Sundays: 9:00 AM Sunday School | 10:30 AM Worship Service

Watch Live

|

Contact

|

App

|

Sermon

Before Abraham Was, I Am

Speaker
David Capoccia
Scripture
John 8:48-59

Listen to Audio Save MP3
Reading Tools:

Aa

In this sermon, Pastor Dave Capoccia finishes examining John 8:31-59, Jesus’ final public discussion with the Jews at the Feast of the Booths. John reports this discussion in his Gospel so that you will recognize your true spiritual state and turn to Jesus with perseverant faith.

In the third part of Jesus’ discussion, John 8:48-59, Jesus raises the question: do you give God’s Son ultimate contempt or ultimate glory?

Auto Transcript

Note: This transcript and summary was autogenerated. It has not yet been proofread or edited by a human.

Summary

The eternal Son of God, Jesus Christ, reveals Himself as the great “I Am” in John 8:48-59, declaring His divine identity to Jewish listeners who respond with contempt rather than worship. This passage teaches us that Jesus, though worthy of all honor, did not seek His own glory but entrusted Himself to the Father who glorifies the Son and judges righteously. We are confronted with the same question posed to those original hearers: Do we give God’s Son ultimate contempt or ultimate glory?

Key Lessons:

  1. Jesus responded to vicious insults not with retaliation but with truth and restraint, modeling for us what it looks like to entrust ourselves to the Father who judges righteously.
  2. Jesus’ declaration “Before Abraham was, I am” is not merely a claim of pre-existence but a claim to be the eternal, self-existent God revealed in Exodus 3:14.
  3. The promise that whoever keeps Jesus’ word will never see death is grounded in the Father’s commitment to glorify the Son — making perseverance in Christ the only path to eternal life.
  4. There is no middle ground in honoring Jesus — we are either glorifying Him with our whole being or dishonoring Him with our whole being.

Application: We are called to examine whether we are truly committed to Jesus’ honor above our own. Rather than fighting for our own glory, reputation, and rights, we must entrust ourselves to God who judges righteously, repent of self-glorification, and give ourselves wholly to following and honoring Jesus through persevering obedience to His word.

Discussion Questions:

  1. In what areas of your life are you most tempted to fight for your own honor rather than entrusting yourself to God who judges righteously?
  2. Jesus said “if anyone keeps my word, he will never see death.” How does this promise encourage you to persevere in faith even when following Jesus is costly?
  3. What would it look like practically for the people around you — family, coworkers, classmates — to see that you are fundamentally committed to God’s honor rather than your own?

Scripture Focus: John 8:48-59 records Jesus’ declaration of deity (“Before Abraham was, I am”) and His refusal to seek His own glory. Exodus 3:14 provides the background for God’s self-revelation as “I Am.” 1 Peter 2:21-23 shows that Christ’s pattern of entrusting Himself to the righteous Judge is the example we are called to follow. Hebrews 11:13 illuminates Abraham’s faith in the promises fulfilled in Christ.

Outline

Introduction

Let’s pray. Lord Jesus Christ, we pray that you would be honored in the preaching of your word. We haven’t come to hear man; we’ve come to hear you, come to hear your words given by the spirit. God, help me to be able to speak it. Help us to be able to hear it as a congregation, and Lord, help us to obey it. Jesus’ name, amen.

The Custom of Dueling and the Drive for Honor

Well, if there’s one social custom that I am glad has fallen out of fashion, it might be the practice of dueling. Can you believe that it was once widely considered normal, even gentlemanly, if you had received some offense or insult from another person to challenge that person to a one-on-one battle that could result in either or both of your deaths? This was dueling.

I recently looked more into the practice of dueling. The custom apparently emerged in the late Middle Ages and peaked in popularity in the 1600s and 1700s before falling out of favor in the late 1800s. Though both government and religious leaders repeatedly forbid the practice of dueling, men of the noble classes nevertheless felt compelled to duel one another from time to time.

Duels could be fought in various ways depending on the region and the preferences of the participants. Which weapon could you use? Usually it was a sword or a pistol.

If using a pistol, how far apart would you stand, and who would shoot first? In America, it was common for men to take paces from one another and then turn and fire simultaneously. In other places, the duelists customarily started far apart and stepped closer to one another until someone took the first shot.

What constituted the end of a duel? You could duel until first blood—that is, until either participant merely began to bleed, even if from a scratch. You could duel until someone was too injured to continue, or you could duel to the death, until someone was mortally wounded.

But with all dueling’s variance, in every place the central motivation for the duel was the same. What was the goal? Actually, let me say this first: the challenger could call off a duel at any time if he deemed his goal achieved.

What was the goal for initiating or continuing a duel? The term that they used was “satisfaction.” I must have satisfaction. What do they mean by that?

Well, satisfaction in the preservation and restoration of my honor. You see, honor, respect, glory, even proper treatment of your illustrious person was the reason and motivation for dueling. You challenge someone to a duel because your sense of honor and worth had been slighted. And by dueling someone, by challenging someone to a duel, you indicated that your worth was so great that you were willing to fight for it and to risk your life for it.

“Honor, respect, glory was the reason and motivation for dueling.”

Meanwhile, the other accepted the challenge in order to preserve his honor. He is no coward. He is also willing to risk his life to showcase his worth.

The Contrast: Jesus’ Humility vs. Human Pride

Now, many people, including one of America’s founding fathers, died as a result of dueling. So we should be glad that this silly custom of fighting and killing one another for one’s honor is gone. But is it really?

How many conflicts in the world today? How many even of your own conflicts? How much anger? How many insults? How many acts of violence and even murder are the result of slighted honor and a determination to vindicate your own worth?

