John 8:19
in John 8“Where is Your Father?” they asked Him. “You do not know Me or My Father,” Jesus answered. “If you knew Me, you would know My Father as well.”
BSB
The same verse in ASV and KJV ▾
ASV
They said therefore unto him, Where is thy Father? Jesus answered, Ye know neither me, nor my Father: if ye knew me, ye would know my Father also.
KJV
Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.
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This verse in John 8
Commentary
27 notes on this verseFor they who indeed suppose Christ to be of Joseph, or of fornication, and who know not that the Word beamed forth of God the Father, how will they not with reason hear, Neither Me do ye know nor My Father? For if they had known the Word that beamed forth of God the Father, and was for our sakes made in the flesh, according to the Divine Scripture, they would have known Him too Who begat Him.
This site's exposition
Where is Your Father
Where is Your Father asks for the second witness to be produced, and they are thinking of a man who could be pointed at. Knowing the Son and knowing the Father come together, and one is never held without the other. He says it again to Philip at 14:9.
The record, by era
The Church Fathers5 voices
"Where is thy Father?" For we have heard thee say, "I am not alone, but I and the Father that sent me:" we see thee alone, we do not see thy Father with thee; how sayest thou that thou art not alone, but that thou art with thy Father? Else show us that thy Father is with thee. And the Lord answered them: Do ye know me, that I should show you the Father? This is indeed what follows; this is what He answered in His own words. For see what He said, "Ye neither know me nor my Father: if ye knew me, ye would perhaps know my Father also." Ye say then, "Where is thy Father?" As if already ye knew me; as if what you see were all that I am. Therefore because ye know not me, I do not show you my Father. Ye suppose me, in fact, to be a man; hence ye seek a man for my father, because "ye judge after the flesh." But because, according to what you see, I am one thing, and another thing according to what you see not, and that I as hidden from you speak of my Father as hidden, it is requisite that you should first know me, and then ye know my Father also. "For if ye knew me, ye would perhaps know my Father also." He who knows all things is not in doubt when He says perhaps, but rebuking. Now see how this very word perhaps, which seems to be a word of doubting, may be spoken chidingly. Yea, a word expressive of doubt it is when used by man, for man doubts because he knows not; but when a word of doubting is spoken by God, from whom surely nothing is hid, it is unbelief that is reproved by that doubting, not the Godhead merely expressing an opinion. For men sometimes chidingly express doubt concerning things which they hold certain; that is, use a word of doubting, while in their heart they doubt not.
A little before He said, "My judgment is true; because I am not alone, but I and the Father that sent me:" as if He said, The reason why my judgment is true is, because I am the Son of God, because I speak the truth, because I am truth itself. Those men, understanding Him carnally, said, "Where is thy Father?" Now hear, O Arian: "Ye neither know me, nor my Father;" because, "If ye knew me, ye would know my Father also." What doth this mean, except "I and the Father are one"? When thou seest some person like some other,-give heed, beloved, it is a common remark; let not that appear to you difficult which you see to be customary,-when, I say, thou seest some person like another, and thou knowest the person to whom he is like, thou sayest in wonder, "How like this person is to that!" Thou wouldst not say this unless there were two. Here one who does not know the person to whom thou sayest the other is like remarks, "Is he so like him?" And thou answerest him: What, dost thou not know that person? Saith he, "No, I do not." Immediately thou, in order to make known to him the person whom he does not know by means of the person whom he observes before him, answerest, saying, Having seen this man, thou hast seen the other. Thou didst not, surely, assert that they are one person in saying this, or that they are not two; but made such answer because of the likeness: "If thou knowest the one, thou knowest the other; for they are very like, and there is no difference whatever between them." Hence also the Lord saith, "If ye knew me, ye would know my Father also;" not that the Son is the Father but like the Father. Let the Arian blush. […]
