guilt and liableness to punishment for it, by procuring the pardon of their sins through his blood, and justifying their persons by his righteousness: he also makes them free, or delivers them from the captivity of Satan, by ransoming them out of his hands, taking the prey from the mighty, binding the strong man armed, and delivering them from him, and from the power of darkness, and putting them into his own kingdom; he does not indeed free them altogether from his temptations, but he preserves them by his power from being hurt and destroyed by him: he likewise makes his people free from the law, not only the ceremonial law, which is abolished by him, but from the moral law; not from obedience to it, as it is in his hands, and a rule of walk and conversation to them, but as in the hands of Moses, and as a covenant of works, and from the rigorous exaction of it, and from seeking justification and life by it, and from its curse and condemnation: and he gives them freedom of access to God, as their Father, through his blood and by his Spirit; and admits them to all the privileges and immunities of the church below; and gives them a right to, faith in, and an expectation of the glorious liberty of the children of God hereafter; and such are truly Christ's freemen: ye shall be free indeed; this is true freedom; what the Jews boasted of, supposing what they said was right, was but a shadow of freedom in comparison of this; and that liberty which sinful men promise themselves in sin, is all deceit; there is no true, solid, substantial freedom but what is by Christ, the Son of God. Even that freedom which the children of God had under the legal dispensation, was a servitude, in comparison of that which the saints enjoy by Christ under the Gospel dispensation; though they were sons and heirs, yet being in bondage, differed nothing from servants, being under tutors and governors, in bondage under the elements of the world, and under the influence of a spirit of bondage unto fear; see Gal 4:1; but such that have received the spirit of adoption from Christ, they are really free: they have not only the name of children, and of freemen, but they are truly such, and wholly so; perhaps there may be some reference had to such sort of persons among the Jews, who were partly servants, and partly free: so it is said (i), , "he who is half a servant", or partly a servant, and partly free, shall serve his master one day, and himself another.'' And such an one, as the commentators (k) say, is one who is a servant of two partners, and is made free by one of them; or who has paid half his price to his master (for his freedom), but the other half is still due: and of one in such circumstances it is said (l), that "he that is partly a servant, and partly free, may not eat of his master's (lamb at the passover):'' but now those who are made free by Christ the Son of God, they are not in part only, but are wholly free, and have a right to all the privileges of his house, to the supper of the Lord, and to every other immunity. (h) Theophili Antecensor. Institut. Imperat. Justinian. l. 1. tit. 6. sect. 5. p. 38. (i) Misn. Gittin, c. 4. sect. 5. & Ediot, c. 1. sect. 13. (k) Maimonides, Jarchi, & Bartenora in ib. (l) Misn. Pesachim, c. 8. sect. 1.
Tyndale Open Study Notes
8:33 Jesus challenged a widely held assumption about Israel’s status as God’s chosen people. Their heritage as descendants of Abraham had inspired feelings of privilege and immunity rather than obligation and responsibility (cp. Amos 3:1-15). • The people misunderstood what it meant to be set free. Jesus was not referring to freedom from human slavery; he meant release from spiritual bondage to sin (John 8:34). Truth, not their religious heritage, would free them (8:32; Rom 6:17; 8:2; 1 Jn 3:4, 8, 9).