You will risk your happiness, your friendships, your marriage, your Christian testimony, even your own health and freedom to teach someone a lesson. “You can’t disrespect me like that. You can’t mistreat me like that. You better honor me, or else.”

This fallen drive to exalt and protect our own honor, we see it all across humanity. Yet how deeply it contrasts the attitude and actions of God’s own Son.

“This fallen drive to exalt and protect our own honor — how deeply it contrasts the attitude and actions of God’s own Son.”

Indeed, in our next passage of the Gospel of John, we will see a profound irony. The Eternal Word, the Son of infinite worth, will not fight to protect his own honor. But he will only speak and act so that his heavenly Father may be honored.

“The Son of infinite worth will not fight to protect his own honor but will only speak and act so that his heavenly Father may be honored.”

Meanwhile, religious hypocrites, true sons of the devil, will not only fight for their own honor, but they will try to kill the Son of God when he reveals himself to be the Eternal deity of all glory.

The consequent question for us will be: Do you properly honor Jesus, the Son of God? Or do you fundamentally treat God’s own Son with contempt because you’re concerned about your honor?

Setting the Scene: John 8:31-59

Please take your Bibles and turn to John 8. The sermon title is “Before Abraham Was, I Am.”

We’re looking at John 8:48-59 today, but once again I want to show you the whole context. Follow along with me as I read John 8:31-59.

John 8:31-59, page 170 if you’re using the Pew Bibles. Starting verse 31:

Scripture Reading

Jesus was saying to those Jews who had believed him, “If you continue in my word, then you are truly disciples of mine, and you will know the truth, and the truth will make you free.”

They answered him, “We are Abraham’s descendants and have never yet been enslaved to anyone. How is it that you say you will become free?”

Jesus answered them, “Truly, truly I say to you, everyone who commits sin is the slave of sin. The slave does not remain in the house forever; the son does remain forever. So if the son makes you free, you will be free indeed.

I know that you are Abraham’s descendants, yet you seek to kill me because my word has no place in you. I speak the things which I have seen from my father. Therefore, you also do the things which you heard from your father.”

They answered and said to him, “Abraham is our father.”

Jesus said to them, “If you are Abraham’s children, do the deeds of Abraham. But as it is, you are seeking to kill me, a man who has told you the truth which I heard from God. This Abraham did not do. You are doing the deeds of your father.”

They said to him, “We were not born of fornication. We have one father: God.”

Jesus said to them, “If God were your father, you would love me, for I proceeded forth and have come from God. For I have not even come on my own initiative, but he sent me. Why do you not understand what I am saying? It is because you cannot hear my word.

You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies.

But because I speak the truth, you do not believe me. Which one of you convicts me of sin? If I speak truth, why do you not believe me?

He who is of God hears the words of God. For this reason, you do not hear them because you are not of God.”

The Jews answered and said to him, “Do we not say rightly that you are a Samaritan and have a demon?”

Jesus answered, “I do not have a demon, but I honor my father, and you dishonor me. But I do not seek my glory. There is one who seeks and judges.

Truly, truly I say to you, if anyone keeps my word, he will never see death.”

The Jews said to him, “Now we know that you have a demon. Abraham died, and the prophets also, and you say, ‘If anyone keeps my word, he will never taste of death.’ Surely you are not greater than our Father Abraham, who died? The prophets died too. Whom do you make yourself out to be?”

Jesus answered, “If I glorify myself, my glory is nothing. It is my father who glorifies me, of whom you say he is our God. And you have not come to know him. But I know him, and if I say that I do not know him, I will be a liar like you. But I do know him and keep his word.

Your father Abraham rejoiced to see my day, and he saw it and was glad.”

So the Jews said to him, “You are not yet 50 years old, and have you seen Abraham?”

Jesus said to them, “Truly, truly I say to you, before Abraham was born, I am.”

Therefore, they picked up stones to throw at him. But Jesus hid himself and went out of the temple.

Context: The Final Public Debate

We have returned once more to this bonus round of public debate between Jesus and the Jews, taking place in the temple in Jerusalem during the Feast of Booths, about six months before Jesus’ crucifixion.

As we’ve seen previously, what begins here as a loving exhortation from Jesus to the Jews who have newly believed in him to persevere in believing and following his teaching ends with those same Jewish believers trying to kill Jesus.

Yet this horrid outcome was no surprise to Jesus, who knows the hearts of all men. Jesus spoke his exhortation partly so that his fickle and ultimately false disciples might be exposed for what they truly are.

In one sense, this exposure was a mercy to these fake believers, since Jesus showed them their hypocrisy and thus their true need for Jesus and for his salvation. But in another sense, this exposure served as an explanation and a warning for others: an explanation as to how God’s holy and righteous people could reject God’s Messiah, and a warning lest we might consider ourselves religious, even believing people, could end up doing the same.

I gave you the main idea of this whole section before. Allow me to give it to you one more time: Our author John reports Jesus’ final public discussion at the Feast of Booths so that you will recognize your true spiritual state and turn to Jesus with persevering faith.

“Recognize your true spiritual state and turn to Jesus with persevering faith.”

As you may remember, this climactic round of argument proceeds in three parts, each part raising a central question to get Jesus’ listeners—to get us—to see our true spiritual state.

The question of part one, verses 31 to 36, is: Are you experiencing spiritual slavery or spiritual freedom?

The question of part two, which we looked at last time, verses 37 to 47, is: Do you demonstrate devilish parentage or divine parentage? Remember, that shows up in your deeds and then how you respond to Jesus.

The Central Question: Contempt or Glory?

But today we encounter the question of the third part, verses 48 to 59, which is: Do you give God’s Son ultimate contempt or ultimate glory?

“Do you give God’s Son ultimate contempt or ultimate glory?”

