John 8:12
Verse
Context
Jesus the Light of the World
11“No one, Lord,” she answered. “Then neither do I condemn you,” Jesus declared. “Now go and sin no more.”12Once again, Jesus spoke to the people and said, “I am the light of the world. Whoever follows Me will never walk in the darkness, but will have the light of life.”
Sermons
Alan Redpath
Leonard RavenhillAlan RedpathAlan Redpath
Milton GreenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Then spake Jesus again unto them - Allowing the story about the woman taken in adultery to be authentic, and to stand here in its proper place, we may consider that our Lord, having begun to teach the people in the temple, was interrupted by the introduction of this woman by the scribes and Pharisees; and now, having dismissed them and the woman also, he resumes his discourse. I am the light of the world - The fountain whence an intellectual light and spiritual understanding proceed: without me all is darkness, misery, and death. The Divine Being was, by the rabbins denominated, The light of the world. So in Bamidbar Rabba: "The Israelites said to God, O Lord of the universe, thou commandest us to light lamps to thee, yet thou art The Light of The World: and with thee the light dwelleth." Our Lord, therefore, assumes here a well known character of the Supreme Being; and with this we find the Jews were greatly offended. Shall not walk in darkness - He shall be saved from ignorance, infidelity, and sin. If he follow me, become my disciple, and believe on my name, he shall have my Spirit to bear witness with his, that he is a child of God. He shall have the light of life - such a light as brings and supports life. The sun, the fountain of light, is also the fountain of life: by his vivifying influences, all things live - neither animal nor vegetative life could exist, were it not for his influence. Jesus, the Sun of righteousness, Mal 4:2, is the fountain of all spiritual and eternal Life. His light brings life with it, and they who walk in his light live in his life. This sentiment is beautifully expressed and illustrated in the following inimitable verse (all monosyllables except one word) of that second Spenser, Phineas Fletcher. Speaking of the conversion of a soul to God, he says: - "New Light new Love, new Love new Life hath bred; A Life that lives by Love, and loves by Light: A Love to him, to whom all Loves are wed; A Light, to whom the sun is darkest night: Eye's Light, heart's Love, soul's only Life he is: Life, soul, love, heart, Light, eye, and all are his: He eye, Light, heart, Love, soul; He all my joy and bliss." Purple Island, Can. I. v. 7. Some suppose our Lord alludes to the custom of lighting lamps or torches, on the first day of the feast of tabernacles. But as these words seem to have been spoken the day after that last and great day of the feast, mentioned Joh 7:37, they may rather be considered as referring to the following custom: It has already been observed, that the Jews added a ninth day to this feast, which day they termed, The feast of joy for the law; and on that day they were accustomed to take all the sacred books out of the chest where they had been deposited, and put a lighted candle in their place, in allusion to Pro 6:23 : For the commandment is a Lamp (or Candle) and the law is life: or to Psa 119:105 : Thy word is a Lamp unto my feet, and a Light unto my path. If this custom existed in the time of our Lord, it is most likely that it is to it he here alludes; as it must have happened about the same time in which these words were spoken. See Buxtorf. Synagog. Jud. c. xxi. As the Messiah was frequently spoken of by the prophets under the emblem of light, see Isa 60:1; Isa 49:6; Isa 9:2, the Pharisees must at once perceive that he intended to recommend himself to the people as the Messiah, when he said, I am the light of the world. The rabbins think that the Messiah is intended in Gen 1:8, And God said, Let there be light, and there was light. "From this we may learn that the holy and blessed God saw the light of the Messiah and his works before the world was created; and reserved it for the Messiah, and his generation, under the throne of his glory. Satan said to the holy and blessed God, For whom dost thou reserve that light which is under the throne of thy glory? God answered: For him who shall subdue thee, and overwhelm thee with confusion. Satan rejoined, Lord of the universe, show that person to me! God said, Come and see him. When he saw him, he was greatly agitated, and fell upon his face, saying, Truly this is the Messiah, who shall cast me and idolaters into hell." Yalcut Rubeni, fol. 6. This is a very remarkable saying; and, as it might have existed in the time of our Lord, to it he might have alluded in the verse before us. The thing itself is true: the Messiah is the light of the world, and by him Satan's empire of idolatry is destroyed in the world, and the kingdom of light and life established. See several similar testimonies in Schoettgen.
Jamieson-Fausset-Brown Bible Commentary
FURTHER DISCOURSES OF JESUS--ATTEMPT TO STONE HIM. (John 8:12-59) I am the light of the world--As the former references to water (Joh 4:13-14; Joh 7:37-39) and to bread (Joh 6:35) were occasioned by outward occurrences, so this one to light. In "the treasury" where it was spoken (see on Joh 8:20) stood two colossal golden lamp-stands, on which hung a multitude of lamps, lighted after the evening sacrifice (probably every evening during the feast of tabernacles), diffusing their brilliancy, it is said, over all the city. Around these the people danced with great rejoicing. Now, as amidst the festivities of the water from Siloam Jesus cried, saying, "If any man thirst, let him come unto me and drink," so now amidst the blaze and the joyousness of this illumination, He proclaims, "I AM THE LIGHT OF THE WORLD"--plainly in the most absolute sense. For though He gives His disciples the same title, they are only "light in the Lord" (Eph 5:8); and though He calls the Baptist "the burning and shining light" (or "lamp" of his day, Joh 5:35), yet "he was not that Light, but was sent to bear witness of that Light: that was THE TRUE LIGHT which, coming into the world, lighteth every man" (Joh 1:8-9). Under this magnificent title Messiah was promised of old (Isa 42:6; Mal 4:2, &c.). he that followeth me--as one does a light going before him, and as the Israelites did the pillar of bright cloud in the wilderness. but shall have the light of life--the light, as of a new world, a newly awakened spiritual and eternal life.
John Gill Bible Commentary
Jesus answered and said unto them,.... In vindication of himself, and his testimony: though I bear record of myself, yet my record is true; which seems contradictory to what he says, in Joh 5:31, and may be reconciled thus; there he speaks of himself as man, and in the opinion of the Jews, who took him to be a mere man; and also as alone, and separate from his Father, as the context shows; therefore his single testimony, and especially concerning himself, could not be admitted as authentic among men; but here he speaks of himself as a divine person, and in conjunction with his Father, with whom he was equal; and therefore his testimony ought to be looked upon, and received as firm and good, giving this as a reason for it: for I know whence I came, and whither I go; that he was truly the Son of God, the only begotten of the Father, and had his mission and commission from him into this world; and which, as he knew himself, he was able to make known, and make appear to others, by his credentials, the doctrines taught, and the miracles wrought by him; which proved him to be what he said he was, the light of the world; and he knew that when he had done his work he came about, he should go to his God and Father, and take his place at his right hand: but ye cannot tell whence I come, and whither I go; they took him to be the son of Joseph, and that he came out of Galilee; in which they were mistaken; and when he talked of going away, they did not understand him, nor know whither he was going; they ask if he was going to the dispersed among the Gentiles, to teach them? and at another time, whether he would kill himself? they knew not, that through a train of sufferings and death, he must, and would enter into his glory: the Persic version inserts another clause without any foundation; "but ye know not from whence ye come, and whither ye go", and then follows the former; there might be a truth in this, they did not know their true original, that they were from beneath; nor whither they were going, to what dismal abode, when they expected to enter, and enjoy the kingdom of heaven.
