The Meaning of John 8:28 Explained

John 8:28

KJV: Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.

YLT: Jesus, therefore, said to them, 'When ye may lift up the Son of Man then ye will know that I am he; and of myself I do nothing, but according as my Father did teach me, these things I speak;

Darby: Jesus therefore said to them, When ye shall have lifted up the Son of man, then ye shall know that I am he, and that I do nothing of myself, but as the Father has taught me I speak these things.

ASV: Jesus therefore said, When ye have lifted up the Son of man, then shall ye know that I am he , and that I do nothing of myself, but as the Father taught me, I speak these things.

KJV Reverse Interlinear

Then  said  Jesus  unto them,  When  ye have lifted up  the Son  of man,  then  shall ye know  that  I  am  [he], and  [that] I do  nothing  of  myself;  but  as  my  Father  hath taught  me,  I speak  these things. 

What does John 8:28 Mean?

Study Notes

Son of man
.
(See Scofield " Ezekiel 2:1 ") . Our Lord thus designates Himself about eighty times. It is His racial name as the representative Man, in the sense of 1 Corinthians 15:45-47 as Son of David is distinctly his Jewish name, and Son of God His divine name. Our Lord constantly uses this term as implying that his mission (e.g.); Matthew 11:19 ; Luke 19:10 . His death and resurrection (e.g.); Matthew 12:40 ; Matthew 20:18 ; Matthew 26:2 and His second coming (e.g.); Matthew 24:37-44 ; Luke 12:40 transcended in scope and result all merely Jewish imitations. When Nathanael confesses him as "King of Israel," our Lord's answer is, "Thou shalt see greater things.. . the angels of God ascending and descending upon the Son of man." When His messengers are cast out by the Jews, His thought leaps forward to the time when the Son of man shall come, not then to Israel only but to the race; Matthew 10:5 ; Matthew 10:6 ; Matthew 8:23 . It is in this name, also, that universal judgment is committed to Him John 5:22 ; John 5:27 . It is also a name indicating that in Him is fulfilled the O.T. foreview of blessing through a coming man. See Scofield " Genesis 1:26 "; Genesis 3:15 ; Genesis 12:3 ; Psalms 8:4 ; Psalms 80:17 ; Isaiah 7:14 ; Isaiah 9:6 ; Isaiah 9:7 ; Isaiah 32:2 ; Zechariah 13:7 ; Isaiah 32:2 ; Zechariah 13:7 .

Context Summary

John 8:21-30 - The Father Made Known In His Son
Our Lord was absorbed in acquiring glory for His Father. He was sent by the Father, lived by the Father, could do nothing of Himself, and spoke only as the Father taught Him, John 8:28. He could dispense with all human help and stand alone, because the Father never left Him, John 8:29. To honor Him, please Him, work His works, live in His love, was the passion of His life, John 8:29; John 8:49.
There was a mystery in all this that baffled the men of His age. They were from beneath; they lived for worldly aims, were governed by earthly motives, and sought for the praise of men. His life was spent in fellowship with heaven. But to us there should be no mystery. We, too, should aim to do the will of God as the supreme goal of life. Our aims and ends are too low. The conversion of the unsaved, the upbuilding of the Church, are excellent, but they should be included in the sweep of a wider circle. Aim at the planet and you miss the sun; aim at the sun, and you include the planet. Our one intention should be that God be magnified in our bodies, both in life and death. But for this we must be willing to take up the cross and follow Jesus in His lifting up. [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 8:28

When ye have lifted up the Son of man [οταν υπσωσητε τον υιον του αντρωπου]
Indefinite temporal clause with οταν — hotan It is unnecessary to render the aorist subjunctive as if a future perfect, simply “whenever ye lift up” (actually lift up, ingressive aorist). In Acts 2:33 the verb is used of the Ascension. Shall ye know Future (ingressive aoristic) middle of εγω ειμι — ginōskō Cognoscetis ex re quod nunc ex verbo non creditis (Bengel). But the knowledge from the facts like the fall of Jerusalem will come too late and will not bring a change of heart. The Holy Spirit will convict them concerning judgment (John 16:8). For I am This claim Jesus repeats (see John 8:26) and clearly makes on his arrival at the feast (John 7:16.). This fact marks Jesus off from the rabbis. [source]
Lifted up []
See on John 3:14. [source]
Ye shall know [γνώσεσθε]
Render, perceive, here as in John 8:27. [source]
I am He []
As in John 8:24, on which see note. [source]
Of myself [ἀπ ' ἐμαυτοῦ]
Properly, from myself, as Rev., at John 7:17, but not here. See on John 7:17. [source]
Hath taught [ἐδίδαξεν]
Rev., more correctly, taught. The aorist tense, regarding the teaching as a single act. Compare ἤκουσα , I heard, John 3:32. [source]
I speak these things [παῦτα λαλῶ]
Not equivalent to so I speak (i.e., as the Father taught me), but an absolute declaration with reference to these present revelations. [source]