Let’s look at this final part and take seriously this question from the Spirit of God. We’ll organize our investigation of the text under three subheadings, each subheading encapsulating an amazing assertion regarding Jesus’ honor.

Despite Dishonor, Jesus Honors God and Waits for Vindication

The first subheading that appears and covers verses 48 to 51 is this: I’m labeling this 3A. Despite dishonor, Jesus honors God and waits for vindication.

“Despite dishonor, Jesus honors God and waits for vindication.”

Let’s reread verse 48: “The Jews answered and said to him, ‘Do we not say rightly that you are a Samaritan and have a demon?’”

The Jews’ Retaliation: “You Are a Samaritan and Have a Demon”

What is this? I’ll tell you what this is: this is retaliation. Retaliation for what? For all that Jesus has said to the Jews up to this point.

His Jewish disciples, after all, Jesus has suggested to the Jews—and we’ve seen all this—that without him and without perseverance in his teaching, they are slaves of sin. Jesus has, based on their allegedly wanting to kill Jesus, denied that these Jews are true sons of Abraham. Jesus has also, based on their lack of love for Jesus and for his word, denied that these Jews are true sons of God.

In fact, Jesus has told these Jews who they really are: they are sons of the devil who, like their spiritual father, prefer murder over obedience and lies over the truth.

In short, Jesus has declared that the Jews’ evident spiritual slavery and satanic fraternity are the only reasonable explanation for why they refused to believe in Jesus and persevere in his teaching.

Jesus knew his Jewish disciples have heard all this. What? They are offended. Jesus has, in their minds, terribly insulted them. He has unjustifiably condemned them and imputed their honor as religious, God-fearing Jews. And they’re not going to take this lying down.

“Jesus knew his Jewish disciples have heard all this, and they are offended.”

Therefore, these Jews prepare some of the most vicious words they can think of in reply to Jesus. Notice they frame their answer to Jesus as a rhetorical question: “Do we not rightly say?” Or in other words, “Shouldn’t it be obvious to everyone, based on what you’ve said to us, Jesus, that the following is true about you?”

What It Meant to Call Jesus a Samaritan

What is it that they allege is true about Jesus? First, that you are a Samaritan. They might say, “Where’d that idea come from?”

Well, remember, the Samaritans were people that the Jews viewed as having corrupted ancestry. The Samaritans were descendants of Jewish and Gentile intermarriage and corrupted religion. The Samaritans wanted to worship God at a different temple and according to different scriptures. Also, the Jews and Samaritans had some bad history together, so they generally hated one another.

Why call Jesus a Samaritan? Well, it could be that the Jews here are suggesting that Jesus must be of Samaritan heritage to assert what he has about the Jews. Only a deluded, jealous, and unclean Samaritan would say that we are not true sons of Abraham and not religious or righteous inheritors of God’s blessing.

“Jesus, you must be a Samaritan if you’re going to say these things.”

But then again, the label “Samaritan” doesn’t necessarily have to make sense. If you think about the worst insults that people sling today in our society, these insults don’t usually make any logical sense. They’re just expressions of unrighteous anger and contempt.

The Jews could think of fewer persons worthy of scorn and disgust than Samaritans. So when they want to hurt and dishonor Jesus, that’s what they call him: a Samaritan.

“The worst insults people sling don’t usually make logical sense — they’re expressions of unrighteous anger and contempt.”

What It Meant to Say Jesus Had a Demon

But that’s not all. Notice, second, they say that you have a demon. That is, the only explanation, Jesus, for your outrageous words is that you are demon-possessed.

In Jesus’ day, “demon-possessed” was a label a person might put on others who seemed to act or speak insanely. So the Jews are basically asserting that Jesus is clearly out of his mind.

But the idea of demon possession connotes more. Because, let’s face it, demons are evil spirits, minions of the Devil himself. So if Jesus is possessed by one of Satan’s demons, what are the implications? That what Jesus says is evil, what Jesus does is evil, and what Jesus is in himself is evil.

Ultimately, these Jews assert with this description that Jesus and his teaching are fundamentally satanic.

“These Jews assert that Jesus and his teaching are fundamentally satanic.”

What an assertion for these disciples to make about the teacher in whom they supposedly believe, or at least did moments ago! What an obvious repudiation of Jesus’ merciful diagnosis of their own spiritual condition!

“We aren’t the ones under the sway of the devil, Jesus. You are.”

And what an ugly, arrogant, blasphemous assertion to make about God’s son and the Living Word! It’s hard to imagine how these Jews could have dishonored Jesus more with their reply.

Jesus’ Restrained Response

But how does Jesus respond? Will Jesus do as sinners often do—go tit for tat, respond to their insults with insults of his own? I bet he’s got some good ones.

Well, look what Jesus says in verse 49: “Jesus answered, ‘I do not have a demon, but I honor my father, and you dishonor me.’”

Wow. Only God and those changed by him could respond to such dishonor with such restraint.

“Only God and those changed by Him could respond to such dishonor with such restraint.”

Notice Jesus does not insult the Jews back at all, though they are worthy of his fiercest denunciations. Jesus merely tells the truth, and he contrasts himself with his revilers: “I myself am not demon-possessed, like you allege. I am not insane. I am not under the sway of the devil. But I honor my father. I seek his will and glory. And you yourselves dishonor me.”

Do you notice a connection between those last two statements? If Jesus honors the father and you dishonor Jesus, whom else have you dishonored? You’ve dishonored God the Father. For how could it be otherwise? If you oppose the one who seeks the father’s will and glory, how could you also not be opposing and dishonoring the Father?

Here again, Jesus mercifully exposes the true spiritual state of his listeners.