(Tract. xxxvii. 1) Those who had heard our Lord say, Ye judge after the flesh, showed that they did so; for they understood what He said of His Father in a carnal sense: Then said they unto Him, Where is Thy Father? meaning, We have heard Thee say, I am not alone, but I and the Father that sent Me. We see Thee alone; prove to us then that Thy Father is with Thee. (Tract. xxxvii. 2.) As if He said, Ye ask where is Thy Father? As if ye knew Me already, and I were nothing else but what ye see. But ye know Me not, and therefore I tell you nothing of My Father. Ye think Me indeed a mere man, and therefore among men look for My Father. But, forasmuch as I am different altogether, according to My seen and unseen natures, and speak of My Father in the hidden sense according to My hidden nature; it is plain that ye must first know Me, and then ye will know My Father; If ye had known Me, ye would have known My Father also. (Tract. xxxvii. 7) What does this mean: If ye knew Me, ye would know My Father also, but, I and My Father are one? It is a common expression, when you see one man very like another, If you have seen him, you have seen the other. You say this, because they are so like. And thus our Lord says, If ye had known Me, ye had known My Father also; not that the Father is the Son, but that the Son is like the Father. (Tract. xxxviii. s. 3) This word perhapsc is used only by way of rebuke, though it seems to express doubt. As used by men indeed it is the expression of doubt, but He who knew all things could only mean by that doubt to rebuke unbelief. Nay, even we sometimes say perhaps, when they are certain of a thing, e. g. when you are angry with your slave, and say, Do not you heed me? Consider, perhaps I am your master. So our Lord's doubt is a reproof to the unbelievers, when He says, Ye should have known perhaps My Father also.
(tom. xix. l. in Joan. in princ.) Ye neither know Me, nor My Father: this seems inconsistent with what was said above, Ye both know Me, and know whence I am. But the latter is spoken in reply to some from Jerusalem, who asked, Do the rulers know indeed that this is the very Christ? Ye neither know Me is addressed to the Pharisees. To the former persons from Jerusalem however He said, He that sent Me, is true, Whom ye know not. You will ask then, How is that true, If ye know Me, ye would know My Father also? when they of Jerusalem, to whom He said, Ye know Me, did not know the Father. To this we must reply, that our Saviour sometimes speaks of Himself as man, and some-times as God. Ye both know Me, He says as man: ye neither know Me, as God. (tom. xix. l. in Joan. in princ.) It is proper to observe, that the followers of other sects think this text proves clearly, that the God, whom the Jews worshipped, was not the Father of Christ. For if, say they, our Saviour said this to the Pharisees, who worshipped God as the Governor of the world, it is evident that the Father of Jesus, whom the Pharisees knew not, was a different person from the Creator. But they do not observe that this is a usual manner of speaking in Scripture. Though a man may know the existence of God, and have learned from the Father that He only must be worshipped, yet if his life is not good, he is said not to have the knowledge of God. Thus the sons of Eli, on account of their wickedness, are said not to have known God. And thus again the Pharisees did not know the Father; because they did not live according to their Creator's command. And there is another thing meant too by knowing God, different from merely believing in Him. It is said, Be still then, and know that I am God. (Ps. 45:10) And this, it is certain, was written for a people that believed in the Creator. […]
A commentator
Origen of AlexandriaCommentary on the Gospel of John, Book 19 · Written before 253.
