The Meaning of John 8:40 Explained

John 8:40

KJV: But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.

YLT: and now, ye seek to kill me -- a man who hath spoken to you the truth I heard from God; this Abraham did not;

Darby: but now ye seek to kill me, a man who has spoken the truth to you, which I have heard from God: this did not Abraham.

ASV: But now ye seek to kill me, a man that hath told you the truth, which I heard from God: this did not Abraham.

KJV Reverse Interlinear

But  now  ye seek  to kill  me,  a man  that  hath told  you  the truth,  which  I have heard  of  God:  this  did  not  Abraham. 

What does John 8:40 Mean?

Context Summary

John 8:39-47 - The Test Of Sonship
Godly ancestors and parents will avail nothing, unless we are animated by their spirit and do their works. There were in the old world two families that ran in parallel lines-that of Cain and that of Seth. See Genesis 4:1-26; Genesis 5:1-32. The Cainites were citizens of this world; the Sethites were pilgrims of the eternal. The one family finally reached such a pitch of wickedness that they were swept away by the flood, while the other furnished the world with an Enoch that walked with God and a Noah who was perfect in his generation.
This distinction has continued down the ages, and is not only accentuated by these words of our Lord but by 1 John 3:12; 1 John 3:15. In Ephesians 2:2, those who walk according to the course of this world are practically walking according to the spirit that works disobedience in men's lives. It becomes us, then, to see to it that we are not deceived. We may never have plunged into such depth of sin as overwhelmed the men of that generation; and yet if our hearts are steeped in the love of this world, which is passing away, we betray our affinity to evil and not to good, to the devil and not to God, Ephesians 2:2. [source]

Chapter Summary: John 8

1  Jesus delivers the woman taken in adultery
12  He declares himself the light of the world, and justifies his doctrine;
31  promises freedom to those who believe;
33  answers the Jews who boasted of Abraham;
48  answers their reviling, by showing his authority and dignity;
59  and slips away from those who would stone him

Greek Commentary for John 8:40

But now [νυν δε]
Clear statement that they are not doing “the works of Abraham” in seeking to kill him. See this use of νυν δε — nun de after a condition of second class without αν — an in John 16:22, John 16:24. This did not Abraham Blunt and pointed of their unlikeness to Abraham. A man that hath told you the truth Αντρωπον — Anthrōpon (here = person, one) is accusative case in apposition with me Here we have “I” in the English. “God” here is equal to “My Father” in John 8:38. The only crime of Jesus is telling the truth directly from God. [source]
A man [ἄνθρωπον]
Used only here by the Lord of Himself. To this corresponds His calling the Devil a manslayer at John 8:44. Perhaps, too, as Westcott remarks, it may suggest the idea of the human sympathy which, as a man, He was entitled to claim from them. [source]
This did not Abraham []
In the oriental traditions Abraham is spoken of as “full of loving-kindness.” [source]

Reverse Greek Commentary Search for John 8:40

Luke 4:13 For a season [ἄχρι καιροῦ]
Peculiar to Luke. More strictly, until a convenient time; since Satan meant to assail him again, as he did in the person of Peter (Mark 8:33); by the Pharisees (John 8:40 sq.); and at Gethsemane. See Luke 22:53. [source]
Luke 4:13 For a season [αχρι καιρου]
Until a good opportunity should return, the language means. We are thus to infer that the devil returned to his attack from time to time. In the Garden of Gethsemane he tempted Jesus more severely than here. He was here trying to thwart the purpose of Jesus to go on with his Messianic plans, to trip him at the start. In Gethsemane the devil tried to make Jesus draw back from the culmination of the Cross with all its agony and horror. The devil attacked Jesus by the aid of Peter (Mark 8:33), through the Pharisees (John 8:40.), besides Gethsemane (Luke 22:42, Luke 22:53).d [source]
John 1:51 Son of man []
See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. -DIVIDER-
-DIVIDER-
Jesus' use of the term here is explained in two ways. -DIVIDER-
-DIVIDER-
I. That He borrows the title from the Old Testament to designate Himself either: (a ) as a prophet, as in Ezekiel 2:1-3; Ezekiel 3:1, etc.; or (b ) as the Messiah, as prefigured in Daniel 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. -DIVIDER-
-DIVIDER-
(a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. -DIVIDER-
-DIVIDER-
(b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, “I am the Messiah who is prefigured by Daniel.” A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See John 8:24, John 8:25; John 10:24, John 10:25. -DIVIDER-
-DIVIDER-
Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, John 5:27and John 12:34show that it was set off against that term. Compare Matthew 16:13, Matthew 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (John 1:34, John 1:49; John 11:27; John 20:31). -DIVIDER-
-DIVIDER-
In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say “the Son of man,” but “one like a Son of man.” Compare Revelation 1:13; Revelation 14:14, where also the article is omitted. -DIVIDER-
-DIVIDER-
II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, John 1:30, and compare John 8:40). -DIVIDER-
-DIVIDER-
While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matthew 8:20; Matthew 11:19; Matthew 12:8, Matthew 12:32; Matthew 13:37; Matthew 16:13; Matthew 20:18; Matthew 26:64; Mark 8:31, Mark 8:38; Mark 14:21; Luke 9:26, Luke 9:58; Luke 12:8; Luke 17:22; Luke 19:10; Luke 22:69. -DIVIDER-
-DIVIDER-
The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matthew 10:23; Matthew 13:40sqq.; Matthew 16:27sqq.; Matthew 19:28; Matthew 24:27, Matthew 24:37, Matthew 24:44; Matthew 25:31sqq.; Mark 13:26; Luke 6:22; Luke 17:24, Luke 17:30; Luke 18:8; Luke 21:27. -DIVIDER-
-DIVIDER-
[source]