The Secret to Jesus’ Patience: He Does Not Seek His Own Glory

But how is it that Jesus is able to respond without vengeance, merely telling the truth that the people need to hear? Jesus gives the explanation in verse 50: “But I do not seek my glory. There is one who seeks and judges.”

Do you see here the secret to Jesus’ amazing patience and restraint? He does not seek his own glory. That is, Jesus is not terribly concerned about promoting or protecting his own honor.

“Jesus is not terribly concerned about promoting or protecting his own honor.”

Let that truth land in your mind for just a second, because when it does, you should be perplexed. “Wait a second. Doesn’t the Bible teach that Jesus is God? And isn’t God fundamentally concerned about his own glory? Does not God say in Isaiah 42:8 and Isaiah 48:11 that he acts for his own glory and will not share his glory with another? So how can Jesus, as the Son of God, say that he is not concerned about or seeking his own glory?”

The answer has to do with the special relationship of Father and Son within the Trinity.

Notice, back in verse 49, whose honor did Jesus say he seeks? His Father’s. And then in verse 50, Jesus says he doesn’t have to seek his own honor because someone else does, someone else already is. Who’s that? The Father.

Just as Jesus will clarify further in verse 54, Jesus seeks the Father’s glory while the Father seeks Jesus’ glory.

The Father Seeks and Judges

You see, the love and submission of the perfect Son of God to his Father is so deep that, even though the Son desires and ought to receive divine glory, he will not grasp after it himself. Rather, he will remain humbly obedient to the Father, trusting and waiting for the Father to glorify the Son at the proper time.

“The Son will not grasp after glory himself but remain humbly obedient, trusting the Father to glorify the Son at the proper time.”

Notice also Jesus says here in verse 50 that not only does the Father seek the Son’s glory, but the Father judges. That is, the Father provides the true assessment. Those who do not properly honor the Son will one day consequently be justly recompensed.

While the Son can be confident that he will one day be glorified as he ought to be, even if men don’t judge Jesus correctly, God does, and his final judgment will be just.

The Same Pattern for Christians: 1 Peter 2:21-23

Do you realize that something similar is true for you? If you are a Christian, you who by faith and God’s spirit have been made a child of God and a fellow heir with Christ, you too have been promised glory. But you are not to seek it now, nor should you seek vengeance for yourself.

Rather, you do as your Lord does: you seek the honor of your God by continuing to do his will while you wait for God’s judgment, God’s verdict, God’s assessment.

“You seek the honor of your God by continuing to do his will while you wait for God’s judgment, God’s verdict, God’s assessment.”

Understand that in this, you will many times have to suffer righteously in the meantime. That’s what Jesus is doing here. But this is actually the pattern Jesus purposefully laid out for you to follow as his true disciple.

We hear this explicitly taught in another scripture: 1 Peter 2:21-23.

1 Peter 2:21-23: “For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in his steps. Who committed no sin, nor was any deceit found in his mouth. And while being reviled, he did not revile in return. While suffering, he uttered no threats, but kept entrusting himself to him who judges righteously.”

1 Peter 2:23: “While being reviled, he did not revile in return. While suffering, he uttered no threats, but kept entrusting himself to him who judges righteously.”

“If Anyone Keeps My Word, He Will Never See Death”

Now, intriguingly, it’s at the mentioning of the judgment of God that Jesus says what he does next in verse 51.

Verse 51: “Truly, truly I say to you, if anyone keeps my word, he will never see death.”

Why does Jesus suddenly say this? He is underscoring the surety of the Father glorifying the Son and also of the Father making sure that those who refuse to glorify or honor the Son are appropriately recompensed.

Notice Jesus begins this statement with the attention-grabbing phrase “Truly, truly I say to you.” We’ve seen this before. What Jesus is saying is: “Here is an incredible statement of God’s true revelation that you must believe.”

What’s the revelation? “If anyone”—notice how inclusive that term is—”if anyone keeps my word, that is, continually learns, believes, and obeys the gospel and teaching of Jesus, this is similar to what he said in the beginning part of this section. If anyone keeps my word, he will never see death.”

I love this because this phrase contains the most emphatic denial possible in New Testament Greek grammar. We’ve seen this a few times in the Gospel of John, but we see it again here. Another translation of the clause here at the end of this statement from Jesus would be: “He could not possibly see death forever.”

“If anyone keeps my word, he could not possibly see death forever.”

If you’re curious about the Greek, it’s two negative words plus the subjunctive, which indicates possibility. So it’s “not, not could ever be possible.”

Now, what does it mean to “see death”? To see death is to experience death, especially in all its bitter pain. The phrase “taste death” in verse 52 is an equivalent expression.

The Father Glorifies the Son Through This Promise

In other words, the father is pleased to glorify the son by making perseverance in the son’s word the only way a person can be freed from the sting of death and the everlasting judgment of God.

For the one who honors God’s son by believing in him and persevering in obedience to the son’s word, that one could not possibly see death forever. But for the one who dishonors God’s son, there is no escape. There is no way of escape from death or God’s wrath, because the father is determined to glorify the son.

“The Father is pleased to glorify the Son by making perseverance in the Son’s word the only way to be freed from the sting of death.”

Here, then, is another implicit invitation from Jesus to his Jewish hearers—yes, even the ones who have just viciously mocked him moments ago. The invitation is also for us, for all of you listening today.

This could be true of you if you will believe and persevere in the word of Jesus.

How do the Jews in that original setting respond to a renewed, gracious offer from Jesus? What we find out as we move to the second part of this last section.

Despite Dishonor, Jesus Knows God and Declares God’s Truth

Second subheading, which covers verses 52 to 56, we can label this as 3B. Despite dishonor, Jesus knows God and declares God’s truth.

“Despite dishonor, Jesus knows God and declares God’s truth.”

