The Free Grace Study Bible: John 8:51

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An Ancient Christian Symbol

I am pleased to share the latest installment of my ongoing work on The Free Grace Study Bible. Today's post features my translation of John 8:51, paired with original commentary and translation notes designed to clarify the meaning of the Greek text. I have provided the Greek-to-English rendering first, followed by the supporting notes that explain my translation choices. 

John 8:51 

Greek Textus Receptus

ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν λόγον τὸν ἐμὸν τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα.

Free Grace Translation

"Truly, Truly, I say to you, if anyone takes My Word to heart, he shall certainly never see death."

Bible Translation Notes

Grk. ἀμὴν ἀμὴν. Literally, Amen, Amen.

Grk. τηρήσῃ (aor. subj. act.), from τηρέω. For the meaning "takes to heart," cf. the NIV's rendering of τηροῦντες (the participle) in Rev. 1:3. Also see the definition of τηρέω in Bauer's Greek-English Lexicon of the New Testament, which conveys the same meaning: "to persist in obedience, keep, observe, fulfill, pay attention to, ... something ... τὸν λόγον J 8:51f, 55; 14:23; 15:20ab; 17:6; 1J 2:5; Rv 3:8. ... 10:a. ... J 14:24. ... Rv 22:7, ... vs. 9. ... 1:3. ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26. Absolutely, but with the object easily supplied from the context τήρει pay attention to it 3:3." (Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition, p. 1002, s.v. τηρέω, definition 3, ellipsis added. It is significant to note that in the 1st edition of Bauer's Lexicon, the gloss "to persist in obedience" is absent from the definition; it was added in later editions.) Most theologians define τηρήσῃ in John 8:51 in the sense of perseverance. Commenting on Jn. 8:51, Godet's statement is typical when he says: "What encouragement to those who should persevere!" (Godet, Commentary on the Gospel of St. John, 3 Vols., Vol. III, p. 351.) But the meaning of τηρήσῃ may simply be "pay attention to" or "take to heart" (as Bauer noted). Most English versions translate τηρήσῃ in John 8:51 (in the general sense) as "keeps" (e.g. KJV, NKJV, ERV, ESV, NASB, etc.). But is this the most exact rendering of the word in this context? Because in Jn. 8:51, "keeps" is often misunderstood by lay readers (and others) as "maintaining performance" (i.e. perseverance). In this regard, the use of the aorist subjunctive (τηρήσῃ) is especially significant. While many commentators import a requirement for "perseverance" into this verse, the aorist aspect focuses on the event itself rather than a linear process of ongoing obedience. As Dillow observes, "The word 'keep' (terese), however, is an aorist, and therefore probably no durative or continuous force is intended." (Joseph Dillow, The Reign of the Servant Kings, 1992 Edition, p. 400.) This observation aligns with the foundational work of A. T. Robertson (A Grammar of the Greek New Testament in the Light of Historical Research, 4th Edition, pp. 848-850), who affirms that the aorist subjunctive shows "punctiliar" action and that it conveys the action of the verb as occurring at a "point" in time, as opposed to linear or durative action expressed by the Greek present subjunctive. (Ibid., pp. 848-849.) Robertson notes that it is typical for Greek writers to "observe the distinction between the aorist and present subjunctive, as Englishmen observe that between 'shall' and 'will,' unconsciously and without any appearance of deliberately emphasizing the difference." (Ibid., p. 850.) But Robertson points out "that John employs the two forms with great deliberateness, even in the same sentence," to distinguish between the beginning of an action and its development. (Ibid., p. 850.) Robertson highlights "that John makes the sharp distinction between the aorist and present subjunctive that is common between the aorist and imperfect indicative. Cf. ἐάν τις τηρήσῃ (Jo. 8:51)." (Ibid., p. 850.) Robertson adds that "Paul also knows the punctiliar force of the aorist subjunctive. Cf. ἁμαρτήσωμεν (Ro. 6:15) with ἐπιμένωμεν (6:1), where the point lies chiefly in the difference of tense." (Ibid., p. 850.) Thus, if we understand "keeping" Christ's word in the Johannine sense—not as a lifetime of legalistic adherence, but as "taking to heart" the truth of His message—the aorist tense is perfectly suited to the moment of faith. It views the "taking to heart" as a singular, decisive event. Consequently, the aorist does not support the idea of a "probationary perseverance" often read into the text; rather, it highlights the definitive nature of the condition: once the Word is taken to heart, the promise ("will never see death") becomes the believer's present and secure possession. Expounding on the meaning of τηρέω as used in the Gospels, Macaulay is correct to say: "He who 'keeps' Christ's 'word' (or 'words') is he who first attends to it, and lets the wonder and significance of the message it conveys sink into his mind, and who then appropriates and makes his own by faith the revelation it brings. To pay no heed to Christ's 'word' (or 'words'), to be at no pains to think out the purport of His appearance in history, and of the tidings of salvation He proclaimed; or, the meaning and worth of the gospel having in some measure been realized, to set it aside, to neglect it, to occupy one's self seriously with other things only—that is the attitude to Himself which Christ describes when He speaks of a man not 'keeping His word.' To 'keep' Christ's word, in short, is to take Christ at His Word—to believe in Him (cf. Jn 8:51-52, 14:23-24, 15:20, 17:6)." (A. B. Macaulay, "KEEPING," in A Dictionary of Christ and the Gospels, ed. James Hastings [Edinburgh: T. & T. Clark, 1906], 2 Vols., Vol. I, p. 926.) It is also common for Bible expositors (typically non Free Grace Bible expositors) to connect Jesus' words in John 8:51 with His earlier statements in 8:31 (cf. Godet, op. cited, p. 350). But regarding the words of Jesus in Jn. 8:51, Lange says: "It is...incorrect to assume (with Calvin, De Wette) that these words after a pause were addressed to believers only, or to connect them (with Lücke) with John 8:31, instead of John 8:50." (John Peter Lange, Commentary on the Holy Scriptures [Grand Rapids: Zondervan, 1976], 12 Vols., Vol. 9, p. 296.) While Jesus' statement in Jn. 8:31 is addressed to believers, His statement in Jn. 8:51 is addressed to unbelievers. Most Bible commentators blur this important distinction. Commenting on John 8:51, Dr. Constable correctly summarizes: "The central purpose of Jesus' mission was not glory for Himself but glory for His Father—by providing salvation for humankind. Jesus' introduction of this strong statement [in Jn. 8:51] emphasized its vital importance. Following Jesus' word is synonymous with believing on Him (cf. 5:24; 8:24). The 'death' in view here is eternal death (cf. 11:25)." (Thomas L. Constable, Notes on John, 2026 Edition, comment on Jn. 8:51, emphasis his, brackets added.)

