John 8

David Lipscomb Commentary On John Chapter Eight ABOUT THE WOMAN TAKEN IN Joh_8:1-111 But Jesus went unto the mount of Olives.—This is the earliest mention of the Mount of Olives with the visits of Jesus. The mount is situated on the east side of Jerusalem, its ascent beginning just on the suburbs of the city. From its top the city can be overlooked. It was from this mount that Jesus overlooked the city on his last visit to Jerusalem and wept over its coming ruin and desolation in terms of such ten¬der pathos and sorrow. On its eastern slope the villages of Bethany and Bethphage are situated. The former was the home of Martha and Mary and Lazarus, the strong personal friends of Jesus, whose house seems to have been the chief stopping place of Jesus when in Jerusalem.

He had strong personal friends in Bethphage as well as Bethany. He was now when in Jerusalem likely spending his nights with this family as he did during the last week of his sojourn on earth. 2 And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.—Spending his nights at Olivet, he returned early in the morning to teach in the temple. 3 And the scribes and the Pharisees bring a woman taken in adultery; and having set her in the midst,—In some of the early manuscripts this account of the woman is wanting. Some conclude that it is not genuine. But it seems to have the divine stamp upon it by the spirit and wisdom in which it was treated. 4 they say unto him, Teacher, this woman hath been taken in adultery, in the very act.—The case was brought before Jesus by his enemies in the effort to find ground for accusing him. 5 Now m the law Moses commanded us to stone such: what then sayest thou of her?—The law of Moses required that one guilty of adultery should be stoned to death. (Deuteronomy 22:23.) The law had fallen into disuse at this time. The Roman government forbade the Jews inflicting capital punishment without the sanction of the Roman ruler. The Romans did not hold adultery a ground for capital punishment, an(d would not sanction the death of one for this offense. Then the character and temper of Jesus made it certain that he would not have ordered her executed if he had the power. So they imag¬ined they could force him to set aside the law of Moses and give ground for accusing and condemning him before the people. 6 And this they said, trying him, that they might have whereof to accuse him. But Jesus stooped down, and with his finger wrote on the ground.—Jesus was not quick to answer. He allowed them to press the point and fully commit them¬selves. He knew they all had been guilty of the same sin at some time in their lives. [The dilemma they wished to get him in was somewhat like that of the tribute money. To af¬firm the binding validity and force of the law of Moses would be to advise a course of action contrary to the Roman law. On the other hand, if he set aside this law it would make him liable to the charge of breaking this law which would be an aid in killing his influence with the Jews.

In one case they would accuse him to the Romans and place him under civil authority; in the other they could denounce him as setting aside the law of Moses. This is the only recorded instance where Jesus ever wrote a line. What he wrote at this time no one knows for the reason it is not recorded.] 7 But when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.—The law of Moses required the wit¬ness to cast the first stone. “ The hand of the witnesses shall be first upon him to put him to death, and afterward the hand of all the people. So thou shalt put away the evil from the midst of thee.” (Deuteronomy 17:7.) The simplicity and ease with which he caught those in the trap set for him marks the rec¬ord as genuine. [They were determined to succeed so kept pressing the question, “ What then sayest thou?” His answer was like a bolt of lightning. It affirmed nothing, set them back on their own hearts and bade them thus decide. It was as if he had said to them, “ Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judg¬est dost practice the same things.” ] 8 And again he stooped down, and with his finger wrote on the ground.—He stooped again to write, doubtless to give them opportunity to do what they desired free from restraint of observation. 9 And they, when they heard it, went out one by one, begin¬ning from the eldest, even unto the last: and Jesus was left alone, and the woman, where she was, in the midst.—Jesus called into activity their own consciences and then left the conscience to direct their course. He decided according to the law and threw the responsibility of executing the law upon them. They slipped out one by one and left him and the woman alone. 10 And Jesus lifted up himself, and said unto her, Woman, where are they? did no man condemn thee?—[Is there no one to prove you guilty?] 11 And she said, No man, Lord. And Jesus said, Neither do I condemn thee: go thy way; from henceforth sin no more.—With none to execute the law, he showed the mercy of God and told her to sin no more. To condemn her was to execute like sentence upon her. This he did not do; but in kindness condemned the sin, warned to sin no more and let the woman go. [“ Go” and “ sin no more” is a strong implied rebuke of the woman’s past life, and charge to repent and lead a different life. It also implies an opening of the door of hope if she complied with the conditions. The Christian’ s mercy ought to be like that of Jesus— sorrow for the sinner but indignation for sin. It should lead him to seek to save men from sin and to open the door of hope to the fallen.] JESUS HIMSELF THE LIGHT OF THE WORLDJoh_8:12-20 12 Again therefore Jesus spake unto them, saying, I am the light of the world:—Jesus lays stress on the truth, that he came to give light to the world, both intellectual, scientific, and real light on all subjects. “ In him was life; and the life was the light of men.” (John 1:4.) He shed light when the world saw the example set in his life and actions as well as in the precepts he delivered. To follow his precepts and examples is to receive and appropriate the light he gives. [Light was considered as an accompaniment of the presence of God. Moses saw the burning bush in Horeb. When he returned from the presence of the Lord on Sinai his face was shining with heavenly radiance. The pillar of fire that lighted Israel on their journey was the emblem of the presence of God. Now Christ, in the presence of both friends and foe, makes a more stupendous claim and affirms that “ I am the light of the world,” not to the Jews only, but to all nations that will embrace his claims.] he that followeth me shall not walk in the darkness, but shall have the light of life.—[As the pillar of fire lighted and guided the children of Israel on their journey toward the promised land, so shall his followers be lighted by him, and shall have not only light, but “ the light of life” which is the gospel. He fills the life with light in the reception of the word of God.] 13 The Pharisees therefore said unto him, Thou bearest witness of thyself; thy witness is not true.—The law of Moses was that a man was not to be convicted upon the testimony of one witness. Speaking of this, it was sometimes said the witness of one man was not true. It only meant that the truth could not be established by the testimony of one witness. Again, a man must have other testimony than his own to establish his claim to a high position. This was spoken of as if a man has no witness for himself save his or his testimony is not true. The Pharisees spoke to Jesus as to his claims to be the Son of God. 14 Jesus answered and said unto them, Even if I bear witness of myself, my witness is true; for I know whence I came, and whither I go; but ye know not whence I come, or whither I go.—Jesus shows that even in this case his testimony could be relied on, as he knew whence he came and others did not, and they had no knowledge whence he came or whither he went. 15 Ye judge after the flesh;—They judged after the outward appearance. [They were fleshly— of the world and looked upon outward appearances, material forms and, like the world, judged accordingly. To such characters he is a riddle; to the “ Jews a stumblingblock, and unto Gentiles foolishness.” ] I judge no man.—He judged no man on such grounds. His was a righteous judgment, knowing the full truth concerning himself. [He knows the hearts of men— the most profound secret— but he lets their own works judge them. This will be true in the final judgment.] 16 Yea and if I judge, my judgment is true; for I am not alone, but I and the Father that sent me.—But if he should judge his judgment would be correct since God was with him and guided him in his judgment. [His mission into the world was not to judge it, but to save it. He does not refrain from judging it because of incompetence of passing just judgment, for his Father would judge in him and all hearts are “ naked and laid open” unto him.] 17 Yea and in your law it is written, that the witness of two men is true.—“ One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be established.” (Deuteronomy 19:15.) This law was carried into the New Testament. (Matthew 18:16; 2 Corinthians 13:1.) [The Jews accepted this law as from God. Note, that Jesus did not say our law, but “ your law.” Strange, but nevertheless true, he never classes himself with the Jews.] 18 I am he that beareth witness of myself,—[In addition to his own testimony that he came from the Father, there were his mighty works bearing the same testimony. “ We know,” said Nicodemus, “ that thou art a teacher come from God; for no one can do these signs that thou doest, except God be with him.] and the Father that sent me beareth witness of me.—He gave the two witnesses in behalf of his claims. His could be accepted inasmuch as the Father wrought through him. [The witness of the Father is found in all the prophets who spoke of Christ, and also given at his baptism by testimony from heaven. “ And Jesus, when he was baptized, went up straightway from the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending as a dove, and coming upon him; and lo, a voice out of the heavens, saying, This is my beloved Son, in whom I am well pleased.” (Matthew 3:16-17.)] 19 They said therefore unto him, Where is thy Father?—[This question shows on its face that it is full of a scornful spirit, and therefore not asked for information. Because they could not see the Father they, therefore, disputed his word.] Jesus answered, Ye know neither me, nor my Father:—His claim was that God was his Father and that they did not know God, although they claimed to be his people. [The Pharisees clearly demonstrated that they knew not God by re¬jecting his Son.] if ye knew me, ye would know my Father also.—If they knew Jesus as the Messiah who came from God they would know his Father. [Men who reject Christ prove by that act that they know not God, for “ in him dwelleth all the fulness of the Godhead bodily.” (Colossians 2:9.)] 20 These words spake he in the treasury,—The treasury was one of the apartments of the temple. [It was located in the court of the women, probably the most public part of the temple. (Mark 12:41; Luke 21:1.) The location of his teaching shows his boldness.] as he taught in the temple:—[The Sanhedrin held its sessions usually in the hall Gazith, which was located between the court of women and the inner court. Jesus was therefore teaching within hearing of the headquarters of his worst enemies, from whence came the orders shortly before (John 7:32-33) for his arrest.] and no man took him; because his hour was not yet come.—[“ Until the Passover, six months in the future that the plans of his enemies should all fail, and his hour should not come, was clearly known to the Lord.” ] HE HIS AND THE OF HIS ENEMIES TO FOLLOW HIM John 8:21-30 21 He said therefore again unto them, I go away, and ye shall seek me, and shall die in your sin:—He turns to the same thought presented in 7: 34. When distressed, and especially when they come to meet God and the judgment, they would seek to come where he is and would not be able to come. [Jesus will depart and return to heaven, and they shall seek him when it is too late and shall not find him, but die in their sins.] whither I go, ye cannot come.—[The results of rejecting the Savior are that they shall die in their sins and therefore cannot go to heaven where he is. This, together with the next three verses, opposes the doctrine of universal salvation.] 22 The Jews therefore said, Will he kill himself, that he saith, Whither I go, ye cannot come?—They had previously asked: Will he go to the dispersed among the Gentiles to teach? Now they ask: Will he kill himself? [The Jews were slow to comprehend the purpose of Jesus, but surely not so dull as their question implies. Probably the question is asked in scorn. Since he had told them that he was going where they could not come, they probably meant that he was going to Gehenna, where all suicides go, rather than to heaven, where all Pharisees expect to go. They held that the darkest regions of the underworld were reserved for those who were guilty of suicide.] 23 And he said unto them, Ye are from beneath; I am from above:—In answer to the question of killing himself, he tells them that he is from heaven and will after his death return there. [They had referred to the underworld in their question to each other so Jesus in his reply to them states where each is from and that when he departs he will go to the place from whence he came.] ye are of this world; I am not of this world.—They will tend downward in the world to come. [They will go to the place for which they are prepared, while he goes to his Father.] 24 I said therefore unto you, that ye shall die in your sins: for except ye believe that I am he, ye shall die in your sins.—Because of their earthly or fleshly nature, they would die in their sins and could not come to him. [The only way to es¬cape from the doom of the wicked, either for these Jews or any one else, is here stated by the Lord. Unbelief will damn the world. A living, active faith in Christ is the only thing that leads to heaven. While they were unsaved, yet there was one ray of hope for escape, namely, believing in Christ. He who dies in unbelief dies in sin and therefore dies without hope.] 25 They said therefore unto him, Who art thou? Jesus said unto them, Even that which I have also spoken unto you from the beginning.—The statement that they would die in their sins and never be able to come where he will be stirred their indignation and they ask, “ Who art thou?” Jesus had claimed from the beginning to be of his Father God. 26 I have many things to speak and to judge concerning you: howbeit he that sent me is true; and the things which I heard from him, these speak I unto the world.—Jesus had come to make known the will of God to the world. He at all times held out that what he taught was not from himself, but was the will of God, and God was true. 27 They perceived not that he spake to them of the Father.—They did not recognize that their God was his Father. [Their minds were so full of earthly things that they did not care to heed spiritual things.] 28 Jesus therefore said, When ye have lifted up the Son of man,—He was to be lifted up on the cross. This foretold the manner of his death [and proved his divinity. No one but a divine being could foretell the future.] then shall ye know that I am he,—After he was crucified they would know by the signs following that he is the Son of God, and that the Father was with and in him. Even those who failed to believe on him owned his divine power. [His resurrection would be the grounds of an increase in disciple- ship. Fifty days after his crucifixion about three thousand in one day obeyed the gospel and became his followers. A few weeks later other thousands did likewise. The very act that his enemies hoped would blot his name from history was the means of filling the world with obedient believers. Jesus on the cross became a badge of honor instead of a symbol of shame. It is the central act and foundation of the Christian religion. It gives spiritual life to man.] and that I do nothing of myself, but as the Father taught me, I speak these things.—[He was his Father’ s agent and did nothing not authorized by him.] 29 And he that sent me is with me; he hath not left me alone; for I do always the things that are pleasing to him.— The ground for the Father’ s presence with Jesus is that he al¬ways did the will of his Father. God is with all who do his will. 30 As he spake these things, many believed on him.—[Their faith was produced by the testimony presented by him.] HE TELLS THE JEWS HOW TO BE FREEJoh_8:31-45 31 Jesus therefore said to those Jews that had believed him, If ye abide in my word, then are ye truly my disciples;—The continuance in his will is the only test of true discipleship. This shows that to accept the truth and not follow it up by continuing to obey it will not save. One act of obedience does not free from sin, but a continuance in the words of God alone can free from sin and its direful results. It is a great mistake to think that one act frees us from sin. When we show our faith in God by compliance with his prescribed conditions of forgiveness he remits the penalties of past sins and places us in a condition to go forward in his service and thus secure freedom from the dominion and effects of sin; but it is only the persistent walk in keeping the words of Jesus that can free us from the bondage and condemnation of sin and fit us for companionship with God and his children in his own blessed home. Without this there can be no salvation with God. It is the continuance in the words of Jesus Christ that fits for salvation. 32 and ye shall know the truth, and the truth shall make you free.—To continue in the word of God is more than to obey the positive precept that brings into Christ, and now and then to attend upon the services of the Lord’ s house. To con¬tinue in the word of God is to take that word into our hearts, to take the spirit inspired and that dwells in that word, into our hearts and let that spirit infuse itself into our souls, so that the Spirit of Christ will dwell in us, will lead us, will be our Spirit and will inspire our feelings, will control our thoughts, mold our actions, and guide our lives in all things so that our bodies will become the temples of the Spirit of God and our lives will bear the fruits of the Spirit of God dwelling within us. To continue in his word is to make that word the supreme law of our daily lives that it may convert our souls, so that we may breathe continually an atmosphere impregnated with the Spirit of God in our hearts that our souls may delight, find their joy and happiness in doing God’ s law. 33 They answered unto him,—[Probably not the believing, but the unbelieving Jews.] We are Abraham’ s seed, and have never yet been in bon¬dage to any man: how sayest thou, Ye shall be made free?— They did not understand to what the freedom applied, and insisted that since they were the seed of Abraham they were never in bondage to any man so did not need to be made free. It is just as important that we continue as Abraham did to walk in his service as it is that we enter his service; it is just as important that we follow on in faithful obedience to the will of God as it is that we believe in him. Importance is given to faith because faith leads to a continued walk in the words of God. A faith that does not lead to this is a dead faith that brings no good to man. It brings evil because it in¬volves a degree of knowledge of God and his will. He that knows his Master’ s will and does it not shall be beaten with added stripes because of this knowledge.

