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mannafest.faith

John 8:14

in John 8

Jesus replied, “Even if I testify about Myself, My testimony is valid, because I know where I came from and where I am going. But you do not know where I came from or where I am going.

BSB

The same verse in ASV and KJV ▾

ASV

Jesus answered and said unto them, Even if I bear witness of myself, my witness is true; for I know whence I came, and whither I go; but ye know not whence I come, or whither I go.

KJV

Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.

This verse in John 8

Commentary

16 notes on this verse
On Christ saying that He is what He is by Nature and truly (for He openly declared, I am the Light of the world) the multitude of the Pharisees unrecking of danger deemed that He spake falsely. For in their exceeding folly they knew not that when some set forth their own nature and tell what is essentially inherent in them, we shall not, if we think aright, suppose that they do so out of boasting, nor shall we say that they are bent on hunting vain-glory, but rather that they declare what they really are.

This site's exposition

You are testifying about Yourself

on John 8:13-14

The Pharisees raise a rule of evidence, that a man's testimony about himself carries no weight alone. Jesus answers from what He knows, where He came from and where He is going, and no witness in that court could say as much. The second witness comes at verse 18.

This site's exposition

I know where I came from

Cyril answers the charge of self-praise: one who declares his own nature tells what he is, and a fair hearer will not call that boasting. Clarke fills out the two ends of the path, from God and back to God. They know neither end of it.

The record, by era

The Church Fathers3 voices

A commentator

Augustine of Hippo

Catena Aurea by Aquinas · Written in the 5th century.

proposed

(Tract. xxxv. 6) The witness of light is true, whether the light show itself, or other things. The Prophet spake the truth, but whence had he it, but by drawing from the fount of truth? Jesus then is a competent witness to Himself. (s. 5). For I know whence I come, and whither I go: this has reference to the Father; for the Son gave glory to the Father who sent Him. How greatly then should man glorify the Creator, who made Him. He did not separate from His Father, however, when He came, or desert us when He returned: unlike that sun which in going to the west, leaves the east. And as that sun throws its light on the faces both of him who sees, and him who sees not; only the one sees with the light, the other sees not: so the Wisdom of God, the Word, is every where present, even to the minds of unbelievers; but they have not the eyes of the understanding, wherewith to see. To distinguish then between believers and enemies among the Jews, as between light and darkness, He adds, But ye cannot tell whence I come, and whither I go. (Tract. xxxvi. 3). These Jews saw the man, and did not believe in the God, and therefore our Lord says, Ye judge after the flesh, i. e. in saying, Thou bearest record of Thyself, Thy record is not true. (Tract. xxxvi. 3. in Joan.) Understanding Me not as God, and seeing Me as man, ye think Me arrogant in bearing witness of Myself. For any man who bears high testimony to himself, is thought proud and arrogant. But men are frail, and may either speak the truth, or lie: the Light cannot lie.

A commentator

Augustine of Hippo

Tractates on John 35 · Written in the 5th century.

proposed

The Jews then answered, "Thou bearest witness of thyself; thy witness is not true." Let us see what they hear; let us also hear, yet not as they did: they despising, we believing; they wishing to slay Christ, we desiring to live through Christ. Let this difference distinguish our ears and minds from theirs, and let us hear what the Lord answers to the Jews. "Jesus answered and said to them, Though I bear witness of myself, my witness is true; because I know whence I came and whither I go." The light shows both other things and also itself. Thou lightest a lamp, for instance, to look for thy coat, and the burning lamp affords thee light to find thy coat; dost thou light the lamp to see itself when it burns? A burning lamp is indeed capable at the same time of exposing to view other things which the darkness covered, and also of showing itself to thine eyes. So also the Lord Christ distinguished between His faithful ones and His Jewish enemies, as between light and darkness: as between those whom He illuminated with the ray of faith, and those on whose closed eyes He shed His light. So, too, the sun shines on the face of the sighted and of the blind; both alike standing and facing the sun are shone upon in the flesh, but both are not enlightened in the eyesight. The one sees, the other sees not: the sun is present to both, but one is absent from the present sun. So likewise the Wisdom of God, the Word of God, the Lord Jesus Christ, is everywhere present, because the truth is everywhere, wisdom is everywhere. One man in the east understands justice, another man in the west understands justice; is justice which the one understands a different thing from that which the other understands? In body they are far apart, and yet they have the eyes of their minds on one object. […]