proposed
It is necessary, though, to know that heretics consider clearly from this that the God whom the Jews worship does not be the Father of Christ; for if to the Pharisees worshipping the creator, they say, the Savior said, “You neither know me nor my Father,” it is clear that the Father of Jesus, being different from the creator, the Pharisees did not know, nor did those in Jerusalem, to whom he had previously said, “But he who sent me is true, whom you do not know.” They say these things not having read the divine scriptures, nor having kept to the customary language in them. For even if one can understand thoroughly from the scriptures of the fathers concerning God that one must worship only Him, if he does not live well, they say this one does not have the knowledge of God. If, indeed, another knew about the creator and his priestly service, it would be clear that even the sons of Eli the priest, being raised in the worship, but even so, having sinned, it is written about them in the first book of Samuel: “And the sons of Eli were worthless men; they did not know the Lord.” For we will inquire of the heretics whether it is written about the creator, “They did not know the Lord,” and if they answer that these things are about the creator, we will seek to understand why it was said about the sons of Eli, “They did not know the Lord;” whether it was due to the things concerning the creator or due to their wickedness; it is clearly said because of their wickedness that they are said not to have known the Lord. And this can be found not only about the sons of Eli but also about other kings who ruled in Israel and Judah who were sinners. […]
20 more voices on this verse
The Church Fathers9 voices
A commentator
Origen of AlexandriaCommentary on the Gospel of John, Book 19 · Written before 253.
proposed
These things, then, show that knowing God is different from believing in Him. Regarding the exactness, we will assign this meaning to the words said to the Pharisees: “Neither know me, nor my Father,” meaning reasonably: you do not even believe in my Father, for they did not believe in the one sent by the Father, and he who denies the Son does not have the Father either; and in no way do I say that they neither believe nor know. See whether the scripture also teaches that those who have been united to something and are joined with it are said to know that to which they have been united and shared in; but before such union and shared participation, even if they comprehend the words about something, they do not know it. Therefore Adam, speaking about Eve, said, "This now is bone of my bones and flesh of my flesh," but did not yet know the woman; for when he was united with her, it is said, "And Adam knew Eve his wife." And if anyone should stumble because we have received this as an example concerning the knowledge of God from "And Adam knew Eve his wife," let him first reflect on "This mystery is great." Secondly, let him compare what is said about male and female by the apostle; he uses the same expression concerning man and the Lord: "He who is joined to a prostitute is one body with her, but he who is joined to the Lord is one spirit." Therefore, the one joined to the prostitute has known the prostitute, and the one joined to the wife has known the wife; moreover, he who is joined to the Lord surely and holy knows the Lord. […]
A commentator
Cyril of AlexandriaCommentary on the Gospel of John, Book 5 · Written before 444.
proposed
Jesus answered, Neither Me do ye know nor My Father, if ye had known Me, ye should have known My Father also. True is the word and in no respect can it be accused of lying. For they who indeed suppose Christ to be of Joseph, or of fornication, and who know not that the Word beamed forth of God the Father, how will they not with reason hear, Neither Me do ye know nor My Father? For if they had known the Word that beamed forth of God the Father, and was for our sakes made in the flesh, according to the Divine Scripture, they would have known Him too Who begat Him. For most accurate knowledge of the Father is through the Son implanted in the understanding of the more zealous after learning, as He too affirmed, saying unto God the Father, I manifested Thy Name to the men, and again, Thy knowledge was made marvellous by Me. For since we know the Son, we know by Him Him Who begat Him. For through Both is brought in the perception of the Other: and when the Father is mentioned, the memory of His Offspring surely comes in with it, and again with the signification of the Son, the Name of Him Who begat Him comes in too. For therefore is the Son a Door (so to speak) and way leading unto the knowledge of the Father. And so does He say, No man cometh unto the Father but by Me. For we must needs first learn (as is possible) what the Son is by Nature; and so, as from Image and most accurate Impress, understand well the Archetype. For in the Son is the Father seen, and in the Nature of His own Offspring as in a mirror, is He Perfectly seen. But if this be true, as it is true, let the God-opposing Arian blush. For needs must the Impress of His Essence be in every way and manner like to Him, lest ought else than what the Father is, be supposed to be perfectly beaming forth in the Son. […]
A commentator
Cyril of AlexandriaCommentary on the Gospel of John, Book 5 · Written before 444.