One who thinks he is helped by faith, when that faith does not lead to a continued life walk in the words of Jesus Christ, is deceived. The pur¬pose and end of that walk is the training and schooling of the spirit of man into a oneness with the Spirit of God. 34 Jesus answered them, Verily, verily, I say unto you, Every one that committeth sin is the bondservant of sin.— This is the most cruel slavery. They were slow to understand his meaning, and he plainly declares it. [He who continues in sin is in slavery to Satan.] 35 And the bondservant abideth not in the house for ever: the son abideth for ever.—A slave is not personally connected with the family. The son is the heir and permanent member of the family. 36 If therefore the Son shall make you free, ye shall be free indeed.—The son, the heir, could give lasting freedom, but the servant could not make free. 37 I know that ye are Abraham’ s seed;—He knew they were Abraham’ s seed after the flesh but their spirit was not like Abraham’ s. [The civil register probably represented a genuine descent in the flesh, but there is something far more important than this, without which this is nothing.] yet ye seek to kill me, because my word hath not free course in you.—[His word had penetrated their hearts and made them for the time being believers, but it had no further development; it had made no advance. On the contrary, they had, after believing for a time, again gone back. The implied conclusion is that they were not Abraham’ s seed in the best sense.] 38 I speak the things which I have seen with my Father: and ye also do the things which ye heard from your father.—Both Jesus and the Jews followed the spirit of their fathers. Jesus spoke the words of God. [He is drawing a sharp contrast between the source of their conduct and his. The devil was their father (44) and seeking to kill Jesus was evidence that they were doing their father’ s bidding.] 39 They answered and said unto them, Our father is Abraham.—They refused to own that they had any father save Abraham. Jesus was speaking of spiritual relations, and they did not receive the spirit of Abraham. Jesus saith unto them, If ye were Abraham’ s children, ye would do the works of Abraham.—[They were the offspring of Abraham according to the flesh, but spiritually they had another father whom they served. (44.)] 40 But now ye seek to kill me, a man that hath told you the truth, which I heard from God: this did not Abraham.—If they were Abraham’s children after the flesh, they were not after the spirit. Jesus had come into the world to elevate the spiritual man above the fleshly, and the spiritual relations above the fleshly. [Note the uncompromising assertion of Jesus as a messenger from God.] 41 Ye do the works of your father.—They showed the spirit of the devil so were his spiritual children. They said unto him, We were not born of fornication; we have one Father, even God.—As they were the children of Abraham after the flesh and Abraham was a child of God, they insisted that God was their original Father. [They seem now to get a glimpse of the moral sense in which Jesus takes the notion of Sonship, and proceed to assert that they whose lineage on both sides is unimpeachable in the flesh cannot be successfully impeached in the Spirit.] 42 Jesus said unto them, If God were your Father, ye would love me: for I came forth and am come from God; for neither have I come of myself, but he sent me.—Jesus kept the spiri¬tual relation before them. If God were your Father you would not oppose me. 43 Why do ye not understand my speech? Even because ye cannot hear my word.—Their failure to understand him was because of their fleshly, sensual nature that was cherished among them. 44 Ye are of your father the devil, and the lusts of your father it is your will to do.—The devil inspired their course. He is the author of all evil. The devil was their father because they desired to do his will, and while desiring to do his will they could not understand the teachings of Jesus. No man can understand or serve God who desires to follow the devil. Those who desire to do the lust of the devil are the children of the devil. He was a murderer from the beginning, and standeth not in the truth,—He delights in the corruption and ruin of souls as God delights in their salvation. This implies that the devil was once in the truth, was in heaven, even the atmosphere of heaven; but he loved falsehood better than truth, was cast out of heaven and was carried down to hell. “ For if God spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness, to be reserved unto judg¬ment.” (2 Peter 2:4.) “ And angels that kept not their own principality, but left their proper habitation, he hath kept in everlasting bonds under darkness unto the judgment of the great day.” (Jude 1:6.) “ And the great dragon was cast down, the old serpent, he that is called the Devil and Satan, the de¬ceiver of the whole world; he was cast down to the earth, and his angels were cast down with him.” (Revelation 12:9.) because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof.—In lying, falsehood, and deception he was speaking of his own nature and led others with him into ruin. 45 But because I say the truth, ye believe me not.—They being children of the devil, after the spirit like him, refuse to hear Jesus because he was of the truth and spoke the truth. HE THE JEWS TO CONVICT HIM OF SINJoh_8:46-50 46 Which of you convicteth me of sin? If I say truth, why do ye not believe me?—His works were the ground of his claim to be the Son of God, and he challenges them to convict him of any falsehood or wrong. And if they cannot convict him, why do they not believe me? 47 He that is of God heareth the words of God: for this cause ye hear them not, because ye are not of God.—Those who did not honor God in their hearts would not hear God’ s word. They would hence not listen to or accept his teaching. 48 The Jews answered and said unto him, Say we not well that thou art a Samaritan, and hast a demon?—The Samari¬tans were worse than the Gentiles in the eyes of the Jews. They were a mongrel race that claimed the privileges of the Jews, and the Jews charged that they were all possessed of demons. 49 Jesus answered, I have not a demon; but I honor my Father, and ye dishonor me.—Jesus insisted that he honored the Father by doing his will, and that they dishonored him by the charges brought against him. 50 But I seek not mine own glory: there is one that seeketh and judgeth.—As an evidence of his righteousness, he was not sent to seek honor for himself, but for another. God seeks and will judge. JESUS THE POWER OF HIS WORK AND HIS PRE-Joh_8:51-59 51 Verily, verily, I say unto you, If a man keep my word, he shall never see death.—He makes these strong statements to draw their minds to the spiritual nature of his meaning. On account of their sensual nature, these Jews could not take in his meaning, so he made this strong statement referring to spiritual death. 52 The Jews said unto him, Now we know that thou hast a demon. Abraham died, and the prophets; and thou sayest, If a man keep my word, he shall never taste of death.—They, re¬fusing to see his meaning, feel sure that he has a demon to claim exemption for those who believed in him from the death that came to Abraham and the inspired men of old time. 53 Art thou greater than our father Abraham, who died? and the prophets died: whom makest thou thyself?—In their minds it was blasphemous to claim higher honor than those ancient worthies received. [Their contention is that Abraham and the prophets heard the word of God and are dead, and shall they, who hear thee, not die?] 54 Jesus answered, If I glorify myself, my glory is nothing: it is my Father that glorifieth me; of whom ye say, that he is your God;—To honor himself was selfish and human. But Jesus relied on him whom they claimed as their God to honor him. 55 and ye have not known him: but I know him; and if I should say, I know him not, I shall be like unto you, a liar: but I know him, and keep his word.—They were liars on claiming to know him, while refusing him whom God hath sent, and he having come from God and having been sent by him would be a liar to say he did not know God. 56 Your father Abraham rejoiced to see my day; and he saw it, and was glad.—Abraham received the promise that in his seed all the nations of the earth should be blessed and by faith he looked forward to the coming of Jesus and rejoiced in the promise. [Abraham saw it in promise by prophetic vision and rejoiced in the hope of the revelation of Christ.] 57 The Jews therefore said unto him, Thou art not yet fifty years old, and hast thou seen Abraham?—The Jews persisted in applying this language to Abraham in the flesh who had been dead two thousand years. How could one who had been dead two thousand years see him now living? [They do not give the age of Jesus, but a round period that will cover it. He did not say he had seen Abraham.] 58 Jesus said unto them, Verily, verily, I say unto you, Be¬fore Abraham was born, I am.—Jesus was the Word that was with God in the beginning, was coexistent with God, and was the Creator of all things in the beginning. He is the same yesterday, today, and forever. Jesus existed long before Abraham did, and still exists after Abraham has died and passed away, hence he speaks of himself as existing at the present, so “ Before Abraham was, I am.” [Jesus does not merely assert that he was before Abraham, but before Abra¬ham was “ I am.” He identifies himself with the “ I am” of the Old Testament.] 59 They took up stones therefore to cast at him:—[They considered him a blasphemer. Had he been only a man, he would have been. Stoning was the penalty of blasphemy, so they, without waiting for a trial and a legal verdict, sought to inflict the punishment by mob violence.] but Jesus hid himself, and went out of the temple.—[Disappeared in the crowd and left the temple. As Jesus and no inspired man ever worked a miracle for their own benefit, we therefore could not attribute his disappearance to a miracle.]