A commentator

John Chrysostom

Homily on the Gospel of John 52 · Written in the 5th century.

proposed

What He had before said, these men bring forward as if it had been specially asserted. What then doth Christ? To refute this, and to show that He used those expressions as suitable to them and to their suspicions, who supposed Him to be a mere man, He saith, "Though I bear record of Myself, My record is true, for I know whence I come." What is this? "I am of God, am God, the Son of God, and God Himself is a faithful witness unto Himself, but ye know Him not; ye willingly err, knowing ye pretend not to know, but say all that ye say according to mere human imagination, choosing to understand nothing beyond what is seen."

The Medieval Church2 voices

A commentator

Thomas Aquinas

Commentary on John · Written before 1274.

proposed

Next (v 14), our Lord rejects their opposition: first, by the authority of his Father; secondly, by answering their rejection, which arose concerning his Father (v 19). The opposition of the Jews arose from a certain conclusion which they drew: and so the first he …

A commentator

Theophylact of Ohrid

Commentary on John · Written before 1107.

proposed

Therefore He also answers them according to their craftiness. Let it be so, that I Myself bear witness of Myself. Although in reality it is not so, but I have three witnesses – My Father, My works, and the Scripture, as was also said above …
8 more voices on this verse

The Medieval Church1 voice

A commentator

Bonaventure

Commentary on John, Chapter 8 · Written in the 13th century.

proposed

"Jesus answered and said to them," and he defends his testimony as true, because it is certain, because it is legitimate: therefore he says: "Even if I bear witness of myself, my testimony is true," because I am God: Numbers twenty-three: "God is not a …

The Puritans and the Awakening2 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

He does not retort upon them as he might ("You profess yourselves to be devout and good men, but your witness is not true "), but plainly vindicates himself; and, though he had waived his own testimony ( ch.

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Jesus answered and said unto them,....

The Nineteenth Century5 voices

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

I know whence I came - I came from God, and am going to God, and can neither do nor say any thing but what leads to and glorifies him.

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

proposed

bearest record of thyself; thy record is not true--How does He meet this specious cavil? Not by disputing the wholesome human maxim that "self-praise is no praise," but by affirming that He was an exception to the rule, or rather, that it had no application to Him.

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The conversation between our Lord and the Jews, which begins with these verses, is full of difficulties. The connection between one part and another, and the precise meaning of some of the expressions which fell from our Lord's lips, are "things hard to be understood." In passages like this it is true wisdom to acknowledge the great imperfection of our spiritual vision, and to be thankful if we can glean a few handfuls of truth. Let us notice, for one thing, in these verses, what the Lord Jesus says of Himself. He proclaims, "I am the light of the world."
The conversation between our Lord and the Jews, which begins with these verses, is full of difficulties. The connection between one part and another, and the precise meaning of some of the expressions which fell from our Lord's lips, are "things hard to be understood." In passages like this it is true wisdom to acknowledge the great imperfection of our spiritual vision, and to be thankful if we can glean a few handfuls of truth. Let us notice, for one thing, in these verses, what the Lord Jesus says of Himself. He proclaims, "I am the light of the world." These words imply that the world needs light, and is naturally in a dark condition. It is so in a moral and spiritual point of view—and it has been so for nearly 6,000 years. In ancient Egypt, Greece, and Rome, in modern England, France, and Germany, the same report is true. The vast majority of men neither see nor understand the value of their souls, the true nature of God, nor the reality of a world to come! Notwithstanding all the discoveries of art and science, "darkness still covers the earth, and gross darkness the people." (Isaiah. 60:2.) For this state of things, the Lord Jesus Christ declares Himself to be the only remedy. He has risen, like the sun, to diffuse light, and life, and peace, and salvation, in the midst of a dark world. He invites all who want spiritual help and guidance to turn to Him, and take Him for their leader. What the sun is to the whole solar system—the center of light, and heat, and life, and fertility—that He has come into the world to be to sinners. Let this saying sink down into our hearts. It is weighty and full of meaning. False lights on every side invite man's attention in the present day. Reason, philosophy, earnestness, liberalism, conscience, and the voice of the Church, are all, in their various ways, crying loudly that they have got "the light" to show us.
Jesus answered ... - To this objection Jesus replied by saying, first, that the case was such that his testimony alone ought to be received; and, secondly, that he had the evidence given him by his Father. Though, in common life, in courts, and in mere human transactions, it was true that a man ought not to give evidence in his own case, yet in this instance, such was the nature of the case that his word was worthy to be believed. My record - My evidence, my testimony. Is true - Is worthy to be believed. For I know whence I came ...but ye ... - I know by what authority I act; I know by whom I am sent, and what commands were given me; but you cannot determine this, for you do not know these unless I bear witness of them to you. We are to remember that Jesus came not of himself Joh 6:38; that he came not to do his own will, but the will of his Father. He came as a witness of those things which he had seen and known Joh 3:11, and no man could judge of those things for no man had seen them. As he came from heaven; as he knew his Father’s will; as he had seen the eternal world, and known the counsels of his Father, so his testimony was worthy of confidence. As they had not seen and known these things, they were not qualified to judge. An ambassador from a foreign court knows the will and purposes of the sovereign who sent him, and is competent to bear witness of it. The court to which he is sent has no way of judging but by his testimony, and he is therefore competent to testify in the case. All that can be demanded is that he give his credentials that he is appointed, and this Jesus had done both by the nature of his doctrine and his miracles.

