John H. Niemelä1
President
Message of Life Ministries
I. INTRODUCTION
As Jesus taught, some retorted in John 8:33 with their own question:
They answered Him, “We are Abraham’s descendants, and have never been in bondage to anyone. How can You say, ‘You will be made free?’”2 (NKJV)
Knowing who asked this question is vital. Did the new believers of vv 30-32 turn against Jesus? The answer to this matter affects both the meaning of John 8:30-32 and the believer’s security.
II. JESUS TEACHING IN THE TEMPLE
Before identifying the speakers in John 8:33, one must consider its context. Where was Jesus? What was He doing? Was the crowd that listened to Him unified or composed of opposing groups?
While Jesus was teaching in the temple courts (see John 8:20), He spoke the words of 8:14-18 to counter a false testimony charge leveled against Him in v 13. This is the first of a series of questions by hecklers interrupting Jesus as He taught receptive crowds at the same time. John 8:33 is the fifth of ten disruptions (8:13, 19a, 22, 25a, 33, 39a, 41b, 48, 52-53, and 57).
The verb teach (v 20) always takes two (explicit or implicit) objects. One teaches (1) someone and (2) something. For example, “I teach (1) seminarians (2) Greek.” Jesus encountered heckling while He was teaching receptive crowds. But at the same time, He taught content.
Perhaps a modern example will clarify the circumstances. Marriage seminars are teaching events for responsive hearers, but interrupting hecklers who reject Biblical definitions of marriage sometimes infiltrate. Attendees might say, “The speaker said these things (refuting hecklers), as he was teaching us.” This mentions a teacher, the content of his teaching, hecklers, and us (fellow attentive learners).
John 8:12-59 occurs after the account of the woman caught in the act of adultery. Determining who remained with Jesus in the treasury after the woman’s accusers left is important. Verse 9b hints that the original crowd stayed: “Only Jesus and the woman (being in the midst of the crowd) was left” (emphasis mine). Notably, even those who omit the account of the woman caught in adultery (7:53–8:11) recognize two types of people present throughout chap. 8. One group consists of teachable people who were interested in what Jesus was teaching them. The other group consists of those opposed to Him (including hecklers).
The receptive crowds are the “elephant in the room” that most expositors ignore. They imagine a 100% hostile crowd and scoff at any (much less many) actually believing in Him. Yet John 8:30 says, “many believed in Him.” By twisting this into so-called believers, commentaries equate new believers with hecklers in 8:33. How do expositors miss this elephant? John 8:20 implies the presence of a teachable group of people in the temple that morning.
Consider what Jesus taught in 8:12 to the many receptive listeners:
Jesus again spoke to them,3 “I am the Light of the world. He who follows Me never will walk in darkness, but will have the light of life” (emphasis mine).
It is true that Pharisees did heckle Him in v 13 for what He said in v 12. Even so, glimpses of His teaching appear in 8:12 and 31f. The latter tells of Jesus addressing believers:
Then Jesus told Judeans4 who believed in Him, “If you abide in My word, truly you are My disciples. And you shall know the truth and the truth shall free you” (8:31-32, emphasis mine).
The contrast between the Pharisees and the crowd in general is striking. The former avoided Him by leaving (8:9a) or opposed Him by repeatedly arguing (8:13, 19a, 22, 25a, 33, 39a, 41b, 48, 52-53, 57) and by trying to stone Him (8:59).
Though John focuses on exchanges between Jesus and the hecklers, this is not a debate context. John 8:20 calls it a teaching setting, which was interrupted by hecklers. Remembering the elephant in the room is crucial. John characterizes this as a day of teaching.
Sadly, most of Christendom is in the dark over John 8:12, 30-32. Expositors foist these verses onto unbelievers, claiming that abiding (persevering) is a requisite to gaining (or keeping) eternal life. Thus, they deny faith alone in Jesus Christ alone for eternal life.
Instead, the challenge for the hearers to abide (8:31-32) addresses Christians—John specifically says that those Jesus was speaking to had believed in Him (v 30). All believers have everlasting life, but His truth frees those believers who abide in His word.