Verse 1 In this chapter, the controversy continues. There is the case of the woman taken in adultery (John 7:53 to John 8:11); Jesus the Light of the world (John 8:12-20.); teaching of his heavenly origin (John 8:21-30); and the passage on the true children of Abraham (John 8:31-59). THE WOMAN TAKEN IN This paragraph (John 7:53 to John 8:11) is omitted from later versions of the New Testament, upon the basis of convincing arguments denying it a place in the sacred canon. Hendriksen, after canvassing all of the scholarly findings on the subject, concluded thus: Though it cannot now be proved that this story formed an integral part of the Fourth Gospel, neither is it possible to establish the opposite with any degree of finality. We believe moreover, that what is recorded here really took place and contains nothing in conflict with the apostolic spirit.[1]We shall study the narrative as it has come down to us. ENDNOTE: [1] William Hendriksen, Exposition of the Gospel according to John (Grand Rapids: Baker Book House, 1961), II, p. 35. And they went every man unto his own house: but Jesus went unto the mount of Olives. And early in the morning he came again into the temple, and all the people came unto him; and he sat down and taught them. (John 7:53 to John 8:2) Early in the morning … is a detail that suggests the report of an eyewitness. And he sat down and taught them … refers to his assumption of the formal position of a teacher (Matthew 5:1). And all the people … Scholars notice what is called a change of style here and throughout the paragraph, evidenced by the stringing together of one thought after another by the use of “and.” Also, this is the only mention of the Mount of Olives in John. All of the facts, however, fit the situation perfectly.

Verse 3 And the scribes and Pharisees bring a woman taken in adultery; and having set her in the midst, they say unto him, Teacher, this woman hath been taken in adultery, in the very act.Overshadowing the moral lapse of the woman was the brutal, unfeeling, sadistic behavior of the hypocrites who thus broke up a religious discussion by such an intrusion. Their partiality in not bringing her partner makes it possible to suppose that one of them was the guilty man. “Adultery …” indicates the woman was married.

Verse 5 Now in the law Moses commanded us to stone such: what then sayest thou of her? And this they said trying him, that they might have whereof to accuse him. But Jesus stooped down, and wrote with his finger on the ground.The Pharisees were misapplying Moses’ law here, since “stoning” was commanded for a betrothed girl before her marriage (Deuteronomy 22:23 f), and the woman before them was married. They cared nothing for the law and were only interested in cooking up some charge against Jesus. Incidentally, if they had really believed their own earlier indictment of him as a sabbath-breaker, they would not still have been searching at this later date for another basis of accusation. Trying him … has the force of “tempting him.” What did they hope to gain? (1) If Jesus had concurred in asking a death penalty for the woman, they would have hailed him before the Romans who had made it illegal for the Jews to assess such a penalty. (2) If the Lord had recommended mercy, they would have placed him at variance with Moses and made a lawbreaker out of him! Stooped … and wrote … on the ground … The Saviour reacted to such a grotesque and embarrassing situation with silence and by stooping and writing on the ground. This is the only instance of Jesus writing; and the fact of his writing being quickly trampled under foot strongly suggests the only other instance of deity’s writing, namely, that of God’s inscribing the tables of stone. The decalogue too was quickly trampled under foot (spiritually), and Moses smashed the tables of stone (Exodus 32:19). If this passage is really spurious, it is difficult to explain such overtones as this.

Verse 7 But when they continued asking him, he lifted up himself and said unto them, He that is without sin among you, let him first cast a stone at her.Jesus, as ever, found the answer in the Scriptures. Deuteronomy 17:7 says, “The hand of the witness shall be the first upon him to put him to death, and afterward the hand of all the people.” Thus Jesus demanded that the witness, nowhere visible in this interview - that the witness should reveal himself and cast the first stone; but the Lord demanded something else - such a witness would himself have to be without sin. Again the Pharisees’ trap had closed without taking Jesus. The Lord had neither condoned any kind of sin nor contradicted Moses. He just turned the tables by an appeal to conscience, there being no coward like a guilty conscience.

Verse 8 And again he stooped down, and with his finger wrote on the ground.Another period of silence ensued, as the Lord kept writing. The older heads in the Pharisees’ company saw instantly that their scheme had failed. Not in a million years were they prepared to produce a witness, much less a sinless witness.