proposed
They said therefore unto Him, Where is Thy Father? In this too most especially may one, I deem, and with good reason cry out against the stolidity of the Jews, uttering that word of the Prophet, Behold O foolish people and without heart. For after much discourse and often with them from our Saviour Christ, Who over and over makes mention of God the Father in Heaven, the wretched ones sink down into so great folly as to dare to say, Where is Thy Father? For they think nought at all of Him Who is His God and Father in the Heavens, but look round at and seek for Joseph, believing him to be Christ's father and no otherwise. Thou seest then how they have been with reason called a people verily foolish and heartless: for able not so much as to raise the eye of their understanding above things of earth, they show that true it is which was said of them, Let their eyes be darkened that they see not, and bow Thou down their back alway. For of irrational creatures is the back bowed, for they have this form from nature, and there is nothing of uprightness in them. And the mind of the Jews has become in some way like the beasts and has declined ever downwards, seeing nothing of heavenly things. For shall we not by the very fact itself, instructed aright in this matter, think and judge truly concerning them? for if they had at all thought of God the Father in Heaven, how would they have sought in place the Unembodied? how (tell me) would they, saying most unadvisedly of God Who filleth all things, Where is He, not fight with the whole Divine Scripture, albeit the Divine-speaking Psalmist, going through (as he was able) his words about God, and attributing to Him the power of filling all things, says, Whither shall I go from Thy Spirit, and from Thy Presence whither shall I flee? […]
"Then said they unto Him, Who is thy father? Jesus answered, Ye neither know Me, nor My Father." Because while they knew they spake as though they knew not, and as if trying Him, He doth not even deem them worthy of an answer. Wherefore henceforth He speaketh all more clearly and more boldly; drawing His testimony from signs, and from His teaching of them that followed Him, and by the Cross being near.
For, "I know," He saith, "whence I come." This would not greatly affect them, but the adding, "and whither I go," would rather terrify them, since He was not to remain in death. But why said He not, "I know that I am God," instead of, "I know whence I come"? He ever mingleth lowly words with sublime, and even these He veileth. For after saying, "I bear witness of Myself," and proving this, He descendeth to a humbler strain. As though He had said, "I know from whom I am sent, and to whom I depart." For so they could have had nothing to say against it, when they heard that He was sent from Him, and would depart to Him.
"I could not have spoken," He saith, "any falsehood, I who am come from thence, and depart thither, to the true God. But ye know not God, and therefore judge according to the flesh. For if having heard so many sure signs and proofs ye still say, 'thy witness is not true,' if ye deem Moses worthy of credit, both as to what he speaketh concerning others and what he speaketh concerning himself, but Christ not so, this is to judge according to the flesh."
"But I judge no man." He saith indeed also that "the Father judgeth no man." (c. v. 22.) How then doth He here declare, that, "If I judge, My judgment is just, for I am not alone"? He again speaketh in reply to their thoughts. "The judgment which is Mine is the judgment of the Father. The Father, judging, would not judge otherwise than as I do, and I should not judge otherwise than as the Father."
Wherefore did He mention the Father? Because they would not have thought that the Son was to be believed unless He received the witness of the Father. Besides, the saying doth not even hold good. For in the case of men when two bear witness in a matter pertaining to another, then their witness is true, (this is for two to witness,) but if one should witness for himself, then they are no longer two. Seest thou that He said this for nothing else but to show that He was of the same Substance, that He needed no other witness, and was in nothing inferior to the Father?
Here He showeth His equality of honor, and that they were profited nothing by saying that they knew God the Father, while they knew not Him. And He saith that the cause of this (ignorance) was that they were not willing to know Him. Therefore He telleth them that it was not possible to know the Father without knowing Him, that even so He might draw them to the knowledge of Him. For since leaving Him they even sought to get the knowledge of the Father, He saith, "Ye cannot know the Father without Me." So that they who blaspheme the Son, blaspheme not the Son only, but Him that begat Him also.