III. THREE VIEWS OF JOHN 8:30-33
Jesus’ words in 8:12-29 prompted opposite responses. Some responded in faith (v 30). However, others rejected what Jesus said and were hecklers (v 33).
Lively debate today exists over whether there is a break between 8:32 and 8:33; the outcome of this debate determines who is speaking in 8:33. A related issue has also resulted in disagreement—it is whether the “believers” in 8:30-32 have everlasting life. There are basically three views of this passage.
One view is that there is no break between 8:32 and 8:33. The speakers of 8:33 would be those who believed, but they have a “faith that fails” and would thus be unsaved. One could call this the unity/unsaved view.5
A second view is that there is a break between 8:32 and 8:33. The speakers of 8:33 are different from the believers of 8:30-32. However, the believers have a “faith that may fail” and would thus be unsaved. This is the break/unsaved view.
The third view is that there is a break between 8:32 and 8:33. The speakers of 8:33 are different from the believers mentioned in the previous verses. However, the believers are saved even if their faith fails. This can be called the break/saved view.
Many expositors know of only two of the three views. Some are unaware that view three exists. Others do not know of view two. Thus, it would surprise many that Augustine held view two.6
Calvin wrestled with whether or not a break exists between 8:32 and 8:33.7
It is uncertain whether the Evangelist is here [John 8:33] introducing the same people speaking or others. I think they replied to Christ confusedly, as usually happens in a mixed crowd, and that they were despisers rather than believers.8
Calvin imagined that believers must persevere in the faith in order to be true believers:
Here [8:31] Christ first warns them that it is not enough for anyone to begin well if he does not correspondingly progress to the end…He distinguishes His followers from hypocrites by the mark that those who falsely proclaimed they believed, give way from the very start…whereas believers persevere to the winning-post.9
Calvin only pondered view one (32-33 unity, unsaved) versus view two (32-33 break, unsaved). He accused Scripture of lying by calling unbelievers believers: “the Evangelist imprecisely calls [this in 8:30] faith…”10
Persuading people of a break between 8:32/33 is only part of the battle. Those with a perseverance model will concoct ways to insert perseverance into this passage, imitating Augustine’s view (8:32/33 break, unsaved).
IV. DOES A BREAK OCCUR BETWEEN JOHN 8:32 AND 33?
Hendriksen denies any break, claiming that only one group exists:
The entire section [8:30-38] is an uninterrupted story: those who in verse 30 are described as having believed in him are the same as those who oppose him vehemently in the verses which follow. There is no transition from one group to another. The people who are described in verses 30 and 31 do not have genuine faith…neither of these verses [33 or 37] indicates a transition from one group to another group. Verse 33 begins with the words, “They answered him.” Naturally, the “they” refers to the people addressed in verse [31].11 [emphasis in original]
Hendriksen challenges anyone to disprove his denial that any break between 8:32 and 8:33 exists. However, those who hold to view three have four reasons for maintaining that such a break does exist and that John transitions back to the opposing hecklers in 8:33.