Verse 9 And they, when they heard it, went out one by one, beginning from the eldest, even to the last: and Jesus was left alone, and the woman, where she was, in the midst.The Saviour’s silence, the total absence (or silence) of any witness against the woman, and the watchfulness of the mighty throng surrounding the little circle of Pharisees with Jesus and the woman at the center - all of that became suddenly a situation of profound embarrassment to the Pharisees. The oldest, being the more perceptive, led the way, and they all left. Once more the Galilean had conquered.

Verse 10 And Jesus lifted up himself, and said unto her, Woman, where are they? did no man condemn thee?Where are they …? Indeed, where are they all who opposed and rejected the Lord? God only waits a little while, and the most powerful and vicious sinners fade away.

Verse 11 And she said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go thy way; from henceforth sin no more.The woman’s humble and respectful answer, Jesus’ refusal to condemn, despite his divine knowledge of all the truth, and his gentle admonition “sin no more” - this is as beautiful a conclusion of this incident as could be imagined. Jesus’ mercy to the woman is possibly the reason some have suspected this passage. Again from Hendriksen: Augustine definitely stated that certain individuals had removed from their codices the section regarding the adulteress, because they feared women would appeal to this story as an excuse for infidelity … asceticism played an important role in the sub-apostolic age. Hence the suggestion that the section (John 7:53 to John 8:11) was actually part of John’s Gospel but (later) removed from it cannot be entirely dismissed.[2]ENDNOTE: [2] Ibid.

Verse 12 Again therefore Jesus spake unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.JESUS; THE LIGHT OF THE WORLDI am the light of the world … is the second of the seven great “I am’s” of John. See: John 6:35; 8:12; 10:9; 10:11; 11:25; 14:6; and 15:5. Several suggestions of what might have prompted such a metaphor by Jesus are: (1) the great lamps kindled in the temple court during the feast of tabernacles, (2) the glorious sun rising at that very moment over the mount of Olives, and (3) the pillar of fire that lighted the way for Israel in the wilderness; but it seems more reasonable to suppose that if Jesus needed any suggestion of such a metaphor he would have rather found it in the “light” passages of the Old Testament. Note: I will also give thee for a light to the Gentiles, that thou mayest be my salvation to the end of the earth (Isaiah 49:6). I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and will give thee for a covenant of the people, for a light of the Gentiles (Isaiah 42:6). But unto you that fear my name shall the Sun of righteousness arise with healing in his wings (Malachi 4:2). As the sun is the source of all light, power, and energy on earth, Jesus the Sun of righteousness is the source of all spiritual light, power, and energy. Light is the only thing that can come into contact with filth and remain uncontaminated. Christians are the “light of the world” (Matthew 5:14), but theirs is a reflected light. Men of righteous intention seek the light (John 3:19 ff). Light either kills or develops vegetation, depending on whether or not it is rooted in soil; and the gospel has that same dual function (2 Corinthians 2:15 ff). Light is its own witness. See next verse.

Verse 13 The Pharisees therefore said unto him, Thou bearest witness of thyself: thy witness is not true.This proves that Jesus was reading their hearts when he answered this same objection before (John 5:31). In this instance, the Lord refused, even for a moment, or for argument’s sake, to notice their objection, having checkmated it in advance through his presentation of himself as the light of the world. Light, by its very nature, is a witness of itself.

Verse 14 Jesus answered and said unto them, Even if I bear witness of myself, my witness is true; for I know whence I came, and whither I go; but ye know not whence I come, or whither I go.Back at the pool of Bethesda (John 5:31), Christ had waived momentarily his right of bearing witness of himself; but, finally, light cannot do otherwise than bear its own witness. How fortunate are we that Christ did bear witness of himself in the most dogmatic and convincing manner. If he had not done so, it would have cast a cloud over the faith in Christ. Whence I came … whither I go … None except Christ could bear witness to such things as these. He came from God to walk among the shameful dwellings of men; and he would go, when his mission was ended, back to the right hand of the majesty on high. In such areas as these, his foes were totally ignorant. Reynolds commented: The whole of our Christian verities turns upon the consciousness by Jesus of that which lay before and after that human life of his. He embraced the two eternities in his inward self-consciousness. That “whence” and that “whither,” with all their sublimity and solemnity, give adequate evidence and sufficient weight to his personal claim to be the Light of the world.[3]ENDNOTE: [3] H. R. Reynolds, The Pulpit Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1962), Luke, John, p. 352.

Verse 15 Ye judge after the flesh; I judge no man.Ye judge after the flesh … means that they were judging the Prince of life from fleshly and carnal premises. I judge no man … In the sense of merely condemning people, which is what the Pharisees were doing, Jesus judged nobody. There was no need for the Saviour to come into the world to condemn it; it was condemned already (see under John 3:17). It is possible that there is also in this a hint of Jesus’ refusal to condemn the woman (John 8:1-11); for they are right who insist that such an incident fits neatly into the whole framework of this Gospel.

Verse 16 Yea, and if I judge, my judgment is true; for I am not alone, but I and the Father that sent me.This proves that John 8:15 was no disclaimer of his right to judge. His oneness with God was proof that any judgment by himself was not merely his, but God’s judgment also. For I am not alone … This was addressed to the slander that Jesus’ witness of himself was to be rejected. His witness, on the other hand, was plural, both his and the Father’s witness concurring.

Verse 17 Yea and in your law it is written, that the witness of two men is true. I am he that beareth witness of myself, and the Father that sent me beareth witness of me.Your law … was so called because the Pharisees professed such high regard for it. It is written … refers to Deuteronomy 17:6; Numbers 35:30, etc., where Moses’ law taught that two concurring witnesses were sufficient for imposing the death penalty. Two concurring witnesses were therefore sufficient for establishing the authenticity of Christ and his message.

Verse 19 They said therefore unto him, Where is thy Father? Jesus answered, Ye know neither me, nor my Father: if ye knew me, ye would know my Father also.From John 7:27, it is clear that the leaders claimed to know “whence” Jesus came; and both Matthew (Matthew 13:55) and Luke (Luke 3:23) mention the supposition that Joseph was Jesus’ father. In this light, Jesus’ declaration here that they did not know the Father is eloquent testimony of his virgin birth. If ye knew me, ye would know my Father … This truth applies with equal force to the Pharisees then, and subsequently to all of every generation. Only God could be the Father of such a one as Christ; and the failure of men to behold the glory and Godhead of Jesus carries with it the corollary that such men are likewise unable to recognize God.

Verse 20 These words spake he in the treasury, as he taught in the temple: and no man took him; because his hour had not yet come.This area was actually called the court of women; but against the wall in that court were some large boxes to receive the offerings of the people; and thus this came to be called the treasury. The regular meeting place of the Sanhedrin was in earshot of this place, thus expediting their bringing the woman to Jesus (John 8:1-11). The significance of Jesus’ teaching here without molestation derives from its being at the very center of Jewish activities. His hour had not yet come … God’s providential care would continue to guard Jesus until the time appointed for his death.

Verse 21 He said therefore again unto them, And ye shall seek me, and shall die in your sin: whither I go, ye cannot come.(See under John 7:34 where these same words are found.) Ye shall die in your sin … gives the reason why the Pharisees would be unable to go where Jesus was going. Only the pure, the forgiven, and the redeemed will follow the Lord there.

Verse 22 The Jews therefore said, Will he kill himself, that he sayeth, Whither I go, ye cannot come?This sneering allegation that maybe Jesus might kill himself was an insult to the Christ of glory whose prophecy that they would die in their sin was ignored.

Verse 23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.This double contrast of himself with his obdurate hearers was stated as an explanation of why it was impossible to reach them with any kind of spiritual message. One might as well have tried to elicit appreciation of Handel’s Messiah from a mule as to explain spiritual matters to the Pharisees. Jesus explained it again; but they were not operating on any wavelength that would have permitted them to receive what the Lord said.

Verse 24 I said therefore unto you, that ye shall die in your sins: for except ye believe that I am he, ye shall die in your sins.This was another of the “hard sayings” (John 6:60) of Jesus, especially so for the Pharisees. Here is a dogmatic affirmation that forgiveness of sins is possible only for them that believe in the Lord Jesus Christ. Refusal to believe in him is forfeiture of eternal life. Jesus is the unique source of salvation. It was the battle cry of the early church that “There is none other name under heaven given among men” wherein we must be saved. No other system, philosophy, ethics, morals, or anything else can provide the tiniest ray of hope apart from Christ. Everlasting life is “in him”; it is nowhere else.

Verse 25 They said therefore unto him, Who art thou? Jesus said unto them, Even that which I have also spoken unto you from the beginning.Scholars will be aware of various renditions of this difficult verse; but it is interpreted here with the meaning, “I am the same as I have been telling you from the beginning.” Who art thou …? could indicate some hesitation in their headlong rush to destruction, as if they had said, “Wait, maybe we are overlooking something; who are you anyway?” Jesus did not condescend to elaborate further. His witness of his Messiahship and his absolute oneness with God had been so overwhelming that the most insensible among them should have known long before this conversation that Jesus was God come in the flesh. If he had plainly said so, it would only have given them a chance to denounce him as a blasphemer; in fact, that opportunity was what they sought by the question. See Jesus’ manner of handling an identical situation underJohn 10:24,25.