Reverse Greek Commentary Search for John 8:28

John 8:24 I am he [ἐγώ εἰμι]
He is inserted in the versions and is not in the text. By retaining it, we read, I am the Messiah. But the words are rather the solemn expression of His absolute divine being, as in John 8:58: “If ye believe not that I am.” See Deuteronomy 32:39; Isaiah 43:10; and compare John 8:28, John 8:58of this chapter, and John 13:19. [source]
John 3:14 Lifted up [ὑψωθῆναι]
The following are the uses of the word in the New Testament: The exaltation of pride (Matthew 11:23; Luke 10:15; Luke 14:11). The raising of the humble (Luke 1:52; James 4:10; 1 Peter 5:6). The exaltation of Christ in glory (Acts 2:33; Acts 5:31). The uplifting on the cross (John 3:14; John 8:28; John 12:32, John 12:34). The reference here is to the crucifixion, but beyond that, to the glorification of Christ. It is characteristic of John to blend the two ideas of Christ's passion and glory (John 8:28; John 12:32). Thus, when Judas went out to betray him, Jesus said, “Now is the Son of man glorified” (John 13:31). Hence the believer overcomes the world through faith in Him who came not by water only, but by water and blood (1 John 5:4-6). [source]
John 12:32 And I, if I be lifted from the earth [καγω αν υπσωτω εκ της γης]
Note proleptic position of εγω — egō (I). Condition of third class (undetermined with prospect) with αν — an (= εαν — ean here) with first aorist passive subjunctive of υπσοω — hupsoō the verb used in John 3:14 of the brazen serpent and of the Cross of Christ as here and also in John 8:28. Westcott again presses εκ — ek instead of απο — apo to make it refer to the ascension rather than to the Cross, a wrong interpretation surely. Will draw all men unto myself Future active of ελκυω — helkuō late form of ελκω — helkō to draw, to attract. Jesus had already used this verb of the Father‘s drawing power (John 6:44). The magnetism of the Cross is now known of all men, however little they understand the mystery of the Cross. By “all men” (παντας — pantas) Jesus does not mean every individual man, for some, as Simeon said (Luke 2:34) are repelled by Christ, but this is the way that Greeks (John 12:22) can and will come to Christ, by the way of the Cross, the only way to the Father (John 14:6). [source]
John 3:14 Moses lifted up the serpent [Μωυσης υπσωσεν τον οπιν]
Reference to Numbers 21:7. where Moses set the brazen serpent upon the standard that those who believed might look and live. Jesus draws a vivid parallel between the act of Moses and the Cross on which he himself (the Son of man) “must” In John υπσοω — hupsoō always refers to the Cross (John 8:28; John 12:32, John 12:34), though to the Ascension in Acts (Acts 2:33; Acts 5:31). Jesus is complimenting the standing and intelligence of Nicodemus as “the teacher of Israel” by telling him this great truth and fact that lies at the basis of the work of the kingdom of God (the atoning death of Christ on the Cross). [source]
John 5:19 The Son [ο υιος]
The absolute use of the Son in relation to the Father admitting the charge in John 5:18 and defending his equality with the Father. Can do nothing by himself True in a sense of every man, but in a much deeper sense of Christ because of the intimate relation between him and the Father. See this same point in John 5:30; John 7:28; John 8:28; John 14:10. Jesus had already made it in John 5:17. Now he repeats and defends it. But what he seeth the Father doing Rather, “unless he sees the Father doing something.” Negative condition It is a supreme example of a son copying the spirit and work of a father. In his work on earth the Son sees continually what the Father is doing. In healing this poor man he was doing what the Father wishes him to do. For what things soever he doeth, these the Son also doeth in like manner Indefinite relative clause with αν — an and the present active subjunctive Note εκεινος — ekeinos emphatic demonstrative, that one, referring to the Father. This sublime claim on the part of Jesus will exasperate his enemies still more. [source]
John 5:30 I [Εγω]
The discourse returns to the first person after using “the Son” since John 5:19. Here Jesus repeats in the first person (as in John 8:28) the statement made in John 5:19 about the Son. In John εμαυτου — emautou is used by Jesus 16 times and not at all by Jesus in the Synoptics. It occurs in the Synoptics only in Matthew 8:8; Luke 7:7. Righteous As all judgments should be. The reason is plain (οτι — hoti because), the guiding principle with the Son being the will of the Father who sent him and made him Judge. Judges often have difficulty in knowing what is law and what is right, but the Son‘s task as Judge is simple enough, the will of the Father which he knows (John 5:20). [source]
John 7:28 And I am not come of myself [και απ εμαυτου ουκ εληλυτα]
Και — Kai here = “and yet.” Jesus repeats the claim of John 7:17 and also in John 5:30; John 8:28; John 12:49; John 14:10. Whom ye know not Jesus passes by a controversy over the piece of popular theology to point out their ignorance of God the Father who sent him. He tersely agrees that they know something of him. Jesus says of these Jews that they know not God as in John 8:19, John 8:55. [source]
John 7:6 My time is not yet come [ο καιρος ο εμος ουπω παρεστιν]
Only use with John 7:8 of καιρος — kairos in this Gospel, elsewhere χρονος — chronos (John 5:6) or more often ωρα — hōra (John 2:4) “the predestined hour” (Bernard). Here καιρος — kairos is the fitting or proper occasion for Christ‘s manifesting himself publicly to the authorities as Messiah as in John 7:8. At the feast of tabernacles Jesus did make such public claims (John 7:29, John 7:33; John 8:12, John 8:28, John 8:38, John 8:42, John 8:58). Παρεστιν — Parestin is present active indicative of παρειμι — pareimi old compound, to be by, to be present. The brothers of Jesus had the regular Jewish obligation to go up to the feast, but the precise day was a matter of indifference to them. [source]
John 8:24 For except ye believe [εαν γαρ μη πιστευσητε]
Negative condition of third class with εαν μη — ean mē and ingressive aorist active subjunctive of πιστευω — pisteuō “For unless ye come to believe.” That I am he Indirect discourse, but with no word in the predicate after the copula ειμι — eimi Jesus can mean either “that I am from above” (John 8:23), “that I am the one sent from the Father or the Messiah” (John 7:18, John 7:28), “that I am the Light of the World” (John 8:12), “that I am the Deliverer from the bondage of sin” (John 8:28, John 8:31., and John 8:36), “that I am” without supplying a predicate in the absolute sense as the Jews (Deuteronomy 32:39) used the language of Jehovah (cf. Isaiah 43:10 where the very words occur ινα πιστευσητεοτι εγω ειμι — hina pisteusēte -εγω ειμι — hoti egō eimi). The phrase egō eimi occurs three times here (John 8:24, John 8:28, John 8:58) and also in John 13:19. Jesus seems to claim absolute divine being as in John 8:58. [source]
John 8:58 Before Abraham was [πριν Αβρααμ γενεσται]
Usual idiom with πριν — prin in positive sentence with infinitive (second aorist middle of γινομαι — ginomai) and the accusative of general reference, “before coming as to Abraham,” “before Abraham came into existence or was born.” I am Undoubtedly here Jesus claims eternal existence with the absolute phrase used of God. The contrast between γενεσται — genesthai (entrance into existence of Abraham) and ειμι — eimi (timeless being) is complete. See the same contrast between εν — en in John 1:1 and εγενετο — egeneto in John 1:14. See the contrast also in Psalm 90:2 between God See the same use of ειμι — eimi in John 6:20; John 9:9; John 8:24, John 8:28; John 18:6. [source]

