John 8

Joh 8:1-11. The Woman Taken in Adultery.

1-2. Jesus went unto the Mount of Olives--This should have formed the last verse of the foregoing chapter. "The return of the people to the inert quiet and security of their dwellings (Joh 7:53), at the close of the feast, is designedly contrasted with our Lord's homeless way, so to speak, of spending the short night, who is early in the morning on the scene again. One cannot well see why what is recorded in Lu 21:37, 38 may not even thus early have taken place; it might have been the Lord's ordinary custom from the beginning to leave the brilliant misery of the city every night, that so He might compose His sorrowful and interceding heart, and collect His energies for new labors of love; preferring for His resting-place Bethany, and the Mount of Olives, the scene thus consecrated by many preparatory prayers for His final humiliation and exaltation" [Stier].

3-6. scribes and Pharisees--foiled in their yesterday's attempt, and hoping to succeed better in this.

7. He that is without sin--not meaning sinless altogether; nor yet, guiltless of a literal breach of the Seventh Commandment; but probably, he whose conscience acquits him of any such sin.

cast a stone--"the stone," meaning the first one (De 17:7).

8. again he stooped down and wrote--The design of this second stooping and writing on the ground was evidently to give her accusers an opportunity to slink away unobserved by Him, and so avoid an exposure to His eye which they could ill have stood. Accordingly it is added.

9. they ... convicted ... went out one by one ... Jesus was left alone--that is, without one of her accusers remaining; for it is added.

the woman in the midst--that is, of the remaining audience. While the trap failed to catch Him for whom it was laid, it caught those who laid it. Stunned by the unexpected home thrust, they immediately made off--which makes the impudence of those impure hypocrites in dragging such a case before the public eye the more disgusting.

10. Woman, &c.--What inimitable tenderness and grace! Conscious of her own guilt, and till now in the hands of men who had talked of stoning her, wondering at the skill with which her accusers had been dispersed, and the grace of the few words addressed to herself, she would be disposed to listen, with a reverence and teachableness before unknown, to our Lord's admonition. "And Jesus said unto her, Neither do I condemn thee, go and sin no more." He pronounces no pardon upon the woman (such as, "Thy sins are forgiven thee" [compare Lu 5:28; 7:48]--"Go in peace" [compare Mr 5:34; Lu 7:50; 8:48]), much less does He say that she had done nothing condemnable; He simply leaves the matter where it was. He meddles not with the magistrate's office, nor acts the Judge in any sense (Joh 12:47). But in saying, "Go and sin no more," which had been before said to one who undoubtedly believed (Joh 5:14), more is probably implied than expressed. If brought suddenly to conviction of sin, admiration of her Deliverer, and a willingness to be admonished and guided by Him, this call to begin a new life may have carried with it what would ensure and naturally bring about a permanent change. (This whole narrative is wanting in some of the earliest and most valuable manuscripts, and those which have it vary to some extent. The internal evidence in its favor is almost overpowering. It is easy to account for its omission, though genuine; but if not so, it is next to impossible to account for its insertion).

Joh 8:12-59. Further Discourses of Jesus--Attempt to Stone Him.

12. I am the light of the world--As the former references to water (Joh 4:13, 14; 7:37-39) and to bread (Joh 6:35) were occasioned by outward occurrences, so this one to light. In "the treasury" where it was spoken (see on Joh 8:20) stood two colossal golden lamp-stands, on which hung a multitude of lamps, lighted after the evening sacrifice (probably every evening during the feast of tabernacles), diffusing their brilliancy, it is said, over all the city. Around these the people danced with great rejoicing. Now, as amidst the festivities of the water from Siloam Jesus cried, saying, "If any man thirst, let him come unto me and drink," so now amidst the blaze and the joyousness of this illumination, He proclaims, "I AM THE Light of the world"--plainly in the most absolute sense. For though He gives His disciples the same title, they are only "light in the Lord" (Ep 5:8); and though He calls the Baptist "the burning and shining light" (or "lamp" of his day, Joh 5:35), yet "he was not that Light, but was sent to bear witness of that Light: that was THE TRUE Light which, coming into the world, lighteth every man" (Joh 1:8, 9). Under this magnificent title Messiah was promised of old (Is 42:6; Mal 4:2, &c.).

he that followeth me--as one does a light going before him, and as the Israelites did the pillar of bright cloud in the wilderness.

but shall have the light of life--the light, as of a new world, a newly awakened spiritual and eternal life.

13-19. bearest record of thyself; thy record is not true--How does He meet this specious cavil? Not by disputing the wholesome human maxim that "self-praise is no praise," but by affirming that He was an exception to the rule, or rather, that it had no application to Him.

20. These words spake Jesus in the treasury--a division, so called, of the fore court of the temple, part of the court of the women [Josephus, Antiquities, 19.6.2, &c.], which may confirm the genuineness of Joh 8:2-11, as the place where the woman was brought.

no man laid hands on him, &c.--(See on Joh 7:30). In the dialogue that follows, the conflict waxes sharper on both sides, till rising to its climax, they take up stones to stone him.

21-25. Then said Jesus again unto them, I go my way, &c.--(See on Joh 7:33).

