describe a further conversation, not with the same audience. The words record a vivid conflict between the Lord and the Jews who believed him, who accepted the Messianic claims, but persisted in interpreting them, not by his word, but by their own ideas of the theocratic kingdom, by their privileges as children of Abraham, by their national animosity to their nearest neighbours the Samaritans, by their inability to press behind the veil of his humanity to his Divine nature. Their faith was of the most imperfect kind; but such as it was, it was made manifest to the observation of the apostle, and this throws light upon the fact that, among the many who believed on him, or rather alongside of these, there was a certain section of "the Jews," of the chief rulers and rabbis, who made a definite movement towards him. This doubtless excited the intense enthusiasm of the disciples, who might at once hope and almost expect that Jesus would with open arms accept their homage. But he at once puts this faith of theirs—perhaps ignorantly expressed—to a proof absolutely necessary for the salvation of his hearers.
(4) The test Christ supplied to those who admitted his testimony—true discipleship and freedom. Jesus therefore said to the Jews who had believed him—or, had become believing, and were now waiting for some special sign that their belief of his words was to be immediately rewarded by some closer conformity between his next step and their own prepossessions—If ye abide in my word, then are ye truly my disciples. Short of making the word of Jesus the resting place for both heart and intellect, full discipleship would be impossible. The true disciple receives and continues in the word of his Master. The expression expands and illustrates the difference between believing Christ to speak the truth, and believing in him. Many ancient Jews and modern Christians believe so much of Christ's word as is verified by their moral consciousness, and dispute or dispose of the rest as Aberglaube. The genuine disciple continues, abides, in the word of him who is the incarnate Word, yielding to it entire acquiescence, as the absolute reality of things, as the truth about God and man. He adds, And ye shall come fully to know the truth; i.e. to realize in the very depths of your being the trustworthy character of my word. "The Truth" (see John 14:6) is one of the distinguishing names which Jesus takes to himself. He is the Truth, and "full of grace and truth." So far this statement corresponds with John 7:16, John 7:17. The "Jews" who had believed him would not feel the fiery ordeal and touch of flame applied to the sensitive skin of their pride and self-importance; but when he added, And the truth shall emancipate you, the case was altered. Truth only can set the mind free from its bondage under ignorance and prejudice and evil habit. If the Light of the world shines into the dark places of the heart, the chains erewhile misunderstood will not only become visible, but will be broken. Godet beautifully says that "the empire of sin in a human heart is based upon an illusion, a fascination. Let truth shine, and the spell is broken, the will is disgusted with that which seduced it—'the bird escapes from the net of the fowler.'" But this proffer of freedom to his disciples by continuing in his word was too startling a suggestion for their nascent and imperfect faith. He had told them that without faith in him they would die in their sins (John 7:24); now he assures them that, unless they abide steadfastly in his word, they will not escape from a bondage manifest enough to his eye, if not to theirs. This brings from them an angry response.