What do the individual words in John 8:28 mean?

Said therefore to them - Jesus When you shall have lifted up the Son - of Man then you will know that I am [He] and from Myself I do nothing but as taught Me the Father these things I speak
εἶπεν οὖν [αὐτοῖς] Ἰησοῦς Ὅταν ὑψώσητε τὸν Υἱὸν τοῦ ἀνθρώπου τότε γνώσεσθε ὅτι ἐγώ εἰμι καὶ ἀπ’ ἐμαυτοῦ ποιῶ οὐδέν ἀλλὰ καθὼς ἐδίδαξέν με Πατὴρ ταῦτα λαλῶ

εἶπεν  Said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
[αὐτοῖς]  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
ὑψώσητε  you  shall  have  lifted  up 
Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural
Root: ὑψόω  
Sense: to lift up on high, to exalt.
Υἱὸν  Son 
Parse: Noun, Accusative Masculine Singular
Root: υἱός  
Sense: a son.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀνθρώπου  of  Man 
Parse: Noun, Genitive Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
γνώσεσθε  you  will  know 
Parse: Verb, Future Indicative Middle, 2nd Person Plural
Root: γινώσκω  
Sense: to learn to know, come to know, get a knowledge of perceive, feel.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
εἰμι  am  [He] 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἐμαυτοῦ  Myself 
Parse: Personal / Possessive Pronoun, Genitive Masculine 1st Person Singular
Root: ἐμαυτοῦ  
Sense: I, me, myself etc.
ποιῶ  I  do 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ποιέω  
Sense: to make.
οὐδέν  nothing 
Parse: Adjective, Accusative Neuter Singular
Root: οὐδείς 
Sense: no one, nothing.
ἐδίδαξέν  taught 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: διδάσκω  
Sense: to teach.
με  Me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
Πατὴρ  Father 
Parse: Noun, Nominative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
ταῦτα  these  things 
Parse: Demonstrative Pronoun, Accusative Neuter Plural
Root: οὗτος  
Sense: this.
λαλῶ  I  speak 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἀπολαλέω 
Sense: to utter a voice or emit a sound.