Then said Jesus to them, When you have lifted up the Son of man, then shall you know that I am he, and that I do nothing of myself; but as my Father has taught me, I speak these things.
When.
John 3:14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
John 12:32-34 And I, if I be lifted up from the earth, will draw all men unto me…
John 19:18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst.
then.
Matthew 27:50-54 Jesus, when he had cried again with a loud voice, yielded up the ghost…
Acts 2:41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.
Acts 4:4 Howbeit many of them which heard the word believed; and the number of the men was about five thousand.
and that.
John 5:19,30 Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise…
John 6:38 For I came down from heaven, not to do mine own will, but the will of him that sent me.
John 11:42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.
but.
John 3:11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.
“When you have lifted up the Son of Man,
The term "lifted up" is a reference to Jesus' crucifixion. In the cultural and historical context, crucifixion was a Roman method of execution, symbolizing shame and suffering. However, Jesus uses it to signify His glorification and the fulfillment of His mission. The title "Son of Man" is a messianic term from Daniel 7:13-14, indicating both His humanity and divine authority. This phrase foreshadows the crucifixion as a pivotal event for revealing Jesus' true identity.
then you will know that I am He,
This statement points to the recognition of Jesus' divine identity post-crucifixion. The phrase "I am He" echoes the divine name revealed to Moses in Exodus 3:14, suggesting Jesus' unity with God. The crucifixion and subsequent resurrection serve as the ultimate revelation of Jesus as the Messiah and Son of God, fulfilling Old Testament prophecies and confirming His teachings.
and that I do nothing on My own,
Here, Jesus emphasizes His complete dependence on and unity with the Father. This reflects the consistent theme in John's Gospel of Jesus' submission to the Father's will. It highlights the Trinitarian relationship and the divine mission of Jesus, who acts not independently but in perfect harmony with God's plan.
but speak exactly what the Father has taught Me.
This phrase underscores the divine origin of Jesus' teachings. In the cultural context of first-century Judaism, a rabbi or teacher would often speak on their own authority or tradition. However, Jesus claims His teachings come directly from God the Father, affirming His role as the ultimate prophet and teacher. This aligns with Deuteronomy 18:18, where God promises to raise a prophet who will speak His words. Jesus' teachings are thus presented as the ultimate revelation of God's truth.
Jesus has been teaching in the temple courts (John 8:20), confronting religious leaders who doubt His origin and authority. He has already warned, “For unless you believe that I am He, you will die in your sins” (John 8:24). Now, still addressing the same crowd, He draws their attention forward to a moment that will settle the question of who He is.
• “Lifted up” looks first to the cross. Just as Moses lifted the bronze serpent so the Israelites might look and live (John 3:14-15), Jesus will be physically lifted on the cross, bearing sin (Isaiah 53:5).
• The phrase also anticipates His resurrection and exaltation (John 12:32-33). What seems like defeat will prove to be the very means by which salvation is accomplished and Christ is glorified.
• By calling Himself “the Son of Man,” Jesus ties this event to the Messianic figure of Daniel 7:13-14, the One given everlasting dominion.
• At the cross and empty tomb, the identity of Jesus becomes undeniable. The centurion confesses, “Truly this was the Son of God!” (Matthew 27:54). The resurrection leaves the apostles declaring, “God has made this Jesus, whom you crucified, both Lord and Christ” (Acts 2:36).
• “I am He” echoes the divine name (Exodus 3:14) and reinforces earlier claims (John 8:24, John 18:6). The revelation comes not through philosophical debate but through the historical fact of His crucifixion and resurrection.
• Repeatedly Jesus affirms His perfect submission: “The Son can do nothing by Himself” (John 5:19) and “I do not seek My own will” (John 5:30).
• This underscores His sinlessness (Hebrews 4:15) and His role as the obedient Servant (Isaiah 42:1). Every miracle, teaching, and decision lines up with the Father’s plan, proving that the cross is no accident but divine design (Acts 2:23).
• Jesus fulfills Deuteronomy 18:18 as the Prophet who relays God’s words without error. “For the One whom God has sent speaks the words of God” (John 3:34).
• His message is therefore binding; to reject His words is to reject the Father (John 12:48-50).
• The unity of Father and Son means that at Calvary, God Himself is acting and speaking, offering reconciliation to the world (2 Corinthians 5:19).
John 8:28 points straight to the cross. When Jesus is “lifted up,” observers—then and now—see unmistakably that He is the promised Messiah and the very embodiment of “I AM.” His crucifixion, resurrection, and exaltation confirm His divine identity, His flawless obedience, and the absolute reliability of everything He has taught. Knowing this, we can rest our faith on the finished work of the Son who perfectly reveals the Father.
(28) Then said Jesus unto them.--Better, There-fore . . . The teaching arises immediately out of the want of understanding just mentioned.When ye have lifted up the Son of man.--Better, When ye shall have lifted up . . . (Comp. Notes on John 3:14; John 6:62; John 12:32; John 12:34.) Both the Crucifixion and Ascension are implied here. Now. for the first time, they are marked out as the instruments of the Crucifixion (comp. Acts 3:15), and therefore the means by which He will return to His Father's throne. . . .
Verse 28. - But when Jesus turns to them again he calls special attention to the main source of their continuous misconception and rejection. Not only is he "the Son," and "the Son of God," but indubitably he is also "the Son of man." He has come down from heaven and is before them as a Man among men - "one Jesus." He has taken upon himself the form of a slave, the fashion of man. That the manifestation of the Divine should be perfectly realized in the human, though a fundamental truth lying at the heart of all revelation, is nevertheless not the alphabet of Divine teaching; nay, it is the very highest and most recondite of all truths. This humbled humanity of the incarnate Logos led on to other issues of enormous significance. The eternal Son in the form of God would become, as "Son of man," obedient unto death. The highest revelation of the Son of God, and therefore of the Father, would be effected by the surrender of that mysterious life of his for the world's behoof. The previous announcements of this truth, which we now see to be the very crown and culmination of the gospel, had greatly offended his hearers of all kinds, and on distinct grounds. In the words that follow a touch of deeper meaning than any which had preceded is supplied when he proceeds to associate this death of the Son of man with the wilful act of the ecclesiastical authorities in Jerusalem. Jesus therefore said (unto them), When ye shall have lifted up the Son of man (compare here notes on John 3:14; 6:62; 12:32). The word ὑψόω is used with the twofold sense of exaltation on the cross" signifying by what death he should glorify God" - and also of the issues of that lifting up by means of the tree of ignoble torment and mortal agony to the throne of glory. The twofold meaning of the word cannot be excluded here. Then ye shall come to know - then the process of proof will be completed - that I am (he) - that I am that which fundamentally I am declaring to you, that my testimonies have unique but trenchant confirmation - and that I am doing nothing from myself, but that even as the Father taught me, (so) these things I speak. The "he that sent me" (ver. 26), is here replaced by "the Father." "The things which I heard from (παρὰ) him" is replaced by "even as the Father taught me," and the ταῦτα λαλῶ are repeated. "The cross and the crown" will be the proof to the most obtuse and bigoted "that I am that which I say I am." The forecast is here given of the conversion of his murderers, the overwhelming effects produced by the resurrection and the ascension of Jesus, and the gift of the Holy Ghost (Acts 2:36; Acts 4:4; Acts 6:7; Romans 11:11). Bengel: "Cognoscetis ex re, quod nunc ex verbo non creditis."