Verse 26 I have many things to speak and to judge concerning you: howbeit he that sent me is true; and the things which I heard from him, these speak I unto the world.Concerning you … They had demanded a more definite statement from Christ of his identity; but he responded with a promise to tell the whole world who they were! This was spoken sadly in view of the deepening of the chasm between himself and the leaders of the chosen people. As Westcott noted: In them unbelief was embodied. So the sentence follows: “I have many things to speak and to judge concerning you.” The uttering of these judgments will widen the chasm between us, but they must be spoken at all cost; (for) he that sent me is true. In his message there is no superfluity and no defect, and the things I heard from him, when I came on earth to do his will, these speak I unto the world.[4]Some of the judgments Jesus would speak against those men followed at once, as when he identified them as sons of the devil (John 8:44). Other such denunciations were in the three parables of: (1) the two sons, (2) the wicked husbandmen, and (3) the marriage of the king’s son. In the latter, he prophesied the destruction of Jerusalem. ENDNOTE: [4] Brooks Foss Westcott, The Gospel according to St. John (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1971), p. 137.

Verse 27 They perceived not that he spake to them of the Father.Jesus told them plainly that he came from God, from heaven, from above, that God was his Father, that the Father had sent him, and that he and the Father are one - but all that was lost on them. They simply did not get it. Such is the power of pride, worldliness, conceit, and self-righteousness to blind the eyes of the soul.

Verse 28 Jesus therefore said, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself, but as the Father taught me, I speak these things.When ye have lifted up the Son of man, then shall ye know … Some of the priests (in fact, many of them) would believe (Acts 6:7), but not until after the crucifixion, resurrection, and world-wide proclamation of the faith.

Verse 29 And he that sent me is with me; he hath not left me alone; for I do always the things that are pleasing to him.Jesus had advanced this thought earlier, but here it seems to have been spoken in consideration of the loneliness he felt in the wake of his rejection by the leaders, who were the very persons who should have led all others in accepting Christ and advocating his reception by the whole world. In this interview, Jesus confronted the ugly fact that the cruel, apostate leaders would continue to be his stubborn enemies; and it must have been one of the saddest moments of the Lord’s life on earth. Only the Father’s comforting love was available to him in such a strait; but that was enough.

Verse 30 As he spoke these things, many believed on him.Holders of the “faith only” theory of salvation force themselves through all kinds of mental gymnastics in their vain efforts to separate these “believers” from that class of adamant enemies of Jesus with whom they are here identified. Calvin got around it by supposing these “believers” not to have had “genuine faith”; Others suppose a transition of subject matter from the Lord’s enemies to another class who believed; but as Hendriksen noted: No transition of any kind from one group of men to another sharply contrasted group is apparent to the ordinary reader of the Greek text or of the English translation. Thus, it is very difficult to see why the men in John 8:31 would have to be a completely different group from them … in John 8:30.[5]For us, there is no problem. Something over and beyond faith in ihe Lord Jesus Christ has always been necessary to salvation; and the “believers” in this verse, having faith only, and being at once exposed as enemies of the Lord, were never saved in any sense. This is not the only such case in John. See John 12:42. ENDNOTE: [5] William Hendriksen, op. cit., II, p. 51.

Verse 31 Jesus therefore said of those Jews that had believed on him, If ye abide in my word, then are ye truly my disciples; and ye shall know the truth, and the truth shall make you free.Those Jews that had believed on him … refers to the “believers” in John 8:30. If ye abide in my word, then are ye truly my disciples … Jesus did not say to those believers: “You have believed on me, therefore you are saved”; but he said in effect, “Now that you have believed, if you really want to be my disciples, do what I have commanded.” The ultimate salvation of those “believers” depended then, as it does today, upon their obeying the gospel of Christ. If they had been among the three thousand baptized on Pentecost, then they would have been saved. Ye shall know the truth, and the truth shall make you free … Their faith had not made them free, nor does faith alone make people free today. Abiding in Jesus’ word, knowing the truth and obeying it these also are prerequisites unto eternal life. So plainly are these truths evident in such a passage as this, that it would be humorous, if the results were not so tragic, to wade through the libraries of human comment designed to subvert the obvious meaning. To all the people of all ages, to the sum total of all who ever “believed on” Jesus Christ, these words are the Saviour’s unqualified personal mandate, “Abide in my word if you would truly be my disciples!”

Verse 33 They answered unto him, We are Abraham’s seed, and have never yet been in bondage to any man: how sayest thou, Ye shall be made free?In view of the whole nation’s being in bondage at that time to Rome, one wonders just how to take a boast of this kind. Perhaps it merely meant that they had never willingly consented to any such servitude, which was true. Ye shall be made free … Jesus, of course, was talking about their being in the slavery to sin, despite the fact that they had “believed on” him; their actual release from such spiritual bondage would come under the benevolent terms of the new covenant - that is, if they would follow Christ and obey the gospel.

Verse 34 Jesus answered them., Verily, verily, I say unto you, Every one that committeth sin is the bondservant of sin.Political freedom Jesus did not bring; but he brought a far more important spiritual freedom. Thus Jesus tried to relieve their error.

Verse 35 And the bondservant abideth not in the house for ever: the son abideth for ever.This is a reminder to sinners all that the penalty of sin is death. Bondservants of sin that men are, their days in the house of flesh are limited. This introduced another element of the bondage from which the truth makes free, the bondage of our mortality. Hendriksen saw an additional implication: The old dispensation with its special privileges for Israel has ended. Abraham’s true children will remain in his household (the new covenant) and enjoy its privileges permanently; but Abraham’s slaves (think of Hagar) will be driven out. Only a son enjoys freedom. If therefore the Son of God will make them free, they will be free indeed.[6]In view of the teaching of Christ on the true children of Abraham a little later, Hendriksen is probably correct in seeing Ishmael as the bondservant, and Isaac as the “son” of this verse. The distinction between the true sons of Abraham, that is, the “spiritual seed” and the mere fleshly descendants, is of utmost importance in understanding the Scriptures. Christ is the true “seed” of Abraham; and all of the “spiritual seed” of Abraham are “in Christ.” ENDNOTE: [6] Ibid., II, p. 53.

Verse 36 If therefore the Son shall make you free, ye shall be free indeed.The Pharisees had claimed to be Abraham’s seed; but they were merely his fleshly descendants; and the truth Christ was presenting is that to be truly Abraham’s “spiritual” seed, they would have to be “in Christ,” or “in the Son,” and thus reckoned a part of the “seed” singular (Galatians 3:16). Until they accepted Christ, their status would continue to be that of the slave and not that of a son of Abraham.

Verse 37 I know that ye are Abraham’s seed; yet ye seek to kill me, because my word hath not free course in you.Jesus freely acknowledged their physical descent from Abraham, but in the same breath pointed out their murderous intentions against Jesus Christ, “the seed” singular (Galatians 3:16) in whom all of the great promises of Abraham were to be realized. What a contradiction in their conduct! Spiritually, those men were the sons of the devil, as Jesus would shortly say.

Verse 38 I speak the things which I have seen with my Father: and ye also do the things which ye heard from your father.With this, Jesus directed the conversation toward another sector. Who really was the father of those vicious opponents confronting him? His first mention of their “father” here would not be explained until John 8:44; but the Lord would build the conversation to the climax there.

Verse 39 They answered and said unto him, Our father is Abraham. Jesus said unto them, If ye were Abraham’s children, ye would do the works of Abraham.The differentiation between the physical and the spiritual descendants of Abraham is developed fully in Paul’s letter to the Romans, Romans 8-9. See my Commentary on Romans on these chapters. Abraham’s children … In the sense that this relates to God’s redemptive promises through the patriarch Abraham; it never did mean persons physically descended from Abraham, but those with a spiritual likeness. The Jewish leaders were totally unaware of this. If ye were Abraham’s children … is equivalent to saying that the men Jesus addressed were not Abraham’s children, they had no spiritual likeness to the great patriarch and were therefore not his children at all in the Biblical sense.

Verse 40 But now ye seek to kill me, a man that told you the truth, which I heard from God: this did not Abraham.Jesus here pointed out the proof of their spiritual corruption, that proof being that they wanted to kill the Lord. How can this be reconciled with the admitted fact that these spiritual bastards “believed on” the Lord Jesus Christ? (See under John 8:30, and following.) The answer is that theirs was “faith alone”! Today, the world is full of people who “believe on” the Lord Jesus but would rather kill him than to do what he commanded, being in such a state the spiritual descendants of those “believers” on exhibition here.

Verse 41 Ye do the works of your father. They said unto him, We were not born of fornication; we have, one Father, even God.His hearers at last recognized the spiritual import of Jesus’ words, stopped pleading their physical descent from Abraham, and boldly claimed God as their father; but Christ rejected such a plea.

Verse 42 Jesus said unto them, If God were your Father, ye would love me: for I came forth and am come from God: for neither have I come of myself, but he sent me.Ye would love me … If men are of God, they will love Jesus. “Faith alone” cannot justify or save men, because there is a higher requirement than faith; and if that higher qualification is lacking, as it was in the case here, “believers on” Jesus may be in fact the sons of the devil. The genuine test is not “Do we believe?” but “Do we love the Lord?” That is why Paul ranked “love” above “faith” (1 Corinthians 13:13); and the answer to “why” the “greatest of these is love” derives from the revelation of Christ that if men love the Lord they will obey him (John 14:15). It is not necessarily true that if men believe they will also obey. These men believed but did not love nor obey Christ.

Verse 43 Why do ye not understand my speech? Even because ye cannot hear my word.Their inability to hear was not a defect from which they might have been excused. Jesus held them responsible. Hendriksen’s paraphrase of the meaning here is: “It is because, through will, you cannot bear to hear the truth or message conveyed by these phrases."[7]The Lord had patiently explained again and again the truth of God to those evil men, trying to get them to see that the true spiritual children of Abraham would exhibit a spiritual likeness to him, and as a consequence love the Lord Jesus; but their obtuseness and hatred persisted. At last, patience exhausted, the Judge of all people announced his evaluation of them. ENDNOTE: [7] Ibid., II, p. 59.