The first reason is that God’s word never calls unbelievers believers.12 The second is that clearer antecedents can supercede nearer antecedents in John.13 The third is that those in 8:30ff do not merely claim to have faith. The Bible calls them believers.14 Finally, belief in vv 30-32 followed by instantaneous rejection in v 33 defies all logic and reason.15
Calvinists champion Hendriksen’s thesis and simply dismiss the rebuttals. Debbie Hunn, an advocate of view three, concedes that John’s words seem to allow options:
John 8:30-59…begins with the many who believed in Jesus in 8:30, ends with people trying to stone him in 8:59, and gives no clear indication of when or even whether the subject changes between these two verses.16
These apparent options arise because of certain facts within the verses. Verse 30 says that many believed in Jesus. The Lord addresses the “Judeans who believed in Him,” in v 31. Verse 33 does not define they (“they replied”).17
Most view-three advocates reluctantly admit that the above facts allow, but do not require that there is a break between 8:32 and 8:33. By contrast, this article asserts boldly that John’s wording demands such a break. In 1992, comparing and contrasting 8:33 with vv 13, 19a, 22, 25a, 39a, 41b, 48, 52f, and 57 suggested to the author that John’s Greek does signal such a transition.18
View three (a break between 8:32 and 8:33) can prove its point. However, Hendriksen’s claim has an Achilles’ heel. John 8:30-33’s very words distinguish believers in 8:30-32 from the objectors in v 33, contrary to Hendriksen’s supposition that 8:30-38 is, “…an uninterrupted story…. [without] transition from one group to another.”19
V. TRANSITION BETWEEN JOHN 8:32 AND 8:33
John 8:30 says many believed. If these believers speak in v 33, it would be their first speech. John nearly always introduces new speakers via noun subjects.20
An example may clarify this point. Consider an editor proofreading the first page of a children’s book. The scene is of a farmer’s family conversation:
Mr. Jones told his sons, “Get the cows for milking.” Billy and Eddy said, “Sure, Dad.” Then Billy challenged Eddy, “I’ll find them before you.” Soon, Eddy shouted, “I saw the cows first.” “Let’s go home,” they said.
The editor spotted a confusing word: they. Readers might think Billy and Eddy (and maybe even Dad) said, “Let’s go home.” To whom does they refer?
The book’s title is Milly and Molly: Our Chatty Cattle and is about talking cows. The text after this excerpt says that the cows actually spoke here. The proofreader recognized that changing “they said” to “the cows said” would assist readers. Consider the reworded paragraph, including the previously undisclosed section (especially the underlined part):
Eddy shouted, “I saw the cows first.” Milly and Molly, the cows, said, “Let’s go home.” Billy and Eddy just stared at each other. Billy said, “It can’t be! Did Milly and Molly really say what I think they said?”
The reworded paragraph introduces Milly and Molly as speakers. Before they spoke, only humans in the book talked. A noun subject (“the cows said”) is clearer than a pronoun (they said) here.21
Someone may object: “The example is apples and oranges. No one thinks that cows can talk, but everyone knows that people can.” That misses the point. Yes, they possess the ability to speak, but would they dare to do so in 8:33? Jerusalem’s powerful religious leaders sought to intimidate Jesus and many of his followers. Who imagines that baby believers would stick their necks out to interrupt? If that were actually the case, John would have written, “Those believers answered…” The talking cows illustration is fitting.
John 8:33 lacks a noun subject. The verse does not suggest any new speakers entering the fray. It is just the same old hecklers speaking again.
A. Third Person Verbs Introducing/Re-Introducing Speakers (3VIRIS)
John strongly prefers explicit noun subjects for new speakers, not implicit (or even explicit) pronouns. All seven times the Samaritan woman speaks (4:9, 11, 15, 17, 19, 25, and 28), woman is the subject. John 4 never says she said. This article’s thesis is that John strongly prefers noun subjects for speaking verbs, especially when introducing new speakers.
B. A Conversation Similar to John 8
Imagine another conversation like this:
Jim was teaching John 1:1 to his sons, Bob and Ed, at home. They absorbed it all. The doorbell rang. Jehovah’s Witnesses were at the door and said, “Hi, we are Bible students.” Jim turned to Bob and Ed, saying, “Later, we will resume John 1:1 which calls Jesus eternal God, part of the Trinity.” They responded, “How can you call Jesus the eternal God? He is a creature. The Trinity is nonsense.”
Who would claim that they responded refers to Bob and Ed, who “absorbed it all” about Jesus and the Trinity from John 1:1? They refers to the door-knockers. John 8:20-33’s structure resembles that of the story of Jim:
20 Jesus said these sayings in the treasury, while teaching…
22 Then [heckling] Judeans again said…
28 Then Jesus told them…
31 Then Jesus told the Judeans who believed Him…
33 “We are Abraham’s seed,” they replied to Him…
John 8:20 (not 8:30) is the start of the section. Both teachable crowds and hecklers were there. John 8 has a structure similar to the story of Jim and his sons.