Look at verses 52 and 53: “The Jews said to him, ‘Now we know that you have a demon. Abraham died, and the prophets also, and you say, “If anyone keeps my word, he will never taste of death.” Surely you are not greater than our Father Abraham, who died? The prophets died too. Whom do you make yourself out to be?’”

The Jews Double Down: “Now We Know You Have a Demon”

You see here that the Jews do not pay attention to Jesus’ merciful invitation or to Jesus’ restrained rebuke of their dishonoring him. The Jews merely respond to Jesus’ words with more contempt and with especially incredulity. They simply cannot believe what Jesus has just proclaimed.

“Now we know that you have a demon,” they say. That is, “We are sure now, more than ever, that you have lost your marbles due to demonic influence.”

Why do they say that? Because you, a mere man, promise that your teaching will deliver people from death—utterly deliver people from death. The Jews think this is ridiculous.

This is a ridiculous claim, since even the greatest and most honored men of God in times past—Abraham, the prophets—they could not finally deliver themselves or anyone else from death.

“Even the greatest men of God in times past could not finally deliver themselves or anyone else from death.”

“Whom Do You Make Yourself Out to Be?”

You may notice the last question they posed to Jesus: “Whom do you make yourself out to be?” They’re implying something. The question is not “Who are you?” or “Who are you really?” It is “Whom do you make yourself out to be?”

You’re hearing the implication there, the implied assumption there. The assumption in their question is that Jesus is trying to pretend to be someone who he is not, or to glorify himself with glory that does not belong to him.

He’s making himself out to be something. Actually, the Jews use this phrase consistently with Jesus, and they will use it again before they put him to death. They say, “This one made himself out to be the Son of God.”

“The assumption in their question is that Jesus is trying to pretend to be someone who he is not.”

Jesus’ Glory Comes from the Father

Jesus detects the Jews’ assumption about him, and he thus replies as he does in verse 54: “Jesus answered, ‘If I glorify myself, my glory is nothing. It is my father who glorifies me, of whom you say he is our God.’”

Notice once again Jesus does not viciously pounce on the Jews for their dishonoring him with dismissive words. But Jesus does speak the truth, and he contradicts their assumption about him, putting it on his lips.

“If I glorify myself, my glory is nothing,” Jesus says. In other words, Jesus admits that if he were pretending greatness and merely trying to exalt himself, his glory would be worthless and his person would indeed be contemptible.

The Book of Proverbs actually teaches that self-honoring does not work and should be avoided. Proverbs 27:2: “Let another praise you and not your own mouth, a stranger and not your own lips.” That’s truth. That’s good advice.

Even the honor of men—whether you’re waiting for other people to praise you—is vaporous. True and lasting honor only comes from God.

“Even the honor of men is vaporous. True and lasting honor only comes from God.”

Yet Jesus insists that such is the honor he receives, for he says, “It is my father who glorifies me.”

And just in case there’s any doubt about whom Jesus means as his father—remember, that was an issue in previous discussions—Jesus says explicitly, “Of whom you say he is our God. The Father glorifies me. I don’t glorify myself. So the father glorifies me.”

Now, you may detect something implied in Jesus’ words when he says, “Of whom you say…” What’s Jesus getting at?

“You Have Not Come to Know Him”

Well, he says directly in the next sentence: “And you have not come to know him.”

As Jesus has said before, Jesus again asserts here that his religious hearers—very religious hearers, they’re in the middle of a holy feast—do not in fact know God. Which really is the explanation as to why they misconstrued Jesus as inappropriately glorifying himself.

“His religious hearers do not in fact know God, which explains why they misconstrued Jesus as inappropriately glorifying himself.”

And what Jesus declares, they don’t understand, because they don’t know God.

Jesus Contrasts Himself with His Disciples

Jesus goes on in the rest of verse 55 to say something else provocative. He says, “But I know him, and if I say that I do not know him, I will be a liar like you. But I do know him and keep his word.”

Why does Jesus say this? What’s going on here?

Well, Jesus is again dramatically contrasting himself with his Jewish disciples. These Jews show themselves to be liars if they say they do know God and if they say they do keep God’s word. Jesus has already pointed out the evidence shows clearly that is not true. If they say it is, they are liars.

But Jesus would only become a liar if he says that he does not know God or does not keep God’s word, because Jesus has already proven again and again that he does. He knows God and does keep God’s word. Jesus is the perfectly obedient Son of God.

He is not ashamed of the truth. He will always faithfully declare whatever is given to him by his Father to declare. If that word from the Father ends up glorifying Jesus—like Jesus’ statement in verse 51 does—that’s fine. But that’s not why Jesus says it.

Jesus does not seek his own glory, nor does he seek the glory, approval, and honor of men. Jesus only seeks the glory of his Father, which necessitates Jesus keeping and faithfully teaching his Father’s truth.

“Jesus does not seek the glory, approval, and honor of men. Jesus only seeks the glory of his Father.”

Abraham Rejoiced to See Jesus’ Day

In verse 56, Jesus again shows himself faithful to declare his Father’s truth by a surprising response to the Jews’ assertion that Jesus surely is not greater than Abraham.

Look at verse 56: “Your father Abraham rejoiced to see my day, and he saw it, and was glad.”

What is Jesus talking about here? To which event with Abraham does Jesus allude?

The answer is not entirely clear. Some think that Jesus is referring to a Jewish tradition that God, in giving Abraham a prophecy of Israel’s future in Egypt in Genesis 15, also gave Abraham a vision of the Messianic age. But if so, there is a slight problem: that Jewish tradition does not mention anything about Abraham rejoicing after seeing that age or seeing the Messiah.

