Disciples who continue to abide (Gr. meno) in Jesus" word ( John 8:31) come to know the truth. Jesus" words are truth because He is the incarnation of truth ( John 1:14; John 14:6). This truth, Jesus" words, sets people free when they understand His teaching. It liberates them spiritually from ignorance, sin, and spiritual death. [source][source][source]
". . . their own tradition had it, that he only was free who laboured in the study of the Law. Yet the liberty of which He spoke came not through study of the Law, but from abiding in the Word of Jesus." [1][source]
Many people misapply this verse. It occurs as a motto in numerous public libraries in the United States, for example, with the implication that any true information has a liberating effect. That is only true to a degree. In the context Jesus was speaking about spiritual truth that He revealed. Thus people in our day have the same problem with Jesus" words as people in Jesus" day. Many take them as referring to physical rather than spiritual things. It is spiritual truth that Jesus revealed that is in view here. Jesus was speaking particularly of the gospel. [source][source][source]
Context Summary
John 8:31-38 - The Source Of True Liberty
Sin is not a necessary part of our being. The servant abideth not in the house for ever. Your child is an integral part of the household; he has become one with it. However far he travels, he can never break the link of indissoluble connection. But it is different with a servant, especially under the provisions of the Levitical law. In like manner, a man may have served sin, but, though tightly held, it has no necessary rights over him. The trumpet of Jubilee may sound, and he may go free. It is not freedom to do as we like. Jesus sets us free from the trap and the bird-lime, that is, from the unnatural conditions fastening and confining us from being what God meant us to be. The swallow would not thank you to be freed to live on carrion, but only to mount again into the sunny air.
Jesus frees us by the truth. The slave-girl will no longer serve in the house of her cruel oppressor, when she learns that the act of emancipation has passed and he has no longer any claim upon her. When we understand that we are accepted and triumphant because of our union with Christ, we begin to exercise our privilege and to draw upon the grace which he has made available. Thus we become free. [source]
Chapter Summary: John 8
1Jesus delivers the woman taken in adultery 12He declares himself the light of the world, and justifies his doctrine; 31promises freedom to those who believe; 33answers the Jews who boasted of Abraham; 48answers their reviling, by showing his authority and dignity; 59and slips away from those who would stone him
Greek Commentary for John 8:32
And ye shall know the truth [και γνωσεστε την αλητειαν] Truth is one of the marks of Christ (John 1:14) and Jesus will claim to Thomas to be the personification of truth (John 14:6). But it will be for them knowledge to be learned by doing God‘s will (John 7:17). The word is from αλητης alēthēs See also John 8:40,John 8:44,John 8:45. And the truth shall make you free Future active indicative of ελευτεροω eleutheroō old verb from ελευτερος eleutheros (from ερχομαι erchomai to go where one wishes and so free). One of Paul‘s great words for freedom from the bondage of the law (Romans 6:18; Galatians 5:1). The freedom of which Jesus here speaks is freedom from the slavery of sin as Paul in Romans 8:2. See John 8:36. This freedom is won alone by Christ (John 8:36) and we are sanctified in truth (John 17:19). In John 1:17 truth is mentioned with grace as one of the marks of the gospel through Christ. Freedom (intellectual, moral, spiritual) is only attainable when we are set free from darkness, sin, ignorance, superstition and let the Light of the World shine on us and in us. [source]
Reverse Greek Commentary Search for John 8:32
