Joh 8:33-39 | RWP | e4.org | We be Abraham's seed ( Σπερμα Αβρααμ εσμεν ). "We are Abraham's seed," the proudest boast of the Jews, of Sarah the freewoman and not of Hagar the bondwoman ( .). Yes, but the Jews came to rely solely on mere physical descent ( ) and so God made Gentiles the spiritual children of Abraham by faith ( ; .). And have never yet been in bondage to any man ( κα ουδεν δεδουλευκαμεν πωποτε ). Perfect active indicative of δουλευω , to be slaves. This was a palpable untruth uttered in the heat of controversy. At that very moment the Jews wore the Roman yoke as they had worn that of Assyria, Babylon, Persia, Alexander, the Ptolemies, the Syrian (Seleucid) kings. They had liberty for a while under the Maccabees. "These poor believers soon come to the end of their faith" (Stier). But even so they had completely missed the point in the words of Jesus about freedom by truth.

‏ John 8:33-39

We be Abraham's seed ( Σπερμα Αβρααμ εσμεν ). "We are Abraham's seed," the proudest boast of the Jews, of Sarah the freewoman and not of Hagar the bondwoman (Ga 4:22f.). Yes, but the Jews came to rely solely on mere physical descent (Mt 3:9) and so God made Gentiles the spiritual children of Abraham by faith (Mt 3:7; Rom. 9:6f.).

And have never yet been in bondage to any man ( κα ουδεν δεδουλευκαμεν πωποτε ). Perfect active indicative of δουλευω, to be slaves. This was a palpable untruth uttered in the heat of controversy. At that very moment the Jews wore the Roman yoke as they had worn that of Assyria, Babylon, Persia, Alexander, the Ptolemies, the Syrian (Seleucid) kings. They had liberty for a while under the Maccabees. "These poor believers soon come to the end of their faith" (Stier). But even so they had completely missed the point in the words of Jesus about freedom by truth.

Every one that committeth sin is the bondservant of sin ( πας ο ποιων την αμαρτιαν δουλος εστιν [της αμαρτιασ] ). The Western class omits της αμαρτιας (sin), but that is the idea anyhow. Note the use of ποιων (present active participle, continuous habit or practice), not ποιησας (aorist active participle for single act), precisely as in 1Jo 3:4-8. Note also 3:21 for ο ποιων την αληθειαν (the one who practises the truth). Sin, like the worst narcotic, is habit forming. Hence the problem today for criminologists for paroled or pardoned criminals nearly always go back to crime, sink again into sin, the slaves of sin. Xenophon has this notion of the slavery of sin (Memor. IV. 5. 3). So Paul clearly in Ro 6:17, 20 "slaves of sin" ( δουλο της αμαρτιας ).

The bondservant ( ο δουλος ) ...

the son ( ο υιος ). There is a change in the metaphor by this contrast between the positions of the son and the slave in the house. The slave has no footing or tenure and may be cast out at any moment while the son is the heir and has a permanent place. Cf. Ishmael and Isaac (Ge 21:10) and Paul's use of it in Ga 4:30. We do not know that there is any reference here to Hagar and Ishmael. See also Heb 3:5 (Nu 12:7) for a like contrast between Moses as servant ( θεραπων ) in God's house and Christ as Son ( υιος ) over God's house.

If therefore the son shall make you free ( εαν ουν ο υιος υμας ελευθερωση ). Condition of third class with εαν and first aorist (ingressive) active subjunctive. "If therefore the Son set you free," as he has the power to do.

Ye shall be free indeed ( οντως ελευθερο εσεσθε ). Old and common adverb from participle οντων, actually, really (cf. Lu 24:34). But this spiritual freedom was beyond the concept or wish of these Jews.

Yet ye seek to kill me ( αλλα ζητειτε με αποκτεινα ). As at the recent feast (7:20, 25, 30, 32; 8:20). Some of these very professed believers were even now glowering with murderous vengeance.

Hath not free course in you ( ου χωρε εν υμιν ). Intransitive use of χωρεω, old verb from χωρος (space, place), to have space or room for. They would not abide in Christ's word (verse 31). They had no longer room for his word when once they understood the spiritual aspect of his message. Jerusalem was now just like Galilee once before (6:60-66).

With my Father ( παρα τω πατρ ). Locative case of πατηρ and article used as possessive (common idiom), "by the side of my Father," picture of intimate fellowship like προς τον θεον (face to face with God) in 1:1.

From your father ( παρα του πατρος ). Ablative case with παρα (from the side of) and same possessive use of του in each instance, though "the" will really answer both times. But ο πατηρ does not mean the same person. Christ's Father by contrast is not their father.

Our father is Abraham ( ο πατηρ ημων Αβρααμ εστιν ). They saw the implication and tried to counter it by repeating their claim in verse 33 which was true so far as physical descent went as Jesus had admitted (verse 37).

If ye were ( ε εστε ). Strictly, "if ye are" as ye claim, a condition of the first class assumed to be true.

Ye would do ( εποιειτε αν ). Read by C L N and a corrector of Aleph while W omits αν. This makes a mixed condition (protasis of the first class, apodosis of the second. See Robertson, Grammar, p. 1022). But B reads ποιειτε like the Sin. Syriac which has to be treated as imperative (so Westcott and Hort).