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Joh_8:30-32. The opening of a new section in the discourse, but not first on the following day (Godet), which must then have been indicated as in Joh_8:12; Joh_8:21.
Notice the separation of the persons in question. The πολλοί are many among His hearers in general; among these πολλοί there were also Jewish hierarchs, and because He knew how fleeting and impure was their momentary faith,[21] Jesus addresses to them the words in Joh_8:31-32, which at once had the effect of converting them into opponents; hence there is no inconsistency in His treatment of His hearers.
πεπιστ . αὐτῷ ] previously ἘΠΊΣΤ . ΕἸς ΑὐΤΌΝ . The latter was the consequence of their having believed Him, i.e. His words.
ἐὰν ὑμεῖς , etc.] if you on your part, etc.; for they were mixed up with the unbelieving crowd, and by means of ὑμεῖς are selected from it as the persons to whom the admonition and promise are addressed. They are to abide in the word of Jesus, that is, as in the permanent element of their inner and outer life. For another form of the conception, see Joh_8:38; Joh_15:7; Joh_12:47. Comp. 2Jn_1:9.
ἀληθεῶς ] really, not merely in appearance, after being momentarily carried away.
γνώσεσθε τ . ἀλήθ .] for divine truth is the content of the λόγος of Christ, Christ Himself is its possessor and vehicle; and the knowledge of it, therefore, first commences when a man believes, inasmuch as the knowledge is the inwardly experienced, living, and moral intelligence of faith (Joh_17:17; 1Jn_1:3 ff.).
ἐλευθερ .] from the slavery, i.e. from the determining power, of sin. See Joh_8:34; Rom_6:18 ff. “Ea libertas est, quae pectus purum et firmum gestitat” (Ennius, fr. 340). Divine truth is conceived as the causa medians of that regeneration and sanctification which makes him morally free who is justified by faith. Comp. Rom_8:2; Jam_1:20; Jam_2:12.
[21] Mere susceptibility to salvation is not termed Faith by John, as Messner (Lehre der Ap. p. 349) assumes in reference to this passage. Also not in Joh_6:69, or 1Jn_4:16.