Hendriksen is oblivious to the presence of receptive hearers who were learning as Jesus taught (8:20). One must remember that teaching has as its goal “causing someone to learn something.” The extent of what Hendriksen says regarding teaching (as he comments on 8:20) is, “Here Jesus was teaching…”22 Did he not realize that “Jesus was teaching” implies “people were learning”? He imagines everyone there (besides the Twelve) as hostile to Jesus. Hendriksen was blind—not expecting the presence of teachable people there—many of whom would come to faith.
The first draft of the talking-cows story was poorly written. It tried to introduce new speakers (Milly and Molly the cows) with they said. The book’s second draft announced the first speech by cows with: “The cows said…”
John’s Gospel employs good writing style. Nearly always John introduces new speakers via noun subjects. If Hendriksen were right about there being no break between 8:32 and 8:33, John would have said, “These believers said…” Failing that, 8:33 re-introduces the hecklers who already spoke in 8:13, 19a, 22, 25a. They again object in 39a, 41b, 48, 52-53, and 57.
Similarly, in the story about Jim, the sons have no speaking role. They responded should refer to prior speakers, the door-knockers. Unlike the sons, the visitors did speak. The word “they” naturally refers to them. Like Bob and Ed, the new believers in John 8:30-32 have no speaking role. They are silent.
This hypothesis needs to be tested. The focus will be upon how John introduces new speakers versus how he reintroduces old ones.
VI. PROVING A BREAK BETWEEN JOHN 8:32 AND 33
A three-pronged investigation will show that the speakers in 8:33 are not the believers of 8:30-32. It will look, first of all, at John’s use of third person verbs introducing/re-introducing speakers (hereafter 3VIRIS).23 Secondly, it will consider how John uses 3VIRIS with and without explicit subjects (3VIRIS w/S versus 3VIRIS w/o S). Finally, it will consider how frequently 3VIRIS w/o S do or do not re-introduce old speakers.
How John handles the speakers in 8:33 follows his pattern for reintroducing old speakers. His style reveals a break in 8:32 and 8:33 that Hendriksen missed.
A. 3VIRIS in John’s Gospel
John’s Gospel in the Majority Text has 3,669 verbs. Only 353 verbs24 (10%) involve third person verbs of speaking, such as say, speak, ask, answer, testify, shout, etc., that involve contemporary speakers. Such verbs may appear for a character’s first, second, or tenth time speaking.
The 353 3VIRIS in John uses introduce or re-introduce contemporary25 speakers. Examples include: Jesus said…, Judeans asked…, John [the Baptist] testified…, the woman asked…, etc. Thus, one subject with two verbs (e.g., Jesus answered and said) or one verb with two subjects (Philip and Andrew said) count only once.
B. 3VIRIS w/ S Versus 3VIRIS w/o S Verbs in John’s Gospel
How does John handle subjects for the 353 3VIRIS verbs? Three options exist for Greek 3VIRIS verbs:
1. Noun + 3VIRIS: Andres apekrithēsan: “men replied” [3VIRIS w/ S].
2. Pronoun + 3VIRIS: Autoi apekrithēsan: “they replied” [3VIRIS w/ S].
3. [3VIRIS w/o S]: Apekrithēsan: “they replied.”
By contrast, English 3VIRIS verbs must have explicit subjects. (Numbers two and three above translate identically: “they replied”). Readers may not know that Greek allows option three (i.e., the verb’s subject is found in its pronoun ending, not in a separate and explicitly stated subject), since English verbs do not have pronoun endings and thus must have explicitly stated subjects.
C. How Many 3VIRIS w/o S Verbs in John Re-Introduce Old Speakers?
Only seventy-nine of John’s Gospel’s 353 3VIRIS verbs (22%) lack explicit subject words (3VIRIS w/o S).26 John 8:33 employs a 3VIRIS w/o S.27 Is this how John introduces new speakers? Those who already heckled Jesus (8:13, 19a, 22, 25a, 33, 39a, 41b, 48, 52f, and 57) would be old speakers; those who believed in 8:30 would be new ones—if they had spoken.