Verse 44 Ye are of your father the devil, and the lusts of your father, it is your will to do. He was a murderer from the beginning, and standeth not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof.Again, it should be noted by the student that these men, so denominated as sons of the devil, were “believers on” the Lord Jesus; but they did not love him and would not obey him. If people are justified by “faith alone,” these sons of the devil were justified. The devil … Regarding this evil being, see my Commentary on Matthew, Matthew 4:1. It is of interest that murder and falsehood are identified specifically as works of the devil. Regarding the seven Scriptural classifications of works, see my Commentary on Romans, p. 62. Satan has many sons on earth today, and hatred of Christ and his teaching is inherent in their nature. Satan, a being so powerful that angels dare not bring a railing accusation against him, is nevertheless himself a creature, fallen from his first estate, and destined to be destroyed at last. He does not share control of the universe with God; but, due to the fall, finds mortals naturally inclined to yield to the temptation he exerts upon them.

Verse 45 But because I say the truth, ye believe not.For evil persons, no reason on their part is required for rejecting the truth, except for the fact of its being so. Evil cannot love righteousness.

Verse 46 Which of you convicteth me of sin? If I say truth, why do ye not believe me?Which of you … The total sinlessness and perfection of the Saviour’s life proved his Godhead; and all who ever knew Christ concurred fully in this judgment of absolute holiness pertaining to him, a fact that his bitterest enemies allowed to stand unchallenged. Why do ye not believe … This stage of the interview having been reached, their faith had become no faith. Note also that this does not deny their fundamental position of “believing on” him as the promised Messiah, the Christ who should come into the world, etc. They still recognized him as the head of the theocracy, the rightful and lawful heir of the temple and of the extinct throne of Solomon. IT WAS WHAT HE TAUGHT that they disbelieved (Matthew 21:38); and their hatred of the truth was so great that they deliberately decided to kill Christ and run religion according to their own preferences. This spirit is still in the world.

Verse 47 He that is of God heareth the words of God: for this cause ye hear them not, because ye are not of God.The only proof needed to demonstrate that men are sons of the devil is that of their being unwilling to “hear” in the sense of “obeying” the word of God.

Verse 48 The Jews answered and said unto him, Say we not well that thou art a Samaritan, and hast a demon?It seems nearly incredible that they should have resorted to any such vilification as this in pressing their claims. to righteousness. They meant, “We are not children of the devil; you are the one who has a demon.” Samaritan … was a gross racial epithet reserved for persons utterly hated (see under John 4:7). For a list of ten such slanders against Jesus, see my Commentary on Luke, Luke 9:19.

Verse 49 Jesus answered, I have not a demon; but I honor my Father, and ye dishonor me.Jesus refuted their insinuation that his judging them to be sons of the devil was demoniacally inspired, pointing out that their dishonoring of himself was proving them to be just what he had called them. They were dishonoring Jesus: (1) by failure to love and obey him, and (2) by the groundless slanders just perpetrated against him.

Verse 50 But I seek not mine own glory: there is one that seeketh and judgeth.The Lord here refused to be outraged by their insults. In his humiliation, he had made himself of no reputation; and depraved humanity never fell any lower than the vile exhibition of it in this passage. Here, fallen men appeared in the role of reviling the Son of God. The Lord did not fly into a rage but calmly reminded them that God would seek and judge.

Verse 51 Verily, verily, I say unto you, If a man keep my word, he shall never see death.This is not a promise of escape from mortality but of eternal life, and no more glorious promise ever came to man. How strange that it should have been enunciated so earnestly in the midst of the vulgar and vituperative charges of his enemies. What a flower was this that bloomed in the sewer of their hatred of Jesus!

Verse 52 The Jews said unto him, Now we know that thou hast a demon. Abraham died, and the prophets; and thou sayest, If a man keep my word, he shall never see death.One of the noblest sayings ever to bless dying men was here held up to scorn and ridicule by his unspiritual foes. The whole thrust of the entire interview had been spiritual, but they would have none of it, literalizing his words and mocking him in scorn; there was no way to break through the crust of their hatred.

Verse 53 Art thou greater than our father Abraham, who died? and the prophets died: whom makest thou thyself?His foes were right on one point: the Lord’s claims did place him upon a much higher level than either Abraham or the prophets. In the words of the Christ standing before their very eyes was the blessed promise of breaking the bonds of death for all who ever lived on earth, but those crude fellows only bellowed their rage and unbelief that anyone could be greater than Abraham or one of their prophets. Behold, a greater than Abraham is here!

Verse 54 Jesus answered, If I glorify myself, my glory is nothing: It is my Father that glorifieth me; of whom ye say, that he is your God.This was spoken in lieu of a direct answer for “Whom makest thou thyself?” If they had believed his promise (John 8:51), they would have recognized at once his being greater than Abraham; but it would have been useless to repeat it. This repeated emphasis on his oneness with the Father, however, gave added weight to the promise. It is my Father which glorifieth me … John would return to a specific instance of God’s glorifying Jesus (John 12:28); but, in another sense, God was continually glorifying Jesus through the mighty signs he was empowered of God to perform. Of whom you say, that he is your God … What an incredible wonder was this, that those evil persons so stoutly claiming to be God’s children should have been so vindictive in their hatred of that same God’s eternal and only Son!

Verse 55 And ye have not known him: but I know him; and if I should say, I know him not, I would be like unto you, a liar; but I know him and keep his word.And you have not known him … Despite all the superficial love of the law of Moses, and all the feasts and sacrifices, neither those persons then face to face with Jesus nor the nation as a whole had really come to know the Lord. In the presence of Christ that ignorance was acute; because the Saviour was one with God in all things. A liar … The Lord could not have concealed the truth from those men without violating his own sacred commission; and therefore there was no alternative to declaring God’s message, regardless of the disaster it would bring upon the chosen nation. But I know him and keep his word … Westcott paraphrased this: Even in this crisis of separation, when my words will be misunderstood and so widen the breach between us (John 8:26), I proclaim the knowledge which I have and fulfill my mission by keeping his word.[8]ENDNOTE: [8] B. F. Westcott, op. cit., p. 139.

Verse 56 Your father Abraham rejoiced to see my day; and he saw it, and was glad.This is one of the most interesting things Jesus ever said. When did this occur? It did not happen in Abraham’s lifetime, for “These all died in faith, not having received the promise, but having seen and greeted them from afar” (Hebrews 11:13). Thus, this verse goes beyond what happened in Abraham’s life span, suggesting that just as Moses and Elijah had been granted personal conversation with Jesus (Matthew 17:3), something similar may have been granted to Abraham. The whole mystery of this focuses the mind upon the words of the Lord, “He that keepeth my word shall not see death!”

Verse 57 The Jews therefore said unto him, Thou art not fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was born, I am.Hast thou seen Abraham … Certainly, Jesus had seen Moses and Elijah (Matthew 17:1 ff); and there is more than a possibility that he had similarly seen Abraham during his personal ministry, but Jesus answered by an affirmation even more wonderful than that, declaring that he existed before Abraham was born. The majestic “I AM” with which Jesus concluded this confrontation suggests God’s “I AM THAT I AM” (Exodus 3:14), and there can be no reasonable denial that Jesus here claimed equality with God. See my Commentary on Romans, p. 315. A check of the teachings in this chapter reveals that Jesus presented himself as one with Almighty God no less than a dozen times. Fittingly, it should be concluded with the greatest of John’s “I am’s,” but which, for some incredible reason, is never listed in the “seven”!

Verse 59 They took up stones therefore to cast at him; but Jesus hid himself, and went out of the temple.Interpreting Jesus’ words as blasphemy, they had a notion to stone him. Their error was that of not believing Jesus’ words, but it was not, in this case, a misunderstanding of what his words meant. One could wish that all exegetes had as clear a view of what Jesus meant as did those enemies who took up stones to kill him. The statement that Jesus existed before Abraham is an affirmation of his deity. He hid himself and went out of the temple … As Reynolds wrote: There is no need to imagine more than the exercise of his majestic energy before which demoniacs quailed, Pilate trembled, and the guards of the temple fell on their faces. The crisis was approaching. How often would he have gathered them, and given them eternal life, but they would not.[9]One can only be amazed at the patience, persistence, and determination with which Jesus struggled to break down the chasm of separation between himself and the leaders of the chosen people; and, when all prospect of healing their hearts was past, it is equally amazing to behold the majesty and authority with which he declared his Godhead and proceeded to deliver God’s message on earth. ENDNOTE: [9] H. R. Reynolds, op. cit., p. 374.