Grk. θάνατον...εἰς τὸν αἰῶνα. Literally, he will certainly never behold death. Or, he will never see death forever. Guthrie explains two possible interpretations: "Jesus must have meant that his followers would have a totally different approach to the experience of death from others, an experience which would remove from it its terrors. An alternative interpretation would be to assume that Jesus was referring to spiritual death, which his own followers would not experience. This is possible, but there is nothing in the preamble to prepare his hearers for such a transference of thought." (Donald Guthrie, New Testament Theology, p. 825.) Yet Jesus often spoke spiritually (even cryptically) without His listeners understanding the deeper meaning or significance of His words (cf. John chapter 4). Many Bible commentators take the view that in John 8:51, Jesus is indeed speaking of spiritual death (e.g. Gill, Ellicott, Alford, Robertson, Ryrie, Constable, Hart, etc.). The one who believes in Jesus may die physically, but will never die eternally (i.e. never spiritually). Commenting on John 8:51 and the phrase θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα, A. T. Robertson affirms: "He shall never see death (thanaton ou mē theōrēsēi eis ton aiona). Spiritual death, of course. Strong double negative ou mē with first aorist active subjunctive of theōreō. The phrase 'see death' is a Hebraism (Psa. 89:48) and occurs with idein (see) in Luke 2:26; Heb. 11:5. No essential difference meant between horaō ['see'] and theōreō ['behold']." (Robertson, Word Pictures in the New Testament, 6 Vols., Vol. V, p. 156.)

