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Joh_8:50-51. I, however, in contrast to this unrighteousness by which you wound my honour, seek not the honour which belongs to me
ἔστιν ὁ ζητ . κ . κρίνων , there is one (comp. Joh_5:45) who seeks it (“qui me honore afficere velit,” Grotius), and pronounces judgment, that is, as a matter of fact, between me and my revilers. The expression καὶ κρίνων includes a reference, on the one hand, to the glorification of Jesus, by which He was to be justified (Joh_16:10; comp. the διό , Php_2:9); and, on the other, as regards His opponents, a hint at their just punishment (with eternal death, Joh_8:51). Hence He adds in Joh_8:51 a solemn assurance concerning that which is necessary to the obtaining of eternal life, instead of this punitive κρίσις , to wit, the keeping of His word; thus deciding that the exclusion of His opponents from eternal life was inevitable as long as they did not return to μετάνοια ; but also pointing out the only way to salvation which was still remaining open to them. Quite arbitrarily some have treated Joh_8:51 as not forming part of His discourse to His enemies. Calvin and De Wette remark: After a pause, Jesus turns again to those who believed on Him, in the sense of Joh_8:31. Lücke maintains, indeed, that the discourse is addressed to His opponents, but regards it rather as the conclusion of the line of thought begun at Joh_8:31 f. than a direct continuation of Joh_8:50. The connection with Joh_8:50 is in this way likewise surrendered. The discourse is a direct continuation of the import of καὶ κρίνων , for the result of this κρίνειν to the opponents of Jesus is death.
ἐάν τις , etc.] Note the emphasis which is given to the pronoun by the arrangement of the words τὸν ἐμὸν λόγον . It is the word of Christ, whose keeping has so great an effect. τηρεῖν is not merely keeping in the heart (Tholuck), but, as always, when united with τὸν λόγον , τὰς ἐντολὰς , etc., keeping by fulfilling them (Joh_8:55; Joh_14:15; Joh_14:21; Joh_14:23 f., Joh_15:20, Joh_17:6). This fulfilment includes even the faith demanded by Jesus (Joh_3:36; comp. the conception of ὑπακοὴ πίστεως ), and also the accomplishment of all the duties of life which He enjoins as the fruit and test of faith.
θάνατον οὐ μὴ θεωρ . εἰς τ . αἰ .] not: he will not die for ever (Kaeuffer, de ζωῆς αἰων ., not. p. 114), but: he will never die, i.e. he will live eternally. Comp. Joh_8:52; Joh_11:25 ff; Joh_5:25; Joh_6:50. Death is here the antithesis to the Messianic ζωή , which the believer possesses even in its temporal development, and which he will never lose.
On θεωρ . comp. Psa_89:44; Luk_2:25; see also on Joh_3:36. The article is not necessary to θάνατος (Joh_11:4, and very frequently in the N. T.); see Ellendt, Lex. Soph. II. p. 234.