they answered
The "they" refers to the Jewish leaders and people who were engaging in dialogue with Jesus. This response is part of a larger conversation where Jesus is teaching about true freedom and spiritual bondage. The Greek verb "ἀπεκρίθησαν" (apekrithēsan) indicates a formal reply, suggesting that the speakers are confident in their understanding and position. This interaction highlights the tension between Jesus and the religious authorities, who often misunderstood or resisted His teachings.

We have never been slaves to anyone
This statement is historically and contextually significant. The Jewish people had experienced slavery and oppression under various empires, including Egypt, Babylon, and Rome. The claim here is likely a reference to their spiritual freedom as God's chosen people, rather than a literal historical account. The Greek word "δουλεύω" (douleuō) means to be enslaved or in bondage. This phrase reveals a misunderstanding of true spiritual freedom, which Jesus is about to address. It also reflects a common human tendency to deny or minimize one's own bondage to sin or external powers.

How can You say
This question reflects skepticism and perhaps indignation. The Jewish leaders are challenging Jesus' authority and understanding. The Greek phrase "πῶς σὺ λέγεις" (pōs sy legeis) indicates a questioning of Jesus' right or ability to make such a statement. This challenge is a common theme in the Gospels, where Jesus' teachings often provoke questions and resistance from those who are confident in their own understanding of the law and tradition.

‘You will be set free’?
This promise of freedom is central to Jesus' message. The Greek word "ἐλεύθερος" (eleutheros) means to be free or liberated. Jesus is speaking of a deeper, spiritual freedom from sin and its consequences, rather than political or social liberation. This concept of freedom is rooted in the truth of the Gospel and the transformative power of Christ's work. The promise of being "set free" is an invitation to experience the fullness of life that comes from a relationship with God, transcending any earthly bondage or limitation.

We be Abraham's seed, and were never in bondage to any man.--Their pride misinterprets His words, and expresses itself in a boast which passes the limits of historical truth. It had been promised to Abraham, "I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies" (Genesis 22:17). This seed they were. This promise they interpret of national prosperity. Abraham's seed in bondage! the thought is impossible. As in other cases (comp. John 7:52), they forget part of the facts of history, for they have never learned their lessons. The Egyptian slavery and Babylonian captivity are passed over. That very generation witnessed around them the insignia of Rome, paid taxes to Rome, used the coin of Rome, but it was the policy of the empire to leave to the subject provinces a nominal freedom; and it may be that stress is laid on the words "been in bondage," which occur nowhere else in the Gospels. Those then living may have said with truth that they had never been in actual bondage, and the current expectation of the Messiah at that time may have led them to interpret the promise to Abraham specially of themselves. . . .

(5) The offer of spiritual freedom to the seed of Abraham provoked bitter hostility and misapprehension. Verse 33. - They answered him, We be Abraham's seed - taking the highest position of national grandeur and racial pride. Vast were the pretensions which the Jews often assumed from this lofty ancestry. "They were all children of kings;" "Solomon's feast was not too good for them;" "He was heir of the world;" "They were the inheritors in him of all the nations." They had rung this cry into the ears of John the Baptist, when this last prophet had called upon them for repentance. Their following boast is difficult to understand: We have never yet been enslaved to anyone; and great difference of opinion has prevailed over the meaning cf. these words. It is incredible that John should represent: the Jews as ignorant of their national political history. The first word of their Decalogue included a reference to the "house of bondage" from which Jehovah had delivered the seed of Abraham. Moreover, their political humiliation at the hand of the border kingdoms of Assyria, Babylon, and Syria was the perpetual theme of prophet and psalmist. The terrible reverses that they had subsequently experienced at the hand of Antiochus and of the Roman power, and the galling submission to Rome which at the moment was rousing their fiercest passion, would render any such boast simply preposterous. Godet's suggestion, that they were making a boast of their personal civil freedom, that Abraham's seed were not sold into positive slavery, however mortifying their political servitude had proved, is far fetched and too far away from the facts of the case; neither does it harmonize with the character of this angry retort. Probably a reference is made to the ideal freedom from slavery and from dependence which they had, in their hour of deepest depression from all and every form of tyranny whatsoever, religiously maintained. They did, as their wonderful psalter shows, cherish a conviction that David's throne and Abraham's inheritance ideally stood through all the ages, lustrous and magnificent to the eye of faith. When the holy and beautiful house was burned with fire, when their exile was complete, they still saw all visible things, even "heaven and earth," departing or rolled up like a scroll, while their Creator and redeeming King was seated still on his eternal throne. From St. Paul's Epistle to the Romans, they clearly held that the mere possession of the Law, whether they kept it or not, was their much-prized pledge of independence from all other authority or servitude. If so, they may have been on this occasion boasting of their ideal freedom in virtue of their he reditary privileges, and forgetful of the lessons even of the agelong story of Ishmael and Esau, and the deportation and abolition of Israel as a nation. One can scarcely refrain a momentary thrill of admiration at the hardihood of their eager faith, and the overwhelming strength of confidence they manifested in their destiny as a people. All the spiritual salvation and ideal freedom which they desired they possessed as children of Abraham. How sayest thou - "Upon what possible principle dost thou promise to us that which we already are proud of possessing, viz. glorious liberty?" Is it from the emancipating power of truth? We have the truth; we are the depositaries of infallible truth. We already possess as our birthright what thou art offering to us as the full result of discipleship. How sayest thou, Ye shall be made free?

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