Grk. εἰς τὸν αἰῶνα. Literally, into the age. Or, into eternity. This is a figure of speech meaning "forever". Cf. William D. Mounce, Basics of Biblical Greek Workbook, 4th Edition, p. 69, footnote 6. Also see Isaiah 48:12 in Brenton's Septuagint translation, where the same phrase is used to describe God, and is translated as "for ever". Furthermore, secular papyri confirm this usage as standard: Moulton and Milligan (The Vocabulary of the Greek Testament, p. 16) cite a 3rd/4th-century A.D. report from Oxyrhynchus in which a crowd cries, Ἄγουστοι κύριοι εἰς τὸν αἰῶνα, "the Emperors for ever!" (P Oxy I. 41). In light of this lexical evidence and the emphatic nature of the Greek construction, I have translated the phrase θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα in John 8:51b as "he shall certainly never see death," following the interpretation of Alfred Plummer. Commenting on John 8:51b, Plummer writes: "Literally, shall certainly not behold death for ever. But 'for ever' belongs, like the negative, to the verb, not to 'death.' It does not mean 'he shall see death, but the death shall not be eternal:' rather 'he shall certainly never see death,' i.e. he already has eternal life (5.24) and shall never lose it." (Plummer, The Gospel According to St. John, p. 194. Note: The Roman numeral in the original has been updated to the current format.) Jesus' statement in John 8:51 is both definitive and emphatic: οὐ μὴ is in itself a double negative (the "nth degree" of emphatic negative in Greek), and to it Jesus adds εἰς τὸν αἰῶνα, "into eternity"—i.e. forever! Think of it: forever never to behold the last enemy—DEATH, for Jesus went into the grave to conquer and defeat it. Then "Up from the grave He arose, With a mighty triumph o’er His foes, He arose a Victor from the dark domain, And He lives forever with His saints to reign. He arose! He arose! Hallelujah! Christ arose!" When assailed by doubt, meditate on these words of Jesus: "forever never"! That is, the believer in Christ is promised that he or she "will forever never behold death." What a promise! What a Savior! Reynolds affirms: "The promise is dazzling: 'He shall never behold,' i.e. steadily or exhaustively know by experience, what death means and is. He may pass through physical death, he may (γεύσηται) taste of dissolution, he may come before the judgment-seat, he may see corruption (ἰδεῖν διαφθοράν); but he will not behold (θεωρεῖν) death. He will never know what death is (cf. here; ch. 4.14; 5.24; 6.51, where the Saviour speaks of the 'living water,' and 'life eternal,' and 'living bread,' which whoso partaketh shall never die. See also ch. 11.26). He does not tell his disciples that they shall not see the grave, but that in the deepest sense they shall never die." (H. R. Reynolds, The Gospel of St. John, Vol. I, in The Pulpit Commentary, ed. H. D. M. Spence and Joseph S. Exell [London: Funk & Wagnalls, n.d.], p. 370, comment on Jn. 8:51. Note: The Roman numerals in the original have been updated to the current format.)