John 1:17Was given [εδοτη] First aorist passive indicative of διδωμι didōmi By Moses “Through Moses” as the intermediate agent of God. Came The historical event, the beginning of Christianity. By Jesus Christ “Through Jesus Christ,” the intermediate agent of God the Father. Here in plain terms John identifies the Pre-incarnate Logos with Jesus of Nazareth, the Messiah. The full historical name “Jesus Christ” is here for the first time in John. See also John 17:3 and four times in 1John and five times in Revelation. Without Christ there would have been no Christianity. John‘s theology is here pictured by the words “grace and truth” (η χαρις και η αλητεια hē charis kai hē alētheia), each with the article and each supplementary to the other. It is grace in contrast with law as Paul sets forth in Galatians and Romans. Paul had made grace “a Christian commonplace” (Bernard) before John wrote. It is truth as opposed to Gnostic and all other heresy as Paul shows in Colossians and Ephesians. The two words aptly describe two aspects of the Logos and John drops the use of Λογος Logos and χαρις charis but clings to αλητεια alētheia (see John 8:32 for the freedom brought by truth), though the ideas in these three words run all through his Gospel. [source]
James 1:25The perfect law [νομον τελειον] For τελειον teleion see James 1:17. See Romans 7:12 for Paul‘s idea of the law of God. James here refers to the word of truth (James 1:18), the gospel of grace (Galatians 6:2; Romans 12:2).The law of liberty (τον της ελευτεριας ton tēs eleutherias). “That of liberty,” explaining why it is “perfect” (James 2:12 also), rests on the work of Christ, whose truth sets us free (John 8:32; 2 Corinthians 3:16; Romans 8:2).And so continueth First aorist active articular participle again of παραμενω paramenō parallel with παρακυπσας parakupsas Παραμενω Paramenō is to stay beside, and see Philemon 1:25 for contrast with the simplex μενω menō Rather, “having become” (second aorist middle participle of γινομαι ginomai to become).Not a hearer that forgetteth (ουκ ακροατης επιλησμονης ouk akroatēs epilēsmonēs). “Not a hearer of forgetfulness” (descriptive genitive, marked by forgetfulness). Επιλησμονη Epilēsmonē is a late and rare word (from επιλησμων epilēsmōn forgetful, from επιλαντομαι epilanthomai to forget, as in James 1:24), here only in N.T.But a doer that worketh “But a doer of work,” a doer marked by work (descriptive genitive εργου ergou), not by mere listening or mere talk.In his doing (εν τηι ποιησει αυτου en tēi poiēsei autou). Another beatitude with μακαριος makarios as in James 1:12, like the Beatitudes in Matthew 5:3-12. Ποιησις Poiēsis is an old word (from ποιεω poieō for the act of doing), only here in N.T. [source]
James 5:19From the truth [απο της αλητειας] For truth see James 1:18; James 3:14; John 8:32; 1 John 1:6; 1 John 3:18. It was easy then, and is now, to be led astray from Christ, who is the Truth.And one convert him (και επιστρεπσηι τις αυτον kai epistrepsēi tis auton). Continuation of the third-class condition with the first aorist active subjunctive of επιστρεπω epistrephō old verb, to turn (transitive here as in Luke 1:16., but intransitive often as Acts 9:35). [source]
1 John 1:8The truth [] The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER-
-DIVIDER-
Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4,John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14,John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER-
-DIVIDER-
2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6,John 14:17. -DIVIDER-
-DIVIDER-
[source]
Greek Commentary for John 8:32
Truth is one of the marks of Christ (John 1:14) and Jesus will claim to Thomas to be the personification of truth (John 14:6). But it will be for them knowledge to be learned by doing God‘s will (John 7:17). The word is from αλητης alēthēs See also John 8:40, John 8:44, John 8:45. And the truth shall make you free Future active indicative of ελευτεροω eleutheroō old verb from ελευτερος eleutheros (from ερχομαι erchomai to go where one wishes and so free). One of Paul‘s great words for freedom from the bondage of the law (Romans 6:18; Galatians 5:1). The freedom of which Jesus here speaks is freedom from the slavery of sin as Paul in Romans 8:2. See John 8:36. This freedom is won alone by Christ (John 8:36) and we are sanctified in truth (John 17:19). In John 1:17 truth is mentioned with grace as one of the marks of the gospel through Christ. Freedom (intellectual, moral, spiritual) is only attainable when we are set free from darkness, sin, ignorance, superstition and let the Light of the World shine on us and in us. [source]