Questions by E.M. Zerr For John 81. To what place did Jesus go? 2. Where did he go in the morning? 3. What did he do here? 4. Tell what classes approached him. 5. Whom were they bringing unto him ? 6. Of what did they accuse her? 7. Why could they have brought the man also? 8. Tell what law they cited. 9. What was their question? 10. Describe Jesus’ action. 11. Repeat his demand. 12. Which of them responded? 13. Tell what they did. 14. Did Jesus justify the woman? 15. Repeat his instruction to her. 16. State the effect of following Jesus. 17. Of what did the Pharisees accuse him now? 18. What part of it was not true? 19. Why was Jesus not alone in his testimony? 20. Of what ignorance did Jesus accuse them? 21. On what basis did they pass judgment? 22. What confirmed the judgment of Jesus? 23. What did their law say about testimony? 24. Tell what they asked Jesus. 25. What claim called forth this question ? 26. Repeat the answer. 27. In what part of the temple was he? 28. Why were hands not laid on him here? 29. Where was he to go? 30. What about following him? 31. In what state would his opposers die? 32. How did they interpret his statement? 33. Contrast their origin with his. 34. This had caused Jesus to say what? 35. Of what unbelief did he accuse them? 36. What did they next ask him? 37. State his answer. 38. What further warning did he make? 39. State the source of Jesus’ sayings. 40. Did they understand of whom he spake? 41. What act of theirs did Jesus predict? 42. Then what would they know? 43. Who was working with Jesus now ? 44. Why was he always with him? 45. How did his speech now affect many? 46. What encouragement did Jesus give them then? 47. Tell what he said about freedom. 48. In what way did they resent this? 49. What form of servitude did they have in mind ? 50. How did Jesus mean it? 51. Show advantage of a son over a servant. 52. What favor can a son bestow on others ? 53. Tell what the Jews sought to do to Jesus. 54. What was the reason? 55. What things did Jesus speak? 56. And what things did the Jews do ? 57. What fatherhood did they claim? 58. Tell what Jesus reasoned from this. 59. What would Abraham not have done ? 60. Tell what fatherhood Jesus ascribed to them. 61. State their reply. 62. This contradicted what other claim? 63. Why should they have loved Jesus? 64. Why did they not understand Jesus’ speech ? 65. Tell the name of their father. 66. What was his character? 67. Why did he not abide in the truth? 68. Describe his offspring-. 69. Why did the Jews disbelieve Jesus 70. Which of them convicted Jesus of sin? 71. What proves one to be God? 72. How did this show up these Jews? 73. Of what did they now accuse Jesus ? 74. What glory did Jesus seek? 75. Who shall never see death ? 76. How did they interpret this? 77. What gave weight to the honor of Jesus? 78. What would now have made him a liar? 79. In what did Abraham rejoice? 80. How did the Jews interpret this? 81. Which lived first, Jesus or Abraham? 82. At this what did the Jews attempt to do? 83. How was it prevented ?

John 8:1

1 The Mount of Olives plays such a prominent part in the affairs of Palestine, especially in the time of Christ and the apostles, that I believe it will be well to quote from Smith’s Bible Dictionary on the subject. “This mountain is the well-known eminence on the east of Jerusalem, intimately connected with some of the gravest events of the history of the Old Testament and the New Testament, the scene of the flight of David and the triumphal progress of the Son of David, of the idolatry of Solomon, and the agony and betrayal of Christ. It is a ridge of rather more than a mile in length, running in general direction north and south, covering the whole eastern side of the city . . . on the east the mount is close to the walls, parted only by the narrow ravine of the Kidron. It is the portion which is the real Mount of Olives of the history.” The brief statement is made that Jesus went unto the mount of Olives, but in Luke 21:37 it is stated that “at night he went out” and abode there.

John 8:2

2 The people evidently understood where Jesus spent the nights, and that he would return in the morning. In the early morning the people were on hands to greet Jesus. He did not disappoint them, but sat down and taught them.

John 8:3

3 The Jewish leaders had made a number of unsuccessful attempts to entrap Jesus in his teaching. They concluded to try the plan of play ing upon his great compassionate nature, in the hopes of having him try to set aside one of the ordinances of Moses. They brought a woman who had been taken in the act of adultery and placed her in their midst.

John 8:4

4 Since the woman was taken in the act of adultery, they had the same chance of bringing the guilty man as they did the woman. The fact they did not is proof they were not concerned about the law of Moses. Leviticus 20:10 and Deuteronomy 22:22 is the law referred to, and it required that both the man and woman should be stoned. But they brought only the woman, because they thought the natural leniency of a man for the feminine sex would cause Jesus to set the law aside unconditionally.

John 8:5

5 The Pharisees made the correct interpretation of the law in the case, but their use of the word such condemned them, for that applied to both the man and woman. What sagest thou? This direct question was said in the tone of a challenge, thinking Jesus would say, “it would be harsh to stone a woman, so turn her loose.” Such a statement would have furnished the Pharisees a pretext for accusations.

John 8:6

6 The inspired writer tells us these Jews said this to Jesus to tempt him. He knew all of that, and delayed giving them any answer at all. As though he heard them not. No one of these words is in the Greek text, but have been added by the King James translators as their comment on the action of Jesus in writing with his finger and saying nothing. He certainly did not pretend not to hear the accusers, for that would have been unreasonable for One who had been able even to read the minds of men before they said anything. My comment on the circumstance is that Jesus thereby showed his distaste for the whole thing.

Another thing that was accomplished by ignoring them, was to force them to repeat their cowardly remarks, which would render their humiliation all the more evident when the time came. He finally stood before them and made a statement that must have surprised them. He did not advise releasing the woman (as they desired), neither did he give direct instruction to slay her. Another thing, even had Jesus directed that the woman should be stoned, they did not stop to think that they would have to be the executioners, having forgotten the stipulations in Deuteronomy 17:7. He that is without sin. This could not mean one who was absolutely sinless in every respect, for that requirement would have made it impossible for anyone to be punished, seeing their own Scriptures declare there is no man who “doeth good, and sinneth not” (Ecclesiastes 7:20).

The only conclusion possible is that Jesus meant the one who casts the stone must be innocent of the sin for which he wished the woman to be slain. That doubtless put them out of the right to act, for Jesus hal called that generation of Jews an “adulterous” one (Matthew 16:4).

John 8:7-8

8 Jesus placed the termination of the case at the feet of these hypocrites, then stooped down and resumed his writing to let them think upon the proposition.

John 8:9

9 Conscience is from SUNEI-DESIS, and the lexicons give a various description. The outstanding definition of the word as Thayer gives it is, “The soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending the one, condemning the other.” These accusers were convicted by their conscience, which means it condemned their own conduct. That was because they knew they had done that which was bad, and hence were not qualified to be the executioners of the law at hand. Went out means they left the temple where they had been in their pretended attempt to enforce the law, leaving Jesus and the woman yet together.

John 8:10-11

1 Jesus asked the woman if no man condemned her. This could not mean whether any man accused her, for they had already done that. The word is from , and Thayer defines it, “To give judgment against one, to judge worthy of punishment, to condemn.” Jesus did not excuse the woman’s act, but he would not require that the ordinance be executed upon her. The accusers failed to execute it, which is what she meant when she said, No man, Lord. Jesus said, neither do I condemn thee, and immediately admonished her to sin no more. It was somewhat like a case where a judge hears evidence against a prisoner.

He might consider all the facts in the case, and decide he would give him another chance. He would probably say, “I will let you off this time, but don’t be guilty again.” Another thing, the witnesses were the only ones who could lawfully execute this ordinance, and they had left the assembly. Jesus did not care to act the part of executioners, hence bade the woman go, giving her an admonition concerning her future conduct.

John 8:12

2 After disposing of the incident with which the Pharisees interrupted his main work, Jesus resumed his teaching pertaining to spiritual matters. When Jesus said I am the light of the world, he only repeated what John the Baptist said of him in chapter 1:6-9. Walking in this light means to conduct one’s self according to the teaching that Jesus gives.

John 8:13

3 It is a commonly-accepted principle that one’s personal testimony is lacking in force unless there is something or someone else to support it. The Pharisees knew this, and thought they could apply it to the assertion of Christ concerning himself.

John 8:14

4 Jesus did not call in question the rule to which they alluded, yet he maintained the truthfulness of his own testimony. He was speaking from personal experience and did not have to rely on other facts for its support. This truth gave Jesus a distinction above the situation of the Pharisees, for they did not have any “inside information” at all. But Jesus was soon to show that his own personal information was confirmed by that of another, and that therefore he was not alone.

John 8:15

5 Flesh is from SARX, which Thayer defines in this passage, “Man as he appears, such as he presents to view, man’s external appearance and condition.” No doubt the bodily appearance of Jesus was like that of the ordinary Jew, and the Pharisees classed him among the others on that account. Jesus did not judge any man on that basis, for he was able to see through the veil of flesh and read his mind.

John 8:16

6 Here Jesus states the reason for his assertion in verse 14 as to the assurance of his testimony, that it was verified by that of his Father. He testified to the divinity of his Son at the baptism (Matthew 3:17), and also enabled him to perform miracles which no man could do on his own human strength.

John 8:17

7 Jesus often referred to the Old Testament for proof of his statements, because the Jews professed to have great respect for that document. (See the comments on chapter 5:39.) In our present verse they are reminded of an established rule concerning the force of testimony that their law contained. That rule is written in various places, and one outstanding passage is Deuteronomy 19:15.

John 8:18

8 Jesus and his Father would make two witnesses testifying to the same truth. According to the ordinance of their own document of law, that would establish the divinity of Jesus, the fact that was especially offensive to these Jews.

John 8:19

9 The Pharisees would not deny the principle that Jesus just uttered, but thought to weaken it by pretending to be unacquainted with one of his witnesses, hence they asked, where is thy Father? To know a person in the practical sense, meant to acknowledge him and give full consideration to all his claims. This the Pharisees refused to do with Jesus, consequently they did not know him nor his Father.

John 8:20

0 The treasury was one of the departments of the temple where the -people came who wished to make certain financial contributions. It would be where a great many could see and hear Jesus as he was teaching. That teaching did not suit many of them, but they kept hands off because his hour was not yet come. (See comments on chapter 7:30.)

John 8:21

1 I go my way refers to the return of Jesus to his Father. Shall seek me does not mean they will seek to find Jesus as their Saviour, for he did not intend ever to get out of reach of any man who was honestly disposed unto eternal life. It refers to the desire for the benefits that had been bestowed upon man while Jesus was in his personal ministry. (See the comments on Luke 17:22.) With only such a selfish motive for seeking Jesus, they would fail to find him and would die unsaved, which would make it impossible for them to go into his presence.