Matthew Henry Bible Commentary
The rest of the chapter is taken up with debates between Christ and contradicting sinners, who cavilled at the most gracious words that proceeded out of his mouth. It is not certain whether these disputes were the same day that the adulteress was discharged; it is probable they were, for the evangelist mentions no other day, and takes notice (Joh 8:2) how early Christ began that day's work. Though those Pharisees that accused the woman had absconded, yet there were other Pharisees (Joh 8:13) to confront Christ, who had brass enough in their foreheads to keep them in countenance, though some of their party were put to such a shameful retreat; nay perhaps that made them the more industrious to pick quarrels with him, to retrieve, if possible, the reputation of their baffled party. In these verses we have, I. A great doctrine laid down, with the application of it. 1. The doctrine is, That Christ is the light of the world (Joh 8:12): Then spoke Jesus again unto them; though he had spoken a great deal to them to little purpose, and what he had said was opposed, yet he spoke again, for he speaketh once, yea, twice. They had turned a deaf ear to what he said, and yet he spoke again to them, saying, I am the light of the world. Note, Jesus Christ is the light of the world. One of the rabbies saith, Light is the name of the Messiah, as it is written, Dan 2:22, And light dwelleth with him. God is light, and Christ is the image of the invisible God; God of gods, Light of lights. He was expected to be a light to enlighten the Gentiles (Luk 2:32), and so the light of the world, and not of the Jewish church only. The visible light of the world is the sun, and Christ is the Sun of righteousness. One sun enlightens the whole world, so does one Christ, and there needs no more. Christ in calling himself the light expresses, (1.) What he is in himself - most excellent and glorious. (2.) What he is to the world - the fountain of light, enlightening every man. What a dungeon would the world be without the sun! So would it be without Christ by whom light came into the world, Joh 3:19. 2. The inference from this doctrine is, He that followeth me, as a traveller follows the light in a dark night, shall not walk in darkness, but shall have the light of life. If Christ be the light, then, (1.) It is our duty to follow him, to submit ourselves to his guidance, and in every thing take directions from him, in the way that leads to happiness. Many follow false lights - ignes fatui, that lead them to destruction; but Christ is the true light. It is not enough to look at this light, and to gaze upon it, but we must follow it, believe in it, and walk in it, for it is a light to our feet, not our eyes only. (2.) It is the happiness of those who follow Christ that they shall not walk in darkness. They shall not be left destitute of those instructions in the way of truth which are necessary to keep them from destroying error, and those directions in the way of duty which are necessary to keep them from damning sin. They shall have the light of life, that knowledge and enjoyment of God which will be to them the light of spiritual life in this world and of everlasting life in the other world, where there will be no death nor darkness. Follow Christ, and we shall undoubtedly be happy in both worlds. Follow Christ, and we shall follow him to heaven. II. The objection which the Pharisees made against this doctrine, and it was very trifling and frivolous: Thou bearest record of thyself; thy record is not true, Joh 8:13. In this objection they went upon the suspicion which we commonly have of men's self-condemnation, which is concluded to be the native language of self-love, such as we are all ready to condemn in others, but few are willing to own in themselves. But in this case the objection was very unjust, for, 1. They made that his crime, and a diminution to the credibility of his doctrine, which in the case of one who introduced a divine revelation was necessary and unavoidable. Did not Moses and all the prophets bear witness of themselves when they avouched themselves to be God's messengers? Did not the Pharisees ask John Baptist, What sayest thou of thyself? 2. They overlooked the testimony of all the other witnesses, which corroborated the testimony he bore of himself. Had he only borne record of himself, his testimony had indeed been suspicious, and the belief of it might have been suspended; but his doctrine was attested by more than two or three credible witnesses, enough to establish every word of it. III. Christ's reply to this objection, Joh 8:14. He does not retort upon them as he might ("You profess yourselves to be devout and good men, but your witness is not true"), but plainly vindicates himself; and, though he had waived his own testimony (Joh 5:31), yet here he abides by it, that it did not derogate from the credibility of his other proofs, but was necessary to show the force of them. He is the light of the world, and it is the property of light to be self-evidencing. First principles prove themselves. He urges three things to prove that his testimony, though of himself, was true and cogent. 1. That he was conscious to himself of his own authority, and abundantly satisfied in himself concerning it. He did not speak as one at uncertainty, nor propose a disputable notion, about which he himself hesitated, but declared a decree, and gave such an account of himself as he would abide by: I know whence I came, and whither I go. He was fully apprised of his own undertaking from first to last; knew whose errand he went upon, and what his success would be. He knew what he was before his manifestation to the world, and what he should be after; that he came from the Father, and was going to him (Joh 16:28), came from glory, and was going to glory, (Joh 17:5). This is the satisfaction of all good Christians, that though the world know them not, as it knew him not, yet they know whence their spiritual life comes, and whither it tends, and go upon sure grounds. 2. That they are very incompetent judges of him, and of his doctrine, and not to be regarded. (1.) Because they were ignorant, willingly and resolvedly ignorant: You cannot tell whence I came, and whither I go. To what purpose is it to talk with those who know nothing of the matter, nor desire to know? He had told them of his coming from heaven and returning to heaven, but it was foolishness to them, they received it not; it was what the brutish man knows not, Psa 92:6. They took upon them to judge of that which they did not understand, which lay quite out of the road of their acquaintance. Those that despise Christ's dominions and dignities speak evil of what they know not, Jude, Jde 1:8, Jde 1:10. (2.) Because they were partial (Joh 8:15): You judge after the flesh. When fleshly wisdom gives the rule of judgment, and outward appearances only are given in evidence, and the case decided according to them, then men judge after the flesh; and when the consideration of a secular interest turns the scale in judging of spiritual matters, when we judge in favour of that which pleases the carnal mind, and recommends us to a carnal world, we judge after the flesh; and the judgment cannot be right when the rule is wrong. The Jews judged of Christ and his gospel by outward appearances, and, because he appeared so mean, thought it impossible he should be the light of the world; as if the sun under a cloud were no sun. (3.) Because they were unjust and unfair towards him, intimated in this: "I judge no man; I neither make nor meddle with your political affairs, nor does my doctrine or practice at all intrench upon, or interfere with, your civil rights or secular powers." He thus judged no man. Now, if he did not war after the flesh, it was very unreasonable for them to judge him after the flesh, and to treat him as an offender against the civil government. Or, "I judge no man," that is, "not now in my first coming, that is deferred till I come again," Joh 3:17. Prima dispensatio Christi medicinalis est, non judicialis - The first coming of Christ was for the purpose of administering, not justice, but medicine. 