Lesson 11: The Truth Shall Set You Free (John 8.31-59)

Opening Questions:

1. Why did the people who believed in Jesus (vs. 30) ultimately wish to stone Him (vs. 59)?
2. What do we learn about Jesus’ relationship with the Father?
3. What questions do you have from the text?

The Truth Will Set You Free (vss. 31-38)

Jesus’s words in vss. 31-32 need to be understood in context. Vs. 30 stated that “many believed in him”, but by the time we get to vs. 38 Jesus was already stating that these “believers” had a different father than He. So, vs. 31 was a challenge to those who professed faith in Him; only by abiding in His word could they truly be His disciples. We should also note the connection with vss. 28-29: the Father was always with Jesus because Jesus both spoke the Father’s words and did the things pleasing to Him. Likewise, our connection with Jesus depends on “abiding in” His word.

The promise that we “will know the truth, and the truth will set you free” must be understood in the context of John’s gospel. John’s point is not that we will know some truths about Jesus, rather truth is Jesus Himself (John 14.6), the One who can truly set us free. “Judaism taught that study of the law makes a man free (e.g. Pirke Aboth 3:5); the Fourth Gospel insists that the law points to Jesus (5:39, 46), himself the truth (14:6) and the one who is full of grace and truth (1:14), if true freedom is to be enjoyed” (Carson).

The Jews’ statement in vs. 33 may strike us as ludicrous at first. After all, they had been in bondage to Egyptians, Assyrians, Babylonians, Persians and Greeks in their history, and currently were subservient to Rome. However, it is likely that they were speaking of spiritual servitude; as Abraham’s descendants they were sons of the kingdom and free. What they didn’t realize was that by practicing sin they had become enslaved to sin. Note the contrast with vss. 31-32: “abiding” in Jesus’ words results in freedom, but “practicing” sin results in slavery. Both verbs denote continuous action; we either devote our lives to Him or to sin. In the context of John, the chief sin is failing to believe in Jesus (see John 6.29).

The Jews descent from Abraham made them part of God’s house, but not in the way they envisioned; they were not sons, but slaves used for a purpose (vs. 35). They would not remain in the house forever, because that privilege is reserved for sons. But the Son had the ability to set them free (vs. 36)! Yet, they sought to kill the Son (vs. 37)! Their animosity toward Jesus revealed two truths: first, they weren’t His disciples because “my word finds no place in you” and second, they had a different father than Jesus (vs. 38).

Spiritual Heritage (vss. 39-47)

The dominant theme of this passage is spiritual heritage. The Jews were offended at Jesus’ remark in vs. 38 and countered that Abraham was their father. Jesus replied that this couldn’t be because they didn’t follow in the works of Abraham; i.e. they did not share in the patriarch’s faith (vss. 39-40; cf. Genesis 15.6). No, their actions revealed a different spiritual heritage (vs. 41)! Note, their reply that they “were not born of sexual immorality” may have been a not-so-subtle reference to the mysterious circumstances around Jesus’ birth; who was He to comment on their parentage?

The Jews may have insisted that God was their father, but Jesus revealed that was impossible because they did not love the One sent from the Father (vs. 42) and they were resistant to His word which came from the Father (vs. 43; cf. vss. 28-29). No, they had a different spiritual heritage! Jesus’ comments about the devil likely refer to the Genesis 3 where we find that Satan’s lies resulted in the death of man. Thus, from the beginning the devil has been a liar and a murderer (vs. 44). Thus, because they were descendants of Satan they would not accept the truth of Jesus (vs. 45). If they had been “of God” they would have heard Jesus. “The reason why you do no hear them is that you are not of God” (vs. 47).

“I Am” (vss. 48-59)

Matters continued to escalate. Those who had believed in Jesus (vs. 30) were now accusing Jesus of not only being a Samaritan, but having a demon (vss. 48, 52; see 7.20; 10.20). In doing so they not only dishonored Jesus (vs. 49) but the Father as well (see 5.23). Jesus honored the Father (vs. 49) and thus the Father would glorify the Son (vs. 50; see 17.5). And if they would truly become His disciple and abide in His word, they too would find glory: they would never see death (vs. 51)!

But how could Jesus make such a promise? Abraham had died, so had the prophets. Was Jesus making Himself out to be greater than these paragons of faith (vs. 53)? Jesus’ response was that He did not need to glorify Himself. Rather, His Father (their God) glorified Jesus (vss. 54-55) as did Abraham who “rejoiced that he would see my day” (vs. 56). Opinions vary on what this verse means, and the fact is that we cannot be certain. The best solution is that Jesus was referencing the promise of Genesis 12.3 that “all the families of the earth shall be blessed” in Abraham. While the patriarch did not live to see the actual fulfillment of the promise, he saw it fulfilled by faith (see Hebrews 11.13).

The people continued to misunderstand Jesus, not thinking of the heavenly/spiritual possibilities, but fixating on the physical realities (see John 3.11-12). Jesus was not even fifty years old (He was much closer to thirty, see Luke 3.23), so how could He have seen Abraham (vs. 57). “Truly, truly, I say to you, before Abraham was, I am” (vs. 58). Jesus had already used the phrase, “I am he” (vss. 24,28), a designation of God Himself (Isaiah 41.4). It would seem that reference did not register with the Jews, but this one certainly did, for it was the same way in which God identified Himself to Moses (see Exodus 3.14). To the Jews this was blasphemy, thus the very people who earlier “believed” in Him (vs. 30) now sought to stone Him (vs. 59; see Leviticus 24.16).

Textual Notes:

• Vs. 39: see Galatians 3.7-9, 26-29.
• Vs. 46: there were certainly those who thought Jesus was guilty of sin (see John 5.18), but what proof did they offer?
• Vs. 51: see John 5.24; 6.63,68.
• Vs. 58: “It is important to observe the distinction between the two verbs. Abraham’s life was under the conditions of time, and therefore had a temporal beginning. Hence, Abraham came into being, or was born (gene÷sqai). Jesus’ life was from and to eternity. Hence the formula for absolute, timeless existence, I am (e˙gw¿ ei˙mi).” (Vincent)