But now, as things are, ye are seeking—plotting, contriving, in subtle ways and by false charges—to kill me. The entire discourse is made more obvious by our Lord's discovery of the plot of the last few days, and by his allowing his friends and opponents to know that he had penetrated the thin, subtle disguise under which this murderous plan was veiled.
The excitement produced by this bold charge among his own true disciples, and those who now for the first time heard of it, by our Lord's then and there lifting the veil from many a specious question; the look of guilt on the countenances of some, of truculent admission of the charge in the gesture of others; the loud murmurs and confused cries of the crowd,—must all be realized to apprehend the tremendous crisis which had now arrived.
He aggravated the charge by describing himself as a man who hath declared to you the truth which I heard from God. This is the only place where the Lord speaks of himself as "a man" (cf. Acts 17:31; 1 Timothy 2:5).
He here describes himself as One who is subject and liable to their murderous passion—a man, seeing that his eternal Personality has been presented to his antagonists in the form of man. His manhood was the link of relation between the God who sent him, taught him, surrounded and enveloped him, and the consciousness of his hearers.
This is the highest representation of the very conception of a Divine commission and a Divine message. They were seeking to stamp out a Divine fire, to drown a heavenly voice, to refuse and trample upon a sacred Messenger.
This did not Abraham. The father of the faithful was susceptible to the heavenly voice, he heard and obeyed the voice of Jehovah with childlike docility (Genesis 12:1-20., 14., 18., 22.). The visions, the commands, the messengers, the manifestations, of God to Abraham were so readily accepted that his faith is a proverb, and his greatest name is "friend of God."
The wilful, hurried, malicious treatment of both the Divine Messenger and the sacred message, both of which Jesus declared to have come directly from God, proves the lack of relation with the Life of Abraham.
They might be Abraham's "seed" ( σπέρμα) but not his ( τέκνα) children, and he in this sense could not be their "father."