3. That his testimony of himself was sufficiently supported and corroborated by the testimony of his Father with him and for him (Joh 8:16): And yet, if I judge, my judgment is true. He did in his doctrine judge (Joh 9:39), though not politically. Consider him then, (1.) As a judge, and his own judgment was valid: "If I judge, I who have authority to execute judgments, I to whom all things are delivered, I who am the Son of God, and have the Spirit of God, if I judge, my judgment is true, of incontestable rectitude and uncontrollable authority, Rom 2:2. If I should judge, my judgment must be true, and then you would be condemned; but the judgment-day is not yet come, you are not yet to be condemned, but spared, and therefore now I judge no man;" so Chrysostom. Now that which makes his judgment unexceptionable is, [1.] His Father's concurrence with him: I am not alone, but I and the Father. He has the Father's concurring counsels to direct; as he was with the Father before the world in forming the counsels, so the Father was with him in the world in prosecuting and executing those counsels, and never left him inops consilii - without advice, Isa 11:2. All the counsels of peace ( and of war too) were between them both, Zac 6:13. He had also the Father's concurring power to authorize and confirm what he did; see Psa 89:21, etc.; Isa 42:1. He did not act separately, but in his own name and his Father's, and by the authority aforesaid, Joh 5:17, and Joh 14:9, Joh 14:10. [2.] His Father's commission to him: "It is the Father that sent me." Note, God will go along with those that he sends; see Exo 3:10, Exo 3:12 : Come, and I will send thee, and certainly I will be with thee. Now, if Christ had a commission from the Father, and the Father's presence with him in all his administrations, no doubt his judgment was true and valid; no exception lay against it, no appeal lay from it. (2.) Look upon him as a witness, and now he appeared no otherwise (having not as yet taken the throne of judgment), and as such his testimony was true and unexceptionable; this he shows, Joh 8:17, Joh 8:18, where, [1.] He quotes a maxim of the Jewish law, Joh 8:17. That the testimony of two men is true. Not as if it were always true in itself, for many a time hand has been joined in hand to bear a false testimony, Kg1 21:10. But it is allowed as sufficient evidence upon which to ground a verdict (verum dictum), and if nothing appear to the contrary it is taken for granted to be true. Reference is here had to that law (Deu 17:6), At the mouth of two witnesses shall he that is worthy of death be put to death. And see Deu 9:15; Num 35:30. It was in favour of life that in capital cases two witnesses wee required, as with us in case of treason. See Heb 6:18. [2.] He applies this to the case in hand (Joh 8:18): I am one that bear witness of myself, and the Father that sent me bears witness of me. Behold two witnesses! Though in human courts, where two witnesses are required, the criminal or candidate is not admitted to be a witness for himself; yet in a matter purely divine, which can be proved only by a divine testimony, and God himself must be the witness, if the formality of two or three witnesses be insisted on, there can be no other than the eternal Father, the eternal Son of the Father, and the eternal Spirit. Now if the testimony of two distinct persons, that are men, and therefore may deceive or be deceived, is conclusive, much more ought the testimony of the Son of God concerning himself, backed with the testimony of his Father concerning him, to command assent; see Jo1 5:7, Jo1 5:9-11. Now this proves not only that the Father and the Son are two distinct persons (for their respective testimonies are here spoken of as the testimonies of two several persons), but that these two are one, not only one in their testimony, but equal in power and glory, and therefore the same in substance. St. Austin here takes occasion to caution his hearers against Sabellianism on the one hand, which confounded the persons in the Godhead, and Arianism on the other, which denied the Godhead of the Son and Spirit. Alius est filius, et alius pater, non tamed aliud, sed hoc ipsum est et pater, et filius, scilicet unus Deus est - The Son is one Person, and the Father is another; they do not, however, constitute two Beings, but the Father is the same Being that the Son is, that is, the only true God. Tract. 36, in Joann. Christ here speaks of himself and the Father as witnesses to the world, giving in evidence to the reason and conscience of the children of men, whom he deals with as men. And these witnesses to the world now will in the great day be witnesses against those that persist in unbelief, and their word will judge men. This was the sum of the first conference between Christ and these carnal Jews, in the conclusion of which we are told how their tongues were let loose, and their hands tied. First, How their tongues were let loose (such was the malice of hell) to cavil at his discourse, Joh 8:19. Though in what he said there appeared nothing of human policy or artifice, but a divine security, yet they set themselves to cross questions with him. None so incurably blind as those that resolve they will not see. Observe, a. How they evaded the conviction with a cavil: Then said they unto him, Where is thy Father? They might easily have understood, by the tenour of this and his other discourses, that when he spoke of his Father he meant no other than God himself; yet they pretend to understand him of a common person, and, since he appeals to his testimony, they bid him call his witness, and challenge him, if he can, to produce him: Where is thy Father? Thus, as Christ said of them (Joh 8:15), they judge after the flesh. Perhaps they hereby intend a reflection upon the meanness and obscurity of his family: Where is thy Father, that he should be fit to give evidence in such a case as this? Thus they turned it off with a taunt, when they could not resist the wisdom and spirit with which he spoke. b. How he evaded the cavil with a further conviction; he did not tell them where his Father was, but charged them with wilful ignorance: "You neither know me nor my Father. It is to no purpose to discourse to you about divine things, who talk of them as blind men do of colours. Poor creatures! you know nothing of the matter." (a.) He charges them with ignorance of God: "You know not my Father." In Judah was God known (Psa 76:1); they had some knowledge of him as the God that made the world, but their eyes were darkened that they could not see the light of his glory shining in the face of Jesus Christ. The little children of the Christian church know the Father, know him as a Father (Jo1 2:13); but these rulers of the Jews did not, because they would not so know him. (b.) He shows them the true cause of their ignorance of God: If you had known me, you would have known my Father also. The reason why men are ignorant of God is because they are unacquainted with Jesus Christ. Did we know Christ, [a.] In knowing him we should know the Father, of whose person he is the express image, Joh 14:9. Chrysostom proves hence the Godhead of Christ, and his equality with his Father. We cannot say, "He that knows a man knows an angel," or, "He that knows a creature knows the Creator;" but he that knows Christ knows the Father. [b.] By him we should be instructed in the knowledge of God, and introduced into an acquaintance with him. If we knew Christ better, we should know the Father better; but, where the Christian religion is slighted and opposed, natural religion will soon be lost and laid aside. Deism makes way for atheism. Those become vain in their imaginations concerning God that will not learn of Christ. Secondly, See how their hands were tied, though their tongues were thus let loose; such was the power of Heaven to restrain the malice of hell. These words spoke Jesus, these bold words, these words of conviction and reproof, in the treasury, an apartment of the temple, where, to be sure, the chief priests, whose gain was their godliness, were mostly resident, attending the business of the revenue. Christ taught in the temple, sometimes in one part, sometimes in another, as he saw occasion. Now the priests who had so great a concern in the temple, and looked upon it as their demesne, might easily, with the assistance of the janizaries that were at their beck, either have seized him and exposed him to the rage of the mob, and that punishment which they called the beating of the rebels; or, at least, have silenced him, and stopped his mouth there, as Amos, though tolerated in the land of Judah, was forbidden to prophesy in the king's chapel, Amo 7:12, Amo 7:13. Yet even in the temple, where they had him in their reach, no man laid hands on him, for his hour was not yet come. See here, 1. The restraint laid upon his persecutors by an invisible power; none of them durst meddle with him. God can set bounds to the wrath of men, as he does to the waves of the sea. Let us not therefore fear danger in the way of duty; for God hath Satan and all his instruments in a chain. 2. The reason of this restraint: His hour was not yet come. The frequent mention of this intimates how much the time of our departure out of the world depends upon the fixed counsel and decree of God. It will come, it is coming; not yet come, but it is at hand. Our enemies cannot hasten it any sooner, nor our friends delay it any longer, than the time appointed of the Father, which is very comfortable to every good man, who can look up and say with pleasure, My times are in thy hands; and better there than in our own. His hour was not yet come, because his work was not done, nor his testimony finished. To all God's purposes there is a time.
Tyndale Open Study Notes
8:12-59 The debate about whether or not Jesus is the Messiah continues from 7:52. Jesus was still at the Festival of Shelters in Jerusalem. During the festival, the conflicts Jesus had endured in ch 7 continued and intensified. 8:12 During the Festival of Shelters, sixteen gold bowls in the inner courts of the Temple were filled with oil and lighted. Jesus stood beneath these lights in the Temple (8:20) and said that he was now the source of the light. Jesus’ light brings salvation not only to Israel but to the world, regardless of race or locale.