Only between eight and ten of seventy-nine (10–13%) 3VIRIS w/o S introduce new speakers. Also, none occur in the midst of heckling. Almost all 3VIRIS w/o S verbs re-introduce old speakers (87–90%), and that is the case 100% of the time in heckling contexts. This is of utmost importance, because 8:33 uses a 3VIRIS w/o S verb in the midst of heckling.
VII. CONSIDERING JOHN 8:33
In 8:31-32, Jesus addresses the new “believers” of 8:30. In 8:33, it says that “they replied.” In answering the question as to who the “they” are, it is important that the verb “replied” is a 3VIRIS w/o S verb.
Teachable people were in the crowd, because the concept of teaching (8:20) carries with it the idea, or the goal of, “causing someone to learn something.” Many, such as Hendriksen, lose sight of the elephant in the room, i.e., the receptive crowds.28 But objectors were also there (8:13-19). Two contrasting groups heard Jesus simultaneously. His positive teaching (8:12, 31-32) addresses receptive believers. His rebuttals rebuke the hecklers. Totally wrong-headed is Hendriksen’s claim that 8:30-38 is “…an uninterrupted story…. [without] transition from one group to another.”29 Rather, a break exists between 8:32 and 8:33.
John’s use of a 3VIRIS w/o S verb (“they replied”) refers to hecklers opposing Jesus in 8:33. The new believers did not suddenly join the opposition.
A break appears between 8:32 and 8:33, facilitating an evaluation of the three views discussed above in section III. View one, which holds that there is unity between 8:32 and 8:33 and that the believers of 8:30-32 are non-persevering believers, is wrong because it does not see the break between 8:32 and 8:33.
The remaining question is whether the passage requires perseverance for eternal life. This issue determines whether view two (perseverance is required) or view three (the believers of 8:30 are saved and have assurance) offers the correct approach to this passage.
VIII. JOHN 8:30-32: FAITH, NOT PERSEVERANCE, RESULTS IN ETERNAL LIFE
Views one and two both require final perseverance for eternal life. This denies assurance of eternal life while in a mortal body.
John’s Gospel teaches that at the point of faith, one has eternal life and knows it. John 3:16; 5:24; 6:47, etc., prove that everlasting life comes at the moment of belief. John 4:10 calls eternal life God’s gift, not merely a good deal. John 1:12 says that ones who believe in His name become God’s children. John 5:24 states that believers (while on earth) pass from death to life; therefore, they will go to neither the Great White Throne nor the lake of fire. All believers already possess, by faith, everlasting life.
Jesus urged new believers to “abide” in His word. If they did so, they would truly be His “disciples” (v 31) and would be “free” (v 32). This is a message for believers. Believing differs from discipleship. Disciples follow in Christ’s word by doing what He teaches, following in His footsteps.
“Abiding” in Jesus’ word does not equal believing in Him for eternal life. Long before John 13–17, the Eleven had believed His promise of everlasting life by faith in Him. Jesus urged that group of believers to abide:
If you abide in Me and My words abide in you, you will ask whatever you wish, and it shall come to be for you. My Father is glorified by this: that you may bear much fruit; and you will become30 My disciples. Just as the Father has loved Me, I also have loved you; abide in My love. If you keep My commandments, you will abide in My love, just as I have kept My Father’s commandments and abide in His love (John 15:7-10).
This concept closely matches that of John 8:30-32. Both times Jesus exhorts believers to walk in His footsteps, abide in His word, spend time with Him, learn more of Him, and become His disciples.
IX. CONCLUSION
This article deals extensively with grammar. Knowing how John uses 3VIRIS w/o S verbs clarifies 8:30-33.