Something that Jesus might be referring to is God’s personal visit to Abraham in Genesis 18, which confirmed the birth of Abraham’s son within one year and warned of Sodom’s doom. Though there’s nothing explicit in that passage about the future age or day of Jesus.

Some think that Jesus is referring to the now-dead Abraham rejoicing in heaven over Jesus’ incarnation and ministry, watching it unfold and rejoicing. But this interpretation doesn’t fit very well with the context of Jesus and Abraham knowing each other in the past.

Most of the commentators that I read think that Jesus is referring to Abraham’s glad anticipation of the Messiah, Jesus, based on the promises given to Abraham in Genesis 12. The promises include, most importantly, that God would make Abraham into a great nation and bless all families of the earth through Abraham and through Abraham’s seed.

Abraham did not live to see these promises fully realized. But he did see them realized in seed form when, at 100 years old, Abraham got to witness the birth of Isaac, his son. Abraham therefore rejoiced not only over the birth of his son but over the chain of events coming from that birth, leading to the advent and age of the Messiah, Jesus.

If this is what Jesus means, then the thought aligns well with another scripture: Hebrews 11:13.

Hebrews 11:13: “All these died in faith without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth.”

So which one of these interpretations is correct? I lean toward the last interpretation. But whatever Jesus means, three claims from Jesus are clear.

One: Jesus is greater than Abraham, because Abraham rejoices over Jesus rather than Jesus over Abraham.

“Jesus is greater than Abraham, because Abraham rejoices over Jesus rather than Jesus over Abraham.”

Two: Jesus is the Messiah Abraham anticipated by faith, one way or another. That’s the implication.

And three: Jesus amazingly has personal knowledge of Abraham and Abraham’s joy.

What are the already-aggravated Jews going to think about these claims from Jesus? We find out as we look at our final subheading and the ending of the whole discussion in verses 57 to 59.

Despite Dishonor, Jesus Is the Eternal, Glorious God

This is 3C. Despite dishonor, Jesus is also the Eternal, glorious God. Despite dishonor, Jesus is also the Eternal, glorious God.

“Despite dishonor, Jesus is also the eternal, glorious God.”

The Jews’ Exasperated Disbelief

Look at verse 57: “So the Jews said to him, ‘You are not yet 50 years old, and have you seen Abraham?’”

Once again, the Jews do not understand what Jesus is saying, do not understand or believe. Though notice a subtle shift in their response.

In verse 56, Jesus says Abraham rejoiced to see Jesus’ day. But the Jews in verse 57 ask, in exasperated disbelief, whether Jesus has really seen Abraham.

You see what they did there? Do you see the reversal? Even in their reply, the Jews seemingly put Abraham above Jesus, honing in on the idea that Jesus has personal knowledge of Abraham. The Jews cannot see how such a claim could be anything but absurd, not least based on Jesus’ age.

“Even in their reply, the Jews put Abraham above Jesus.”

“Our Father Abraham lived centuries ago, and you clearly are not even 50 years old. How can you say that you’ve seen Abraham or know that he rejoiced over you personally?”

“Before Abraham Was, I Am”

Well, to make the truth of his greater position than Abraham absolutely clear, to clarify how approximately a 33-year-old Jesus could see and know Abraham and be seen and known by Abraham, though Abraham lived and died two millennia earlier, Jesus then makes a mind-blowing declaration in John 8:58.

“Jesus said to them, ‘Truly, truly I say to you, before Abraham was born, I am.’”

What did Jesus just declare? It doesn’t even make good grammatical sense. Shouldn’t Jesus have said, “Before Abraham was, I was,” if he wanted to assert pre-existence to Abraham, that he’s older than Abraham?

But Jesus is interested in asserting something more than pre-existence. Thus, he invokes a phrase and description which all the Jews would recognize as only applying to one being: the one true, eternal, glorious God.

“Jesus invokes a phrase which all the Jews would recognize as only applying to one being: the one true, eternal, glorious God.”

The Meaning of God’s Name: Exodus 3:14

We read Exodus 3:14-15 earlier in our service—that famous Old Testament passage in which Moses asks God for his name to present to Israel. But in asking God’s name, Moses wasn’t merely asking for an identifier to report to the Jews, to the Hebrews, but for a fundamental explanation of who God is.

After all, the name Yahweh was apparently known by the people of God before Exodus 3. Before Moses, we hear Abraham using it, for example, in Genesis 14:22. He addresses, or he speaks of, Yahweh, and he addresses Yahweh as Yahweh in Genesis 15:2.

So it’s not as if nobody knows who this God is or nobody knows what his name is. Yahweh has been used before. But no one before Moses—at least as far as the scriptures reveal—had ever heard God explain his name and thus fundamentally explain his nature and character.

That lack of revelation changed in Exodus 3:14. Let me read it to you again:

Exodus 3:14: “God said to Moses, ‘I am who I am.’ Thus you shall say to the sons of Israel, ‘I am’ has sent me to you.”

What “I Am” Reveals About God

What does the name “I am who I am,” or in shorter form “I am,” what does it reveal about God? A lot.

We see in that name that God is eternal and immutable. God didn’t come into existence. He doesn’t change in his existence, and he doesn’t go out of existence. He simply is.

We see in the name “I am” that God is independent. He is self-sufficient. He is omnipotent. He is self-satisfied. God is not dependent on anything or anyone for his existence or for his happiness. He simply is.

We see in that name “I am” that God is holy, completely set apart from everything else in the universe, because everything else in the universe is dependent on God for their existence and even for their happiness. Only God fundamentally is, so he’s fundamentally holy, set apart.

“God didn’t come into existence, doesn’t change, and doesn’t go out of existence. He simply is.”