John 8:22

2 Will he kill himself? This was not said in seriousness, for had Jesus meant that, he would not have said they could not follow him; any man can commit suicide. They took this method of “changing the subject,” for they knew Jesus had predicted his own death at the hands of the Jews, but they were unwilling to recognize their connection with the sad deed.

John 8:23

3 The human side of the person of Christ was from beneath, but otherwise he was from above the earth. This verse is another statement of the divinity of Jesus.

John 8:24

4 The thought in this verse is the same as that in chapter 3:16, for one must believe in the “Only Begotten Son of God” to have everlasting life. These Jews were persisting in their unbelief, hence Jesus warned them that they would die in their sins.

John 8:25

5 Who art thou? This question was asked in pretense of interest, for they had been told in plain terms about the personality of Jesus. He understood their motive, and only referred them to what he had said to them previously.

John 8:26-27

7 Jesus could have said many things truthfully against these Jews, that he knew from personal association among them; however, he was supported in all this by his Father. But the hardness of their hearts prevented the Jews from “catching on” to what Jesus meant.

John 8:28

8 This lifting up refers to the crucifixion, which Jesus had predicted in chapter 3:14. The fulfillment of that prediction, and the Gospel facts that immediately were to follow, would convince some of them that Jesus was a true prophet and teacher. Having proved that he was true, the people would have reason to believe that He was the one sent to the earth from God.

John 8:29

9 God was not with Jesus in person, but was in spirit, and gave evidence of it by supporting him in his great works. Jesus did not come into the world to do his own will, but, to do that of his Father. (See Hebrews 10:7.)

John 8:30

0 Many believed on him. The evident fairness of Jesus in leaving the truthfulness of his claims to rest on proposed facts to come, had its effect on some of the people, so that they professed confidence in it.

John 8:31

1 A mere profession of belief is not enough to satisfy the Lord. That profession must be followed up with adherence to his teaching.

John 8:32

2 This verse was still addressed to the believers directly, but it was in the hearing of all those present, so that its application was general.

John 8:33

3 They answered him. This means the ones who had not become believers. They interpreted the statement of Jesus to mean the bondage enforced upon people by man, in the social and political realm. But even from that standpoint, their claim was not correct if they were speaking of Abraham’s descendants as a whole. They had spent four centuries in bondage in Egypt, and 70 years in captivity in Babylon.

John 8:34

4 Jesus explained that he was considering another kind of bondage. Servant is from a Greek word that means “slave.” Many people who boast of their personal liberty, are slaves under the cruelest of all masters, that of sill.

John 8:35

5 Passing from the moral and spiritual phase of the subject, to the social and political for the purpose of illustration, Jesus shows these self-righteous Jews that they are detsined to be thrust out unless they change.

John 8:36

6 A favor backed up by a servant might be of short duration, for that servant could be put out of the household at any time, and hence that favor would go out also. But a son’s place in a home is permanent, and favors brought about by him would be permanent also. That is why the favor of being made free would be lasting (free indeed) if the son had caused it to be given.

John 8:37

7 Jesus did not deny the fleshly relationship of these people to Abraham, but that did not excuse their resistance to his word. Instead, it should have inclined them to think favorably upon the teaching of Jesus, for Abraham had been informed of this very great seed of his, and his belief in that promise had obtained for him the title “friend of God” (James 2:23).

John 8:38

8 A rule is for a son to speak as his father speaks, and to walk in his footsteps. Jesus applied that rule to himself and to these self-important Jews.

John 8:39

9 Abraham is our Father. All that could be meant by this was their blood relationship to the patriarch. If ye were Abraham’s children. In this phrase Jesus meant to question their true relation to Abraham in faithfulness. Had that been the case they would have shown those traits of the worthy ancestor.

John 8:40

0 These Jews had sought to kill Jesus for telling them the truth, which was something that Abraham would not have done. On that account, they were not worthy of being considered the children of Abraham.

John 8:41

1 The Jews would swing back and forth from one position to another, as they felt the need to keep up their defence. When they thought, it was to their credit to be the children of Abraham, they were inclined to boast of it. They knew that Jesus would not say anything against Abraham, yet he implied by this last statement that they were begotten of some unknown man; one among the morally promiscuous. Then they changed their base and denied any parentage but that of God.

John 8:42

2 Jesus made the same kind of reply to this claim that he did when they boasted of being children of Abraham (verse 39). Their conduct toward Jesus indicated they were not of God, for he was the Father of Christ whom they did not love.

John 8:43

3 As long as people are devoted to the devil (as these Jews were) they cannot hear (heed) the words of Christ. By the same token they would not understand his speech when he spoke to them upon the matters of correct living.

John 8:44

4 The Greek word for father is PATER, and it is used 417 times in the New Testament. The definitions are so numerous that lack of space forbids copying them all. The first definition of Thayer is, “Generator or male ancestor.” As a secondary definition he gives, “The founder of a race or tribe, progenitor [ancestor in the line] of a people, forefather.” In his comments or explanations of one of the secondary definitions, Thayer says, “The originator or transmitter of anything . . . one who has infused his own spirit into others, who actuates [causes to act] and governs their minds.” The last sentence Thayer applies to the verse of this paragraph. That is true, for it was the spirit of the devil that caused Cain to slay his brother, then lie about it when he said he did not know where he was. It is the same spirit that has caused men to lie and commit murder all down through the centuries. Hence it was perfectly Just for Jesus to -call these wicked Jews the children of the devil.

John 8:45

5 This short verse is a logical deduction from the description of the devil as given in the preceding verse. The reason the Jews would not believe what Jesus told them was because it was the truth, for the devil does not want the truth, neither do his children who are following after his principles.

John 8:46

6 Convince is from a word that means to convict or prove one to be guilty of sin. The question of Jesus was a challenge which amounted to a denial beforehand. Since they knew they could not convict Jesus of sin, that would mean that all he said was the truth. On that basis, the only correct answer to his last question would be that their unbelief was due to their relation to the devil.

John 8:47

7 Of is from EK, and Thayer uses three whole pages in his lexicon in defining and explaining the word. The reader may thereby form some estimate of the importance of the term. But his first and general definition is, “From out of, out from, forth from, from.” He also explains that it is the opposite of the terms “into” and “in.” In composition such as our verse, it means one whose character and principles of life originated with God. Jesus affirmed that all whose character came from God would hear his words. These Jews were refusing to hear them, therefore it proved they were not of God, which is the conclusion which Jesus charged against them.

John 8:48

8 Thou art a Samaritan. This was said to show their contempt of Jesus, in view of the low estimate the Jews had of the Samaritans. A description of that subject is given with the comments on chapter 4:9. Say we not refers to chapter 7:20 where they first charged Jesus with having a devil. See that passage for comments on their charge as they said thou host a devil.

John 8:49

9 A sober denial of their charge was the first reply of Jesus. He then made a logical statement, based on his relation to God. Jesus honored his Father and they dishonored Him (Jesus). That was the same as accusing them of dishonoring God also, although these Jews made great claims of respect for God.

John 8:50

0 The outstanding thought that John stresses in his record of Jesus, is his divinity or close relationship with God. And that seems to have been the point on which the Jews showed their bitterest feeling for Him. And that explains why Jesus so often referred to that relationship, which is the thought in the words, I seek not mine own glory. There is one. It is stated in many places that Jesus came into the world to do his Father’s will, therefore the one in this phrase is God.

John 8:51

1 Shall never see death. The Bible recognizes two kinds of death, the physical and the spiritual. The man who accepts the words of Jesus and keeps them will never suffer the spiritual death. (See chapter 11:26.)

John 8:52-53

3 The Jews either did not know or they deliberately refused to recognize the two kinds of death. With that as the basis for their speech, they repeated the charge they first made at chapter 7:20, and pretended to ascribe His statement about dying to the effects of the devil in him. Adhering to their notion of there being only the physical death, they referred to the death of Abraham and the prophets as proof against the statement of Jesus.

John 8:54

4 This verse has the same reasoning Jesus gives in verses 14-18.

John 8:55

5 The Jews made a great profession of knowing God, yet they constantly refused to recognize his Son. In rejecting Jesus they were also rejecting God, which is a principle that is taught in numerous passages throughout the New Testament. If Jesus had denied any knowledge of God, it would have been untrue, and that would have placed him in the same class as the Jews who were guilty of falsifying.

John 8:56

6 God told Abraham that he was to have a seed or descendant in whom the whole world would be blessed. (See Genesis 22:18.) That promised seed was Christ, and Abraham believed the promise that was made concerning him. That is the sense in which he rejoiced to see the day of Christ on the earth.

John 8:57

7 The Jews were still think-in of Jesus as an ordinary human being only, who had been born less than fifty years before. Abraham had been dead for more than 20 centuries, hence they denied that Jesus could ever have seen him.

John 8:58

8 Am is from EIMI, a Greek verb whose fundamental meaning is, “to be.” The word is used in the Greek text without inflection (suffixes), therefore it has its full original meaning. As Jesus used the word in this verse, it means that Abraham had a definite time at which he came into being, that is why he used the word was. Jesus existed always, hence he says I am with reference to himself. A noted writer has worded this much better than I can, hence I shall give the reader the benefit of it. “Divinity has no past tense, nor future tense, but always the present.”

John 8:59

9 This assertion was completely beyond the comprehension of these Jews, and in sheer desperation they thought of stoning Jesus. But “his time had not yet come,” hence he miraculously passed from their midst.