John 8:12
Jesus the Light of the World
11“No one, Lord,” she answered. “Then neither do I condemn you,” Jesus declared. “Now go and sin no more.”12Once again, Jesus spoke to the people and said, “I am the light of the world. Whoever follows Me will never walk in the darkness, but will have the light of life.”
- Scripture
- Sermons
- Commentary
(John) 01 - the Past
By Alan Redpath18K50:05JohnJHN 1:1JHN 3:1JHN 4:1JHN 6:35JHN 8:12JHN 10:11The video is a sermon on the Gospel of John, specifically focusing on the prologue and the themes presented in the book. The speaker emphasizes that analyzing this gospel is almost blasphemy because of its depth and beauty. The prologue is divided into three distinct paragraphs, discussing the revelation of Jesus in relation to God, creation, and humanity. The speaker highlights that John's Gospel is unique in its account of the first year of Jesus' ministry and the message of the new birth, as well as the profound teachings given to the disciples at the Last Supper.
Grieving the Spirit
By Leonard Ravenhill15K57:08Grieving The SpiritJHN 4:24JHN 6:35JHN 6:48JHN 7:37JHN 8:12JHN 19:30ACT 2:1In this sermon, the preacher discusses the concept of worldliness and its impact on society. He shares a personal experience of witnessing a young lady being shocked by a prayer during a church rally. The preacher emphasizes that God loves every generation and offers grace abundantly. He highlights the tendency of people to seek fulfillment in worldly pursuits, but Jesus offers true satisfaction and fulfillment. The preacher emphasizes the importance of the Word of God, stating that it is eternal and powerful, and encourages the audience to focus on Jesus as the source of life.
(Sermon Preparation) Lecture 01
By Alan Redpath8.1K42:47Sermon PreparationMAT 5:14MAT 6:33JHN 8:121CO 11:23PHP 2:15In this sermon, the preacher emphasizes the importance of remembering that the gospel of Christ is primarily addressed to individuals and its ultimate goal is the salvation of multitudes. The church has various agencies to help lead people to Christ, but its primary purpose is to nurture the individual. The preacher warns against forgetting this and reproducing the same mistake in oneself. The sermon also touches on the importance of personal transformation and being a light in the world, as well as the significance of being trained for the job of preaching and reflecting the glory of God into the darkness of the world.
(John) 11 - the Light Refused
By Alan Redpath5.8K50:32JohnMAT 6:33LUK 21:38JHN 7:37JHN 8:12JHN 8:31JHN 8:36JHN 12:16In this sermon, the speaker uses an illustration of a plane losing engine power to explain the Christian life. He emphasizes the importance of relying on the power of the Holy Spirit to overcome challenges and obstacles. The speaker also discusses the promise of Jesus that those who come to Him and believe in Him will have rivers of living water flowing from their hearts, referring to the gift of the Holy Spirit. The sermon concludes with a discussion of the first part of chapter 7 in the Bible, addressing the authenticity of certain verses and the significance of being set free from the law of sin and death through faith in Jesus.
Personal Testimony - Part 1
By Milton Green4.1K14:52PSA 34:17PSA 51:10ISA 61:1JHN 8:12ROM 8:1ROM 8:282CO 5:17EPH 2:81JN 1:9
This sermon shares a powerful testimony of grace and redemption, highlighting a journey from darkness and bondage to finding freedom and light through the grace of God. It emphasizes the impact of the powers of darkness on a tender heart, the struggles faced in a tumultuous upbringing, and the deep desire for love and compassion in a harsh environment. The speaker reflects on experiences of guilt, condemnation, and the ultimate transformation brought about by God's grace and mercy.
(John - Part 33): The Result of Rejected Light
By A.W. Tozer4.0K47:06ExpositionalMAT 6:23JHN 8:12JHN 12:46In this sermon, the preacher addresses the issue of individuals who have strayed from their faith and are now living in bitterness and defeat. He specifically mentions young men who were once filled with the light of God but allowed worldly influences, such as relationships, to change their future. The preacher emphasizes the importance of living a Christian life and being a good example to others. He also highlights the need for personal accountability and warns against disregarding the truth that God's light reveals in our lives. The sermon encourages listeners to examine their actions and make necessary changes to align with God's will.
(John - Part 18): He That Is of the Earth Is Earthly (Futility of Resting on Men)
By A.W. Tozer4.0K48:31ExpositionalJHN 1:1JHN 3:13JHN 7:46JHN 8:12ROM 1:16HEB 4:121JN 1:9In this sermon, the preacher emphasizes that the world we live in is fallen and filled with darkness and ignorance. He criticizes the daily press, radio, and television for being earthly and blind to the truth. The preacher acknowledges that although people may have different heights and abilities, ultimately, everyone is on the same level in this fallen world. He concludes by stating that our only hope is to look to God for help and salvation, as humanity is trapped in a valley of decay and death.
Amazing Love Profile of the Hymn
By William MacDonald2.9K34:20HymnologyGEN 1:3MAT 6:33JHN 8:12ACT 26:182CO 4:6EPH 5:141PE 2:9In this sermon, the preacher reflects on the state of a soul without Jesus Christ, describing it as being imprisoned, in bondage, and in shame. He emphasizes that being unsaved is actually a form of slavery to sin, Satan, and self. The preacher then highlights the transformative power of the gospel, using the example of Charles Wesley's experience. Wesley's spiritual awakening is likened to a dungeon being flooded with light, and his chains of sin falling off, resulting in a heart set free to please God. The sermon concludes by emphasizing the importance of responding to the gospel invitation and following Jesus.
Freedom Cd - Track 7 (Compilation)
By Compilations2.6K06:17CompilationMAT 6:33MAT 11:28MAT 18:1MAT 23:11MRK 10:43JHN 8:12In this sermon, the speaker shares their personal testimony of how they found hope and redemption through Jesus Christ. They emphasize the importance of coming to Jesus with our sins and not trying to polish ourselves up before approaching Him. The speaker also highlights the concept of humility and servanthood, stating that the greatest among us will be those who humble themselves. They also mention the transformative power of Jesus in their own life, as they were delivered from anger, sin, and darkness.
He That Saith
By Leonard Ravenhill2.6K1:03:26GEN 5:24MAT 6:33LUK 24:45JHN 8:12PHP 3:131JN 2:6JUD 1:14In this sermon, the speaker emphasizes the importance of walking in the light of God's truth and holiness in a dark and corrupt world. He highlights that all the attributes of Jesus are available to believers and that the possibilities of grace are vast. The speaker reflects on his own journey of gradually unfolding revelation and urges listeners to not just talk about their faith, but to live it out in their actions. He also addresses the decline of religion and the need for believers to shine as lights in the world, following the example of Jesus in obedience, submission, compassion, and walking in the Spirit.
Youth Aflame
By Winkie Pratney2.4K57:40JON 3:4MAT 5:14JHN 8:12ACT 1:8In this sermon, the speaker shares a personal story about a movie he watched where a man had to make a life-or-death decision to ride a rocket into space. He relates this to the idea that God may call some people to go to "the regions beyond" without any guarantee of return. The speaker then mentions a childhood experience where he had to defend himself against a bully using a lunchbox. He goes on to talk about two young men in history, George Whitfield and John Wesley, who were both called by God and had significant impacts through their preaching. The speaker concludes by sharing how he personally experienced a transformation in his own life and married a woman who inspired him to live for Jesus Christ.