The Medieval Church4 voices
"They said therefore to him." Here is touched upon the manifestation of Jewish ignorance: first in their interrogation. For since they did not understand what he was saying, namely that the Father bore witness concerning Christ himself, therefore they ask: "Where is your Father?" They …
Next (v 19), we see the question arising about Christ's Father. First, the Evangelist mentions the question asked by the Jews; then Christ's answer; and thirdly, he intimates the security of Christ. The question which the Jews had for Christ was about his Father, where …
Some remark that this is said in contumely and contempt; to insinuate either that He is born of fornication, and knows not who His Father is; or as a slur on the low situation of His father, i. e. Joseph; as if to say, Thy father is an obscure, ignoble person; why dost Thou so often mention him? So because they asked the question, to tempt Him, not to get at the truth, Jesus answered, Ye neither know Me, nor My Father. Let the Arian blush: for if, as he says, the Son be a creature, how does it follow that he who knows the creature, knows God? For not even by knowing the substance of Angels, does one know the Divine Substance? Forasmuch therefore as he who knows the Son, knows the Father, it is certain that the Son is consubstantial with the Father.
Others think that the Jews said to the Lord "where is Your Father" as an insult and reproach. Since His supposed father Joseph was poor, by the words "where is Your Father" the Jews were saying, as it were: "Your Father is obscure and of …
The Puritans and the Awakening2 voices
Then said they unto him, where is thy Father?.... The Persic version adds, "show him unto us": produce this witness boasted of, let us see him; this they said in a sneering, taunting, and insulting manner; where is thy Father? what! he is in Galilee; fetch him from thence; it is Joseph the carpenter you mean; a goodly witness indeed!
They might easily have understood, by the tenour of this and his other discourses, that when he spoke of his Father he meant no other than God himself; yet they pretend to understand him of a common person, and, since he appeals to his testimony, they bid him call his witness, and challenge him, if he can, to produce him: Where is thy Father? Thus, as Christ said of them (
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The Nineteenth Century5 voices
A commentator
Jamieson, Fausset & Brown1802–1910
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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A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
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."
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
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.
Ye neither know me, etc. - Ye know neither the Messiah, nor the God that sent him. If ye had known me - If ye had received my teaching, ye would have got such an acquaintance with the nature and attributes of God as ye never could have had, and never can have any other way. That is a true saying, No man hath seen God at any time: the only begotten Son, who lay an the bosom of the Father. he hath Declared him. The nature and perfections of God never can be properly known, but in the light of the Gospel of Jesus Christ. It is worthy of remark that, in all this discourse, our blessed Lord ever speaks of the Father and himself as two distinct persons. Therefore, the Father is not the Son, nor the Son the Father, as some persons vainly imagine; though it is plain enough that the completest unity and equality subsists between them.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Where is thy Father? - This question was asked, doubtless, in derision. Jesus had often given them to understand that by his Father he meant God, Joh 5:6; They professed to be ignorant of this, and probably looked round in contempt for his Father, that he might adduce him as a witness in the case. If ye had known me ... - If you had listened to my instructions, and had received me as the Messiah, you would also, at the same time, have been acquainted with God. We may here observe, 1. The manner in which Jesus answered them.
