John Chapter 8 verse 24 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 24. - Therefore I said unto you, Ye shall die in your sins: for if ye shall not have believed that I am (HE), ye will die in your sins. This last clause, "for," etc., gives our Lord's reason in full for the terrific fact. It is a virtual reference of the unregenerate, earthly, low-born condition of his hearers to the fact of their unbelief in him. This fleshly, worldly state may be, might be, reversed by their faith in his essential character, an adequate moral surrender to his claims. Let them believe him to be that which he really is, the separation would then cease, and, like himself, they too might be "called out of the world." They might be "born of the Spirit," enter into the fellowship of the Son of God, become "not of this world," "even as he is not of this world." They might "arise, and go to their Father." There is no impassable chasm between them, though it is an appalling one to be crossed only by a faith which is itself the form and essence of regeneration. The faith is especially defined. Three times in this chapter our Lord represents the object of faith, the central focus of the Divine revelation, to be "I AM." The predicate is unexpressed here, and the same may be said in ver. 28 and ver. 58. Elsewhere the predicate may easily be gathered from the context (John 9:9; John 18:5, 6, 8; Mark 13:6; Luke 21:8). Meyer and many others have said, "The true predicate here is 'the Christ:' 'I am the coming One,' 'the promised One,' 'the Sent of God.'" It is a somewhat dubious proceeding to draw the central idea of this chapter from an unexpressed ellipsis. The "I am" of these passages cannot be regarded as equivalent to the "I am that I am" of Exodus, or to the incommunicable name of the eternal One, but it is analogous to it. Throughout the prophets the unique and solitary grandeur of the Divine nature in its special covenant relations with Israel is expressed by the phrase, "I AM HE." This was the sum of the object of the Old Testament faith (Deuteronomy 32:39; Isaiah 41:13; Isaiah 43:10, etc.). In like manner, the fulness of the Divine Ego in the incarnate Word is inexpressible by any one predicate. His entire revelation of himself had given this amplitude and indefinable breadth to his Personality. He had called himself the Son of God, the living Water, the veritable Bread, the Bread of God and of heaven, the Light of the world. He was indefinitely more than the current, popular idea of the Christ, immeasurably different from that which they persisted in expecting. Faith in that he is, in what he is, and in what he has revealed to them, is the germ of the life eternal. To refuse this faith is to refuse the hope that breaks over the gloom of Sheol, and to leave the full burden of sin upon the conscience. Compare St. Paul's words (1 Corinthians 15:17, 18), "If Christ be not risen... ye are yet in your sins."

Ellicott's Commentary

Ellicott's Commentary for English Readers(24) I said therefore unto you, that ye shall die in your sins.--He now further explains what He meant by these words in John 8:21. The words, as they are twice repeated in this verse, differ in two particulars from their earlier form. One is, that the singular substantive "sin" has given place to the plural "sins." He brings home to them the definite and known acts of sin which resulted from their sinful state. Another is, that the order of the words is changed. It is not so easy to preserve this in English; but we may read in John 8:21 "In your sin ye shall die," and here "Ye shall die in your sins." The believing not is itself a state of sin. (Comp. John 16:9.) It is a separation from the only source of life, and is necessarily accompanied by death.If ye believe not that I am he.--The word "He" is not found in the Greek text, and this is marked by the italics in English; but they have been thinking and speaking of the Messiah, though the name has not been mentioned since John 7:42. It was the name ever first in their thoughts, and our version represents the generally received interpretation. It may, however, be doubted whether this interpretation gives to us the full meaning of the words "I am," as used in this absolute way by our Lord, and as recorded in this Gospel. Within this same chapter they meet us again in John 8:28; John 8:58, and in the account of the arrest in the Garden of Gethsemane we find them repeated. (See Notes on John 18:5 et seq.) The words had a sacred history which told of the revelation of Jehovah to Moses (Exodus 3:14). Uttered as they were by Him who had just claimed to be "from above" and to be "not of this world," and uttered as they were within the precincts of Jehovah's Temple, and in the presence of His priests and people, they may well have carried to their minds this deeper meaning, and have been intended as a declaration of His divine existence. The meaning then would be, "If ye believe not that I am, that in Me there is existence which is the life of all who receive it, ye must die in your sins." . . .