Important Questions
By Leonard Ravenhill2.4K06:41ISA 40:6JHN 4:14JHN 5:40JHN 6:35JHN 8:12JHN 10:10JHN 14:6JAS 4:14
This sermon delves into the profound question posed in the text about the essence of life, emphasizing the fleeting nature of our existence and the critical personal reflection it demands. It explores the three fundamental questions about life: where we come from, our purpose, and our ultimate destination. Drawing from various perspectives on life, it highlights the transient and fragile nature of human life as depicted in the Bible, likening it to swift and temporary elements like vapor, a weaver's shuttle, and grass in the field.
What Time Is It? Christ's Coming
By F.J. Huegel2.3K49:37MAT 24:12MAT 25:1MRK 13:10JHN 8:12EPH 5:16REV 22:20In this sermon, the preacher discusses the theme of "What time is it?" referring to the position of the Son of Righteousness according to God's clock. He mentions that there are signs indicating that it is very late, possibly minutes before midnight. The preacher references the parable of the virgins, where five were wise and five were foolish, emphasizing the need to be prepared for the coming of the bridegroom. He also highlights the importance of preaching the gospel to every creature and the need for Christians to watch and pray, as we do not know the hour of the Lord's coming. The preacher encourages believers to abide in Him so that when He appears, we may have confidence and not be ashamed.
Cranbrook 1993 10-3-93 Am
By George Warnock2.3K1:09:53SeminarGEN 1:1MAT 5:14MAT 22:37MAT 28:19JHN 8:12JHN 14:6REV 1:12In this sermon, the speaker expresses deep concern for the horrors happening in the world, particularly the kidnapping of children for prostitution. They passionately pray for the gospel of the kingdom to be spread, opening the eyes of people and setting prisoners free. The speaker emphasizes the importance of the living word of God and the need for balance between the written word and the revelation of the Holy Spirit. They encourage the congregation to feast on the word of God and honor the Bible, while also recognizing the role of believers as the light of the world in union with Jesus.
His Light Shines
By Basilea Schlink2.2K01:01PSA 27:1PSA 30:5ISA 9:2JHN 8:12JHN 16:222CO 4:6
This sermon focuses on the darkness that may surround us during Christmas, whether in the world situation or in our personal relationships and hearts. It highlights the prophecy of Isaiah about the coming of Christ as a great light to those in darkness, emphasizing the hope and joy that Jesus brings. The message encourages looking to Jesus, the radiant sun, who draws us into His kingdom of light, where His light shines brightly and His joy surpasses all sorrows.
Christ in Us - Part 1
By Norman Grubb2.0K48:27GEN 1:26JHN 8:12JHN 15:51CO 3:16EPH 2:10COL 1:27TIT 1:2HEB 6:18HEB 12:291JN 1:5
This sermon delves into the concept of God's nature as a person of love and light, emphasizing the transformation from being self-focused to becoming a vessel for God's love and blessings. It explores the idea of God as a consuming fire that turns into light, symbolizing the shift from self-centeredness to selflessness. The speaker reflects on the importance of being a complete vessel for God to dwell in, acknowledging the need for personal transformation to align with God's character of love and truth.
The Three Hours' Darkness
By C.H. Spurgeon2.0K50:23PSA 30:5PSA 119:105ISA 9:2MAT 27:45JHN 8:12JHN 12:461JN 1:5In this sermon, the speaker emphasizes the importance of Jesus speaking to bring light to dark hearts. He highlights the significance of Jesus' cry of abandonment on the cross, stating that it should be the end of our grief and bring heavenly mourning to our minds. Despite the speaker's physical pain, he believes that God can still bless his feeble words and make the darkness meaningful to us. The sermon concludes by discussing the sympathy of nature with Jesus, stating that all lights are dim without him and that the darkness surrounding his death holds deep meaning and instruction for believers.
The Light We Need
By Jim Cymbala2.0K29:39LightPRO 3:5PRO 16:9MAT 6:33JHN 8:12JHN 14:6ROM 3:23In this sermon, the speaker emphasizes the importance of following Jesus and trusting in Him to avoid walking in darkness. He relates a personal story from his senior year in high school, where he and his team practiced basketball drills in a gymnasium. The speaker then connects this experience to the concept of light in our lives. He explains that God has a plan for each person and that we find true happiness when we discover and fulfill that plan. The speaker encourages the audience to seek God's guidance in all areas of life, both moral and non-moral decisions, as God will show us the right path to take. He also invites those who have questions or have not yet accepted Christ to come forward and seek the light that Jesus offers. Overall, the sermon emphasizes the importance of following Jesus, trusting in His plan, and walking in His light.
High Up in the Swiss Alps
By Basilea Schlink2.0K01:01PSA 27:1PSA 34:18MAT 5:14JHN 1:5JHN 8:12
This sermon draws a parallel between the cold, sunless, empty ice grotto in the Swiss Alps and our hearts, highlighting the need for Jesus, the little Christ child, to fill our emptiness with love and worship. It emphasizes that Jesus is like a constant sun that can illuminate even the darkest places in our hearts, bringing joy and comfort in times of sadness.
The Light of the World
By C.H. Spurgeon1.8K48:20MAT 5:16MAT 28:19JHN 8:12In this sermon, the preacher emphasizes the importance of repentance and the consequences of living a sinful life. He warns the audience that all secrets will be exposed on the day of judgment, and urges them to repent now to avoid calamity. The preacher also encourages everyone to actively participate in spreading the gospel, not just leaving it to pastors. He emphasizes that the best form of preaching is through one's actions and interactions in daily life. The sermon concludes with a plea for sinners to open their eyes to the light of Christ and be grateful for the opportunity to see and accept the truth.
The Last Call
By Alan Bartley1.8K45:10DEU 30:19PSA 32:5JHN 1:12JHN 8:12ROM 10:132CO 6:2EPH 3:17HEB 3:151JN 5:12REV 3:20
This sermon focuses on Revelation 3:20, emphasizing the urgency of responding to Jesus' call to open the door of our hearts to Him. It highlights the consequences of delaying or rejecting this call, the need to let go of sin, and the certainty of salvation when we invite Jesus into our lives.
Adamic Administration - Biblical Data, Nature, and Condition
By John Murray1.8K50:23Original SinGEN 2:17MAT 6:33JHN 8:12ROM 5:12ROM 5:191CO 15:221CO 15:45In this sermon, the preacher emphasizes the importance of the principle of solidarity in God's government. The corporate relationship and the principle of solidarity are integral to the constitution of the nation and humanity. The preacher highlights that the consequences of our actions, both good and evil, have an impact on the corporate relationship we have with others. The sermon also discusses the correlation between Adam and Christ, stating that they have unique and incomparable relations to the human race. The preacher emphasizes the need for obedience and fulfillment of conditions in order to maintain a successful relationship with God.
(The Word for Today) Isaiah 23:1 - Part 1
By Chuck Smith1.8K25:59ExpositionalPSA 27:1PRO 22:6ISA 23:1ISA 23:15MAT 6:33JHN 8:121PE 4:8The video begins by discussing the importance of family and the breakdown of the family unit in society. It introduces Pastor Chuck Smith's Marriage and Family Bible Study as a resource to help families maintain love and unity. The video then transitions to a prayer, emphasizing the need to focus on eternal values and treasures in heaven. It concludes by mentioning Pastor Chuck's ongoing study through the book of Isaiah and the hope and light that comes from walking in the light of Jesus Christ.
Tokens of His Compassion - Part 6
By Leonard Ravenhill1.5K08:31JHN 4:14JHN 6:35JHN 8:12JHN 17:9JHN 17:20
This sermon focuses on the profound claims of Jesus as the bread of life, water of life, and light of life, emphasizing that without Him, we cannot truly live. It delves into the importance of having a God-centered character and the necessity of a prayer life for spiritual growth and transformation. The sermon highlights Jesus' prayer for unity among believers and the significance of being chosen vessels of God.