We also see in the name “I am” that God is faithful. What possibly in God’s created universe could thwart the eternal, sovereign, unchanging God? Whenever he gives his word, he is—it’s no accident that the name Yahweh, which is a derivative of the Hebrew “I am,” Yahweh sounds like the Hebrew for “he is.”

It’s no accident that the name of God, Yahweh, becomes most associated with God’s keeping covenant, even covenant with Israel. For truly, Israel and the world can expect that the Great “I Am” will always keep his promises.

Jesus Claims the Divine Name

Now, as I said, “I am” is fundamentally a name and explanation for God and for God only. No one who’s created can claim that name, can rightly claim that name. Only the one true, eternal, glorious God can say fundamentally, “I am.”

Yet that is what Jesus says. That is the claim that Jesus makes before the Jews in John 8:58. He says, “Truly, truly I say to you, before Abraham was, I am.”

By purposefully violating grammar rules and saying what would otherwise be absurd for any human to say—who lived 2,000 years after Abraham lived and died, with both those things being true—what must Jesus be declaring?

That everything that was true and revealed about God in Exodus 3:14 and other places is also true about Jesus. Jesus also is the one true, eternal, glorious God.

“Everything revealed about God in Exodus 3:14 is also true about Jesus. Jesus also is the one true, eternal, glorious God.”

Yes, the man Jesus is that. There’s a lot more we could say about this, but I’ll at least tell you this: this is the mysterious majesty of the Trinity revealed once again in this gospel, just like it was in the beginning.

John 1:1-3: “In the beginning was the Word, and the Word was with God, and was God. He was in the beginning with God. All things came into being through him, and apart from him nothing came into being that has come into being.”

This eternal Word, who became incarnated as the man Jesus, he was in the beginning with God because he was God. And everything that is created was created by this Word, the eternal God. He could not be created because he created everything. It’s because he is God.

He also is the one true, glorious, eternal God.

We cannot fully wrap our minds around the Trinity, but we accept it as true because the Bible declares it, and we know that the Bible is God’s own breath. It’s trustworthy.

What an astounding declaration! What an obvious revelation of Jesus’ glorious and eternal divinity to these Jews!

They’ve been going back and forth: “Who? Who? How great are you, Jesus? Whom do you make yourself out to be?”

Well, there can be no question now, not after that. There can be no question about whether Jesus is greater than Abraham or whether Jesus might be a Samaritan or have a demon. No, because Jesus, as “I am,” he’s not wrong about anything. He’s not worthy of dishonor in any way. Rather, he is completely worthy of all glory and of your own persevering faith and obedience.

He is “I am.”

The Jews’ Response: Stones Instead of Worship

Do the Jews, do Jesus’ Jewish disciples, get this? Do they understand the claim Jesus is making and its implications?

Well, in one sense they do. But look what it causes them to do in verse 59: “Therefore, they picked up stones to throw at him. But Jesus hid himself and went out of the temple.”

What just happened?

When Jesus reveals himself to be God, God’s people, the Jews, try to kill him. How can that be? Why would that be the reaction?

On a surface level—though it’s not stated here—the implication from their picking up stones is that the Jews conclude that Jesus is blaspheming, specifically blaspheming God’s name. They probably found those stones in the temple construction area. Remember, there are still renovations of the temple going on at this time.

Leviticus 24:16-17 says, “Whoever blasphemes the name should be stoned to death.” And so that’s what they do.

But this is not merely some overzealous Jews misunderstanding Jesus and accidentally trying to kill him. Jesus tells us what’s really going on. These Jews are fundamentally slaves of sin and sons of the devil who prefer murder over obedience, lies over the truth, and their own glory to the glory of God. When they realize Jesus is God, they try to kill him.

“These Jews are fundamentally slaves of sin and sons of the devil who, when they realize Jesus is God, try to kill him.”

Their evil is compounded by the fact that they believe themselves to be righteous in doing it. Even though Jesus has exposed thoroughly their hypocrisy and unrighteousness, to the end they pretend that they are the truly righteous ones in putting God’s son to death.

So very obviously, then, they have shown that everything that Jesus has said about them in these verses is true: slaves of sin, sons of Satan, committed to show God’s son contempt rather than honor.

In Seeking to Destroy Jesus, They Destroyed Themselves

Their effort to kill Jesus is in vain, for it is not yet Jesus’ hour. The text says Jesus hid himself, or it could possibly be translated, “He was hidden.” The Father sovereignly protected and hid his son from the people’s satanic purpose.

The Jews don’t succeed in killing Jesus, though they do succeed in one way: they forced Jesus to leave the temple. But this success really is a judgment on them. For all they’ve accomplished is that they drove out the one who has the words of eternal life and the only one who can give the living water.

Thus, in seeking to destroy Jesus, they only succeed in spiritually destroying themselves.

“In seeking to destroy Jesus, they only succeed in spiritually destroying themselves.”

That’s how the section ends.

Application: What About You?

So now it’s time for us to ask: What about us? What about you?

How will you respond to this latest revelation of Jesus in your life?

Christ’s spirit, through the word, has given you three questions over the last three weeks to help you understand your own true spiritual state before God and respond accordingly.

Are you experiencing spiritual slavery, bondage to sin, or spiritual freedom, life, joy, and peace through your persevering obedience in Jesus?

Are you demonstrating devilish parentage or divine parentage? Look at your deeds. Look at the way that you treat Jesus. Is it with love and obedience, or do you show the deeds and heart of your devilish father?

And now this: Do you give God’s son ultimate contempt or ultimate glory? Do you realize who he is? What are you giving him as a result?

“Do you give God’s Son ultimate contempt or ultimate glory? Do you realize who he is?”

There Is No Middle Ground in Honoring Jesus

And don’t think you have to do exactly as the Jews do here to qualify as giving Jesus ultimate contempt. You don’t have to literally try to put Jesus to death. Apathy, mocking, hypocrisy, trying to honor Jesus while you honor yourself at the same time—these also count as fundamentally and ultimately showing Jesus contempt.