In reality, though, this article is not primarily grammatical. It shows that John 8:31-32 explains glorious discipleship prospects for Christians. Believers already have eternal life, so worrying if one is a “real” believer is inappropriate. Instead, Jesus urges following in His footsteps. Abiding in His word as His disciples frees believers from walking in darkness. It also enables them to walk in the light of His word. Eternal life requires faith alone in Jesus Christ alone for His promise, not perseverance in good works. Assurance rests upon His certain promise to all believers. It is the basis for abiding (persevering) as disciples.
APPENDIX: JOHN’S 353 3VIRIS VERBS
John’s Gospel has 353 3VIRIS verbs. Five references (2:9f; 4:41f; 8:3f; 12:12f; and 19:f) have one 3VIRIS extending into the next verse (marked by f). Others have more than one (labeled by a, b, and/or c after the reference). Verses lacking a, b, c, or f have only one 3VIRIS. These reflect the Hodges-Farstad, Majority Text, 2nd ed.
274 3VIRIS w/ S citations are not underlined.
+ 79 3VIRIS w/o S citations are not underlined.
353 3VIRIS citations in John’s Gospel.8 3VIRIS w/o S citations have n (n = new speaker introduced)
2 3VIRIS w/o S citations have e (e = either new speaker or old speaker)
+ 69 3VIRIS w/o S citations lack n or e (= old speaker re-introduced)
79 3VIRIS citations in John’s Gospel.1:15, 19n, 20n, 21abc, 22-23, 25n, 26, 29, 32, 36, 38ab, 39, 41-43, 45, 46ab, 47, 48ab, 49-50, 51; 2:3-5, 7, 8, 9f, 16, 18-20; 3:2-5, 9-10, 26, 27; 4:7, 9-11, 13, 15-16, 17ab, 19, 21, 25-26, 28, 31-34, 39, 41f, 48-51, 52; 5:6-8, 10, 11-12, 14, 17, 19; 6:5, 7-8, 10, 12, 14, 20, 25n, 26, 28, 29, 30, 32, 34, 35, 41, 42, 43, 52-53, 60-61, 65, 67-68, 70; 7:3, 6, 11, 12ab, 15-16, 20-21, 25, 28, 31, 33, 35, 37, 40, 41ab, 45-47, 50, 52; 8:3f, 7, 10, 11ab, 12-14, 19a, 19b, 21-22, 23, 25a, 25b, 28, 31, 33, 34, 39a, 39b, 41, 42, 48-49, 52, 54, 57-58; 9:2-3, 7, 8, 9a, 9bc, 10, 11, 12ab, 15, 16ab, 17a, 17b, 19, 20, 24, 25, 26, 28, 30, 34, 35-41; 10:7, 20-21, 24-25, 32-34, 41; 11:3-4, 7, 8-9, 11, 12, 14, 16, 21, 23, 24-25, 27-28, 31-32, 34ab, 36-37, 39ab, 40-41, 43, 44, 47, 49, 56e; 12:7, 12f, 19, 21, 23, 28, 29ab, 30, 34-35, 44; 13:6-7, 8ab, 9-10, 12, 21, 25-27, 31, 36ab, 37-38; 14:5 6, 8-9, 22-23; 16:17, 18, 19, 29, 31; 17:1; 18:4, 5an, 5b, 7a, 7b, 8, 11, 17ab, 20, 22-23, 25a, 25b, 26, 29, 30, 31ab, 33-36, 37ab, 38a, 38b, 40; 19:3n, 4, 5, 6ab, 7, 8f, 10-12, 14, 15abc, 21-22, 24e, 26, 27, 28, 30; 20:2n, 13a, 13bn, 15ab, 16ab, 17, 19, 21, 22, 25-26, 27, 28-29; 21:3a, 3b, 5a, 5b, 6-7, 10, 12, 15a, 15bc, 16abc, 17abc, 19, 21-22.
