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The New John Gill Exposition of the Entire Bible

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John 8:40

But now ye seek to kill me
A temper and disposition very foreign from that of Abraham's:

a man that hath told you the truth, which I have heard of God;
to seek to kill a man is a very great crime, and punishable with death; to kill an innocent one, that had done no sin, who was pure, holy, harmless, and inoffensive to God and man, was an aggravation of the iniquity; and to kill a prophet, and one more than a prophet, who brought a revelation from God himself, and declared the whole truth of the Gospel, and particularly that of his divine, eternal sonship, which incensed them against him, and put them upon seeking to take away his life, still increased the sin.

This did not Abraham:
the sense is not, that Abraham did not tell the truth he had heard of God; for he did instruct, and command his children after him, to walk in the ways of the Lord, which he had learned from him; but that Abraham did not reject any truth that was revealed unto him, and much less seek to take away the life of any person that brought it to him; and indeed not the life of any man that deserved not to die: and our Lord suggests, that if he had been on the spot now, he would not have done as these his posterity did, since he saw his day by faith, and rejoiced in the foresight of it, (John 8:56) . The Jew F15 makes an objection from these words against the deity of Christ;

``you see (says he) that Jesus declares concerning himself that he is not God, but man; and so says Paul concerning him, (Romans 5:15) ; and so Jesus, in many places, calls himself the son of man: for do we find in any place that he calls himself God, as the Nazarenes believe.''

To which may be replied, that Jesus does not declare in these words, nor in any other place, that he is not God; he says no such thing; he only observes, that he was a man, as he really was: nor is his being man any contradiction to his being God; for he is both God and man; and so those that believe in him affirm: and though Christ does not in express terms call himself God, yet he owned himself to be the Son of God, (Mark 14:61) , and said such things of himself, as manifestly declared him to be God; and upon account of which the Jews concluded, that he not only made himself equal with God, but that he made himself God, (John 5:17,18) (10:33) . Besides, he suffered himself to be called God by a disciple of his, which he would never have done, had he not been really and truly God, (John 20:28) ; yea, he seems to call himself so, when being tempted by Satan, he observed to him what is written, "thou shalt not tempt the Lord thy God", (Matthew 4:7) . The reason why he so often calls himself the son of man is, because it was more suitable to him in his state of humiliation; and indeed, there was no need for him to assert his deity in express words, since his works and miracles most clearly proved that he was God: and as for the Apostle Paul, though he sometimes speaks of him as a man, he also says of him, that he is God over all, blessed for ever; and calls him the great God, and our Saviour, and God manifest in the flesh, (Romans 9:5) (Titus 2:13) (1 Timothy 3:16) .


FOOTNOTES:

F15 R. Isaac Chizzuk Emuna, par. 2. c. 48. p. 436. & par. 1. c. 10. p. 118.

 


Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rightes Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855

Bibliography Information
Gill, John. "Commentary on John 8:40". "The New John Gill Exposition of the Entire Bible". <http://classic.studylight.org/com/geb/view.cgi?book=joh&chapter=008&verse=040>. 1999.

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