Willing God's Will as a Way of Knowing Christ's Word
By John Piper1.4K42:54JHN 7:16JHN 7:37JHN 8:12JHN 8:31JHN 14:6
This sermon emphasizes the importance of not judging by appearances but with righteous judgment, focusing on aligning our will with God's will to truly know Jesus. It highlights the need for a heart transformation to prioritize God's glory over self-exaltation, enabling a deeper understanding of Christ's teachings and truth.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Then spake Jesus again unto them - Allowing the story about the woman taken in adultery to be authentic, and to stand here in its proper place, we may consider that our Lord, having begun to teach the people in the temple, was interrupted by the introduction of this woman by the scribes and Pharisees; and now, having dismissed them and the woman also, he resumes his discourse. I am the light of the world - The fountain whence an intellectual light and spiritual understanding proceed: without me all is darkness, misery, and death. The Divine Being was, by the rabbins denominated, The light of the world. So in Bamidbar Rabba: "The Israelites said to God, O Lord of the universe, thou commandest us to light lamps to thee, yet thou art The Light of The World: and with thee the light dwelleth." Our Lord, therefore, assumes here a well known character of the Supreme Being; and with this we find the Jews were greatly offended. Shall not walk in darkness - He shall be saved from ignorance, infidelity, and sin. If he follow me, become my disciple, and believe on my name, he shall have my Spirit to bear witness with his, that he is a child of God. He shall have the light of life - such a light as brings and supports life. The sun, the fountain of light, is also the fountain of life: by his vivifying influences, all things live - neither animal nor vegetative life could exist, were it not for his influence. Jesus, the Sun of righteousness, Mal 4:2, is the fountain of all spiritual and eternal Life. His light brings life with it, and they who walk in his light live in his life. This sentiment is beautifully expressed and illustrated in the following inimitable verse (all monosyllables except one word) of that second Spenser, Phineas Fletcher. Speaking of the conversion of a soul to God, he says: - "New Light new Love, new Love new Life hath bred; A Life that lives by Love, and loves by Light: A Love to him, to whom all Loves are wed; A Light, to whom the sun is darkest night: Eye's Light, heart's Love, soul's only Life he is: Life, soul, love, heart, Light, eye, and all are his: He eye, Light, heart, Love, soul; He all my joy and bliss." Purple Island, Can. I. v. 7. Some suppose our Lord alludes to the custom of lighting lamps or torches, on the first day of the feast of tabernacles. But as these words seem to have been spoken the day after that last and great day of the feast, mentioned Joh 7:37, they may rather be considered as referring to the following custom: It has already been observed, that the Jews added a ninth day to this feast, which day they termed, The feast of joy for the law; and on that day they were accustomed to take all the sacred books out of the chest where they had been deposited, and put a lighted candle in their place, in allusion to Pro 6:23 : For the commandment is a Lamp (or Candle) and the law is life: or to Psa 119:105 : Thy word is a Lamp unto my feet, and a Light unto my path. If this custom existed in the time of our Lord, it is most likely that it is to it he here alludes; as it must have happened about the same time in which these words were spoken. See Buxtorf. Synagog. Jud. c. xxi. As the Messiah was frequently spoken of by the prophets under the emblem of light, see Isa 60:1; Isa 49:6; Isa 9:2, the Pharisees must at once perceive that he intended to recommend himself to the people as the Messiah, when he said, I am the light of the world. The rabbins think that the Messiah is intended in Gen 1:8, And God said, Let there be light, and there was light. "From this we may learn that the holy and blessed God saw the light of the Messiah and his works before the world was created; and reserved it for the Messiah, and his generation, under the throne of his glory. Satan said to the holy and blessed God, For whom dost thou reserve that light which is under the throne of thy glory? God answered: For him who shall subdue thee, and overwhelm thee with confusion. Satan rejoined, Lord of the universe, show that person to me! God said, Come and see him. When he saw him, he was greatly agitated, and fell upon his face, saying, Truly this is the Messiah, who shall cast me and idolaters into hell." Yalcut Rubeni, fol. 6. This is a very remarkable saying; and, as it might have existed in the time of our Lord, to it he might have alluded in the verse before us. The thing itself is true: the Messiah is the light of the world, and by him Satan's empire of idolatry is destroyed in the world, and the kingdom of light and life established. See several similar testimonies in Schoettgen.
Jamieson-Fausset-Brown Bible Commentary
FURTHER DISCOURSES OF JESUS--ATTEMPT TO STONE HIM. (John 8:12-59) I am the light of the world--As the former references to water (Joh 4:13-14; Joh 7:37-39) and to bread (Joh 6:35) were occasioned by outward occurrences, so this one to light. In "the treasury" where it was spoken (see on Joh 8:20) stood two colossal golden lamp-stands, on which hung a multitude of lamps, lighted after the evening sacrifice (probably every evening during the feast of tabernacles), diffusing their brilliancy, it is said, over all the city. Around these the people danced with great rejoicing. Now, as amidst the festivities of the water from Siloam Jesus cried, saying, "If any man thirst, let him come unto me and drink," so now amidst the blaze and the joyousness of this illumination, He proclaims, "I AM THE LIGHT OF THE WORLD"--plainly in the most absolute sense. For though He gives His disciples the same title, they are only "light in the Lord" (Eph 5:8); and though He calls the Baptist "the burning and shining light" (or "lamp" of his day, Joh 5:35), yet "he was not that Light, but was sent to bear witness of that Light: that was THE TRUE LIGHT which, coming into the world, lighteth every man" (Joh 1:8-9). Under this magnificent title Messiah was promised of old (Isa 42:6; Mal 4:2, &c.). he that followeth me--as one does a light going before him, and as the Israelites did the pillar of bright cloud in the wilderness. but shall have the light of life--the light, as of a new world, a newly awakened spiritual and eternal life.
John Gill Bible Commentary
Jesus answered and said unto them,.... In vindication of himself, and his testimony: though I bear record of myself, yet my record is true; which seems contradictory to what he says, in Joh 5:31, and may be reconciled thus; there he speaks of himself as man, and in the opinion of the Jews, who took him to be a mere man; and also as alone, and separate from his Father, as the context shows; therefore his single testimony, and especially concerning himself, could not be admitted as authentic among men; but here he speaks of himself as a divine person, and in conjunction with his Father, with whom he was equal; and therefore his testimony ought to be looked upon, and received as firm and good, giving this as a reason for it: for I know whence I came, and whither I go; that he was truly the Son of God, the only begotten of the Father, and had his mission and commission from him into this world; and which, as he knew himself, he was able to make known, and make appear to others, by his credentials, the doctrines taught, and the miracles wrought by him; which proved him to be what he said he was, the light of the world; and he knew that when he had done his work he came about, he should go to his God and Father, and take his place at his right hand: but ye cannot tell whence I come, and whither I go; they took him to be the son of Joseph, and that he came out of Galilee; in which they were mistaken; and when he talked of going away, they did not understand him, nor know whither he was going; they ask if he was going to the dispersed among the Gentiles, to teach them? and at another time, whether he would kill himself? they knew not, that through a train of sufferings and death, he must, and would enter into his glory: the Persic version inserts another clause without any foundation; "but ye know not from whence ye come, and whither ye go", and then follows the former; there might be a truth in this, they did not know their true original, that they were from beneath; nor whither they were going, to what dismal abode, when they expected to enter, and enjoy the kingdom of heaven.