The seventy-nine 3VIRIS w/o S citations (following) appear by themselves:
1:19n, 20n, 21abc, 22-23, 25n, 29, 36, 39, 51; 2:8, 16; 3:26; 4:52; 5:11-12; 6:12, 25, 28, 30, 34, 42, 65, 70; 7:52; 8:7, 19a, 23, 25a, 33, 39a, 41; 9:7, 10, 12ab, 17a, 19, 24, 26, 28, 34; 11:7, 11, 27-28, 34ab, 43, 56e; 13:12; 16:18; 18:5an, 7a, 25b, 30, 38b; 19:3n, 5, 14, 24e, 27; 20:2n, 13bn, 22, 27; 21:3b, 5b, 15bc, 16abc, 17abc, 19.
The following lists the eight (8) 3VIRIS w/o S which refer to new speakers and two (2) that could refer to either old or new speakers. Note two issues: 1) 3VIRIS w/o S do not appear in heckler contexts, and 2) these ten references (of 79 3VIRIS w/o S) are only 13% of the uses (8 of 79 = 10%). Thus, 87–90% of John’s uses of the 3VIRIS w/o S category are reintroductions of old speakers. That is John’s strong default, so one needs a compelling reason for assigning any 3VIRIS w/o S to the “new speaker introduced” category.
1:19n, 20n, 25n; 6:25n; 11:56e; 18:5an; 19:3n, 24e; 20:2n, 13bn.
Message of Life’s website has a more detailed presentation of these passages concerning 3VIRIS verbs. It lists both the verb and its subject or (in cases of 3VIRIS w/o S) an explicit subject’s absence (www.MOL316.com).
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1 The author read an earlier version of this paper at the GES conference on April 25, 2013. The following, each written by John H. Niemelä, also derive from it: “Who Spoke? John 8:30-33,” Grace in Focus (July-Aug, 2013): 15; “Who Can Abide?” Grace in Focus (Sept–Oct 2013): 12, 15; “Who Objected? John 8:30-33,” Grace in Focus (Nov–Dec 2013): 15. Thanks to Kenneth Yates, Richard Christianson, Lon Gregg, and Frank Tyler for giving feedback on this article.
2 Unless otherwise noted, all Scripture renderings are the author’s.
3 Wilbur N. Pickering, “What Difference Does it Make? The Greek Text We Accept Makes a Big Difference,” JOTGES 25 (Spring 2012): 54ff, shows that omitting 7:53–8:11 leaves no reasonable antecedent for them when, in 8:12, Jesus spoke to them a second time (“He said to them again…”).
4 Josiah S. Bisbee, “The Gospel according to John: To What Realm Do Ioudaioi Belong?” (Th.M. Thesis: Rocky Mountain Seminary, 2011), argues convincingly that Ioudaios in John means “Judean,” not “Jew.”
5 This is the default position of commentaries. Finding advocates of this view is easy. This article cites Calvin and Hendriksen (because their comments are noteworthy), but the view is widely held.
6 Augustine, In Iohannis Evangelium Tractatus, 41.2, accepted a break between 8:32 and 8:33. However, he linked 8:31b: “If you abide in My word, truly you are My disciples” to Matt 10:22b, “He who endures to the end, this one shall be saved;” ibid., 41:1. He took saved there as a reference to being saved from hell. This is view two. Calvin also considered view two (8:32/33 break; unsaved) but favored view one (no break in 8:32-33; unsaved). See John Calvin, The Gospel According to St. John: 1–10, Calvin’s Commentaries, trans. T. H. L. Parker, ed. D. W. and T.F. Torrance (Grand Rapids, MI: Eerdmans, 1961), 220ff.
7 Calvin, John: 1–10, 220, dismisses the validity of faith in 8:30: “…the Evangelist imprecisely calls faith what was only a sort of preparation for faith… And the next warning [v 33] also refers to this.” Thus, he rejected the 8:32/33 break and regarded the believers of v 30 as unbelievers.
8 Ibid., 222.
9 Ibid., 220ff.
10 Ibid., 220.
11 William Hendriksen, Exposition of the Gospel According to John, NTC (Grand Rapids, MI: Baker, 1954), 2:50ff. Most of the commentary literature denies a break between 8:32 and 33.