26-27. I have many things to say and to judge of you; but he that sent me is true, &c.--that is, I could, and at the fitting time, will say and judge many things of you (referring perhaps to the work of the Spirit which is for judgment as well as salvation, Joh 16:8), but what I do say is just the message My Father hath given Me to deliver.

28-30. When ye have lifted up the Son of man--The plainest intimation He had yet given in public of the manner and the authors of His death.

then shall ye know that I am he, &c.--that is, find out, or have sufficient evidence, how true was all He said, though they would be far from owning it.

31-33. Then said Jesus to those Jews who believed, If ye continue in my word, then are ye my disciples indeed, &c.--The impression produced by the last words of our Lord may have become visible by some decisive movement, and here He takes advantage of it to press on them "continuance" in the faith, since then only were they His real disciples (compare Joh 15:3-8), and then should they experimentally "know the truth," and "by the truth be made (spiritually) free."

34-35. Whosoever committeth sin--that is, liveth in the commission of it--(Compare 1Jo 3:8; Mt 7:23).

is the servant of sin--that is, the bond-servant, or slave of it; for the question is not about free service, but who are in bondage. (Compare 2Pe 2:19; Re 6:16). The great truth here expressed was not unknown to heathen moralists; but it was applied only to vice, for they were total strangers to what in revealed religion is called sin. The thought of slaves and freemen in the house suggests to our Lord a wider idea.

37-41. ye seek to kill me--He had said this to their face before: He now repeats it, and they do not deny it; yet are they held back, as by some marvellous spell--it was the awe which His combined dignity, courage, and benignity struck into them.

because my word hath no place in you--When did ever human prophet so speak of His words? They tell us of "the word of the Lord" coming to them. But here is One who holds up "His word" as that which ought to find entrance and abiding room for itself in the souls of all who hear it.

42-43. If God were your Father, ye would love me--"If ye had anything of His moral image, as children have their father's likeness, ye would love Me, for I am immediately of Him and directly from Him." But "My speech" (meaning His peculiar style of expressing Himself on these subjects) is unintelligible to you because ye cannot take in the truth which it conveys.

44. Ye are of your father the devil--"This is one of the most decisive testimonies to the objective (outward) personality of the devil. It is quite impossible to suppose an accommodation to Jewish views, or a metaphorical form of speech, in so solemn an assertion as this" [Alford].

the lusts of your father--his impure, malignant, ungodly propensities, inclinations, desires.

ye will do--are willing to do; not of any blind necessity of nature, but of pure natural inclination.

He was a murderer from the beginning--The reference is not to Cain (as Locke, De Wette, Alford, &c.), but to Adam [Grotius, Calvin, Meyer, Luthardt, &c.]. The death of the human race, in its widest sense, is ascribed to the murderous seducer of our race.

and abode not in the truth--As, strictly speaking, the word means "abideth," it has been denied that the fall of Satan from a former holy state is here expressed [Locke, &c.], and some superior interpreters think it only implied [Olshausen, &c.]. But though the form of the thought is present--not past--this is to express the important idea, that his whole character and activity are just a continual aberration from his own original truth or rectitude; and thus his fall is not only the implied basis of the thought, but part of the statement itself, properly interpreted and brought out.

no truth in him--void of all that holy, transparent rectitude which, as His creature, he originally possessed.

When he speaketh a lie, he speaketh of his own--perhaps his own resources, treasures (Mt 12:35) [Alford]. (The word is plural). It means that he has no temptation to it from without; it is purely self-begotten, springing from a nature which is nothing but obliquity.

the father of it--that is, of lying: all the falsehood in the world owes its existence to him. What a verse is this! It holds up the devil (1) as the murderer of the human race; but as this is meant here in the more profound sense of spiritual death, it holds him up, (2) as the spiritual parent of this fallen human family, communicating to his offspring his own evil passions and universal obliquity, and stimulating these into active exercise. But as there is "a stronger than he," who comes upon him and overcomes him (Lu 11:21, 22), it is only such as "love the darkness," who are addressed as children of the devil (Mt 13:38; 1Jo 3:8-10).

45-47. And because I tell you the truth, ye believe me not--not although, but just because He did so, for the reason given in the former verse. Had He been less true they would have hailed Him more readily.

48-51. Say we not well that thou art a Samaritan, and hast a devil?--What intense and virulent scorn! (See He 12:3). The "say we not well" refers to Joh 7:20. "A Samaritan" means more than "no Israelite at all"; it means one who pretended, but had no manner of claim to the title--retorting perhaps, this denial of their true descent from Abraham.

52-53. Then said the Jews unto him, Now we know that thou hast a devil, &c.--"Thou art now self-convicted; only a demoniac could speak so; the most illustrious of our fathers are dead, and Thou promisest exemption from death to anyone who will keep Thy saying! pray, who art Thou?"

54-56. If I honour myself, my honour is nothing, &c.--(See on Joh 5:31, &c.).

57-59. Then said the Jews unto him, Thou art not yet fifty years old--"No inference can be drawn from this as to the age of our Lord at the time as man. Fifty years was with the Jews the completion of manhood" [Alford].

and hast thou seen Abraham?--He had said Abraham saw Him, as being his peculiar privilege. They give the opposite turn to it--"Hast Thou seen Abraham?" as an honor too great for Him to pretend to.