Matthew Henry Bible Commentary
The rest of the chapter is taken up with debates between Christ and contradicting sinners, who cavilled at the most gracious words that proceeded out of his mouth. It is not certain whether these disputes were the same day that the adulteress was discharged; it is probable they were, for the evangelist mentions no other day, and takes notice (Joh 8:2) how early Christ began that day's work. Though those Pharisees that accused the woman had absconded, yet there were other Pharisees (Joh 8:13) to confront Christ, who had brass enough in their foreheads to keep them in countenance, though some of their party were put to such a shameful retreat; nay perhaps that made them the more industrious to pick quarrels with him, to retrieve, if possible, the reputation of their baffled party. In these verses we have, I. A great doctrine laid down, with the application of it. 1. The doctrine is, That Christ is the light of the world (Joh 8:12): Then spoke Jesus again unto them; though he had spoken a great deal to them to little purpose, and what he had said was opposed, yet he spoke again, for he speaketh once, yea, twice. They had turned a deaf ear to what he said, and yet he spoke again to them, saying, I am the light of the world. Note, Jesus Christ is the light of the world. One of the rabbies saith, Light is the name of the Messiah, as it is written, Dan 2:22, And light dwelleth with him. God is light, and Christ is the image of the invisible God; God of gods, Light of lights. He was expected to be a light to enlighten the Gentiles (Luk 2:32), and so the light of the world, and not of the Jewish church only. The visible light of the world is the sun, and Christ is the Sun of righteousness. One sun enlightens the whole world, so does one Christ, and there needs no more. Christ in calling himself the light expresses, (1.) What he is in himself - most excellent and glorious. (2.) What he is to the world - the fountain of light, enlightening every man. What a dungeon would the world be without the sun! So would it be without Christ by whom light came into the world, Joh 3:19. 2. The inference from this doctrine is, He that followeth me, as a traveller follows the light in a dark night, shall not walk in darkness, but shall have the light of life. If Christ be the light, then, (1.) It is our duty to follow him, to submit ourselves to his guidance, and in every thing take directions from him, in the way that leads to happiness. Many follow false lights - ignes fatui, that lead them to destruction; but Christ is the true light. It is not enough to look at this light, and to gaze upon it, but we must follow it, believe in it, and walk in it, for it is a light to our feet, not our eyes only. (2.) It is the happiness of those who follow Christ that they shall not walk in darkness. They shall not be left destitute of those instructions in the way of truth which are necessary to keep them from destroying error, and those directions in the way of duty which are necessary to keep them from damning sin. They shall have the light of life, that knowledge and enjoyment of God which will be to them the light of spiritual life in this world and of everlasting life in the other world, where there will be no death nor darkness. Follow Christ, and we shall undoubtedly be happy in both worlds. Follow Christ, and we shall follow him to heaven. II. The objection which the Pharisees made against this doctrine, and it was very trifling and frivolous: Thou bearest record of thyself; thy record is not true, Joh 8:13. In this objection they went upon the suspicion which we commonly have of men's self-condemnation, which is concluded to be the native language of self-love, such as we are all ready to condemn in others, but few are willing to own in themselves. But in this case the objection was very unjust, for, 1. They made that his crime, and a diminution to the credibility of his doctrine, which in the case of one who introduced a divine revelation was necessary and unavoidable. Did not Moses and all the prophets bear witness of themselves when they avouched themselves to be God's messengers? Did not the Pharisees ask John Baptist, What sayest thou of thyself? 2. They overlooked the testimony of all the other witnesses, which corroborated the testimony he bore of himself. Had he only borne record of himself, his testimony had indeed been suspicious, and the belief of it might have been suspended; but his doctrine was attested by more than two or three credible witnesses, enough to establish every word of it. III. Christ's reply to this objection, Joh 8:14. He does not retort upon them as he might ("You profess yourselves to be devout and good men, but your witness is not true"), but plainly vindicates himself; and, though he had waived his own testimony (Joh 5:31), yet here he abides by it, that it did not derogate from the credibility of his other proofs, but was necessary to show the force of them. He is the light of the world, and it is the property of light to be self-evidencing. First principles prove themselves. He urges three things to prove that his testimony, though of himself, was true and cogent. 1. That he was conscious to himself of his own authority, and abundantly satisfied in himself concerning it. He did not speak as one at uncertainty, nor propose a disputable notion, about which he himself hesitated, but declared a decree, and gave such an account of himself as he would abide by: I know whence I came, and whither I go. He was fully apprised of his own undertaking from first to last; knew whose errand he went upon, and what his success would be. He knew what he was before his manifestation to the world, and what he should be after; that he came from the Father, and was going to him (Joh 16:28), came from glory, and was going to glory, (Joh 17:5). This is the satisfaction of all good Christians, that though the world know them not, as it knew him not, yet they know whence their spiritual life comes, and whither it tends, and go upon sure grounds. 2. That they are very incompetent judges of him, and of his doctrine, and not to be regarded. (1.) Because they were ignorant, willingly and resolvedly ignorant: You cannot tell whence I came, and whither I go. To what purpose is it to talk with those who know nothing of the matter, nor desire to know? He had told them of his coming from heaven and returning to heaven, but it was foolishness to them, they received it not; it was what the brutish man knows not, Psa 92:6. They took upon them to judge of that which they did not understand, which lay quite out of the road of their acquaintance. Those that despise Christ's dominions and dignities speak evil of what they know not, Jude, Jde 1:8, Jde 1:10. (2.) Because they were partial (Joh 8:15): You judge after the flesh. When fleshly wisdom gives the rule of judgment, and outward appearances only are given in evidence, and the case decided according to them, then men judge after the flesh; and when the consideration of a secular interest turns the scale in judging of spiritual matters, when we judge in favour of that which pleases the carnal mind, and recommends us to a carnal world, we judge after the flesh; and the judgment cannot be right when the rule is wrong. The Jews judged of Christ and his gospel by outward appearances, and, because he appeared so mean, thought it impossible he should be the light of the world; as if the sun under a cloud were no sun. (3.) Because they were unjust and unfair towards him, intimated in this: "I judge no man; I neither make nor meddle with your political affairs, nor does my doctrine or practice at all intrench upon, or interfere with, your civil rights or secular powers." He thus judged no man. Now, if he did not war after the flesh, it was very unreasonable for them to judge him after the flesh, and to treat him as an offender against the civil government. Or, "I judge no man," that is, "not now in my first coming, that is deferred till I come again," Joh 3:17. Prima dispensatio Christi medicinalis est, non judicialis - The first coming of Christ was for the purpose of administering, not justice, but medicine. 