12 Zane C. Hodges, The Gospel Under Siege: Faith and Works in Tension, 2nd ed. (Dallas, TX: Redención Viva, 1992), 41-44.
13 Richard W. Christianson, “The Soteriological Significance of Pisteuō in the Gospel of John,” (Th.M. thesis: Grace Theological Seminary, 1987), 182ff; Debbie Hunn, “Who are ‘They’ in John 8:33,” Catholic Biblical Quarterly 66, no. 4, (June 2004), 396ff; Joseph C. Dillow, Final Destiny (Monument, CO: Paniym, 2012), 358, n. 1230 (Several editions of that book exist. The pagination and note numbers differ slightly between editions. Consult his Scripture index for the page number in your copy). The clearer antecedent argument perceives that 8:33 allows another antecedent. This article contends that it expects another one.
14 John himself twice (not the people themselves) calls them believers (8:30-31). Did John lie, as Calvin, John 1–10, 220, suggests? “…the Evangelist imprecisely calls [this in 8:30] faith…”
15 R. C. H. Lenski, The Interpretation of St. John’s Gospel, CNT (Columbus, OH: Wartburg, 1942), 632; Charles C. Bing, “The Condition for Salvation in John’s Gospel,” JOTGES 9 (Spring 1996), 36; Dillow, Final Destiny, 358.
16 Hunn, “They,” 398. Italics mine.
17 Note replied, not answered. Answer implies: A asked B a question that B answered. Reply allows: A asked B a question; to which X replied. Apekrithēsan allows either answer or reply.
18 Studying these texts in Greek, after having read Christianson, “Pisteuō,” 182ff, who champions clearer (not nearer) antecedents, led quickly to formulating the argument explained in this article.
19 Hendriksen, John, 2:50ff.
20 Sections V and VI will establish this assertion.
21 Stephen H. Levinsohn, Discourse Features of New Testament Greek, 2nd ed. (Dallas, TX: SIL International, 2000), 134-47 has useful background information for this section of the article.
22 Hendriksen, John, 2:44.
23 First and second person verbs are not pertinent to this study.
24 The Appendix lists the 353 3VIRIS verbs references.
25 Third person speaking verbs not introducing contemporary speakers were excluded from the 353. These are of two types: (1) Some quote OT passages, such as “Isaiah said…” (cf. John 1:23; 12:39, 41) (2) Others use negated 3VIRIS verbs to deny that anyone said this or that. John 4:27 says, “No one said, ‘Why…?’” Cf. 21:12. These are non-speakers.
26 John’s 353 3VIRIS, 274 3VIRIS w/ S, and 79 3VIRIS w/o S references appear in the Appendix.
27 The Greek says apekrithēsan, not autoi apekrithēsan. Both mean, “They replied,” but excluding autoi signals an unemphatic subject. Most translations wrongly suggest an emphatic “they” by putting it first in v 33. Read the two renderings below. Both mean the same thing, but they only receives emphasis in the first (because it is the first word). The latter reflects John’s Greek:
“They replied to Him, “We are Abraham’s seed” (emphatic they).
“We are Abraham’s seed,” they replied to Him” (unemphatic they).
The 1996 translation by Arthur L. Farstad, “The Gospel of John—Logos 21 Version,” which appears in Living Water: The Gospel of John (Glide, OR: Absolutely Free, 1996), renders John 8:33a, “‘We are descendants of Abraham,’ they answered Him…” Farstad insightfully moves the clause with they after beginning the quotation. My translation follows his lead on this issue.
28 See critique of Hendriksen in section V, B above.
29 Hendriksen, John, 2:50ff.
30 Note become (ginomai, not eimi). Despite having believed, the Eleven still needed to become disciples. This same issue appears in 15:7-10. Thomas particularly struggled, because he was not present in 20:19-23. Not being with Jesus then caused him grief. In John 15:7-10, the Eleven, although already believers, still needed to become disciples.