John 1:40 Andrew [Ανδρεας]
Explained by John as one of the two disciples of the Baptist and identified as the brother of the famous Simon Peter (cf. also John 6:8; John 12:22). The more formal call of Andrew and Simon, James and John, comes later (Mark 1:16.; Matthew 4:18.; Luke 3:1-11). That heard John speak “That heard from John,” a classical idiom (παρα — para with ablative after ακουω — akouō) seen also in John 6:45; John 7:51; John 8:26, John 8:40; John 15:15. [source]
John 18:36 My kingdom [η βασιλεια η εμη]
Christ claims to be king to Pilate, but of a peculiar kingdom. For “world” For the word see John 18:3 where it means the temple police or guards (literally, under-rowers). In the lxx always (Prov 14:35; Isaiah 32:5; Dan 3:46) officers of a king as here. Christ then had only a small band of despised followers who could not fight against Caesar. Was he alluding also to legions of angels on his side? (Matthew 26:56). Would fight Imperfect middle of αγωνιζομαι — agōnizomai common verb (only here in John, but see 1 Corinthians 9:25) from αγων — agōn (contest) with αν — an a conclusion of the second-class condition (assumed as untrue). Christians should never forget the profound truth stated here by Jesus. That I should not be delivered Negative final clause with ινα μη — hina mē and first aorist passive subjunctive of παραδιδωμι — paradidōmi (see John 18:28, John 18:36). Jesus expects Pilate to surrender to the Jews. But now In contrast to the condition already stated as in John 8:40; John 9:41; John 15:22, John 15:24. [source]
John 5:18 Sought the more [μαλλον εζητουν]
Imperfect active of ζητεω — zēteō graphic picture of increased and untiring effort “to kill him” John repeats this clause “they sought to kill him” in John 7:1, John 7:19, John 7:25; John 8:37, John 8:40. Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years. Not only brake the Sabbath Imperfect active of λυω — luō He was now a common and regular Sabbath-breaker. Λυω — Luō means to loosen, to set at naught. The papyri give examples of λυω — luō in this sense like λυειν τα πεντη — luein ta penthē (to break the period of mourning). This was the first grudge against Jesus, but his defense had made the offense worse and had given them a far graver charge. But also called God his own Father “His own” Ισος — Isos is an old common adjective (in papyri also) and means equal. In Philemon 2:6 Paul calls the Pre-incarnate Christ ισα τεωι — isa theōi “equal to God” (plural ισα — isa attributes of God). Bernard thinks that Jesus would not claim to be ισος τεωι — isos theōi because in John 14:28 he says: “The Father is greater than I.” And yet he says in John 14:7 that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in John 10:33; John 19:7. Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defense of his claim to equality with the Father (verses 19-47). [source]
John 8:32 And ye shall know the truth [και γνωσεστε την αλητειαν]
Truth is one of the marks of Christ (John 1:14) and Jesus will claim to Thomas to be the personification of truth (John 14:6). But it will be for them knowledge to be learned by doing God‘s will (John 7:17). The word is from αλητης — alēthēs See also John 8:40, John 8:44, John 8:45. And the truth shall make you free Future active indicative of ελευτεροω — eleutheroō old verb from ελευτερος — eleutheros (from ερχομαι — erchomai to go where one wishes and so free). One of Paul‘s great words for freedom from the bondage of the law (Romans 6:18; Galatians 5:1). The freedom of which Jesus here speaks is freedom from the slavery of sin as Paul in Romans 8:2. See John 8:36. This freedom is won alone by Christ (John 8:36) and we are sanctified in truth (John 17:19). In John 1:17 truth is mentioned with grace as one of the marks of the gospel through Christ. Freedom (intellectual, moral, spiritual) is only attainable when we are set free from darkness, sin, ignorance, superstition and let the Light of the World shine on us and in us. [source]
1 John 1:8 The truth []
The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER-
-DIVIDER-
Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER-
-DIVIDER-
2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6, John 14:17. -DIVIDER-
-DIVIDER-
[source]

What do the individual words in John 8:40 mean?

now however you seek Me to kill a man who the truth to you has spoken that I heard from - God This Abraham not did
νῦν δὲ ζητεῖτέ με ἀποκτεῖναι ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα ἣν ἤκουσα παρὰ τοῦ Θεοῦ τοῦτο Ἀβραὰμ οὐκ ἐποίησεν

νῦν  now 
Parse: Adverb
Root: νῦν  
Sense: at this time, the present, now.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ζητεῖτέ  you  seek 
Parse: Verb, Present Indicative Active, 2nd Person Plural
Root: ζητέω  
Sense: to seek in order to find.
με  Me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἀποκτεῖναι  to  kill 
Parse: Verb, Aorist Infinitive Active
Root: ἀποκτείνω 
Sense: to kill in any way whatever.
ἄνθρωπον  a  man 
Parse: Noun, Accusative Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
ἀλήθειαν  truth 
Parse: Noun, Accusative Feminine Singular
Root: ἀλήθεια  
Sense: objectively.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
λελάληκα  has  spoken 
Parse: Verb, Perfect Indicative Active, 1st Person Singular
Root: ἀπολαλέω 
Sense: to utter a voice or emit a sound.
ἣν  that 
Parse: Personal / Relative Pronoun, Accusative Feminine Singular
Root: ὅς 
Sense: who, which, what, that.
ἤκουσα  I  heard 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
τοῦτο  This 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
Ἀβραὰμ  Abraham 
Parse: Noun, Nominative Masculine Singular
Root: Ἀβραάμ  
Sense: the son of Terah and the founder of the Jewish nation.