Reverse Greek Commentary Search for John 8:32
First aorist passive indicative of διδωμι didōmi By Moses “Through Moses” as the intermediate agent of God. Came The historical event, the beginning of Christianity. By Jesus Christ “Through Jesus Christ,” the intermediate agent of God the Father. Here in plain terms John identifies the Pre-incarnate Logos with Jesus of Nazareth, the Messiah. The full historical name “Jesus Christ” is here for the first time in John. See also John 17:3 and four times in 1John and five times in Revelation. Without Christ there would have been no Christianity. John‘s theology is here pictured by the words “grace and truth” (η χαρις και η αλητεια hē charis kai hē alētheia), each with the article and each supplementary to the other. It is grace in contrast with law as Paul sets forth in Galatians and Romans. Paul had made grace “a Christian commonplace” (Bernard) before John wrote. It is truth as opposed to Gnostic and all other heresy as Paul shows in Colossians and Ephesians. The two words aptly describe two aspects of the Logos and John drops the use of Λογος Logos and χαρις charis but clings to αλητεια alētheia (see John 8:32 for the freedom brought by truth), though the ideas in these three words run all through his Gospel. [source]
With the exception of John 8:32, John 8:36, only in Paul. [source]
For τελειον teleion see James 1:17. See Romans 7:12 for Paul‘s idea of the law of God. James here refers to the word of truth (James 1:18), the gospel of grace (Galatians 6:2; Romans 12:2).The law of liberty (τον της ελευτεριας ton tēs eleutherias). “That of liberty,” explaining why it is “perfect” (James 2:12 also), rests on the work of Christ, whose truth sets us free (John 8:32; 2 Corinthians 3:16; Romans 8:2).And so continueth First aorist active articular participle again of παραμενω paramenō parallel with παρακυπσας parakupsas Παραμενω Paramenō is to stay beside, and see Philemon 1:25 for contrast with the simplex μενω menō Rather, “having become” (second aorist middle participle of γινομαι ginomai to become).Not a hearer that forgetteth (ουκ ακροατης επιλησμονης ouk akroatēs epilēsmonēs). “Not a hearer of forgetfulness” (descriptive genitive, marked by forgetfulness). Επιλησμονη Epilēsmonē is a late and rare word (from επιλησμων epilēsmōn forgetful, from επιλαντομαι epilanthomai to forget, as in James 1:24), here only in N.T.But a doer that worketh “But a doer of work,” a doer marked by work (descriptive genitive εργου ergou), not by mere listening or mere talk.In his doing (εν τηι ποιησει αυτου en tēi poiēsei autou). Another beatitude with μακαριος makarios as in James 1:12, like the Beatitudes in Matthew 5:3-12. Ποιησις Poiēsis is an old word (from ποιεω poieō for the act of doing), only here in N.T. [source]
“That of liberty,” explaining why it is “perfect” (James 2:12 also), rests on the work of Christ, whose truth sets us free (John 8:32; 2 Corinthians 3:16; Romans 8:2). [source]
For truth see James 1:18; James 3:14; John 8:32; 1 John 1:6; 1 John 3:18. It was easy then, and is now, to be led astray from Christ, who is the Truth.And one convert him (και επιστρεπσηι τις αυτον kai epistrepsēi tis auton). Continuation of the third-class condition with the first aorist active subjunctive of επιστρεπω epistrephō old verb, to turn (transitive here as in Luke 1:16., but intransitive often as Acts 9:35). [source]
Promising “personal liberty,” that is license, after the fashion of advocates of liquor today, not the freedom of truth in Christ (John 8:32; Galatians 5:1, Galatians 5:13). [source]
The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER- -DIVIDER- Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER- -DIVIDER- 2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6, John 14:17. -DIVIDER- -DIVIDER- [source]
Not the personal Word, as John 1:1, but the divine message of the Gospel. See Luke 5:1; Luke 8:11; Acts 4:31; Acts 6:2, Acts 6:7, etc. Compare “the truth is not in us” (1 John 1:8). The truth is the substance of the word. The word carries the truth. The word both moves the man (John 8:31, John 8:32) and abides in him (John 5:38; John 8:37). The man also abides in the word (John 8:31). [source]