Grk. αἰῶνα, from αἰῶν.  Bauer's Greek-English Lexicon of the New Testament defines αἰῶν as: "1. a long period of time, without reference to beginning or end, ... (b) of time to come which, if it has no end, is also known as eternity (so commonly in Gk. literature: Plato, et al.); εἰς τὸν αἰῶνα ... to eternity, eternally, in perpetuity: live J 6:51, 58; ... remain J 8:35ab; 12:34; ... be with someone J 14:16. ... In Johannine usage the term is used formulaically without emphasis on eternity [...]: never again thirst J 4:14; never see death 8:51f; cp. 11:26; never be lost 10:28; never (=by no means) 13:8." (Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition, p. 32, s.v. αἰῶν, definition 1b, emphasis his, ellipsis and brackets added.) It's unclear what Bauer means by saying: "In Johannine usage the term [αἰῶνα] is used formulaically without emphasis on eternity." W. E. Vine's explanation sheds light on the topic, though it seems to somewhat contradict Bauer's statement. Commenting on αἰῶν and its NT usage, Vine states that it "signifies a period of indefinite duration." (Vine, Expository Dictionary of New Testament Words, p. 33, s.v. αἰῶν.) Vine goes on to say: "The phrases containing this word should not be rendered literally but consistently with its sense of indefinite duration. Thus eis ton aiōna [as in Jn. 8:51] does not mean 'unto the age' but 'for ever' (see, e.g., Heb. 5:6). The Greeks contrasted that which came to an end with that which was expressed by this phrase, which shows that they conceived of it as expressing interminable [i.e. endless] duration." (Ibid.) Thus Bauer is correct that the "emphasis" of αἰῶν in Johannine usage is not strictly on "eternity" per se, but rather the term is used as part of a rhetorical idiom expressing strong negation (οὐ μὴ coupled with εἰς τὸν αἰῶνα, cf. Jn. 4:14, 6:51, 8:51, 10:28, 11:26, etc.). The "emphasis" isn't on the philosophical nature of "Eternity" as a concept; instead, the whole phrase functions as a "super-negative." It's a formula used to say "Never, ever, under any circumstances." By way of contrast, Vine isn't so much looking at the rhetorical formula; he is looking at the inherent meaning of the word itself. Vine argues that the reason the Greeks used αἰῶν in these phrases is precisely because it signifies "interminable [i.e. endless] duration." To Vine, you cannot separate the "formula" from the "meaning." If the formula is meant to say "never," it only works because the word αἰῶν carries the weight of "forever." Thus, while Bauer and Vine seem to disagree, they are actually describing two sides of the same coin. Bauer is saying: "Don't get bogged down in a philosophical study of 'Eternity' every time you see this word in John's Gospel; recognize that John is using it as a standard way to express a total negation (Never!)." Vine is saying: "The reason John uses this specific word for his 'Never!' formula is that the word actually means 'interminable duration' (Eternity)." While Bauer focuses on the formulaic usage, the lexical reality (as Vine clarifies) is that the term functions to convey "interminable duration," which is synonymous with the theological concept of eternity. And so it seems that the distinction Bauer makes is a bit of a "distinction without a difference" regarding the final meaning. If a word is used formulaically to express that something will "never" happen—and that "never" is based on the concept of time having no end—then the word is functioning as a technical term for eternity. Whether the "emphasis" is on the finality of the statement or the philosophy of eternity, the result is the same: the action described (not thirsting, not dying) lasts forever. This suggests that even if the translator recognizes the formulaic nature of John's Greek (the repeated "never ... unto the age"), the English rendering must still account for the lexical reality that the duration being described is, in fact, eternal.

Free Grace Study Notes

To obey God's Word does not import good works into the offer of salvation, but rather it means to obey the gospel by believing it. In other words, obey the command to believe! As D. L. Moody has said: "It is obedience that God wants. You may ask, 'What may I do to obey God?' You are just to believe on his Son and be saved. Will you obey him to-day?" (Moody, The Gospel Awakening [Chicago: 1885], p. 330.)

John F. Hart summarizes: "With strong emotion (truly, truly), Jesus asserted (v. 51) that anyone who keeps His word (i.e., believes) will never see eternal death." (Hart, John, in The Moody Bible Commentary, ed. Michael Rydelnik and Michael Vanlaningham, p. 1633.)

The promise of John 8:51 is not a future reward for those who endure, but a present possession for those who, by faith, "take to heart" the Word of God today.