Truly, since the Father seeks the glory of the Son and judges based on that, anything less than your and my total love and commitment to Jesus, anything less than our whole beings being given over to Jesus, is not good enough.

We must wholly worship Jesus. We must wholly give ourselves to the glory of the Son, or we haven’t given ourselves to him at all, and we are calling out for the judgment of God.

There is no middle ground when it comes to honoring Jesus. You either are glorifying him with your whole being, or you are dishonoring him with your whole being.

“There is no middle ground when it comes to honoring Jesus. You either are glorifying him with your whole being, or you are dishonoring him.”

Which is it for you?

What does your heart say? And what does your life testify?

What do the people around you testify—your family members, your coworkers, your classmates? When they look at your life and the way that you act and even the way you treat them, do they see, “This is a person who is fundamentally committed to honoring God. Yeah, he doesn’t do it perfectly, but I can tell he is committed to God’s honor rather than his own”?

Or is it the opposite? “Say, oh yeah, he talks a lot of religious stuff. He says a lot about honoring God, but it’s obvious he’s committed to his own honor. That’s his drive.”

Do you strive for God’s glory or your own?

The Call to Repent and Persevere

If the answer to all these questions is that you’re not experiencing spiritual freedom, you aren’t demonstrating divine parentage, and you’re not giving Jesus the ultimate glory with which he deserves, then the time to repent is now.

Don’t trust in mere religion. Don’t trust in praying prayers. Show yourself to be a true child of God by turning from your sin, believing in Jesus, and persevering in obedience to Jesus’ word.

That’s what Jesus has been saying throughout this passage, isn’t it? “If you will persevere in my word, you are true disciples of mine. If you will remain, if you will abide, if you will stay, even when other people are ridiculing you for it, even when you’re suffering for it, if you will stay, you are truly disciples of mine, and you will know the truth, and the truth will set you free.”

“If you will persevere in my word, you are true disciples of mine, and the truth will set you free.”

And Jesus has added another part in this passage, a fresh reason for you and me to take encouragement in giving up everything to follow after Jesus.

“Truly, truly I say to you,” Jesus says, “if anyone keeps my word, he will never see death. He could not possibly see death forever.”

Do you believe that? Do you want that?

Take Jesus Up on His Promise

Jesus is ready to give it to you. But you must repent. You must give up yourself. You must give up your sins. You must give up your own efforts to please God. You must take Jesus to be the only one who can make you right with God by his life, death, and resurrection. Take him as your Lord.

Say, “Wherever Jesus goes, I will follow. No turning back. Whatever it costs me, oh Lord, I will not be able to do this without your help, without your empowerment. But you’ve promised you’ll give it by your spirit. So Jesus, I give up all to follow you.”

Remember, by Jesus very obviously declaring “I am,” he has reminded us that whatever promise he gives, he is able to keep. Take him up on his promise. Take him up every day on his promise until you see him, because he will receive you into his kingdom.

“By declaring ‘I am,’ Jesus has reminded us that whatever promise he gives, he is able to keep.”

Closing Prayer

Let’s close in prayer.

Jesus, Lord Jesus, I cannot preach a message like this. We cannot hear a message like this without us all realizing and confessing that we have not honored you as you deserve.

Oh Jesus, if it weren’t for your own sacrifice, what a fearful place we would be in. You are the eternal God. You are the Great “I Am.” You are the glorious one who existed, does exist, will exist as the timeless, eternal God.

But what have we been committed to for so much of our lives, even as Christians, Lord? We fall into it. We have been committed to our own glory, God. That is why we get angry with others. That is why we become hopeless because we say, “My little scheme at glorifying myself is not working out.”

Oh Lord, that is why we become anxious because we say, “What about my little kingdom? What about my rights? What about my honor? Will they be upheld?”

God, we have not been concerned with your glory. We confess we’ve been concerned with our own, and what a crime! What a crime against the great one, the Son of God, whom even the Father is committed to glorifying!

God, we freely and fully confess this, and we ask for your pardon and forgiveness.

And Lord, the amazing truth is, as we see implied in this passage but said explicitly in other places, when we cry out to you for mercy like this, we know we will receive it. Indeed, we know we have received it if we have already believed and repented in Jesus Christ. There is no condemnation for us. We have been completely forgiven, completely saved, and cleansed by the glorious Lord.

Nevertheless, God, because we love you, we can’t help but want to admit once again: Lord, we have not done as we ought. But God, we want to do differently. And Lord, we are committed to doing that.

Your word refreshes us. It instructs us. It reminds us, it motivates us to say, “Yes, I want my life to be about the honor of Jesus, not my honor. Jesus’ honor.”

So God, whatever that means for us, whatever suffering we must endure so that we may honor Jesus, whatever persecution we must endure so that we may honor Jesus, whatever of our own dreams and desires, God, we must let go so that we may honor Jesus, Lord, we are willing because you are worthy of it.

And because simply knowing you, being your disciple, that’s where we find true life. It is not in those other things, Lord, that we find life—escaping suffering, seeing our desires and dreams fulfilled, escaping persecution. No, there’s no life there.

And how many would-be disciples missed out on life because they overvalued those things? I pray that that not be true for anyone here, Lord, who’s heard this message today.

God, I pray that your people would believe your word. They would not do as these Jews do, show themselves sons of darkness rather than sons of light, because they would not persevere.

Lord, by your spirit, I pray that you’d help us to persevere so that we may know you and your life forever.

All glory to Jesus Christ, not to us, oh Lord, in Jesus’ name, amen.

Share this sermon:

More from Gospel of John