How the passage was read
On John 8:12-20On 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
26 Greek wordsEvery 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.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ἔλεγον | elegon | They were saying | G3004 → | 1325 times |
| οὖν | oun | therefore | G3767 → | 497 times |
| αὐτῷ· | auto | to Him; | G846 → | 5565 times |
| ποῦ | pou | Where | G4226 → | 47 times |
| ἐστιν | estin | is | G1510 → | 2333 times |
| ὁ | ho | the | G3588 → | 19766 times |
| πατήρ | pater | Father | G3962 → | 410 times |
| σου;¶ | sou | of You? | G4771 → | 2973 times |
| Ἀπεκρίθη | apekrithe | Answered | G611 → | 231 times |
| Ἰησοῦς· | iesous | Jesus; | G2424 → | 908 times |
| οὔτε | oute | Neither | G3777 → | 87 times |
| ἐμὲ | eme | Me myself | G1473 → | 839 times |
| οἴδατε | oidate | you know | ||
| οὔτε | oute | nor [know] | G3777 → | 87 times |
| τὸν | ton | the | G3588 → | 19766 times |
| πατέρα | patera | Father | G3962 → | 410 times |
| μου. | mou | of Mine. | G3165 → | 1936 times |
| εἰ | ei | If | G1487 → | 508 times |
| ἐμὲ | eme | Me myself | G1473 → | 839 times |
| ᾔδειτε | edeite | you had known | G1492 → | 374 times |
| καὶ | kai | also | G2532 → | 9120 times |
| τὸν | ton | the | G3588 → | 19766 times |
| πατέρα | patera | Father | G3962 → | 410 times |
| μου | mou | of Mine | G3165 → | 1936 times |
| ἂν | an | then would | G302 → | 165 times |
| ᾔδειτε. | edeite | you have known. | G1492 → | 374 times |
ἔλεγονThey were saying
elegonG3004 →1325 times
οὖνtherefore
ounG3767 →497 times
αὐτῷ·to Him;
autoG846 →5565 times
ποῦWhere
pouG4226 →47 times
ἐστινis
estinG1510 →2333 times
ὁthe
hoG3588 →19766 times
πατήρFather
paterG3962 →410 times
σου;¶of You?
souG4771 →2973 times
ἈπεκρίθηAnswered
apekritheG611 →231 times
Ἰησοῦς·Jesus;
iesousG2424 →908 times
οὔτεNeither
outeG3777 →87 times
ἐμὲMe myself
emeG1473 →839 times
οἴδατεyou know
oidate
οὔτεnor [know]
outeG3777 →87 times
τὸνthe
tonG3588 →19766 times
πατέραFather
pateraG3962 →410 times
μου.of Mine.
mouG3165 →1936 times
εἰIf
eiG1487 →508 times
ἐμὲMe myself
emeG1473 →839 times
ᾔδειτεyou had known
edeiteG1492 →374 times
καὶalso
kaiG2532 →9120 times
τὸνthe
tonG3588 →19766 times
πατέραFather
pateraG3962 →410 times
μουof Mine
mouG3165 →1936 times
ἂνthen would
anG302 →165 times
ᾔδειτε.you have known.
edeiteG1492 →374 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach 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
Matthew 11:25At that time Jesus declared, “I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned, and revealed them to little children.
it leads to
- Matthew 21:16
“Do You hear what these children are saying?” they asked. “Yes,” Jesus answered. “Have you never read: ‘From the mouths of children and infants You have ordained praise’?”
- Psalms 8:2
From the mouths of children and infants You have ordained praise on account of Your adversaries, to silence the enemy and avenger.
- Matthew 16:17
Jesus replied, “Blessed are you, Simon son of Jonah! For this was not revealed to you by flesh and blood, but by My Father in heaven.
- Luke 10:21–24
At that time Jesus rejoiced in the Holy Spirit and declared, “I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned, and revealed them…
- 1 Corinthians 1:18–29
For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.
- Matthew 21:16
Through
John 16:3They will do these things because they have not known the Father or Me.
it leads to
- John 15:21
But they will treat you like this because of My name, since they do not know the One who sent Me.
- John 17:25
Righteous Father, although the world has not known You, I know You, and they know that You sent Me.
- 2 Thessalonians 2:10–12
and with every wicked deception directed against those who are perishing, because they refused the love of the truth that would have saved them.
- John 15:21
Where this verse is studied
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About John
This page draws on 18 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Tractates on John 37; Augustine of Hippo, Catena Aurea by Aquinas; Bonaventure, Commentary on John, Chapter 8; Cyril of Alexandria, Commentary on the Gospel of John, Book 5; Frederic Godet, Commentary on the Gospel of John; 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); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, Catena Aurea by Aquinas; Origen of Alexandria, Commentary on the Gospel of John, Book 19; Theophylact of Ohrid, Catena Aurea by Aquinas; Theophylact of Ohrid, Commentary on John and Thomas Aquinas, Commentary on John.