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Before Abraham was Born, I Am
…56Your father Abraham rejoiced that he would see My day. He saw it and was glad.”57ThentheJewssaidtoHim,“You arenot yetfiftyyears old,andYou have seenAbraham?”58“Truly, truly, I tell you,” Jesus declared, “before Abraham was born, I am!”…

Treasury of Scripture

Then said the Jews to him, You are not yet fifty years old, and have you seen Abraham?

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AbrahamCriedFiftyJewsAbrahamCriedFiftyJews1.Jesus delivers the woman taken in adultery.
12.He declares himself the light of the world, and justifies his doctrine;
31.promises freedom to those who believe;
33.answers the Jews who boasted of Abraham;
48.answers their reviling, by showing his authority and dignity;
59.and slips away from those who would stone him.

Then the Jews said to Him
This phrase indicates a direct response from the Jewish leaders or people present during Jesus' discourse. The Jews here likely refer to the Pharisees or other religious authorities who were often in opposition to Jesus' teachings. This interaction takes place in Jerusalem, a central location for Jewish religious life, particularly in the temple courts where Jesus often taught. The Jewish leaders were known for their strict adherence to the Law and traditions, and they frequently challenged Jesus' claims and authority.

“You are not yet fifty years old
The mention of "fifty years old" is significant as it reflects the cultural understanding of age and maturity. In Jewish tradition, fifty years was considered an age of maturity and wisdom, often associated with the ability to teach and lead. The statement underscores their skepticism about Jesus' claim to have seen Abraham, as He was visibly much younger than fifty. This age reference also highlights the incredulity of the Jews regarding Jesus' pre-existence and divine nature.

and You have seen Abraham?”
This question is rooted in the Jewish understanding of their patriarchal heritage. Abraham, the father of the Jewish nation, lived approximately 2,000 years before Jesus. The Jews revered Abraham as a foundational figure in their faith, and the idea that Jesus, a contemporary figure, could have seen Abraham was beyond their comprehension. This question challenges Jesus' earlier statement inJohn 8:56, where He claims that Abraham rejoiced at the thought of seeing His day. The Jews' question reflects their misunderstanding of Jesus' divine nature and eternal existence, which is further clarified in the subsequent verse where Jesus declares, "Before Abraham was born, I am!" This declaration connects to the divine name revealed to Moses inExodus 3:14, affirming Jesus' identity as the eternal God.

1.The Jews
In this context, "the Jews" refers to the religious leaders and people who were questioning Jesus. They were often skeptical of His claims and teachings.

2.Jesus
The central figure in this passage, Jesus is responding to the Jews' challenge about His identity and His relationship with Abraham.

3.Abraham
A patriarch of the Jewish faith, Abraham is a significant figure in the Old Testament, known for his faith and covenant with God. The Jews revered him as their ancestor.

4.Jerusalem
While not explicitly mentioned in this verse, the events ofJohn 8 take place in Jerusalem, a central location for Jewish worship and teaching.

5.The Temple
The broader context ofJohn 8 includes Jesus teaching in the temple courts, a place of significant religious activity and debate.Understanding Jesus' Divinity
Jesus' claim to have seen Abraham points to His eternal nature and divinity. This challenges us to recognize and affirm the divine nature of Christ in our faith.

The Importance of Faith
Just as Abraham's faith was foundational to his relationship with God, our faith in Jesus as the eternal Son of God is crucial for our spiritual journey.

Confronting Skepticism
The skepticism of the Jews serves as a reminder that faith often requires us to look beyond human understanding and trust in God's revelation.

The Continuity of God's Plan
Jesus' reference to Abraham highlights the continuity of God's redemptive plan from the Old Testament to the New Testament, encouraging us to see the Bible as a unified account of salvation.

Responding to Jesus' Claims
How we respond to Jesus' claims about Himself is vital. We are called to respond with belief and trust, allowing His identity to transform our lives.1.What is the meaning of John 8:57?

2.How does John 8:57 challenge our understanding of Jesus' eternal nature?

3.What does John 8:57 reveal about the Jews' perception of Jesus' identity?

4.How does John 8:57 connect with John 1:1 regarding Jesus' divinity?

5.How can we apply Jesus' eternal existence to our daily faith journey?

6.What does John 8:57 teach us about recognizing Jesus' authority in our lives?

7.How could Jesus claim existence before Abraham in John 8:57?

8.What does John 8:57 reveal about Jesus' divinity?

9.How does John 8:57 challenge the understanding of Jesus' eternal nature?

10.What are the top 10 Lessons from John 8?

11.What led to Jesus's crucifixion?

12.What did Jesus mean by 'your father the devil'?

13.Is Jesus the incarnate God?

14.What is the chronological order of events in the Bible?Then the Jews said to Him

• The speakers are the same religious leaders already challenging Jesus inJohn 8:13-27.

• Their tone is antagonistic; they are looking for grounds to discredit Him (John 7:32; 8:48).

• Earlier, Jesus had asserted, “Abraham rejoiced to see My day” (John 8:56), directly linking His mission to the patriarch who epitomizes Israel’s covenantal identity (Genesis 12:1-3; 15:6).

• By replying, they reveal they grasp His claim but reject its implications, preferring to judge by outward appearance (1 Samuel 16:7;John 7:24).

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You are not yet fifty years old

• Jesus was about thirty when He began His public ministry (Luke 3:23), so the leaders choose a round figure well beyond that to underscore the perceived impossibility.

