A Commentary To John Chapter 8
In a nutshell, those from the House of Israel who repent to God and receive our Messiah, (e.g. Peter, Paul, John) and those from the Gentiles of the nation who repent to God and receive their Kinsman Redeemer, the Bridgroom, Eashoa (e.g. Luke).
A discussion between seed Vs. children
I shall discuss John 8 in a longer context. The time setting is in the fall after the Yom Kippur. Right after the Lord rescued the woman caught in adultery* in a single vehicle wreck and He wrote on the dust of the court outside the Temple (verse 2).
12 Then spake Jesus again unto them (haProoshim), saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.
13 The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true.
14 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.
15 Ye judge after the flesh; I judge no man.
16 And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me.
Eashoa gave an introduction to the narrative that He was about to bring with ” Ye judge after the flesh; I judge no man.” — flesh and note His choice of words “no man”. In Hebraic view, the soul inhabits the man. In Western views, a “man has a soul”. He is about to unpack a truth that distinguishes between biological and spiritual matters.
Biological matters expire upon the end of life. Elohiym spoke of a sad fact that was not in His original design when He created mankind to love, not to die.
In Beresheet 3, 19In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.
On the other hand, the nefesh, the spirit, is eternal. The Moshiach came in the First Advent not to judge man, flesh, deeds. He came to correct the heart issue, an internal part that drives the man. He died to save the souls of mankind.
In John 8, Eashoa addresses biological Israel AND spiritual Israel in this passage. He acknowledges that the seeds are not children. We need to distinguish this terminology.
Seed refers to the biological inheritance. When you and your wife come together and make a new life, that baby is both your seed and your child. We come to know that God has scattered the seeds, a metaphor, the biological Israel through their covenantal incompliance and indiscretion (Ezekiel 16) to the covenant between Himself and the nation.
38And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.
Further along in Ezekiel 16, Adonai also made a new promise toward the future of Israel where a new, and everlasting covenant will be drawn up with us, the biological Israel. It shall be done by the blood of Moshiach in 30 A.D..
60Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. 61Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant.
62And I will establish my covenant with thee; and thou shalt know that I am the LORD:
The last sentence said by the Word of יהוה that in Eashoa (Jesus), the biological seeds of Israel will receive Him to be יהוה. Today, many biological Israelites, including the tribes of Judah, the Jews, have received Eashoa as Lord, God and Savior.
The children of God are the spiritually begotten offspring through receiving the Word, the Son that He sent to the nations. In John 1,
12But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
If we distinguish the properties of these two words, Seed and Children, we may come to understand God’s expectation a lot better.
By seed, we refer to Abraham. By children, we refer to God, not Abraham.
Today many Israelites and Gentiles are the adopted children of God through His only begotten Son, Eashoa (Jesus). But at the same time, many Israelites and Gentiles are not adopted for their willing rejection of Eashoa when presented the Good News of Redemption.
34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.
35 And the servant abideth not in the house for ever: but the Son abideth ever.
– Referring to Himself.
36 If the Son therefore shall make you free, ye shall be free indeed.
– Free from the stronghold of sin, under the dominion of the devil. This is a spiritual matter for only the soul remains of the individual. The tabernacle is only temporal.
37 I know that ye are Abraham’s seed; but ye seek to kill me, because my word hath no place in you.
The Israelites are the seeds of Abraham, not of God. This is purposeful from Genesis 12.
38 I speak that which I have seen with my Father: and ye do that which ye have seen with your father.
39 They answered and said unto him, Abraham is our father. Jesus saith unto them,
If ye were Abraham’s children, ye would do the works of Abraham.
Here Eashoa once again distinguishes between the biological and the spiritual responsibilities. Earlier He acknowledges the prooshim (Pharisees) to be seeds, but not children. If the Jews had not used this verbiage, “father” and instead if they had used “Abraham is our ancestor”, then I think the Lord would have pointed it out.
40 But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.
41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.
The Jews told a bold face lie here. Nowhere did God promise the Jews to be their Father. That concept may have come from the Talmud. According to the Talmud, R. Akiva addresses God as: “Our Father, our King.” Scripture taught Israel that He is Lord and God. Adonai Eloheynu. The word father appears 1,130 times in the Old Testament. Moshe did not tell Israel that God is their father. In here, we note that the prooshim is quoting Talmud sources.
42 Jesus said unto them,
If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.
Now Eashoa says this for the benefit of the Gentiles. Gentile Christians who think that they are God’s children must measure up to the bar: that Christians would love the Son of the Father. Some do, and many unfortunately do not. To believe is one thing but to love brings in the relationship with the Lord. This malady was addressed in Revelation 2 by Eashoa to the churches.
4Nevertheless I have somewhat against thee, because thou hast left thy first love.
5Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.
Israelite messianics that I come to know in person are in love with our Redeemer of Israel.
43 Why do ye not understand my speech? even because ye cannot hear my word.
44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.
45 And because I tell you the truth, ye believe me not.
The world, whether Jews or Gentiles, have only one Way to the Father. It is really only Eashoa who offers sonship to the Father and He is the One who teaches that God can be a Father to those who receive Him into their lives.
6Jesus saith unto him,
I am the way, the truth, and the life: no man cometh unto the Father, but by me.
7If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.