How the passage was read

On John 8:12-20

On John 8:12-20

The lamps behind His claim

Jesus says “I am the light of the world” in the Temple treasury (8:20), which stood in the Court of the Women: the very court where, at the feast of Tabernacles just concluded (John 7:2, 37), four great golden lampstands were lit each night, with wicks made from the priests' worn-out garments. The Mishnah says there was not a courtyard in Jerusalem that did not glow with that light (Sukkah 5:2–3). The claim lands where the lamps had just gone out: the light of the feast fades; the light of the world is standing in its court.

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Sources: Mishnah Sukkah 5:2–3 (the golden lampstands) · The Light (this site's symbol study)

The words behind it

31 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    John 8:42

    Jesus said to them, “If God were your Father, you would love Me, for I have come here from God. I have not come on My own, but He sent Me.

    it leads to

    • John 12:49

      I have not spoken on My own, but the Father who sent Me has commanded Me what to say and how to say it.

    • John 14:10

      Do you not believe that I am in the Father and the Father is in Me? The words I say to you, I do not speak on My own. Instead, it is the Father…

    • John 17:8

      For I have given them the words You gave Me, and they have received them. They knew with certainty that I came from You, and they believed that You sent Me.

    • John 17:25

      Righteous Father, although the world has not known You, I know You, and they know that You sent Me.

    • John 15:23–24

      Whoever hates Me hates My Father as well.

  • Through

    John 14:10

    Do you not believe that I am in the Father and the Father is in Me? The words I say to you, I do not speak on My own. Instead, it is the Father…

    it leads to

    • John 5:19

      So Jesus replied, “Truly, truly, I tell you, the Son can do nothing by Himself, unless He sees the Father doing it. For whatever the Father does, the Son also does.

    • John 10:38

      But if I am doing them, even though you do not believe Me, believe the works themselves, so that you may know and understand that the Father is in Me, and I am in…

  • Through

    John 13:3

    Jesus knew that the Father had delivered all things into His hands, and that He had come from God and was returning to God.

    it leads to

    • John 3:35

      The Father loves the Son and has placed all things in His hands.

Where this verse is studied

About John

Jesus and the Woman Taken in Adultery — Gustave Doré (engraving), public domain
Jesus and the Woman Taken in Adultery — Gustave Doré (engraving), public domain
This page draws on 14 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Gospels; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Catena Aurea by Aquinas; Augustine of Hippo, Tractates on John 35; Bonaventure, Commentary on John, Chapter 8; Cyril of Alexandria, Commentary on the Gospel of John, Book 5; J.C. Ryle, Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on the Gospel of John 52; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Commentary on John and Thomas Aquinas, Commentary on John.