• The line hints at their reliance on natural reasoning: age limits experience; therefore, Jesus’ statement must be false (Numbers 20:12;John 3:4).

• Their focus on physical age contrasts with Jesus’ consistent appeal to eternal realities (John 6:62; 17:5).

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and You have seen Abraham?

• Abraham lived around two millennia earlier (Genesis 25:7-8). The leaders assume that to “see” requires living in the same era.

• They ignore the supernatural dimension of Jesus’ identity already affirmed in the Gospel:

– “In the beginning was the Word” (John 1:1-3).

– “The Word became flesh” (John 1:14).

– “I came down from heaven” (John 6:38).

• Their question sets up Jesus’ climactic declaration in the next verse: “Truly, truly, I tell you… before Abraham was born, I am!” (John 8:58), unmistakably equating Himself with the eternal God who spoke to Moses (Exodus 3:14).

• By challenging Him on Abraham, they inadvertently highlight His preexistence, authority, and equality with the Father (Colossians 1:17;Hebrews 13:8).

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summary

John 8:57 captures the incredulous reaction of the religious leaders when Jesus links Himself to Abraham. They measure His claim by earthly categories—age and historical distance—while Jesus is revealing His eternal nature. Their question, meant to expose Him, instead prepares the way for His authoritative “I am” statement, affirming that the Son of God transcends time and that His testimony is trustworthy, literal, and divinely grounded.

(57)Thou art not yet fifty years old.--There is no reason to doubt that we have the correct reading here, though some, from Chrysostom downward, have sought to avoid what seemed to them a difficulty, by substituting "forty" for "fifty." Others, and among them were the "Elders who in Asia conferred with John, the Lord's disciple," have held that our Lord was between forty and fifty years of age at the time of his public ministry. We know this from the testimony of Irenaeus, who appears to have this very passage in his mind, for he says,"As the gospel and all the Elders witness" (Lib. 2 chap. 22 ? 5; Oxford Translation, p. 160). But "fifty years" was the period of full manhood (Numbers 4:3;Numbers 4:39;Numbers 8:24). This is expressed in round numbers, and there is no care to be more exact in comparison with the two thousand years which had passed since the close of Abraham's earthly life. The thought is, "Thou art still a young man, and hast thou seen Abraham who died twenty centuries ago?"

Verse 57. -The Jews, therefore, said unto him - once more misinterpreting his words, and giving a materialistic tone to his Divine hint -Thou hast not yet fifty years - "Thou art not fifty years old" -and hast thou seen Abraham? Christ did notsay that be had seen Abraham, but that Abraham had seen and rejoiced in his day. The Jews chose to regard the language of Jesus as adding another immense improbability, if not falsehood, to his previous claims, viz. that he had actually lived to twice the age of Methuselah already. The "fifty years old" may have been simply used in round numbers for the age of man's prime and completed life (Numbers 4:3, 39;Numbers 8:24). There may have been, even if our Lord was only thirty-three years of age at the time of his Passion, that whichapparently added to his years. A tradition is mentioned (Irenaeus, 100, 2, 22. 5) of the more advanced age of Jesus which the Ephesian presbyters preserved, and which Irenaeus regards as between the forty-fifth and fiftieth years. Ernest de Bunsen vainly finds a reference to Christ's age (John 2:20) in the forty-six years of the temple; but it is strange that, with the exception of the statement inLuke 3:23, there is nothing in the extraneous chronological data,e.g. the death of Herod and recall of Pontius Pilate, which need positively compress our Lord's life within fifty years (Westcott). And Keim has made the suggestion that our Lord did carry on his ministry for a much longer period than is commonly supposed. It is far more probable, however, that the Jews were using an expression for the term of a completed life, and were supplying no chronological data whatever.

Parallel Commentaries ...


Then
οὖν(oun)
Conjunction
Strong's 3767:Therefore, then. Apparently a primary word; certainly, or accordingly.

the
οἱ(hoi)
Article - Nominative Masculine Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Jews
Ἰουδαῖοι(Ioudaioi)
Adjective - Nominative Masculine Plural
Strong's 2453:Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah.

said
Εἶπον(Eipon)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 2036:Answer, bid, bring word, command. A primary verb; to speak or say.

to
πρὸς(pros)
Preposition
Strong's 4314:To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

Him,
αὐτόν(auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846:He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

“You are
ἔχεις(echeis)
Verb - Present Indicative Active - 2nd Person Singular
Strong's 2192:To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

not yet
οὔπω(oupō)
Adverb
Strong's 3768:Not yet. From ou and po; not yet.

fifty
Πεντήκοντα(Pentēkonta)
Adjective - Accusative Neuter Plural
Strong's 4004:Fifty. Multiplicative of pente; fifty.

years [old],
ἔτη(etē)
Noun - Accusative Neuter Plural
Strong's 2094:A year. Apparently a primary word; a year.

and
καὶ(kai)
Conjunction
Strong's 2532:And, even, also, namely.

You have seen
ἑώρακας(heōrakas)
Verb - Perfect Indicative Active - 2nd Person Singular
Strong's 3708:Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

Abraham?”
Ἀβραὰμ(Abraam)
Noun - Accusative Masculine Singular
Strong's 11:Abraham, progenitor of the Hebrew race. Of Hebrew origin; Abraham, the Hebrew patriarch.


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NT Gospels: John 8:57 The Jews therefore said to him You (Jhn Jo Jn)