3. That his testimony of himself was sufficiently supported and corroborated by the testimony of his Father with him and for him (Joh 8:16): And yet, if I judge, my judgment is true. He did in his doctrine judge (Joh 9:39), though not politically. Consider him then, (1.) As a judge, and his own judgment was valid: "If I judge, I who have authority to execute judgments, I to whom all things are delivered, I who am the Son of God, and have the Spirit of God, if I judge, my judgment is true, of incontestable rectitude and uncontrollable authority, Rom 2:2. If I should judge, my judgment must be true, and then you would be condemned; but the judgment-day is not yet come, you are not yet to be condemned, but spared, and therefore now I judge no man;" so Chrysostom. Now that which makes his judgment unexceptionable is, [1.] His Father's concurrence with him: I am not alone, but I and the Father. He has the Father's concurring counsels to direct; as he was with the Father before the world in forming the counsels, so the Father was with him in the world in prosecuting and executing those counsels, and never left him inops consilii - without advice, Isa 11:2. All the counsels of peace ( and of war too) were between them both, Zac 6:13. He had also the Father's concurring power to authorize and confirm what he did; see Psa 89:21, etc.; Isa 42:1. He did not act separately, but in his own name and his Father's, and by the authority aforesaid, Joh 5:17, and Joh 14:9, Joh 14:10. [2.] His Father's commission to him: "It is the Father that sent me." Note, God will go along with those that he sends; see Exo 3:10, Exo 3:12 : Come, and I will send thee, and certainly I will be with thee. Now, if Christ had a commission from the Father, and the Father's presence with him in all his administrations, no doubt his judgment was true and valid; no exception lay against it, no appeal lay from it. (2.) Look upon him as a witness, and now he appeared no otherwise (having not as yet taken the throne of judgment), and as such his testimony was true and unexceptionable; this he shows, Joh 8:17, Joh 8:18, where, [1.] He quotes a maxim of the Jewish law, Joh 8:17. That the testimony of two men is true. Not as if it were always true in itself, for many a time hand has been joined in hand to bear a false testimony, Kg1 21:10. But it is allowed as sufficient evidence upon which to ground a verdict (verum dictum), and if nothing appear to the contrary it is taken for granted to be true. Reference is here had to that law (Deu 17:6), At the mouth of two witnesses shall he that is worthy of death be put to death. And see Deu 9:15; Num 35:30. It was in favour of life that in capital cases two witnesses wee required, as with us in case of treason. See Heb 6:18. [2.] He applies this to the case in hand (Joh 8:18): I am one that bear witness of myself, and the Father that sent me bears witness of me. Behold two witnesses! Though in human courts, where two witnesses are required, the criminal or candidate is not admitted to be a witness for himself; yet in a matter purely divine, which can be proved only by a divine testimony, and God himself must be the witness, if the formality of two or three witnesses be insisted on, there can be no other than the eternal Father, the eternal Son of the Father, and the eternal Spirit. Now if the testimony of two distinct persons, that are men, and therefore may deceive or be deceived, is conclusive, much more ought the testimony of the Son of God concerning himself, backed with the testimony of his Father concerning him, to command assent; see Jo1 5:7, Jo1 5:9-11. Now this proves not only that the Father and the Son are two distinct persons (for their respective testimonies are here spoken of as the testimonies of two several persons), but that these two are one, not only one in their testimony, but equal in power and glory, and therefore the same in substance. St. Austin here takes occasion to caution his hearers against Sabellianism on the one hand, which confounded the persons in the Godhead, and Arianism on the other, which denied the Godhead of the Son and Spirit. Alius est filius, et alius pater, non tamed aliud, sed hoc ipsum est et pater, et filius, scilicet unus Deus est - The Son is one Person, and the Father is another; they do not, however, constitute two Beings, but the Father is the same Being that the Son is, that is, the only true God. Tract. 36, in Joann. Christ here speaks of himself and the Father as witnesses to the world, giving in evidence to the reason and conscience of the children of men, whom he deals with as men. And these witnesses to the world now will in the great day be witnesses against those that persist in unbelief, and their word will judge men. This was the sum of the first conference between Christ and these carnal Jews, in the conclusion of which we are told how their tongues were let loose, and their hands tied. First, How their tongues were let loose (such was the malice of hell) to cavil at his discourse, Joh 8:19. Though in what he said there appeared nothing of human policy or artifice, but a divine security, yet they set themselves to cross questions with him. None so incurably blind as those that resolve they will not see. Observe, a. How they evaded the conviction with a cavil: Then said they unto him, Where is thy Father? They might easily have understood, by the tenour of this and his other discourses, that when he spoke of his Father he meant no other than God himself; yet they pretend to understand him of a common person, and, since he appeals to his testimony, they bid him call his witness, and challenge him, if he can, to produce him: Where is thy Father? Thus, as Christ said of them (Joh 8:15), they judge after the flesh. Perhaps they hereby intend a reflection upon the meanness and obscurity of his family: Where is thy Father, that he should be fit to give evidence in such a case as this? Thus they turned it off with a taunt, when they could not resist the wisdom and spirit with which he spoke. b. How he evaded the cavil with a further conviction; he did not tell them where his Father was, but charged them with wilful ignorance: "You neither know me nor my Father. It is to no purpose to discourse to you about divine things, who talk of them as blind men do of colours. Poor creatures! you know nothing of the matter." (a.) He charges them with ignorance of God: "You know not my Father." In Judah was God known (Psa 76:1); they had some knowledge of him as the God that made the world, but their eyes were darkened that they could not see the light of his glory shining in the face of Jesus Christ. The little children of the Christian church know the Father, know him as a Father (Jo1 2:13); but these rulers of the Jews did not, because they would not so know him. (b.) He shows them the true cause of their ignorance of God: If you had known me, you would have known my Father also. The reason why men are ignorant of God is because they are unacquainted with Jesus Christ. Did we know Christ, [a.] In knowing him we should know the Father, of whose person he is the express image, Joh 14:9. Chrysostom proves hence the Godhead of Christ, and his equality with his Father. We cannot say, "He that knows a man knows an angel," or, "He that knows a creature knows the Creator;" but he that knows Christ knows the Father. [b.] By him we should be instructed in the knowledge of God, and introduced into an acquaintance with him. If we knew Christ better, we should know the Father better; but, where the Christian religion is slighted and opposed, natural religion will soon be lost and laid aside. Deism makes way for atheism. Those become vain in their imaginations concerning God that will not learn of Christ. Secondly, See how their hands were tied, though their tongues were thus let loose; such was the power of Heaven to restrain the malice of hell. These words spoke Jesus, these bold words, these words of conviction and reproof, in the treasury, an apartment of the temple, where, to be sure, the chief priests, whose gain was their godliness, were mostly resident, attending the business of the revenue. Christ taught in the temple, sometimes in one part, sometimes in another, as he saw occasion. Now the priests who had so great a concern in the temple, and looked upon it as their demesne, might easily, with the assistance of the janizaries that were at their beck, either have seized him and exposed him to the rage of the mob, and that punishment which they called the beating of the rebels; or, at least, have silenced him, and stopped his mouth there, as Amos, though tolerated in the land of Judah, was forbidden to prophesy in the king's chapel, Amo 7:12, Amo 7:13. Yet even in the temple, where they had him in their reach, no man laid hands on him, for his hour was not yet come. See here, 1. The restraint laid upon his persecutors by an invisible power; none of them durst meddle with him. God can set bounds to the wrath of men, as he does to the waves of the sea. Let us not therefore fear danger in the way of duty; for God hath Satan and all his instruments in a chain. 2. The reason of this restraint: His hour was not yet come. The frequent mention of this intimates how much the time of our departure out of the world depends upon the fixed counsel and decree of God. It will come, it is coming; not yet come, but it is at hand. Our enemies cannot hasten it any sooner, nor our friends delay it any longer, than the time appointed of the Father, which is very comfortable to every good man, who can look up and say with pleasure, My times are in thy hands; and better there than in our own. His hour was not yet come, because his work was not done, nor his testimony finished. To all God's purposes there is a time.
Tyndale Open Study Notes
8:12-59 The debate about whether or not Jesus is the Messiah continues from 7:52. Jesus was still at the Festival of Shelters in Jerusalem. During the festival, the conflicts Jesus had endured in ch 7 continued and intensified. 8:12 During the Festival of Shelters, sixteen gold bowls in the inner courts of the Temple were filled with oil and lighted. Jesus stood beneath these lights in the Temple (8:20) and said that he was now the source of the light. Jesus’ light brings salvation not only to Israel but to the world, regardless of race or locale.